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Mahabharata
Sambhava Parva (XII)
Marriage of Vidura. Birth of Gandhari’s sons. Birth of Dushala. Narration of the names of Dhritarashtra's sons. Curse of the deer on Pandu. Story of Pandu. Colloquy between Pandu and Pritha. History of Vyushitashva.
Vaishampayana said:
He (Pandu), at the command of Dhritarashtra, offered the wealth acquired by the prowess of his arms of Bhishma, to Satyavati and to their mother (Kausalya).
Pandu sent a portion of the wealth to Vidura. The virtuous minded man (Pandu) gratified his friends and relatives with (the presents of) wealth.
The descendant of Bharata, (Pandu) gratified Satyavati, Bhishma and the illustrious and amiable princess of Kausalya with the wealth, acquired by his prowess of arms.
Kausalya, in embracing her son of matchless prowess became as glad as Sachi on embracing Jayanta (her son).
Dhritarashtra performed with the wealth acquired by that hero five great sacrifices, in which offerings were made to the Brahmanas by hundreds and thousands and in which so much wealth was spent as would have been sufficient for one hundred Horse sacrifices.
O best of the Bharata race, some time after, Pandu, who had mastered over his senses, retired into a forest with (his wives) Kunti and Madri.
He left his excellent palace and its luxurious bed. He lived always in the forest, being ever engaged in hunting.
He lived in a delightful and hilly region over grown with huge Sala trees on the southern slope of the Himalayas where he roamed freely.
The handsome Pandu roamed in the forest with Kunti and Madri like Airavata with two female elephants.
The dwellers of (that) forest regarded the heroic Bharata prince with his two wives, (Pandu), armed with swords arrows and bows and encased in beautiful armour, as a god wandering amongst them. The people were busy in supplying every object of pleasure and enjoyment to him in his retirement at the command of Dhritarashtra.
The son of the river (Bhishma) heard that king Devaka had a daughter, young and beautiful, born in a Shudra wife.
The best of the Bharata race (Bhishma) brought her from her father's abode and he married her to the high minded Vidura.
The descendant of Kuru, Vidura, begot on her children as gentle and accomplished as he himself was.
Vaishampayana said:
O Janamejaya, one hundred sons of Dhritarashtra were born in the womb of Gandhari. Besides these one hundred sons, one more was born by a Vaishya wife.
Pandu had by (his wives) Kunti and Madri five sons, all great car warriors, who were all begotten by celestial for the perpetuation of the (Kuru) dynasty.
Janamejaya said:
O best of the twice born, why did Gandhari give birth to one hundred sons? In how many years (they were born)? What was their period of life?
How did Dhritarashtra beget a son on a Vaishya wife? How did Dhritarashtra behave towards his loving, obedient and virtuous wife, Gandhari?
How were born the five sons of Pandu, those great car warriors, through cursed by the high-souled man (the Rishi in the form of deer)?
O ascetic, tell me all this in detail. I am not satiated with hearing the accounts of my friends and relatives.
Vaishampayana said:
One day Gandhari gratified Dvaipayana who came hungry and fatigued. Vyasa granted her a boon.
(Namely) that she should have one hundred sons like her husband. Sometime after she conceived by Dhritarashtra.
She bore the burden in her womb for two years without being delivered; she was, therefore, much afflicted with grief. She heard that a son was born to Kunti, as effulgent as the morning sun.
Being sorry that in her case the time of bearing the child in the womb was too long and being deprived of reason by grief, she stuck her womb with violence without the knowledge of Dhritarashtra. Thereupon was brought forth a hard mass of flesh like an iron ball.
She bone in her womb for two years. To seeing hard mass of flesh, she decided to throw it. Dvaipayana, knowing it, soon came to her.
The best of ascetics (Vyasa) saw that mass of flesh and asked the daughter of Subala, "What have you done?" And she (Gandhari) told her real feeling to the great Rishi.
Gandhari said:
Having heard that Kunti had first given birth to a son, as effulgent as the sun. I struck at my womb in grief. You granted me the boon that I should get one hundred sons. But a ball of flesh has come out in the place of one hundred sons.
