/ Dharmashastra / Mahabharata

Mahabharata

Sambhava Parva

Narration of race of Aditya etc. Tradition of offspring of Rishis. Descent of the Celestials, Gandharvas, Danavas etc. Story of Dushyanta. History of Sakuntala. History of Yayati. The history of Satyavati. History of Chitrangada. History of Vichitravirya. Conversation between Bhishma and Satyavati. Advice of Satyavati. The birth of Vichitravirya son’s. History of Animandavya. Coronanation of Pandu. Marriage of Dhritarashtra. Acquirement of lndra's weapon. Marriage of Kunti. Conquest of Pandu. 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. Raising up of Kunti’s children. Birth of the Pandavas. Death of Pandu. Speech of the Rishis. Cremation of Pandu. Bhima's drinking of Ambrosia. Return of Bhima. Birth of Kripa. Colloquy of Drona and Bhishma. Drona's examination his pupils. Rescue of Drona from the alligator. Tournament of weapons. Trial of arms. Coronation of Karna. Chastisement of Drupadas. Pensiveness of Dhritarashtra. Counsel of Kanika.

Vaishampayana said:
Thereupon, Hari held a consultation with Indra regarding his incarnation on earth with all the celestial according to their respective parts.

Having then ordered the celestial, (what they should all do), Indra returned from the abode of Hari (Vaikuntha).

The dwellers of heaven then, one after the other, took birth on earth for the destruction of the Asuras and for the welfare of the three worlds.

O best of kings, the celestial, as each preferred, took birth in the races of Brahmarshis and Rajarshis.

They killed the Danavas, Rakshasas, Gandharvas, Nagas and other calibons and creatures.

O best of the Bharata race, the Danavas, Rakshasas, Gandharvas and Nagas could not kill the (incarnate) celestial, even in their infancy, so strong were they.

Janamejaya said:
I desire to hear the accounts of the births of the Devas, Danavas, Gandharvas, Apsaras, Manavas, Yakshas and Rakshasas from their beginning. Therefore, you should tell me all about the births of creatures

Vaishampayana said:
Bowing down my head to the Self-created (Brahma), shall narrate to you in detail the origin of the celestial and of all creatures.

Brahma had six mind-born sons, (created out of his mind), namely Marichi, Atri, Angiras, Pulastya, Pulaha and Kratu.

Marichi had a son, named Kashyapa and from Kashyapa have sprung all creatures. Daksha begot thirteen illustrious daughters.

O best of kings, the daughters, of Daksha, were Aditi, Diti, Danu, Kala, Danayu, Sinhika, Krodha, Pradha, Vishva, Vinata, Kapila, Muni and Kadru. The sons and grandsons of these daughters, all of exceeding prowess, were infinite in number.

O descendant of the Bharata race, from Aditi were born the twelve. Adityas, who were all lords of the Universe. I shall now mention them to you according to their names.

(They were ) Datha, Mitra, Aryamana, Shakra, Varuna, Angsha, Bhaga, Vivasvana, Pusha and Savitri, the tenth (daughter).

The eleventh was Tvashtri and the twelvth was Vishnu. The youngest, however, was the best in merit.

Diti had one son, named Hiranyakashipu and the illustrious Hiranyakashipu had five sons, famous all over the world.

The eldest was Prahlada, the next was Sanghrada, the third was Anuhrada, the fourth was Sivi and the youngest was Vashkala.

O descendant of the Bharata race, it is known everywhere that Prahlada had three sons, namely Virochana, Kumbha and Nikumbha.

Virochana's son was greatly powerful Vali and the son of Vali was the great Asura Vana.

He (Vana) was blessed with great fortune; he was a follower of Rudra and was, also known by the name of Mahakala.

O descendant of the Bharata race, Danu had forty sons, the eldest of them was the famous King Viprachitti. The others were Samvara, Namuchi, Puloma, Asiloma, Keshi, Durjaya, Ayashiras, Ashvashiras, Ashvashanku, Gaganamurdhan, Vegavan, Ketuman, Svabhanu, Ashva, Ashvapati, Vrishaparva, Ajaka, Ashvagriva, Sukshma, Tuhunda, Ekapada, Ekachakra, Virupaksha, Hara, Ahara, Nichandra, Nikumbha, Kupata, Kapata, Sharabha, Shalabha, Surya and Chandrama.

These were the well-known sons of Danu. Surya and Chandrama (the son and the moon) of the celestial were other persons and they were not the sons of Danu. Besides the above, there were ten more powerful and great sons of Danu, namely Ekaksha, heroic Mritapa, Pralamba, Naraka.

Vatapi, Shatrutapana, the great Asura Satha, Gavishtha, Vanayu and the Danava, named Dirghajihva.

O descendant of the Bharata race, the sons and grandsons of the above were numberless. Sinhika gave birth to a son, called Rahu, the persecutor of the sun and the moon.

And (she gave birth to) three others, namely Suchandra, Chandraharta and Chandrapramardana. The numberless progeny of Krodha was much wicked as she herself was.

Their race was wrathful, of crooked deeds and the persecutors of foes. Danayu had four sons, the best among the Asuras.

(They were ) Vikshara, Bala, Vira and the great Asura Vritra. The sons of Kala were like Yama himself, all the slayers of their enemies.

They were greatly famous and powerful amongst the Danavas and were oppressors of their enemies.

(They were) Vinashana, Krodha, Krodhahanta and Krodhashatru. These were the sons of Kala. As it is heard, there were also many others among the sons of Kala. Shukra, the son of a Rishi was the great preceptor of all the Asuras.

The illustrious Shukra had four sons who were also the preceptors of the Asuras. Their names were Tvashtadhara and Atri and two others of fearful deeds.

They were as effulgent as the sun himself. They were always engaged in acquiring the regions of Brahma. Thus have I narrated to you, as I heard them from the Purana, the accounts of the progeny of the Devas and the Danavas of great strength and power. The sons and grandsons, of these (Devas and Danavas) were so numberless that I am incapable of counting them.

O protector of the world, the Tarkshya, Arishtanemi, Garuda, Arun, Aruni and Varuni were known to be the sons of Vinata. Shesha of Ananta, Vasuki, Takshaka,

Kurma and Kulika are known to be the sons of Kadru, Bhimasena, Ugrasena, Suparna, Varuna, Gopati, Dhritarashtra, Suryavarcha, Satyavarcha, Arkaparna, Prayuta,

Bhima and Chitraratha, all greatly famous, learned and self-controlled, then O king, was Shalishira, then fourteenth in the least, Parjanya,

The fifteenth, Kali and the sixteenth Narada; these Devas and Gandharvas were known to be the sons of Muni.

O descendant of Bharata race, I shall now mention_many others. Anavadhya, Manu, Vansha, Asura, Marganapriya,

Arupa, Subhaga and Bhasi were the daughters of Pradha. Siddha, Purna, Barhi and famous Purnayu,

Brahmachari, Ratiguna and Suparna, Vishvavasu, Bhanu and Suchandra:

These Devas and Gandharvas were also known to be the progeny of Pradha. It is also known that, that lady of good fortune Pradha, through the celestial Rishi (Kashyapa), brought forth the holy race of Apsaras, namely, Alambusha, Mishrakeshi, Vidyutaparna, Tilottama,

Aruna, Rakshita, Rambha, Manorama, Keshini, Subahu, Surata, Suraja and Supriya, these were the daughters (of Pradha ). And Atibahu, celebrated Haha-Huhu and Tumburu, these four best of Gandharvas (were also the sons of Pradha.)

The Ambrosia, Brahmana, the kine the Gandharvas and Apsaras were the offspring of Kapila, so is stated in the Purana.

Thus have been narrated to you duly the births of all the creatures and of the Gandharvas, Apsaras.

Nagas, Suparnas, Rudras and Maruts, of the kine and of the fortunate and holy Brahmanas.

This history, (if read or heard) extends period of life. It is sacred, it is worthy of all praise, it gives pleasure, if heard. It should be always heard and recited to others in a proper frame of mind.

He, who properly reads in the presence of the deities and Brahmanas, this account of the births of noble creature, obtains large progeny, good fortune and fame. He attains to the higher worlds hereafter.

Vaishampayana said :
It is known that the mind-born sons of Brahma were six great Rishis. There was another (mind-born son of Brahma,) named Sthanu. He had eleven sons gifted with great energy,

Namely, Mrigavyadha, Sarpa, famous Niriti, Ajaikapada, Ahiburdhanya, the chastiser of his foes Pinaki.

Dahana, Ishvara and greatly effulgent Kapali, Sthanu and the illustrious Bhaga. These eleven are called eleven Rudras.

(It has been already said that ) Marichi, Angiras, Atari, Pulastya, Pulaha and Kratu, these powerful Rishis were six mind-born sons of Brahma.

It is well-known in the world that the sons of Angiras were three, namely Brihaspati, Utathya and Samvarta, all of great asceticism.

O king, it is said that the sons of Atri were countless, they were all great Rishis and they were all learned in the Vedas, they were crowned with ascetic successes and their souls were in perfect peace.

O best of kings, the offspring of greatly wise Pulastya were the Rakshas, Monkeys, Kinnaras and Yakshas.

O king, the offspring of Pulaha were, it is said, the Sharabhas (the winged-insects) the lions, the Kimpurushas (half lions and half men) figures, bears and wolves.

The son of Kratu (Valkhilyas), who were as sacred as sacrifice, were the companions of Surya. They were known to the three worlds and they were all devoted to truth and vows,

O protector of the world, the illustrious Rishi Daksha, having his soul in complete peace and possessing great asceticism, sprang from the right toe of Brahma.

The wife of the illustrious Daksha sprang from the left toe of Brahma. He then begot fifty daughters on her.

They were all lotus-eyed and of faultless features and limbs. As he (Daksha) had no sons of his own, he made these daughters his Putrikas.

He (Daksha) bestowed in due form, ten of his daughters on Dharma twenty-seven on Chandra and thirteen on Kashyapa.

Hear, O king, the names of the wives of Dharma as I mention them. (They were ) Kirti, Lakshmi, Dhriti, Medha, Pushti, Shraddha, Kriya,

Buddhi, Lajja and Mati. These were the ten wives of Dharma, as appointed by the self- created (Brahma).

It is known throughout the world that the wives of Chandra were twenty-seven. They were all of rigid and holy vows, they were employed to indicate time.

They are the Nakshatras and yoginis. They were engaged in assisting the course of nature. The Grandsire (Brahma) had another son, named Manu. Manu had a son, called Prajapati.