Vyasa said:
O daughter of Subala, it is even so. My words can never be futile.
I have not spoken an untruth even in jest, why then will my words be futile! Let one hundred jars, filled with ghee, be brought in the proper way; let them be placed at a concealed place and let cool water be sprinkled on this ball of flesh.
Vaishampayana said:
The ball of fresh, being thus sprinkled with water, became divided into hundred parts. They separately became hundred parts, each about the size of the thumb.
O king, that ball of fresh in time became gradually one hundred and one separate parts.
These were then placed into the jars, filled with ghee and they were placed at a concealed spot and were carefully watched.
The illustrious (Vyasa) then said to the daughter of Subala that she should open the covers of the jars after full two years.
Having said this and having made these arrangements, the illustrious and wise Vyasa went to the Himalayas mountains to perform his penances.
King Duryodhana was then in time born from them (the parts of the fleshy ball).
According to the order of birth, Yudhisthira was the eldest.
The news of Duryodhana's birth was carried to Bhishma and the wise Vidura. On the day when haughty Duryodhana was born, on that very day was born mighty armed and greatly powerful Bhima. O king, as soon as that son of Dhritarashtra (Duryodhana) was born, he roared and brayed like an ass. Hearing that sound, the arsons vultures, jackals and crows spontaneously cried.
Strong wind began to blow and fires regard in every direction. Thereupon, the frightened king Dhritarashtra summoning many Brahmanas, Bhishma, Vidura and other friends, relatives and Kurus, said -
"The eldest of the princes, Yudhisthira is the perpetuator of your race. He has acquired the kingdom by virtue of his birth. We have nothing to say to this.
"But will my son be able to become king after him? Tell me what is right and lawful.
O descendant of the Bharata race, jackals and other carnivorous animals began to howl ominously from all sides.
O king, seeing these frightful ominous signs, the assembled Brahmanas and the high minded Vidura said, "O king, O best of men, when these fearful ominous signs are seen at the birth of your eldest son. It is evident he will be exterminator of your race. The prosperity of the race depends upon his abandonment. There must be great calamity in keeping him.
O king, if you abandon him, there still remain ninety nine sons of yours. O descendant of the Bharata race, if you desire the good of your dynasty, abandon him.
Do good to the world and to your own race by abandoning him. It is said that an individuals should be abandoned for the sake of the family; a family should be abandoned for the sake of a village; a village should be abandoned for the sake of a country and the world should be abandoned for the sake of the soul." Having been thus addressed by Vidura and the Brahmanas, the king, out of affection (for the son) did not act accordingly.
O king, there were born within a month one hundred sons of Dhritarashtra and also a daughter above and over that one hundred. When Gandhari was effected with her advanced pregnancy, a Vaishya maid servant was engaged to attended upon Dhritarashtra.
O king, during that year, was begotten on her by Dhritarashtra an illustrious and greatly intelligent son, who was afterwards named Yuyutsu, also called Karana. Thus were begotten by the wise Dhritarashtra one hundred sons, who were all heroes and (thus also was born) greatly powerful Yuyutsu born at a Vaishya woman.
Janamejaya said:
You have told me from the beginning all about the birth of Dhritarashtra's one hundred sons, the result of the boon granted by the Rishi, but you have not told me (the particular of the birth) of the daughter.
O sinless one, you have said that over and above one hundred sons, there was another son, named Yuyutsu, born of a Vaishya woman and also a daughter by Gandhari. The daughter of the king of Gandhara would get one hundred sons. O illustrious man, so said the great Rishi Vyasa of immeasurable effulgence. How do you then tell me that a daughter was born (over and above the hundred)?
The ball of flesh was divided by the great Rishi into only one hundred parts and the daughter of Subala (Gandhari) did not conceive at any other time. How then was born Dushala? O Brahmana Rishi, tell me this; my curiosity is very great.