The sons of Prajapati were eight and they were called the Vasus. I shall name them in detail. (They were ) Dhara, Dhruva, Soma, Aha, Anila, Anala,

Pratyusha and Prabhasa. These are known to be the eight Vasus. Dhara and the Brahma- knowing Dhruva were born of Dhumra.

Soma and Anila were born of the wise Shvasa. Aha was the son of Rata and Anala of Shandilya.

Pratyusha and Prabhasa were the sons of Prabhata. Dhara had two sons, namely, Dravina and Hutahavyavaha.

Dhruva's son was the illustrious Kala, the destroyer of the world. Soma's son was Varcha, Varcha's daughter is Varchi.

The fascinating Varchi had three sons, namely Shishira, Prana and Ramana. The sons of Aha were Jyoti, Shama, Shanta and Muni.

Agni's son was the handsome Kumara who was born in the forest and as he was reared up by Kirtika and others, he was called Kartikeya. After him were (born his three brothers, namely ) Shakha, Vishakha and Naigameya, Anila's wife was Shiva and her sons were Manojava.

And Avijnatagati. These two were the sons of Anila. Know, Pratyush's son was the Rishi, named Devala.

And Devala had two sons, both greatly wise and forgiving, The sister of Brihaspati, the first of women, the utterer of the sacred truth.

And an austere ascetic, roamed over the world, having no attraction for the world, She (the sister of Brihaspati) became the wife of the eighth Vasu, Prabhasa.

She gave birth to the illustrious Vishvakarma, the founder of all arts, the creator of thousand arts, the artist of the celestial, the maker of all kinds of ornaments, the best of all artists and the maker of the celestial cars of the gods.

Mankind was enabled to live in consequence of the arts of this illustrious man and for this reason he was worshipped by all men. This Vishvakarma is everlasting and immutable,

The illustrious Dharma, the dispenser of all happiness, came out of the right breast of Brahma, assuming the form of a man.

He (Dharma) had three excellent sons, charming to all creatures. (They were ) Shama, Kama and Harsha, who supported the worlds by their energy.

The wife of Kama was Rati, that of Shama was Prapti and that of Harsha was Nanda; upon these the worlds were made to depend.

Kashyapa was the son of Marichi and Kashyapa's offspring were the Suras (celestial) and Asuras. O best of kings, therefore, he is the progenitor of all the worlds.

Tashtri, who had the form of a mare, became me wife of Savita. She gave birth in the sky to a twin Ashvinis.

O king, the sons of Aditi were twelve with Indra at their head. The youngest of the them was Vishnu, upon whom the worlds depend.

These were the thirty-three celestial. I shall now mention to you their progeny according their Pakshas, Kulas and Ganas.

The Rudras, the Sadhyas, the Marutas, the Vasus, the Bhargavas and the Visvadevas were each a Paksha.

Vinata's son, Garuda and the Aruna also and illustrious Brihaspati were counted amongst the Adityas.

The Ashvinis, all annual plants and all beasts were counted among the Guhyakas. O king, these are the Ganas of the celestial, narrated to you.

Which narration cleanses men of all their sins. The illustrious Bhrigu sprang forth, ripping open the breast of Brahma. Bhrigu's son was the learned Shukra, a poet himself and the son of a poet. He, being commanded by the Self-created (Brahma) to pour rain and withhold it and to dispense and remit calamities, became a planet and he (still) traverses the sky in order to sustain the lives of all creatures Yoga philosophy, that greatly intelligent man, that wise and self-controlled

Brahmachari became the preceptor of the Devas and the Danavas.

Thus appointed by Brahma to look after the well-fare (of Daityas), Bhrigu's son (Shukra) begot another son.

Named Chyavana, who was greatly famous, very virtuous minded and as effulgent as a sun. O descendant of the Bharata race, he came out of his mother's womb in anger and thus released his mother.

Arushi, the daughter of Manu, became the wife of the wise Chyavana and the greatly illustrious Aurva was born in her, ripping open her thighs.

His (Aurva's) son was Richika, who became, even in his boyhood, very powerful, energetic and virtuous. He (Richika) begot Jamadagni.

The illustrious Jamadagni had four sons, the youngest of them was Parshurama. He was superior to all his other brothers in good qualities.

He was self-controlled, but was expert in the use of all weapons and he became the destroyer of the Kshatriyas. Aurva had one hundred sons, the eldest of them being Jamadagni.

These hundred sons begot offspring by thousands and filled the whole world. Brahma had two other sons, who had victory as their signification.

They are known as Dhata and Vidhata, who lived with Manu. Their sister is the auspicious Lakshmi who lives in the abode of lotuses.

The mind-born sons of Lakshmi are the sky-ranging horses. Varuna's eldest wife was the daughter of Shukra, named Devi.

She gave birth to a son, called Bala and a daughter, named Shura, who gives joy to the celestial. And all destroying Adharma was born (of her), when creatures began to devour one another. Niriti was his wife, from whom were born the Rakshasas, called Nairitas.

She had also three other fearful and cruel sons, always engaged in sinful deeds. (They were) Bhaya, Mahabhaya and Mrityu, the destroyer of every created thing.

This all-destroying being (Mrityu) had no wife or son. Kaki, Shyeni, Bhasi, Dhritarashtra and Shuki.

These five are known in the world as the daughters of Tamara. Kaki brought forth the crows, Shyeni the hawks,

Bhasi gave birth to the cocks and the vultures and Dhritarashtra all ducks and swans. चक्रवाकांश्च भद्रा तु जनयामास सैव तु ।

And she gave birth to also the Chakrvakas. The fair and illustrious Shuki of amiable qualities and auspicious signs gave birth to all parrots. Krodha gave birth to nine daughters of wrathful temper.

They were Mrigi, Mrigamada, Hari, Bhadramana, Matangi, Sharduli, Shveta, Surabhi.

And the beautiful Surasa of every auspicious sign. O best of men, the offspring of Mrigi are all beasts of deer species.

O chastiser of foes, the offspring of Mrigamada are all beasts of bear species and also of those beasts, called Srimara. Bhadramana gave birth to her son Airavata.

And Airavata is the great celestial elephant. The offspring of Hari are the horses and the beasts of the monkey kind which are endued with great activity.

Those animals that are called Golangula also are said to be the offspring of Hari. Sharduli gave birth to innumerable lions and tigers,

And also to leopards and all other animals.

O king, the offspring of Matangi are all elephants.

And Shveta gave birth to the large elephant, known by the name of Shveta which possesses great speed. O king, Surabhi gave birth to two daughters,

Namely, the beautiful Rohini and illustrious Gandharvi. O descendant of the Bharata race, she had two other daughters, named, Vimala and Anala. All kine were born from Rohini and all horses from Gandharvi. And Anala gave birth to the seven kinds of trees which produce pulpy fruits.

Anala had another daughter named Shuki. Surasa gave birth to a son, named Kanka. Aruna's wife Shyeni gave birth to two very energetic and powerful sons, named Sampati and the mighty Jatayu. Surasa also gave birth to the Nagas and Kadru the Pannagas.

Vinata had two sons, the world known Garuda and Aruna. O king of men, O best of all wise men, thus have I fully described to you the genealogy of all the principal creatures. He who hears it is cleansed of all his sins. He acquires great knowledge and finally attains to the highest state in after-life.

Janamejaya said:
Worshipful Sir, I desire to hear from you in detail the accounts of the births and deeds and achievements among men, of the Devas, the Danavas, the Rakshasas, the Gandharvas, the lions, the tigers, the snakes, the birds and other animals and in short of all creatures, that became incarnate in human forms.

Vaishampayana said :
O king of men, I shall first tell you all about those Devas and the Danavas who were born amongst men.

The best of the Danavas, who was known by the name of Viprachitti, became that best of men who is known as Jarasandha.

O king, that son of Diti, who was known by the name of Hiranyakashipu, became (that king) who was known in this world by the name of powerful Shishupala.

The younger brother of Prahlada who was known as Sanghrada, became among men that best of Balhikas, known as famous Shalya.

The youngest (brother of Prahlada) known as Anuhrada, became famous in this world as Dhristaketu.

O king, that son of Diti who was known as Shibi, became the famous monarch Druma on earth.

O best of men, that best of Asuras, who was known as Vashkala, became the great Bhagadatta on earth.

The five powerful and swift Asuras, namely Ayashira, Ashvashira, Ayashanku, Gaganmurdha and Vegavan,

O king, these powerful great Asuras were all born in the illustrious dynasty of Kekaya and became great kings.

The mighty Asura, who was known as Ketuman, became the king Amitauja of terrible deeds.

The great and fortunate Asura, who was known as Svarbhanu, became the king Ugrasena of fearful deeds.

The great and fortunate Asura who was known as Ashva, became the invincible king Ashoka of great prowess.

O king, that son of Diti, the younger brother of Ashva, who was known as Ashvapati, became the mighty king Hardikya.

The great and fortunate Asura who was known as Vishaparva, became king Dhirghaprajna on earth.

O king, the younger brother of Vrishaparva, who was known as Ajaka, became Shalva on earth.

The great Asura who was known as Ashvagriva, became king Rochamana cn earth.

O king, the intelligent and illustrious Asura who was known as Sukshma, became the illustrious king Brihadratha on earth.

That best of Asuras, who was known as Tuhunda, became the king Senabindu on earth.

That great strong Asura, who was known as Ishupada, became king Nagnajita of world- known prowess.

The great Asura who was known as Ekachakra, became known on earth as Prativindhya.

The great Asura, capable of displaying various modes of fight and known as Virupaksha, became known as king Chitradharmana on earth.

That best of Danavas, known as the heroic Hara, became the famous and fortunate king Subahu on earth..

That Asura of great prowess, the chastiser of his foes, known as Ahara, became king Balhika on earth.

That best of Asuras, who was known as Nichandra and whose face was as beautiful as the moon, became the fortunate king Munjake- sha on earth.

That great intelligent and invincible Asura, who was known as Nikumbha, became the best of kings Devadhipa on earth.

That Asura who was known as Sarva amongst the sons of Diti, became the royal sage Pourava on earth.

O king, that greatly powerful and fortunate Asura who was as Kupata, became the famous king Suparshva on earth.

O king, the great Asura who was known as Kupata, became the royal sage Parvateya, as effulgent as a golden mountain.

That Asura, who was known as Shalabha the second, became king Prahlada in the land of the Bahlikas on earth.

That best of the Diti's sons, who was known as Chandra and who was as handsome as the lord of the stars (moon), became Chandravarmana, the king of Kambojas on earth.

O king, that best of Danavas, who was known as Arka, became the royal sage Rishika on earth.