Vaishampayana said:
O descendant of Pandu, your question is just, I shall tell you how it happened. The great ascetic, the illustrious Rishi himself, sprinkled that ball of fresh with cool water and begin to divide it into hundred parts, O king, as it was being divided into parts, the nurse began to take them up and put them one by one into the jars filled with ghee. In the meanwhile the beautiful and chaste Gandhari of rigid vows, feeling the affection for a daughter.
Reflected in her mind, there is no doubt that I shall have one hundred sons. The Rishi had said this and it cannot be otherwise. If a daughter is born to me over and above my one hundred sons, I shall be exceedingly happy.
My husband may then go to those worlds that the possession of a daughter's sons confers on a man.
Every woman feels a very great affection for her son-in-law. If, therefore, I get a daughter over and above my one hundred sons, then surrounded by sons and daughter's sons, I shall feel myself supremely happy. If I have truly performed penances, if I have ever given in charity, if I have ever performed Homa, if ever I have respected my superiors, lets a daughter be born to me." All this time that best of Rishis. the illustrious Krishna Dvaipayana himself was dividing that ball of flesh. Counting full one hundred parts, he said to the daughter of Subala (Gandhari).
"Here are your one hundred sons, I did not speak to you anything that was not true. Here is a part over and above one hundred which will give you a daughter's son. From this will be born an amiable and fortunate daughter, as you have desired."
Then that great ascetic, bringing another jar filled with ghee, placed the part into it for the purpose of daughter, O descendant of the Bharata race, thus have I narrated to you all about the birth of Dushala. O sinless one, tell me what more am I to narrate.
Janamejaya said :
O Lord, tell me the names of all the sons of Dhritarashtra beginning from the eldest, according to the order of their births.
Vaishampayana said:
(They are) Duryodhana, Yuyutsu, Dushasana, Dusaha, Dusshala, Durmukha, Vivingshati, Vikama, Jalasandha, Sulochana Vinda, Anuvinda, Durdharsha, Subahu, Dushpradharshana, Durmarashana, Durmukha, Dushkama, Kama, Chitra, Upachitra, Chitraksha, Charu, Chitrangada, Dhritarashtra, Durmada, Dushpraharsha, Vivitsu, Vikata, Sama, Umanabha, Padmanabha, Nanda, Upananda, Senapati, Sushena, Kundodara, Mandra, Chitrabahu, Chitravarmana, Suvarmana, Durvirochana, Ayobahu, Mahabahu, Chitrachapa, Sukundala, Bhimavega, Bhimabala, Balaki, Balavardhana, Ugrayudha, Bhimashara, Kanakaya, Drindahyudha, Drindavarmana, Drindakshetra, Somakirti, Anudara, Jarasandha, Drindasandha, Satyasandha, Sahasravaka, Ugrashrava, Ugrasena, Kshemamurti, Aparajita, Panditaka, Vishalaksha, Duradhara, Drindahasta, Suhasta, Vatavega, Suvarcha, Adityaketu, Bahvashi, Nagadatta, Anuyayi, Nishangi, Kavachi, Dandi, Dandadhara, Dhanurgraha, Ugra, Bhimaratha, Virabahu, Alolupa, Abhaya, Raudrakarma, Drindaratha, Anadhrishya, Kundabhaidi, Viravi, Dirghalochana, Dirghubahu, Mahabahu, Vyudhoru, Kanakadhvaja, Kundaja and Chitraksha. He (Dhritarashtra) had also a daughter, named Dushala, above and over these one hundred sons. The names of all the sons according to the order of their births.
They were all heroes and Atirathas, they were all learned in the science of war. They were all well acquainted with the Vedas and experts in using all kinds of weapons.
O king, worthy wives were selected for them at the proper time and after due examinations by king Dhritarashtra. O best of the Bharata race, king Dhritarashtra bestowed Dushala at the proper time and with due rites on Jayadratha.
Janamejaya said:
O utterer of Brahma, you have recited the excellent account of the extraordinary births of the sons of Dhritarashtra on earth, the result of the Rishi grace.