O best of kings, that best of Asuras, who was known as Mritapa, became king Paschimanupaka on earth.

That greatly powerful Asura, known as Gavishtha, became king Drumasena on earth.

That great and fortunate Asura, who was known as Mayura, became king Vishva on earth.

That Asura who was the younger brother of Mayura and who was known as Suparna, became king Kalakirti on earth.

The greatly powerful, Asura, who was known as Chandrahanta, became king Sunaka on earth.

The great Asura, who was known as Chandravinashana, became king Janaki on earth.

O king of the Kuru race, that best of the Danavas who was known as Dirgajihva, became king Kashiraja on earth.

That Asura (Rahu) who was born of Singhika and who persecuted the sun and the moon, became king Kratha on earth.

The eldest of the four sons of Danayu, who was known as Vikshara, became the powerful king Vasumitra of earth.

The second brother of Vikshara, the great Asura, became the king of the country called Pandya.

That best of Asuras, who was known as Viranama, became king Paundramatsyaka on earth.

O king, that great Asura who was known as Vritra became the royal sage Manimala on earth.

That Asura, who was the younger brother of Vritra and was known as Krodhahanta, became king Danda on earth.

That Asura who was known as Krodhavardhana became king Dandadhara on earth.

O best of kings, the eight sons of the Asura Kaleyas were all born on earth and they all became great kings as powerful as tigers.

Of the eight great Kaleya Asuras, the eldest Jayatsena became the king of Magadha.

The second, as powerful as Indra, became king Aparajita on earth.

The third was a great Asura, endued with great prowess and power of deception, (Magical powers) and he became the greatly powerful king of the Nishadas.

The fourth of the brothers became the best of royal sages, Shrenimana.

That great Asura, the fifth (brother) became king Mahauja, the oppressor of his foes on earth.

That greatly intelligent and powerful Asura who was the sixth (brother) became the best of royal sages Abhiru on earth.

The seventh of the (brothers) became king Samudrasena, famous all over the earth from its centre to the sea and he was learned in the Shastras.

O king, the eighth of the Kaleyas, who was known as Brihata became a virtuous king, ever engaged in doing good to all creatures. कुक्षिस्तु राजन्विख्यातो दानवानां महाबलः। पार्वतीय इति ख्यातः काञ्चनाचलसंनिभः ॥ ५७ ॥

That mighty Danava, who was known as Kukshi, became king Parvatiya, as effulgent as a golden mountain.

That mighty and powerful Asura, who was known as Krathana, became king Suryaksha on earth.

That handsome Asura, who was known as Surya, became on earth that best of all kings Darada the king of the Bahlikas.

O king, many heroic monarchs, were born on earth form the race of Asuras, called Krodhavasha, of whom I have already spoken to you.

(They were) Madraka, Karnaveshta, Siddhartha, Kitaka, Suvira, Subahu, Mahavira, Bahlika, Kratha, Vichitra, Suratha, handsome Nila, Chiravasa, Bhumipala, Dantavakra,

Durjaya, Rukmi, Janamejaya, Ashada, Vayuvega, Bhuriteja, Ekalavya, Sumitra, Vatadhana, Gomukha, Karushakas, Kshemdhurti, Shrutayu, Udvaha, Brihatsena, Kshema, Ugratirtha, the king of Kalinga and Matimana, the king who was known as Ishvara.

These greatly fortunate, powerful and illustrious and best of monarchs were all born on earth of the race of Asuras, called Krodhavasha.

That great Danavas who was known as Kalnemi became the son of Ugrasena, king Kansa, on earth.

That Asura who was known as Devaka and who was effulgent as Indra himself, became the best of the kings of the Gandharvas on earth.

O descendant of the Bharata race, Drona, the son of Bharadvaja, who was not born of any woman, sprang from the celestial Rishi Brihaspati.

O best of kings, he was a hero of great achievements and the best of all those that were learned in the ways of using arms. He was most illustrious and most powerful.

He was called learned, in the Vedas, as well as in the Science of arms by all men well- versed in the Vedas. He was a doer of wonderful deeds and a pride of his race.

O descendant of the Bharata race, O king, his son, the heroic, surpassingly energetic and lotus-eyed Ashvathama, the terror of all his foes and the great oppressor of all enemies, was born on earth from the united portions of Mahadeva, Yama, Kama and Medha.

Begot by her husband Shantanu, the eight Vasus were given birth to by Ganga, on account of the curse of Rishi Vasistha and also from the command of Indra.

The youngest of them was Bhishma, who was the dispeller of the fears of the Kurus, who was greatly intelligent, who was a great scholar in the Vedas and a best of speakers and the destroyer of the enemy's ranks.

That best of men, being learned in the science of arms and endued with great energy, fought with the illustrious (Parshu) Rama, the son of Jamadagni.

O king, that Brahmana Rishi, who was known in the world as Kripa, was the embodiment of all manliness, was born of the Rudras.

O king, that king and great car-warrior, that chastiser of foe, who was known as Shakuni in the world, know him to be the Dvapara himself.

He who was known as Satyaki, the upholder of the pride of Vrishnis and the chastiser of foes, was born of the portion of celestial Marutas.

That royal sage, king Drupada, the best of all the wielder of arms, was also born the portions of the same celestial (Marutas).

O king, know that Kritavarma that king of men, that man of matchless deeds, that best of best Kshatriyas,

That chastiser of foes, was also born of the same celestial. The king Virata, the conqueror of other kingdoms, was also born of the same celestial.

That son of Arishta, known as Hansa, the king of the Gandharvas, was born to increase the Kuru race.

He was known on earth as Dhritarashtra, the son of Krishna Dvaipayana; he had long arms, he was greatly powerful and he was a king with prophetic eyes.

He became blind for the fault of his mother and anger of the Rishi. His younger brother was greatly wrathful and strong. He was known as Pandu and was devoted to truth, virtue and purity.

Know, that he who was known as Vidura, he who was the best of all virtuous men, he who was the god of justice himself, was the excellent and greatly fortunate son of Atri.

The evil and wicked-minded king Duryodhana, the destroyer of the fame of the Kuru dynasty, was born of the portion of the Kali.

O king, It was he who was the cause of the slaughter of all creatures and of the world, he ruined the earth.

It was he who fanned the fire of hostility, the great fire of destruction. The sons of Pulastya became on earth the brothers of Duryodhana.

They were one hundred, Dushasana Durmukha, Dusaha and others, all wicked to the extreme. I do not mention their names.

All of them supported Duryodhana in his wicked acts. O best of the Bharata race, they were all sons of Pulastya (Rakshas). Over and above these one hundred sons, Dhritarashtra had another son, begot on a Vaisya woman.

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, Yuyutsa, Dushasana, Dussaha, Dushala, Durmukha, Vivingshati, Vikarna, Jalasandha, Sulochana, Vinda, Anuvinda, Durdharsha, Subahu, Dushpradharshana, Durmarshana, Durmukha, Dushkarna, Karna, Chitra, Upachitra, Chitraksha, Charu, Chitrangada, Durmada, Dushpradharsha, Vivitsu, Vikata, Sama, Urnanabha, Padmanabha, Nanda, Upananda, Senapati, Shushena, Kundodara, Mahodara, Chitrabahu, Chitravarma, Suvarmana, Durvirochana, Ayobahu, Mahabahu, Chitrachapa, Sukundala, Bhimavega, Bhimabala, Balaki, Bhima, Vikrama, Ugrayudha, Bhimashara, Kanakayu,

Drindayudha, Drindavarmana, Drindakshetra, Somakirti, Drindasandha, Ugrashrava, Anudara, Jarasandha, Satyasandha, Sahasravaka, Ugrasena, Kshemamurti, Aparajita, Panditaka, Vishalaksha, Duradhana, Drindahasta, Suhasta, Vatavega, Suvarcha, Adityaketu, Bahvashi, Nagadatta, Anuyayi, Nishangi, Kavachi, Dandi, Dandadhara, Dhanugraha, Ugra, Bhimaratha, Vira, Virabahu, Alolupa, Abhaya, Raudrakarma, Drindaratha, Anadhrishya, Kundabhedi, Viravi, Dirghalochana, Dirghbahu, Mahabahu, Vyudhoru, Kanakangada, Kundaja and Chitraka. He (Dhritarashtra) had also daughter, named Dushala, above and over these one hundred sons. Dhritarashtra had another son, named Yuyutsa, born of a Vyasa woman, who was also above and over these one hundreds.

O king, thus have I told you the names of the one hundred sons (of Dhritarashtra) and also of the name of his daughter. You have now known their names according to the orders of their births.

They were all heroes, great car-warriors and learned in the use of arms. They were also well-versed in the Vedas and experts in statesmanship.

O king, all of them were mighty in attack and defence and all of them were learned. They married wives suitable to them in beauty and accomplishments.

At the marriageable age, the king of the Kurus at the advice of Shakuni bestowed his daughter Dushala on Jayadratha, the king of the Sindhus.

Know, O king, king Yudhishthira was a portion of Dharma; Bhima was that of Maruta; Arjuna was that of the king of the celestial (Indra).

The most handsome men amongst all men and the matchless beauties on earth, Nakula and Sahadeva were the portions of the Ashvinas.

He, who was known as Varcha the son of Soma, became Abhimanyu of wonderful deeds, the son of Arjuna.

O king, before his (Varcha) incarnation on earth, Soma thus spoke to the celestial, “I cannot part with my son; he is dearer to me than life.

Let this agreement be made and let not that agreement be violated. The destruction of the Asuras is the work of the celestial, therefore it is our work also.

Let this Varcha go, but let him not stay long on earth. Nara will born as Indra's son and he will have Narayana as his friend.

He will be known on earth as powerful Arjuna, the son of Pandu. My boy will be his son and even in his boyhood will be a great car-warrior.

O best of immortals, let him remain on earth only for sixteen years. On his sixteenth year, will take place that great fight.

In which your incarnations will kill innumerable heroes. And in the fight in which Nara and Narayana (Arjuna and Krishna) will not be present,

And in which, O celestial, the (Kuru ) heroes will fight, with constructing a Chakravyuha, (in that fight) my son will defeat all foes and compete them to retreat.

The boy will enter into that impenetrable Vyuha and will walk about the place. He will defeat and kill many heroes and great car- warriors.

The mighty-armed hero, within the course of half a day, will send the one-fourth part of the foes, to the land of the dead.

Then towards the close of the day, many heroes and great car-warriors will return to the charge and attack my son. Thereupon, my mighty-armed son will come back to me.

He will beget one heroic son who will keep alive the almost extinct Bharata dynasty."

Having heard these words of Soma, the celestial said, "Be it so." They then all worshipped and praised the lord of the stars (Soma).

O king, thus have I told you the accounts of the births of your father and his father (and so on). Know, O king, the great car-warrior Dhrishtadyumna was born of a portion of Agni.

Know that Shikhandi, who was previously a woman, was born of a portion of a Rakshasa. O best of the Bharata race, those that became the five sons of Draupadi,

Know, O best of the Bharata race, were the celestial called Vasus. (They were) Prativindhyas, Sutasoma, Shrutakirti.

Shatanika, the son of Nakula and the powerful Shrutasena. The best of the Yadus, Shura, became the father of Vasudeva.

His daughter was named Pritha, who was matchless on earth in beauty. Her father (Shura) promised before Fire that he would give his first-born child to the son of his paternal aunt, king Kuntibhoja, who was childless. He gave his daughter (Pritha) to that king, expecting to get his favour. And king Kuntibhoja, adopted her as his daughter. She was engaged in her (foster) father's house in attending upon Brahmanas and guests.

One day she attended upon the terrible and wrathful ascetic, vow-observing Durvasa, who was learned in the mysteries of religion and well-acquainted with truth. She, with all possible care, gratified that self-controlled ascetic.

The illustrious man said, "O fortunate girl, I am much pleased with you. To those of the celestial whom you will call by this Mantra (that I teach you).

(They will instantly come) and by their grace you will give birth to offspring." Thus addressed that girl, being much curious (to see the effect of the Mantra).

Called Surya when she was a maid. The illustrious god of light (Surya) made her conceive.

And she begot a son, who became the best of all wielders of arms. He was born with a coat of arms and a pair of ear-rings and he looked as handsome as a celestial child.

And as effulgent as the sun and every part of his body was well embellished. From the fear of her friends and relatives, privately.

Did she throw that illustrious son into water (river). But the child, thus thrown into the water, was taken up by the illustrious husband of Radha.

Adhiratha (the husband of Radha) made the child his son. And the couple then gave him the name of Vasusena, by which name he soon became known all over the country. As he grew up, he became very strong and excelled in the use of all weapons.

He became the best victor and learned in all the Vedangas. When that wise and truth-loving man studied the Vedas,

Then there was nothing to that high-souled man which he could not give to the Brahmanas. To do good to his son (Arjuna), illustrious Indra, one day assuming the form of a Brahmana,

Begged from him his ear-rings and his natural coat of arms. Removing the ear-rings and coat of arms from his ear and breast.

He gave it to Indra, who being much surprised (for his liberality), presented him with a dart and spoke to him thus, "The Devas, Asuras, Gandharvas, Rakshasas, Uragas or men,

At whomever, O hero, you will hurt this weapon, he will certainly be killed. He (the son of Pritha) was previously known by the name of Vasusena,

But for his mighty deeds, he was subsequently called Karna. Because the greatly illustrious hero removed his natural coat of Arms (from his breast).

He, the eldest son of Pritha, was called Karna. O best of kings, he thus began to grow up in the Suta caste.

Karna, the best of kings, expert in the use of all arms, the destroyer of his foes, became the friend and counsellor of Duryodhana, Know, O king, he was born of a portion of the sun. Of that god of gods, that everlasting Being, whose name is Narayana. The powerful Vasudeva (Krishna), was a portion in the world of men.

Baladeva was a portion of the Naga, Shesha. O king, know that the greatly energetic Pradyumna was a portion of Sanatkumara. In this was many dwellers of heaven became great men on earth, In the race of Vasudeva, thus increasing its glory.

O king, the Apsaras, of whom I have already spoken, was also born on earth in portions as ordered by Indra.

O king, sixteen thousand portions of these celestial ladies, became in the world of men the wives of Vasudeva. A portion of Sree (Lakshmi), herself became incarnate on earth out of love (for Narayana).

She was born in the race of Bhishvaka and that illustrious lady was named Rukmani. Draupadi was born from a portion of Sachi, (the wife of Indra) in the race of Drupada and from the altar of the sacrifice.

She was neither tall nor short, she had the fragrance of blue lotus. Her eyes were like the lotus leaves, her thighs were fair and round and her dense masses of hair were black and curly.

She was endued with all auspicious marks and her complexion was like the emerald. She was the charmer of the hearts of the five kings of men (the Pandavas).

The goddess Siddhi and Dhriti became the mothers of the five (Pandavas). They were named Kunti and Madri. And the goddess, who was Mati, became the daughter of Suvala (Gandhari, the wife of Dhritarashtra).

Thus, O king, have I described to you the births and incarnations of the portions of the Devas, Asuras, Gandharvas, Apsaras and Rakshasas, those that appeared on earth as invincible kings. Those illustrious ones that were born in the extensive race of the Yadus, those that were born as Brahmanas, Kshatriyas and Vaishyas, have all been described. This Anshavatarana (accounts of incarnations), which is capable of bestowing wealth, fame, long-life, offspring and victory, should be heard with proper frame of mind.

Hearing the incarnations of the Devas, the Asuras and the Gandharvas, the learned men, thus knowing the mystery of_creation, preservation and destruction, do not feel depressed, even in the greatest sorrow.

Janamejaya said:
O Brahmana, I have heard in detail the account of the births of the Devas, the Danavas, the Rakshasas, the Gandharvas and the Apsaras.

I now desire to hear the accounts of the births of the kings of the Kuru race from the beginning. Therefore, O Brahmana, narrate them before all these Brahmana Rishis.

Vaishampayana said:
O best of the Bharata race, the founder of the Paurava dynasty was a greatly powerful king, named Dushyanta. He was the protector of the earth bounded by the four seas.

That king of men enjoyed the fourth part of all the products of the land. He was (also) the lord of various countries in the midst of the sea. That chastiser of foes had sway even over the countries of the Mlecchas, which was full of men of the four orders and which was surrounded by the sea, the mine of gems.

During his reign, there were no mixed castes, no tillers of the land, no toilers of the mines and no sinful men.

O best of men, during his reign, all men, were virtuous and they did every thing with an eye on virtue. O child, during his reign, there was no fear from the thieves and no fear from famines; and there was no fear of diseases.

Men of all the four castes took pleasure in doing their respective duties and they performed all acts without the desire of gaining fruits. O protector of the world, depending upon him, his subjects felt no fear.

Parajanya (Indra) poured showers of rains at the proper time and the crops were all juicy. The earth was full of all kinds of wealth and animals,

The Brahmanas were always engaged in their duties and they were very truthful. He (Dushyanta) was a young prince of wonderful prowess and of a body like the thunder-bolt.

He could support the Mandara (mountain) with its woods and forests, raising it up on his arms. He was an expert in the four kinds of club-fight and also in using every kind of weapons. He was greatly expert in riding elephants and horses. In strength, he was like Vishnu and in splendour he was like the sun.

In gravity he was like the ocean and in patience he was like the earth. The king (Dushyanta) was loved by all his subjects and he too ruled very virtuously those contented men.

Janamejaya said:
I desire to hear in detail the account of the birth and career of the high-souled Bharata and the origin of Sakuntala.

O holy man, tell me in full how that hero, that lion among men, obtained Sakuntala. I desire to hear it, therefore O knower of truth, you should narrate it to me.

Vaishampayana said:

Once on a time that king (Dushyanta) of mighty arms, accompanied with a very large force with hundreds of horses and elephants, went into a dense forest. The force were of four kinds (infantry cavalry, elephant-men and car-warriors).

Surrounded by hundreds of warriors were armed with swords, darts, maces and big clubs, lances and spears in their hands, when the king marched out.

The lion-like roars of the warriors, the sounds of conches and drums. The rattle of the wheels of the cars, the shrieks of the huge elephants and the clash of weapons of various soldiers dressed in various dresses, And the neighing of horses, all these indistinct, sounds, mixing together, raised a deafening ( Kil Kil) sound when the king was on the march. Beautiful ladies from the terraces of the magnificent mansions behold the heroic, illustrious and kingly monarch (to pass).

They knew that king to be the destroyer of foes like Indra; they thought him to be the wielder of thunder-bolt himself. They said, "This is that best of heroic men who is as powerful in the battle as the Vasu. All enemies are destroyed by his great prowess."

Having said this, the ladies, out of love towards him, showered flowers on the head of the king to his great gratification. Having been blessed by the best of Brahmanas everywhere on the way.

The king entered the forest with the eager desire of killing deer. The king, seated on the back of a mad elephant, looked like the king of the celestial and he was followed by Brahmanas, Kshatriyas, Vaishyas and Sudras. They uttered blessings and cried victory from all sides.

The citizens and other people also followed the king for some distance. They stopped from going further only at the command of the king.

Thereupon, the king of the world got upon his car with the colour of gold and filled the whole world, even the heavens, with the rattle of his car-wheels. Thus proceeding he saw a forest like the Nandanavana of heaven. It abounded in Bilva, Arka, Khadira, Kapittha and Dhava trees.

Its soil was uneven and covered with blocks of stone, loosened from the hills. There were no water and human habitations; it extended to many yojanas.

It was full of deer, lions and other fearful animals of the forest. That best of kings, Dushyanta, with the help of his soldiers and servants, beat the forest, thus killing many deer. Dushyanta pierced with his arrows many tigers that were within shooting range and killed them (by hundreds). The king wounded many by arrows (that were out of the shooting range and not to be killed by swords); he killed by his sword those that were near at hand. That best of the wielders of darts, killed many by hurling his darts at them.

The greatly expert player of clubs, the king of matchless prowess (Dushyanta), thus fearlessly roamed over the forest. The king, as he roamed about, killed many beasts of the forest with his swords and some by his swift flying darts and some by his heavy clubs. When the forest was thus agitated by the wonderfully powerful king and his soldiers, ever delighting in was like sports, the lions left in thousands that forest. Having thus lost their kings, the other beasts uttered loud cries in fear and anxiety and fled in all directions. They fell down on all sides, being hungry, thirsty and tired of running and without being able to quench their thirst in the river-beds which were dry.

Some of them were eaten up by those best of warriors. Some were quartered and roasted in fires lit up by them and then they were eaten by the warriors in the proper way. Many strong elephants, maddened with the pains of their wounds, fled in fear with their upraised on high. Those wild elephants, ejecting urine and dung in fear and copiously vomiting blood.

Many big and strong elephants during the time of running trampled to death many soldiers (of the king). The forest, which had been full of animals, was soon made by the king and his innumerable followers, bereft of lions and tigers and other beasts.

Vaishampayana said:
The king with his soldiers, having killed thousands of animals, entered another forest to hunt in it.