O Brahmana, you have also told me their names according to their order of birth. I have heard all this from you. (Now) tell me all about the Pandavas.
While reciting the incarnations of the celestial, the Asuras and beings of other classes on earth, you said that the illustrious men, the Pandavas, as powerful as the king of the celestial, were all incarnate portions of the celestial themselves.
I desire to hear all about those beings of extraordinary achievements, beginning from the moments of their births. O Vaishampayana, narrate to me all their achievements.
Vaishampayana said:
O king, one day Pandu, while roaming in that great forest abounding in deer and other fierce animals, saw a large deer, the leader of its herd, coupling with its mate.
Seeing them, Pandu pierced both with five of his sharp and swift arrows, winged with golden feathers.
O king, it was a greatly effulgent ascetic, the son of a Rishi (in the form of that deer) this effulgent man was with his wife who was a deer.
Wounded by Pandu while with the mate, he fell down on the ground in a moment and uttered cries that were human. He began to weep bitterly.
The deer said:
Even men, who are slaves of lust and anger, who are devoid of reason and who are ever sinful, never commit such a cruel act. Man's individual judgment does not prevail against the ordinance; the ordinance (always) prevails against individual judgment. The wise men never sanction anything discountenanced by the ordinance.
O descendant of the Bharata race you are born in a dynasty that has ever been virtuous. How is it that you have lost your reason, over powered by passion.
Pandu said:
O deer, kings behave in the matter of killing the animals of your species (deer) as they do in the matter of killing their foes. Therefore, you should not, reprove me out of ignorance.
Animals of your species are killed by open or covert means. This is the practice of kings. Then why do you reprove me?
The Rishi Agastya, while engaged in a (great) sacrifice, hunted, he deer in the great forest and offered every one of them to the celestial. Agastya performed the Homa with the fat of the deer. You have been killed according to such precedents. Why then do you reprove me?
The deer said:
Man do not throw their arrows even at their enemies when they are unprepared. There is a time for doing it; to kill at such a time is not censurable.
Pandu said:
It is well known that men kill deer by various means, without (the least) regard whether they are prepared or unprepared; O deer, you should not, therefore, reprove me.
The deer said:
O king, I do not blame you, because you have killed a deer, or because you have done me an injury. Instead of doing such a cruel act, you should have waited till the completion of my intercourse.
The intercourse is agreeable to all creatures; it is productive of good to all. What man of learning is there who kills a deer engage in intercourse in the forest?
O king, I was joyfully engaged in intercourse with this mate to beget offspring. You have made my that effort futile.
O great king, being born in the Puru dynasty, ever famous for its pure acts and being a descendant of the Kuru race, you should not have committed such an act.
O descendant of the Bharata race, this act is yours is extremely cruel, it deserves universal excretion, it is infamous and sinful and will certainly lead (you) to hell.
You are well acquainted with the pleasure of intercourse; you are also learned in the Shastras and the precepts of religion. You are like a celestial, you should not have committed such an act, unworthy of heaven.
O best of kings, your duty is to chastise those who act cruelly, who are engaged in sinful practices and who are devoid of the precepts of religion (Dharma, Artha and Kama.)
O best of men, O king, what have I done that you have killed me? I am a Rishi who lives on fruits and roots though in the form of a deer! I live in the forest always being disposed to peace. As you have killed me, I shall certainly curse you.
Cruel as you have been to a couple, death shall certainly overtake you as soon as you will feel the influence of desire.
I am an ascetic Rishi, named Kindama. I was engaged in intercourse with this deer out of shame of men. Assuming the form of a deer I roam in the deep forest in company with other female deer. The sin of killing a Brahmana, (however), will not be yours, for you have done it not knowing me (to be Brahmana).
As you have killed me in the form of a deer when I was full of desire, so you, O foolish man, will certainly meet with the fate that has befallen me.
When you will go to your dear one, full of desire as was the case with me, you will, at that time, certainly go to the land of the dead.
Your wife with whom you will join at your last moments will also go with you with reverence and affection to the ever unavoidable land of the dead.