Fatigued with hunger and thirst and accompanied by only one follower, he came to a large desert at the end of the forest.

Having passed over this her bless desert, the king came to a forest full of holy hermitages. It was beautiful to the eyes and delightful to the heart.

It was cool and it breathed delightful breeze. It was full of trees covered with flowers. It extended far and wide in green soft grass. It echoed with the sweet songs of the birds. It resounded with the sweet notes of the male Kokila and the shrill cries of cicalas.

It contained magnificent trees without-stretched branches, which had formed pleasant shady canopies. The bees hovered over the flowery creepers and beautiful groves were every where.

There was no tree without fruits; there was no shrubs with prickles on them; there was no plant that had not bees swarming around it.

The whole forest resounded with the sweet songs of the birds; and it was decked with all the beautiful flowers of all the seasons. It was full of pleasant shades of blossoming trees.

Such was the charming and excellent forest that the great bow-man (Dushyanta) entered. The trees, decked with flowers and waved with the soft breeze. Showered sweet flowers, again and again, on the head of the king.

Clad with the flowery attire of many colours, the sweet singing birds sitting on their branches hanging with the weight of flowers, the busy bees tempted by honey buzzing in sweet chorus around their blossoms, stood many trees (in that forest). There were innumerable bowers of creepers covered with thick clusters of flowers. The greatly energetic king was much pleased and charmed with the scenery.

The trees, with its flowery branches, entwining with one another, looked exceedingly beautiful and appeared like so many rain-bows.

It was the abode of the Siddhas, the Charanas, the various sorts of Gandharvas, the Apsaras, the monkeys and the Kinnaras, all drunk with joy.

Pleasant, cool and fragrant breezes, mixed with the effluvia of sweet flowers, blew every where and appeared as if they had come there to play with the trees.

The king saw that forest endued with such beauties. It was situated in the delta of a river and looked like a pole erected in Indra's honour.

The king saw in that forest, the abode of ever cheerful birds, a charming and delightful hermitage of ascetics.

It was surrounded by many trees and the holy fire was burning within it. He (the king) worshipped that matchless hermitage.

He saw innumerable Yatis, Balkhilyas and other Munis sitting there (in that hermitage). It was adorned with rooms containing the sacrificial fire. The flowers, dropping from the trees, had made a beautiful carpet on the ground.

The place looked very beautiful with the tall trees with their large trunks. O king, the transparent and sacred river Malini flowed by it. The river was charming to the ascetics and abounded with every species of water-fowls. He (the king) was much delighted to see the innocent deer-cubs playing (playfully) on her banks.

Thereupon, the king, whose chariot no foe could obstruct, entered that charming hermitage, exceedingly beautiful all over and which was like the region of heaven.

He saw that the hermitage was situated on the banks of the river, a most sacred one and she flowed as the mother of all the creatures living there.

Milk-white waves played on her breast. Chakravakas sported on her banks. It was the abode of the Kinnaras and it was frequented by the monkeys and the bears.

The holy ascetics, engaged in study and meditation, lived there on the beautiful banks of that river. It was frequented by the intoxicated elephants, tigers and great snakes.

On the banks of that river, stood the excellent and charming hermitage of the illustrious Rishi, (the descendant of) Kashyapa, frequented by many great ascetic Rishis.

He see the river and the hermitage and desired to enter into that sacred place.

The river was studded with many islands with beautiful and charming shores. It looked like the abode of Nara and Narayana, loved by the waters of the Ganges.

The best of men then entered that hermitage, which was resounding with the notes of the intoxicated pea-cocks and which appeared like the gardens of Chitraratha (Gandharva).

He desired to see the great ascetic Rishi, the illustrious Kanva, the son of Kashyapa, the possessor of all virtues and who was too effulgent to be stared at.

Halting his army of flag-holders, cavalry, infantry and elephants at the out-skirt of the forest, the king spoke to the soldiers thus-

“I shall go to see the mighty ascetic, the son of Kashyapa, who is beyond the Rajoguna. Stay here till I return.”

The king forgot his hunger and thirst and derived infinite pleasure as soon as he entered that forest, like Nandana, (the garden of Indra.)

The king, having laid aside all signs of royalty, entered that excellent hermitage with his Minister and Priest only.

He desired to see that Rishi who was an indestructible mass of ascetic merit. He saw that the hermitage was like the region of Brahma. Bees were sweetly buzzing and birds were pouring forth their melodies.

That best of men heard in one place the chanting of the Rigvedas with the proper intention by the best of Brahmanas.

In another place, (he saw) Brahmanas, learned in the Vedangas, reciting the hymns of Yajur Veda. In another place, the Rishis of rigid vows were reciting Saman hymns in harmonious strains.

In another place, he saw Brahmanas, learned in the Atharva Veda, reciting the Sanhitas according to the proper rules of voice. At other places, Brahmanas learned in the science of ortheopy, were reciting Mantras of other kinds. That holy hermitage, resounding with these holy sounds, did really look like the begin of Brahma.

There were many Brahmanas who were experts in the art of making sacrificial platforms and in the rules of Krama in sacrifice. There were many other learned in Nyaya, (Logic) and mental sciences; and many having complete knowledge of the Veda. There were those that were learned in the meanings of every kind of expressions, those that were experts in performing special rites, those that knew the Mokshadharma. Those that were well-versed in establishing propositions, rejecting superfluous causes and were learned in the science of words, of prosody and of Nirukta, those that were learned in the science of Time (Astrology). In the properties of matter, in the fruits of sacrificial rites, those that possessed a knowledge of causes and effects, those that understood the languages of monkeys and birds and those that were well-read in all large treatises. And various Shastras. The king, as he proceeded, heard their incantations and chanting, which were capable of charming all human he arts.

The destroyer of the enemy's army, (Dushyanta), saw around him innumerable learned Brahmanas of rigid vows who were all engaged in japa and homa.

The king was much astonished to see the beautiful carpets which these Brahmanas offered him (for his seat).

That best of kings, seeing the rites with which the Brahmanas worshipped the deities, thought himself in the land of Brahma.

The more the king saw that auspicious and sacred hermitage of the son of Kashyapa (Kanva), protected by that Rishi's ascetic virtues and endued with all the requisites of a holy retreat, more he desired to see it. He was not satisfied with this cursory view (of the beautiful hermitage). The destroyer of foes, accompanied by his Minister and his Priest, then entered that charming and sacred hermitage of the son of Kashyapa, inhabited by the great ascetic Rishis of rigid vows.

Vaishampayana said:
Having proceeded further, leaving behind him all his attendants that mighty, armed king entered the hermitage alone but he did not find there the Rishi of rigid vows, (Kanva).

Having seen that the Rishi's hermitage was empty, he hailed aloud, "Ho, who is here?" And his voice was echoed in the forest.

Hearing his voice, a maiden, in the garb of ascetics, as beautiful as Sree (Lakshmi), came out of the hermitage.

No sooner that black-eyed damsel saw the king Dushyanta, that she instantly bade him welcome and worshipped him in due form.

She respected him with offering a seat, she gave him water to wash his feet and she then offered him the argha. Having done all this, O king, she then enquired after his health and peace.

Having thus honoured him in due form and enquired about his health and the peace, maiden most respectfully asked the king, "What should be done?"

Having been thus honoured in due form, the king replied to that sweet-speeched and faultless featured damsel thus-

"I have come to worship the greatly blessed Rishi Kanva. O amiable and beautiful lady, tell me where has the illustrious man gone?"

Sakuntala said:
My noble father has gone away from the hermitage to collect fruits. Kindly wait for a moment and you will see him when he will come.

Vaishampayana said:
The king, having not seen the Rishi and having been thus addressed by the maiden, saw that she was exceedingly beautiful, she was an exquisite beauty of sweet smiles and a lady of perfect symmetry of shape. She was in the bloom of her youth and beauty; she was adorned with the beauty of faultless features, hard asceticism and sweet humility. The king addressed her thus-

"Who are you? O beautiful lady, whose daughter are you? Why have you come into this forest? O beautiful lady, accomplished and beautiful as you are, whence have you come here?"

O charming lady, you have stolen my heart at the very first glance. I desire to learn all about you. O beautiful lady, tell me all.”

Having been thus addressed by the king in that hermitage, the maiden smilingly replied to him in sweet words.

“O (king) Dushyanta, I am the daughter of the illustrious, virtuous, wise and high-souled ascetic Kanva.

Dushyanta said:
The illustrious and highly blessed Rishi is worshipped by all the world. He has completely controlled his sexual passions. Even Dharma may fall from the right path, but an ascetic of rigid vows can never fall from it.

O beautiful and charming lady, how can you be his daughter? You should dispel from my mind this great doubt of mine.

Sakuntala said:
O king, hear what I have learnt (from the Rishi), regarding all that happened to me and how I became the daughter of the Rishi (Kanva).

Once on a time, a Rishi came here and asked about my birth. O king, hear what the illustrious Rishi (Kanva) told him about me.

Kanva said :
Vishwamitra of old were engaged in austere asceticism and he thus alarmed Indra, the king of the celestial.

He (Indra) thought that the Rishi by his great ascetic penances would hurl him from his high seat in heaven. Being thus alarmed, he called Menaka and told her-

“O Menaka, you are the best of all celestial Apsaras. O amiable girl, do me this service. Listen to what I say. The great ascetic Vishwamitra, as effulgent as the some, is now engaged in great asceticism and therefore my heart is trembling.

O Menaka, O slender-waisted girl, it is your business. You must see Vishwamitra, whose soul is rapt in contemplation and who is deeply engaged in the austere penances.

He may displace me from my (high) seat (in heaven ). Go and tempt him. Frustrating his asceticism, do my good.

O beautiful girl, win him from his asceticism, by tempting him with your beauty, youth, agreeableness, arts, smiles and speech.

Menaka said :
That illustrious Rishi, is a great ascetic and is greatly effulgent; your illustrious self known also that he is very wrathful.

The energy, the asceticism and the wrath of that illustrious man have made even you anxious. Why should I not be afraid of him?

He made even the illustrious Vasishtha to suffer the grief of the premature death of his sons. He was originally a Kshatriya, but has become a Brahmana by his own strength (of asceticism). He created a deep river of strong currents for the purposes of ablutions. That holy river is still known in the world by the name of Koushika.

Here (on the banks of this river) the wife (of this illustrious man) was maintained during a famine by the royal sage Matangi, who was living there as a hunter (under a curse)

O Lord, this illustrious man, after the famine was over, came back to his hermitage and gave the river the name of Para.