As I have been plunged into grief when I was happy, so you will also be afflicted with grief when in happiness.
Vaishampayana said:
Having said this, the deer, affected with grief, gave up his life; and Pandu also was plunged in grief in a moment.
Vaishampayana said:
After the death of the deer, the king (Pandu) like a friend (of his) wept bitterly with his wives, being much afflicted with grief.
Pandu said:
The wicked men, though born in virtuous families, being illuded with passions, become overwhelmed with misery as the fruit of their own acts.
I have heard that my father, though begotten by a virtuous man, died when he was still a youth, only because a slave of lust.
In the field of that lustful king, I was begotten by Krishna Dvaipayana of truthfull speech who was like Brahma himself.
(Being the son of such a man) with my heart devoted to sin I lead wandering life in pursuit of deer. The gods have all forsaken me.
I shall now seek for salvation; my heart is a great slave of passion. The great impediments to salvation is the desire to beget children. I shall now adopt Brahmacharya, following the example of my father.
I shall certainly bring my passions under complete control by severe asceticism. Forsaking my wives and other relatives and shaving my head, I shall alone wander over the earth, begging my food from the lords of the forests (tree). Forsaking every object of affection and aversion and covering my body with dust, I shall make the shelter of trees and deserted houses my home.
I shall never yield to the influence of sorrow or joy; I shall regard praise and blame in the same light; I shall not seek benedictions or bows. I shall be in peace with all; I shall not accept gifts.
I shall not mock any one; I shall not contract my brow at any body; I shall be ever cheerful; and I shall be devoted to the good of all creatures.
I shall not harm any of the four orders of the creation, either mobile or immobile. I shall treat them all equally, as if they are my own children.
I shall daily beg my food from only five or ten families. If it is impossible to get food thus, I shall remain fasting I shall rather go with little food then to ask a man twice.
If I do not obtain food after completing my round of seven or ten houses, I shall not enlarge my round out of covetousness. Whether I obtain or fail to obtain alms, I shall remain a great ascetic equally unmoved.
The cutting off my one arm with an axe and the smearing of the other with sandal, both will be equally regarded by me as the same. I shall not desire good from one or evil from the other. I shall not be pleased with life or displeased with death. I shall neither wish to live or fear to die.
Washing my heart of all sins, I shall certainly transcend those sacred rites productive of happiness that men perform at inauspicious moments. I shall also abstain from all acts of Dharma and Artha and from all those acts those that lead to the gratification of senses.
Being freed from all sins and snares of the world, I shall be as free as the wind.
Acting always in this way and treading in the path of fearlessness, I shall at last lay down my life.
I am destitute of the power of begetting children. I shall not certainly deviate from the line of duty, in order to tread in the vile path of the world which is full of misery.
Whether respected or disrespected by the world, that man, who, being desireless, becomes full of desire, behaves like a dog.
Vaishampayana said:
The king, having said this in sorrow, signed and looking at (his wives) Kunti and Madri said -
After gratifying all, tell the princess of Koshala, Vidura, the king with all his friends mother Satyavati, Bhishma, the royal priests, the high-souled, Soma drinking Brahmans of rigid vows and those old men who live under our protection that Pandu has retired into a forest’.
Having heard these words of their husband who had fixed his mind to retire into a forest, both Kunti and Madri addressed him in these proper words.
"O best of the Bharata race, there are many other Ashramas (modes of life) in which you can perform with us, your lawfully wedded wives, great asceticism.
In which you can obtain the salvation of your body, you may obtain heaven as your reward. As the great fruit (of your action) you can certainly become the lord of heaven.
We shall also perform great asceticism with our husband, controlling our passions and abandoning all desires and pleasures.
O greatly learned man, if you abandon us, we shall then certainly give up our lives to day.
Pandu said:
If your this determination be conformable to virtue, then I shall with you both fallow the imperishable path of my father.
Abandoning the luxuries of village and towns, robed in barks of trees and living on fruits and roots and practicing the severest asceticism, I shall roam in the great forest.
Bathing in the morning and in the evening, I shall perform the Homa. I shall reduce my body by eating sparingly; I shall wear rags and skins; I shall carry matted hair on my head.
Exposing myself to heat and cold and disregarding hunger and thirst, I shall reduce my body by performing most difficult asceticism. I shall live on fruits, ripe or unripe;
I shall be in contemplation; I shall worship the Pitris and the celestial with speech and with the fruit of the forest.
I shall not see the dwellers of cities or the dwellers of forest. I shall not even harm them (the dwellers of forest), not to speak of the dwellers of villages.
I shall thus perform the severest practices of Vanaprastha, performing the severer ones gradually, till lay down my body.
Vaishampayana said:
Having said this to his wives, the descendant of Kuru, the king (Pandu), gave his jewel of the diadem, his necklace of precious gold, his bracelets, his car rings, his valuable robes and the ornaments of the ladies to the Brahmanas. He then said -
"Going to Hastinapur, inform all that Pandu, the descendant of Kuru, has retired into the forest with his wives, abandoning wealth, desires, happiness and sexual appetite." The assembled followers and attendants.
Hearing these and other sorrowful words of that lion of the Bharata race, bewailed in grief and cried, "Alas! O!”
They shed hot tears to leave the king. They left that forest and went to Hastinapur, taking all the wealth with them.
Going to the city, they told the illustrious king all that had happened and they gave him all the wealth.
Having heard all that had happened in the great forest, the best of men, king Dhritarashtra, wept for Pandu.
He derived no pleasure in the comforts of his beds, seats and luxuries. Afflicted with the loss of his brother, he continually brooded over it.
The descendant of Kuru, the royal prince (Pandu), living on fruits and roots went with his two wives to the Nagashata mountains.
He then went to Chaitraratha and then to Kalakuta. Crossing the Himalayas, he went to Gandhamadana.
Protected by Mahabhutas, Siddhas and great Rishis, that great king lived sometimes on the plain and sometimes on the hills. He then went to the lake Ihdradyumna; and then crossing the Hansakuta, the great king performed his penances on the mountain with hundred peaks.
Vaishampayana said:
That greatly powerful man (Pandu; was there engaged in the best of asceticism) and he soon became the favorite of all the Siddhas and Charanas.
O descendant of the Bharata race, he was devoted to the service of his preceptors; he was free from vanity; he was self controlled and master over his passions. The powerful man went to heaven by his own prowess.
He became the brother of some and the friend of others, the others again treated him as their own son.
O best of the Bharata race, after a long time Pandu acquired those great and sinless ascetic merits, by which he became like a Brahmarshi.
On a new moon day the Rishis of rigid vows assembled together and were about to start with the desire of seeing Brahma.
Seeing the Rishis about to start, Pandu said, "O best of eloquent men, tell me where you are going."
The Rishi said:
There will be a great assemblage of high-souled celestial Rishis and Pitris in the abode of Brahma. We shall go there; we are desirous of seeing the self created (Brahma).
Vaishampayana said:
Pandu suddenly rose with the desire of going with the Rishis and reaching the heaven. When he was about to start with his two wives in a northerly direction from the mountains with the hundred peaks, the ascetics addressed him thus.
"In our northward march, ascending the king of mountains, higher and higher we have seen many delightful and inaccessible regions, on the breast of the hill. (We have seen) the retreats of the celestial, Gandharvas and Apsaras, with hundreds of places resounding with the sweet note of celestial music.
(We have seen) the gardens ofKubera, laid out on even and uneven grounds.
(We have seen) the banks of great rivers and mountain caverns. There are regions (on that mountain) everlastingly covered with snow and devoid of birds and beasts and trees.
There are some places, where are very dangerous caves that they are perfectly inaccessible and unfit for habitation. Not to speak of other creatures, even birds can not cross them.
'The only thing that can go there is air and only beings, Siddhas and great Rishis. O best of the Bharata race, these princesses are unaccustomed to hardship; how will they ascend those heights of the king of mountains? Therefore, do not come with us.'