Being very much pleased with Matangi, this illustrious man became his priest for the purpose of sacrifice. O king of the celestial, out of fear you yourself went to that sacrifice to drink this Soma.

This illustrious man created in anger another world with stars; he created numerous other stars, beginning from Shravana. This illustrious man gave protection to Trishanku, cursed by his preceptor.

I am afraid to go to a man whose deeds are such. O Lord, ordain that which may prevent him from burning me in anger.

He can burn the worlds with his effulgence; he can make the earth quake by a kick; he can uproot the great Meru (mountain ) and hurl it to a great distance and go round the ten points of the earth in a moment.

How can a woman (like my humble self) touch such a man who is full of ascetic virtues, who is as blazing as the blazing fire and who has completely controlled his passions.

His mouth is as blazing as the fire, the pupils of his eyes are like the sun and the moon and his tongue is like Yama himself. O best of the celestial, how can women like ourselves touch him?

Yama, Soma, great Rishis, the Sadhyas, the Vishvedeva, the Balkhilyas, all are alarmed at the thought of his prowess. Why should not a woman (like myself) be afraid of him?

O king of the celestial, commanded by you somehow or other I must go to that Rishi. But, O king of the celestial, devise some means by which, under your protection, I can safely move about him.

O celestial, when I shall be near the Rishi, Maruta (wind) should be there and rob me of my cloth. Manmatha (the god of love) should at your command help me in my this work.

Let the wind carry sweet fragrance from the wood to tempt the Rishi. Having said this and having seen that all that she wanted had been duly provided, she went to the hermitage of the great Kaushika, (Vishvamitra).

Kanva said :
Having been thus addressed, Indra commanded the wind to be present with Menaka when she would be present before the Rishi.

The timid and the beautiful girl then entered the hermitage and saw Vishwamitra, who had destroyed all his sins by penances and who was still engaged in austere penances.

Having saluted the Rishi, she then began to sport near him. At this very time Maruta robbed her of her cloth, which was as white as the moon (light.)

And that beautiful girl in great bashfulness began to run after the cloth to catch it and she appeared to express her great annoyance at the conduct of Maruta (wind).

She did all this before that great Rishi Vishwamitra, as effulgent as the fire and he saw her in that state. He marked that she was of faultless features. In her nude state, the best of the Rishis saw that Menaka was exceedingly beautiful, with no marks of age on her person.

Seeing her great beauty and accomplishments, that best of Rishis was filled with desire and wished for her company.

He invited her to come to him and that faultless featured beauty too accepted his invitation. They then passed many days in each others' company. Sporting with each other, they passed many years and thought that it was but only a day. That Rishi begot Sakuntala on her. Menaka went to the banks of the river Malini which passed playfully through the beautiful valley of the Himalaya mountains and there she gave birth to a daughter. She then left the child there (on the banks of the river) and went away. Thus having been successful in her mission, she soon returned to Indra. Some vultures, seeing that the child lay in the deep forest abounding in lions and tigers, sat round it to protect it from harm, so that no carnivorous animals might take her life.

The vultures protected the life of Menaka's child. I had gone there to perform my ablutions. I saw the child lying. In the deep solitude of the forest, surrounded by the vultures. Bringing her here, I have made her my daughter. According to the scriptures, the maker of the body, the protector of life and the giver of food, these three, are in their order considered to be fathers.

Because she was found in the solitude of the forest, protected by the Shakuntas (birds), she has been named Sakuntala (protected by birds.)

O Brahmana, know that it is thus that Sakuntala has become my daughter. And faultless Sakuntala also regards me as her father.

Sakuntala said:
Thus the great Rishi (Kanva), when asked, told (the Brahmana) the account of my birth. O king of men, you must know that I have thus become the daughter of Kanva. Not knowing who is my real father, I regard Kanva as my father. Thus have I told you, O king, all that I heard about my birth.

Dushyanta said:
O princess, O blessed lady, all that you have said is well- spoken. O beautiful lady, be my wife. Tell me what I shall do (for you).

I shall present you, this very day, gold and golden- garlands, robes, ear-rings, white and beautiful pearls and gems, golden coins and finest carpets, collected from various countries. Let the whole of my kingdom be yours. O beautiful lady, be my wife.

O handsome lady, O timid maiden, O beauty of tapering thighs, marry me according to the Gandharva form, for the form of marriage is said to be the best.

Sakuntala said:
O king, my father has gone from the hermitage to collect fruits. Kindly wait for a moment. He will bestow me upon you.

Dushyanta said:
O beautiful lady, O faultless beauty, I desire that you yourself should accept me. Know that I exist for you. Know also, my heart is completely in you.

One is certainly one's own friend; one can certainly depend upon one's own self.

Therefore, according to the ordinance, you yourself should bestow your own self on others.

According to the ordinance, there are eight kinds of marriages, namely, Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasas and Pishacha. The son of the self-created (Brahma), Manu, has spoken which of these forms (of marriages) is appropriate to each of the four castes.

O faultless beauty, know that the first four forms are appropriate to the Brahmanas and the first six for Kshatriyas.

To the kings, even the Rakshasas form is permissible. The Asura form is permissible to the Vaishyas and Sudras. Of the first five (forms), three are proper and two improper.

The Pishacha and Asura forms should never be adopted (by any man). These are the ordinances of the scriptures and man should act according to them.

The Gandharva and the Rakshasas forms are proper to the Kshatriyas, therefore, you need no entertain the least fear. There is not the least doubt that either according to one single form or according to the mixed form of these two, marriage is proper to us, (and we may be married).

O beautiful lady, I am full of desire, so are you. You should, therefore, become my wife according to the Gandharva form.

Sakuntala said:
O best of the Puru race, if this are the dictates of the scriptures and if I am really my own disposer, know then my terms.

Promise to give me what I ask, in this lonely place, alone, between ourselves. The son that will be here after born of me. Must become the hire - apparent (to your throne). O Dushyanta, I tell you the truth. If this be the case, we may be united.

Vaishampayana said :
The king, without taking time to consider the demand, told her at once, "O beauty of sweet smiles, let it be so. I shall even take you to my capital.

O handsome maiden, I tell you the truth. You deserve all this. I promise to do what you ask. So saying, the royal sage, (Dushyanta) married the beautiful Sakuntala of graceful walking, according to the due rites; and she accepted him as her husband. He returned to his capital after assuring her of his promise. He repeatedly told her, "I shall send for you my troops of the four sorts. O beauty of sweet smiles, it is thus (with all honour). I shall take you to my capital."

Vaishampayana said:
O Janamejaya, having thus promised to her, the king went away. The king, as he went (towards his capital), began to think of Kanva. (He thought), “What would the illustrious ascetic do when he would hear all. Thus thinking on his way, he entered his capital.

The moment the king had gone away, Kanva came to the hermitage. But Sakuntala did not go out to receive her father for shame.

The great ascetic Kanva, possessed of spiritual knowledge (sight), knew all. Having thus seen every thing with his spiritual sight, the illustrious man was pleased and said-

“O amiable child, the act that you have committed today in secret without having waited (to receive my permission), has not been destructive of your virtue.

The marriage according to the Gandharva form, without Mantras and between a willing woman and a willing man, is said to be the best to a Kshatriya.

The best of men Dushyanta, is virtuous-minded and high-souled. O Sakuntala, you have accepted (this Dushyanta) for your husband. The son, whom you will give birth to, will be mighty and illustrious in this world. He will extend his sway over the whole of this earth bounded by the sea.

When that illustrious king of kings (your son) will march out against his foes, his army will be irresistible to all opposition.

Sakuntala, then came to her fatigued father and washed his feet. She took down the heavy load that was on his shoulder and placed the fruits in proper order. Then she said -

Sakuntala said:
(O father), you should give your grace to my husband, king Dushyanta, the best of men.

Kanva said :
O beautiful child, I am prepared to bless him for your sake. But O blessed girl, receive from me the boon you desire to have.

Vaishampayana said:
Thereupon, Sakuntala, moved with the desire to do good to Dushyanta, asked the boon that Paurava kings should be ever virtuous and never to be deprived of their thrones.

Vaishampayana said :
When Dushyanta went away from the hermitage, making the (above) promises to Sakuntala, she gave birth to a boy of immeasurable energy. When the child grew only three years old, he became in splendour as blazing as the blazing fire. O Janamejaya, he was endued with great beauty, magnanimity and all accomplishments.

The best of pious men, Kanvas, performed all the rites ordained by the scriptures on that intelligent boy who began to grow up day by day.

The boy was gifted with sharp, strong and pearly teeth; he was strong enough to kill lions, he had all auspicious signs on his palms, he had a broad forehead, he was beautiful and strong.

Like a celestial child, he began daily to grow up. When he grew six years old, he was so strong that he seized and bound tigers, boars, buffaloes and elephants to the trees that stood near the hermitage.

He rode on some of these wild beasts; he seized some of them and sometimes he pursued some of them in playful mood. The dwellers of the hermitage of Kanva, (finding all this), gave him a name. (They said,) "As he subjugated all beasts, let him be called Sarvadamana". Thus the prince came to be called Sarvadamana, endued as he was with great strength, energy and powers.

Seeing the extraordinary acts of the boy, the Rishi (Kanva) told Sakuntala that the time had come when he should be installed as the heir-apparent.

Seeing the great strength of the boy, Kanva spoke to his disciples thus, "Take Sakuntala with her son from the hermitage to the house of her husband, blessed with all auspicious signs."

"It is not fit for women to live for ever in the house of their paternal or maternal relations. Such residence destroys their good name, good conduct and virtue. Therefore, take her to her husband's house without delay."

The greatly effulgent disciples (of Kanva), having promised to do it, started with Sakuntala and her son towards the city of Hastinapur.

That beauty of fair eye-brows, taking her lotus-eyed son of celestial beauty with her, left the forest where she had first met Dushyanta.

Having sent words, she entered the royal court with her son, as effulgent as the morning sun. And she was then introduced to him.

The disciples of the Rishi, having told the King every thing, returned to the hermitage. And Sakuntala, after duly worshipping the King, said-

Sakuntala said:
O King, this is your son. Let him be installed as your heir-apparent. O King, this god-like boy was begotten by you on me. O best of men, fulfil now the promise you made of me.

O illustrious man, call to your mind the agreement you made with me on the occasion of our marriage at the hermitage of Kanva.

Having heard her words, the King remembered everything, but he said, “I remember nothing. O wicked ascetic woman, to whom do you belong?"

"I do not remember to have any connection with you with regard to (either) Dharma, Artha of Kama. Go or stay or do whatever you please."

Thus being addressed, the beautiful ascetic lady was filled with shame. She lost her consciousness from grief and she stood like a wooden post.

Soon became her eyes red like copper; her lips began to quiver; she cast upon the king her (angry) glances which seemed to burn him.

Her rising anger and blazing fire of her asceticism she kept down with a great effort.

Collecting her thought in a moment, she thus addressed her husband looking straight at him in grief and in anger. "O great king, knowing every thing, how can you, like a mean and inferior man, say that 'you know nothing'?

Your heart is the witness to the truth or to the falsehood of my words. Therefore, speak the truth and do not degrade yourself.

He, who has one thing in his mind, but represents another thing to others, is a thief and a robber of his own self. What sin is he not capable of committing?

You think that you alone know what you did. But do you not know that the great Omniscient One dwells in your heart. He knows all your sins and you sin in his presence.

Man, when sinning, thinks that no one sees him. But he is seen by the celestial and by the Deity who dwells in every heart.

The sun, the moon, the air, the fire, the earth, the sky, the water, the heart, Yama, the day, the night, the twilight and Dharma see every act of man.

Yama, the son of Vaivasvata, takes no account of the sins of that man with whom the Deity, the witness of all acts, remains pleased.

But that sinner, with whom the great Deity is not pleased, is punished by Yama for his wicked deeds.

He, who falsely represents his self and thus degrades himself, is never blessed by the celestial. Even his own soul does not bless him. I have come of my own accord, but I am a devoted wife to my husband. Do not disrespect me. I am your wife and deserve to be treated respectfully.

Why do you treat me before all these men like an ordinary woman? I am certainly not crying in the wilderness. Do you not hear me?

O Dushyanta, If you refuse what I ask you to do, your head will to day be divided into a thousand pieces.

The learned men of old say that the husband himself, entering into the womb of his wife, comes out as the son. Therefore, the wife is called Jaya.

The son, that is born to a wise man, rescues the spirits of his deceased ancestors.

Because the son rescues his ancestors from the hell, called Put, therefore he has been called by the self-created (Brahma) himself as Putra.

A man conquers the world by the birth of a son; he enjoys eternity by that of a grandson; the great grandfathers enjoy eternal happiness by the birth of a grandson's son.

She is a true wife who is a good house-wife; she is a true wife whose heart is devoted to her husband; she is a true wife who is faithful to her husband.

A man's half is his wife, the wife is her husband's best of friends; the wife is the source of Dharma, Artha and Kama; the wife is the source of salvation.

Those that have wives can perform religious acts; those that have wives lead domestic lives. Those that have wives can be happy and those that have wives can achieve good fortune.

The sweet-speeched wives are their husband's friends on the occasion of joy; they are as fathers on occasions of religious acts; they are as mothers in the hours of illness and woe.

Even in the deep forest, the wife is the refreshment and solace to her roaming husband. He who has a wife, is trusted by all. The wife, therefore, is man's great means of salvation.

When the husband goes to the land of Yama, leaving this world, it is the devoted wife only that accompanies him there.

The wife, gone before (dying before her husband), waits for the spirit of her husband and if the husband goes before, the chaste wife soon follows him.

O king, for all these reasons, marriage exists (in this world). The husband enjoys the company of his wife, both here in this world and hereafter.

The learned men have said that a man himself is born as his son; therefore, a man whose wife has given birth to a son, should look upon her as his mother.

Looking at the face of the son, begotten on his wife, a man sees his own face as he does in a mirror; and feels himself as happy as a virtuous man attaining to heaven.

Men, burnt out by mental grief or afflicted by disease, feel as much relieved in the company of their wives as a perspiring man does in a cool bath.

No man, even in anger, should even do any thing that is disagreeable to his wife; for happiness, joy, virtue and everything depend on the wife.

Wife is the sacred soil in which the husband is born again. Even Rishis cannot create men without women.

What is a greater happiness to a father than what the father feels when his son, running to him, clasps him with his (tiny little) arms, though his body is full of dust and dirt?

Why are you treating with indifference this your son who has himself come to you and who is wistfully casting his glances towards you? Even ants support their off-spring and do not destroy their eggs. Why then should you not, being learned in the rules of piety, support your own child?

The touch of the sandal-paste, that of women and water, is not so pleasing as that of one's own infant son, locked in his embrace.

As the Brahmana is the best among bipeds (men), as cow is the best among quadrupeds, as preceptor is the best among all superiors, so is the son among all objects pleasing to the touch.

Let this handsome son touch you in your embrace. There is nothing in the world more pleasing to the touch than that of a son.

O chastiser of foes, O great king, I gave birth to this boy, the dispeller of your grief, after the completion of three years. O descendant of the Puru race, when I was in the lying-in room, the following words were uttered in the sky, He shall perform one hundred horse-sacrifices.

Men, going to places remote from their homes, take up other men's sons on their laps and smelling their heads, feel great happiness.

You know that the Brahmanas utter the following Vedic Mantras at the birthday, ceremony of the child.

“You are born of my body; you have sprung from my heart. You are myself in the form of my son. Live for one hundred years.”

"My life depends on you. The continuation of my race also depends on you. Therefore, live in happiness for one hundred years.”

He (this boy) has sprung from your body, he is a second being begotten from you. Behold your own self in your own son, as you see your image in the clear waters of the lake.

As the sacrificial fire is kindled from the domestic fire, so has this one (your son), sprung from you. Though you are one, you have divided yourself in two. O king, in your hunting expedition, I was approached by you when I was a virgin in my father's hermitage.

Urvashi, Purvachitti, Sahajanya, Menaka, Vishvachi and Ghritachi, these are the six foremost Apsaras.

Amongst them again, Menaka, born of a Brahmana, is the first. Descending from heaven on earth, she gave me birth from her association with Vishvamitra.

The Apsara Menaka gave me birth in a valley of the Himalayas. Devoid of affections, she went away, leaving me there, as if I was a child of some others.

What great sin did I commit of old in some other life that I was cast away by my parents in my infancy and now I am cast away by you?

Cast off from you, I am ready to go back to the hermitage. But you should not cast off this child who is your own son.

Dushyanta said:
O Sakuntala, I do not know that I begot this child on you. Women generally speak falsehood. Who will believe your words? Your mother is lewd Menaka, destitute of affection; she cast you off in the valley of the Himalayas as one casts off the flowers after offering them to the gods.

Your father also is lustful Vishwamitra of the Kshatriya race, destitute of all affection, the man who was tempted to become a Brahmana.

But (if you say), Menaka is the foremost of Apsaras and Vishwamitra is the foremost of Rishis, why then do you, being their daughter, speak like a lewd woman?

Your these words deserve no credence. Are you not ashamed to utter them, specially before me? Go away, O wicked ascetic woman.

Where is now that best of great Rishis (Vishwamitra) and that best of Apsaras Menaka? And where are you, (though) in the humble garb of ascetics.

Your this son is very big and appears to be very strong. How has he, within so short time, grown up like a Sala sprout?

You are born very low, you speak also like a lewd woman. You were lustfully conceived by Menaka.

O ascetic woman, all that you say is quite unknown to me. I do not know you. Go away wherever you please.

Sakuntala said:
O king, you (can) see the faults of others, though they may be as small as the mustard seed. But you can not see your own faults, though they are as big as the Bilva fruit.

Menaka is a celestial, (nay) Menaka is considered to be the best of celestial. O Dushyanta, my birth is noble than your own.

O great king, you walk on earth, but I roam in the sky. Know that the difference between you and me is like that of a mustard seed and the Meru (mountain).

O king, behold, I can go to the abodes of Indra, Kubera, Yama and Varuna.

O sinless man, there is a proverb which I am going to mention to you; (but I am not doing it) from any evil motive, but only as an example. Therefore, kindly pardon me for referring to it.

The ugly man, until he sees his face in a mirror, considers himself more handsome than others.

But when he sees his own face in the mirror, it is then that he perceives the difference between himself and others.

He, who is really very handsome, never taunts others. He, who too much vilifies others, is only considered to be a reviler.

As the swine seeks for the dirt and filth even when it is in a flower-garden, so does a wicked man chose only evil out of the evil and the good that others speak.

But as the geese always extract milk, though mixed with water, so does a wise man accept only what is good from the speech that is intermixed with both good and evil.

Honest men always feel pain to speak ill of others, but wicked men always derive pleasure in doing it.

Honest men always feel pleasure in showing respect towards the old (good men), but the fools always feel pleasure in abusing them. Honest men are happy in not seeking others' fault, but the fools are happy in doing it. The wicked always speak ill of honest men, but honest men never injure the wicked, even if injured by them.

What could be more ridiculous in the world than this, that those that are wicked should represent really honest men as wicked.

Even atheists are afraid of those who have fallen from truth and virtue, as all men are afraid of the snakes of virulent poison. (When such is the case with an atheist), what shall I speak of me who is atheist?

The man, who having begotten a son who is his own image, does not look after him, never gains the higher worlds. The celestial destroy his good fortune an wealth.

The Pitris (ancestors) have said that the son continues the race and supports the relations; therefore, to give birth to a son is the best of all pious acts. Therefore, your this son should not be abandoned.

Manu has said that there are five kinds of sons, namely those begotten by one on his wife, those obtained from others, those purchased for a price, those reared out of affection and those begotten on other women.

Sons support the religion and achievements of men; they increase their happiness; they rescue the dead ancestor from hell.

Therefore, O best of kings, it is not proper for you to abandon your son. O king of the earth, cherish your own self, truth and virtue, (by cherishing your this son).

O best of kings, it is not proper for you to play hipocri's in this matter. The dedication of a tank is more meritorious than that of one hundred wells. A sacrifice is more meritorious than the dedication of a tank. But (to beget a son) is more meritorious than the celebration of sacrifices. Truth (however) is more meritorious than the birth of one hundred sons.

If one thousand horse-sacrifices and truth were weighed, truth would be found heavier than one thousand horse-sacrifices.

O king, I tell you, truth is equal to the study of the entire Vedas and ablutions in all the sacred pilgrimages.

There is no virtue equal to truth, there is nothing (in this world) superior to truth. And there is nothing (again) more sinful than falsehood.

O king, truth is the great Brahma, truth is the great vow; therefore, O king, do not violate your pledge. Let truth and yourself be ever united.

If, however, you are united with falsehood, if you do not place any credence on my word, I shall go away from this place of my own accord. Your companionship should not be sought after.

But, O Dushyanta, (know this for a certainty), that when you are dead, my this son shall rule the whole earth, surrounded by the four seas and adorned by the king of mountains.

Vaishampayana said:
Having said all this to the king, Sakuntala turned her back. Thereupon a voice from the sky, coming from one who had no visible shape, addressed Dushyanta who was sitting, surrounded by his ministers, priests and Ritvikas.