Pandu said:
O greatly fortunate ones, it is said that there is no heaven for a sonless. I am sonless. I speak to you in sorrow. O great ascetics, I am sorry, because I have not been able to free myself from the debt I owe to my forefathers.
In the dissolution of my body, my ancestors are sure to perish. Men are born in this world with four debts.
(The name of debts) namely the debts due to the ancestors, the celestial, the Rishis and other men. They must be discharged with virtue. It has been established by the learned men that no regions of bliss exist for those who neglect to pay in due time these debts. The celestial are paid (gratified) by sacrifices, the Rishis by study and meditation.
The Pitris by begetting children and performing Shraddha and the other men by humanity and kindness. I have virtuously discharged my debts to the celestial, Rishis and other men. But there are those (Pitris) who are sure to perish at the dissolution of my body. O ascetics, I am not as yet free from the debt I owe to my ancestors.
The best of men were born to beget children to discharge that debt. As I was begotten by the great Rishi on the field of my father, so should children be begotten on my soil (wives).
The Rishis said:
O virtuous minded man, O king, there is progeny for you that will he sinless, greatly fortunate and like the celestial themselves. We see this with our prophetic eyes. O best of kings, therefore, accomplish the purposes of the celestial by your acts.
The intelligent man who acts with deliberation always obtains good fruits. Therefore, O king, you should exert yourself. The fruits you will obtain is visible. You will surely obtain accomplished and agreeable sons.
Vaishampayana said:
Having heard these words of the ascetics and remembering the loss of his procreative power owing to the curse of the deer, Pandu began to reflect. He told his lawfully wedded wife, illustrious Kunti, in private, "Try to raise offspring at this emergency.
O Kunti, the wise expounders of the eternal religion say that son is the source of virtuous fame in the three worlds. Sacrifices, gifts in charity, ascetic penances and carefully observed vows, do not free a sonless man from his sins.
O lady of sweet smiles, knowing all this, I am certain that sonless as I am, I shall not obtain the regions of felicity.
O timid lady, as I was formerly addicted to cruel acts and led a vicious life, I have lost my power of procreation by the curse of the deer.
O Pritha, the religious books mention of six kinds of sons who are both heirs and kinsmen and six kinds more who are not heirs, but kinsmen. I shall speak of them; listen to me.
(They are), Aurasa (the son begotten by one's own self on his own wife), Pranita (the son begotten on one's own wife by an accomplished person), Parikrita (the son begotten on one's wife by a man for a pecuniary consideration), Paunarbhava (the son begotten on a wife after her husband's death), Kanin (the son. born in the maidenhood), Kunda (the son born of a women who had intercourse with four persons), Datta (the son given by another), Krita (the son bought from another), Upakrita (the son coming to one out of gratitude), Sayang upagata the son coming himself to give him away, Sahoda (the son born of a pregnant bride), Hina Yonidhrita (the son born of a wife of a lower caste.)
On the failure of getting offspring of the first class, the mother should try to get the offspring of the next class and so on. At the time of emergency (failure of offspring), men raise up sons by their accomplished younger brothers.
O Pritha, the self created Manu has said that men, failing to obtain son of their own, might raise up excellent virtue giving sons by others.
As I am destitute of the power of procreation, I command you to raise illustrious offspring by some men equal or superior to me.
O Kunti, hear the history of that wife of a hero, the daughter of Saradandayana, who raised offspring at the command of her lord.
O Kunti, after the bath when her season came, she went in the night to a place where four roads met. Worshipping a Brahmana who was crowned with ascetic success, she poured libations in the fire of Pungsavana.
After performing this, she lived with him; and thus were begotten on her three sons, Durjaya being the eldest.
O greatly fortunate lady, like her you too at my command raise offspring by some Brahmana who is superior to me in ascetic merits.
Vaishampayana said:
O great king, having been thus assessed Kunti replied to her heroic lord, king Pandu, the best of the Kurus.
Kunti said:
O virtuous one, you should not say so to me. O lotus eyed one, I am your lawfully wedded wife, ever devoted to you.
O mighty armed descendant of the Bharata race, you should in righteousness beget on me greatly powerful children.
O best of men, I shall go to heaven with you. O descendant of Kuru, embrace me to beget offspring.
I shall not certainly, even in imagination, accept any other man except you in my embrace. Who is there in this world who could be superior to you?
O virtuous minded man, O large eyed one, hear the (following) Pauranika narrative which was heard by me and which I shall now narrate to you.
"In ancient times there was a king known by the name of Vyushitashva, the expander of the Puru dynasty, who was exceedingly virtuous.
In the sacrifice which that virtuous and mighty armed man performed, the celestial with Indra and Devarshis came.
In the sacrifice of the illustrious royal sage Vyushitashva, Indra was so intoxicated with Soma drink and the Brahmanas with Dakshina (offerings) that the celestial and the Brahmana Rishis performed everything of it themselves. O king, thereupon Vyushitashva began to shine over all creatures.
O king, thereupon Vyushitashva began to shine over all creatures like the sun after the season of frost. O best of kings, he conquered all the monarchs of the east, west, north and south and he exacted tribute from them all.
O king, he was endued with the strength of ten elephants. Vyushitashva did all this in his great Horse sacrifice. O best of the Kurus, the men, learned in the Puranas, sing this verse in order to increase the fame of that king of men, Vyushitashva. Vyushitashva has conquered the whole earth as far as sea. He protects all classes of his subjects as a father protects his own sons. He performed many sacrifices and gave away much wealth to the Brahmanas.
Collecting jewels and precious stones, he performed afterwards great sacrifices. Extracting a large quantity of Soma juice, he performed (the great sacrifice) Soma Sanstha.
O king, his beloved wife was the daughter of Kakshivana, named Bhadra, unrivalled on earth for her beauty.
We have heard, they deeply loved each other. He was seldom separated from his wife.
Intercourse with her brought in consumption and he soon died sinking like the sun in its glory. She became, afflicted with great grief at her husband's death.
O best of men, O king, hear how Bhadra, being childless and afflicted with grief, bewailed for her husband. I shall recount it.
Bhadra said:
O greatly learned man in religious precepts, women serve no purpose when their husband is dead. She who lives without her husband lives a miserable life.
O best of Kshatriyas, death is preferable to one whom has her husband. I wish to follow the way you have gone. Be kind towards me and take me with you. I am unable in your absence to bear life for a moment. O kind to me and take me soon away.
O best of men, I shall follow you over even and uneven ground. Going with you, I shall never return again.
O king, I shall follow you as a shadow. I shall be always obedient to you. O best of kings, I shall ever remain engaged in doing your favourite works.
O king, O lotus eyed, from this day the heart sucking affliction will always overwhelm me for your death.
Unfortunate am I! some loving couple had no doubt been separated by me in my former life. From this I am separated from you.
O king, she, who lives even for a moment after being separated from her husband that sinful woman, lives in great misery and in hell.
Some loving couple must have been separated by me in my former birth; from that sin, acquired in my former body. O king, I now suffer this great pain in consequence of your separation from me. O king, from this day I shall lie on Kusha grass.
I shall abstain from every luxury, being ever desirous of seeing you. O best of men, show yourself to me. O king of men, O lord, command your wretched and bitterly weeping wife, plunged in great misery.
Kunti said:
It was thus she bewailed again and again embracing the corpse (of her husband). She was then addressed by an invisible voice.
The Voice said:
O Bhadra, rise up and leave this place. I grant you this boon. O lady of sweet smiles, I shall beget offspring on you.
O beautiful featured lady, lie down with me on your bed on the eighth or the fourteenth day of the moon after the bath of your season.
Kunti said:
Having been thus addressed by the invisible voice, the chaste lady (Bhadra), desirous of offspring, did as she was directed.
O best of the Bharatas, O excellent descendant of the Bharata race, that lady gave birth of three Shalvas and four Madras by that corpse."
O best of the Bharatas, you too like him beget offspring by your ascetic power.
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