(It said), “O Dushyanta, the mother is but a sheath of flesh (within which the son dwells). The son, sprung from the father, is the father himself. Therefore, cherish your soon and do not insult Sakuntala. O best of men, the son begotten by one's own self, rescues him from the abode of Yama. You are the father of this son. Sakuntala has spoken the truth. The husband divides his body in two parts and is born in the womb of his wife as the son.

O king, O Dushyanta, therefore, cherish your this son, born of Sakuntala. To forsake one's own son and to live thereafter is a great misfortune.

Therefore, O descendant of the Puru race, cherish your this high-souled son, born of Sakuntala. As you will cherish this child at our word, therefore, your this son will be known by the name of Bharata.

Having heard these words of the dwellers of heaven, the king of the Puru race was much pleased and addressing his priests and ministers, he said: "Hear all of you the words of the messenger of heaven."

"I myself know that this boy is my son. If I had accepted him as my son at Shakuntala's words, my people would have been suspicious and my son also would not have been considered to be pure (of pure birth).”

Vaishampayana said:
O descendant of the Virata race, the king was exceedingly pleased, because the purity of the birth of his son was established by the messenger of heaven.

He then performed with joy all those rites which a father should perform for his son.

He smelt his son's head; he embraced him with affection. The Brahmanas uttered blessings on him and the bards began to applaud him. The king then enjoyed the great pleasure that one feels at the touch of one's own son.

Dushyanta also received his wife (Sakuntala) with all honour and affection. Affectionately pacifying her, he spoke to her thus -

“O lady, my union with you took place in private. None knew of it and therefore, it is natural that people should have thought that our union was only out of lust and that we were not husband and wife. This son, installed as my heir-apparent, would have been considered as a man of impure birth. Therefore, I was thinking how best to establish your purity.

"O dearest, O lady of beautiful eyes, I have forgiven you for all the hard words you have uttered in anger. You are my darling.”

O descendant of the Bharata race, having spoken thus to his dear queen (Sakuntala), the royal sage Dushyanta, received her with the presents of perfume, food and drink.

The king Dushyanta, thereupon, installed the son of Sakuntala as his heir-apparent bestowing upon him the name of Bharata.

From that day the invincible car of Bharata, like the car of the celestial, with its famous and bright wheels, traversed the whole earth, filling it with its rattle.

The son of Dushyanta (Bharata) brought under his sway all the kings of the world. He ruled his subjects virtuously and gained great fame.

That king (Bharata) was known by the name of Chakravarti and Sarvabhauma. He performed many sacrifices like Indra, the lord of the Marutas.

Kanva was the chief priest in those sacrifices and great offerings were made to the Brahmanas. The fortunate king performed both the cow and the horse-sacrifices. Bharata gave one thousand gold coins to Kanva as his sacrificial fee.

From this Bharata has followed this, "achievement of Bharata," from him has sprung this great race (of Bharata.) All kings that were born after him are called after his name.

And in this Bharata race were many god-like and greatly powerful best of monarchs. They were like Brahma himself. Their names are countless. O descendant of the Bharata race, I shall name only the chief ones, who were all blessed with great fortune and devoted to truth and honesty. They were all like the celestial.

Vaishampayana said :
O sinless one, Prajapati, Daksha, Vaivasvata Manu, Bharata, Kuru, Puru, Ajamida, Yadava and all the other kings of the Bharata race, O sinless king, I shall now recite the holy, illustrious and long life-bestowing histories of these great men. They were as effulgent as the sun and the great Rishis.

Pracheta had ten sons, who were all devoted to asceticism and they all possessed every virtue. They burnt with the fire of their mouth many medicinal plants.

O best of king, from them was born Prachetas Daksha and from Daksha sprang all creatures. Therefore, he was called the Grand- sire.

The Rishi Daksha, born of Prachetas, begot one thousand sons, uniting with Virini; they were all of rigid vows like himself.

Narada taught these one thousand sons of Daksha the excellent philosophy of Sankhya, the means of salvation.

O Janamejaya, the lord of creation Prajapati Daksha, from the desire of creating more creatures, begot fifty daughters. He made them all his Putris.

He bestowed ten of his daughters on Daksha, thirteen on Kashyapa and twenty-seven on Chandra who were all engaged in indicating time.

Kashyapa, the son of Marichi, begot on his wife, the daughter of Daksha, who was the eldest among his thirteen wives, Aditya, the greatly effulgent celestial, Indra, being at their head and Vaivasvata also, Vaivasvata's son was born Yama, the great lord.

Martanda (Vaivasvata) begot another son who was gifted with great intelligence and was called Manu. Yama was his younger brother.

Manu was greatly wise and virtuous; he became the progenitor of a race. The offspring of Manu were called Manavas, (human beings.)

It was from Manu that all men, including Brahmanas, Kshatriyas and others have been born. O great king, the Brahmanas and Kshatriyas were subsequently united.

Those sons of Manu, who were Brahmanas, became devoted to the study of the Vedas. Vena, Dhrishnu, Narishyanta, Nabhaga, Ikshvaku, Karusha and Sharyati, the eight a daughter, named Ila, the ninth Prishadhra, who was gifted with all the virtues of Kshatriyas. Nabhagarishta was the tenth son of Daksha. Besides these, Manu had fifty other sons on earth.

We have heard, they all perished quarrelling with one another. The learned Pururava was born of Ila.

We have heard that Ila was both the father and the mother of Pururava. He had sway over thirteen islands of the sea.

Though he was a human being, yet he remained always surrounded by superhuman companions. Pururava, intoxicated with the pride of power which he possessed, quarrelled with the Brahmanas, caring little for their anger. He robbed them of their wealth.

Seeing this, Sanatkumar came from the region of Brahma and gave him good counsel, which he did not accept. Thereupon, the wrath of the great Rishis was excited and the king, who was intoxicated with the pride of power and who lost his reason, was immediately killed by their curse.

This king (Pururava) brought from the region of the Gandharvas, three kinds of fire for sacrificial purposes with the Apsara Urvashi. He begot six sons on Urvashi, namely Ayus, Dhiman, Amavasu, Drindayus, Vanayus and Shatayus. It is said that Ayus begot on the daughter of Svarbhanu five sons, namely Nahusha, Vriddhasharma, Raji, Gaya and Anenas. Of all the sons of Ayus, Nahusha was exceedingly intelligent and powerful.

O king, He ruled his kingdom with great virtue. King Nahusha equally supported the Pitris, the Devas, the Rishis, the Gandharvas, the Nagas, the Rakshasas, the Brahmanas, the Kshatriyas and the Vaishyas. He suppressed all the robbers with a mighty hand; he made them pay tribute to the Rishis.

During his kingdom time powerful Nahusha carried them on the back of Rishis. Beating the very dwellers of heaven with his beauty, his asceticism, his prowess and energy, he ruled the earth, as if he was Indra himself. Nahusha begot six sweet-speeched sons, namely, Yati, Yayati, Sanyati, Aayati, Ayati and Dhruva. Yati adopted asceticism and became a great Rishi like Brahma himself.

Yayati became greatly virtuous. He ruled over the whole earth; he performed many sacrifices; he worshipped the Pitris with great reverence and showed a great respect towards the celestial. He showed great kindness and favour to all his subjects and he was never defeated by any foe. His sons were all great bow-men and were gifted with all accomplishments.

O great king, they were born of Devayani and Sharmishtha, his two wives. From Devayani were born Yadus and Turvasu. From Sharmishtha were born Druhyu, Anu and Puru.

O king, after ruling his subjects with virtue for a long time. The son of Nahusha (Yayati) was attacked by the terrible old age which destroyed his personal beauty.

Having been thus attacked by old age, the king thus addressed his sons, namely Yadu, Puru, Turvasu, Druhyu and Anu.

“O Dear sons, I wish to be young and desire to pass my time with young women. Help me in this.”

His eldest son, born of Devayani said, "Why do you require? Do you want to have our youth?”

Yayati replied, "Accept my old age." I would then enjoy myself with your youth.

During a long sacrifice, I was cursed by the Rishi Ushanas and therefore, thus have I lost all my powers of enjoying sensual pleasures. O sons, I shall enjoy myself with your youth.

(Therefore), take any of you my decrepitude and rule the kingdom with my body. I would then enjoy myself with a renovated youthful body.

Yadu and other sons did not agree to take upon them his old age. Thereupon, his youngest son, the virtuous and powerful Puru said - "O king, enjoy again with a renovated body and returned youth. I shall take upon me your old age and I shall rule the kingdom at your command."

Thus being addressed, the royal sage (Yayati) transferred his old age on his high-souled son (Puru) with his power of asceticism.

The king again became a young man with the youth of Puru; and Puru with the old age of his father upon him ruled the kingdom.

Even when one thousand years had thus passed away, Yayati, the best of kings, the invincible hero, remained as strong and powerful as a tiger.

He enjoyed for a long time the sweet company of his two wives. He enjoyed with (Apsara) Vishvachi in the gardens of Chitraratha (Gandharva king.)

That illustrious man had not his desires satiated even after this. Thereupon, the king remembered the following words of the Purana.

"One's desires are never satiated with with enjoyments. On the other hand, indulgence they flame up like the sacrificial fire with ghee poured into it.

Even if one enjoys the whole earth, with its wealth, its diamonds, gold, animals and women, still his desires will not be satiated.

It is only when a man does not commit a sin in thought, deed or word in respect of any living creatures, it is then that he attains to the purity of Brahma.

When a man fears nothing and when he is feared by none, when he desires for nothing and when he injures none, it is then that he attains to the purity of Brahma."

The greatly wise king, seeing this and having been satisfied that one's desires are never satiated, received back his old age from his son.

Though his desires were not satiated, he gave back his youth to his son Puru and installed him on the throne, saying-

"From you my race would continue. You are my true son and heir. My race will be known in the world after your name."

Vaishampayana said:
That best of kings, (Yayati), having installed Puru on the throne went to the mount Bhrigu to become a great ascetic. After many years he succumbed to the inevitable influence of Time. Observing the vow of fasting, he ascended heaven with his wives.

Janamejaya said:
How did our ancestor (Yayati) who was the tenth from Prajapati, obtain the unobtainable daughter of Shukra? O great ascetic, I desire to hear this in detail. Tell me also separately the account of those kings who were the founders of dynasties.

Vaishampayana said:
O Janamejaya, the king Yayati was as effulgent as Indra himself. I shall tell you in reply to your question how Shukra and Vrishaparva bestowed (on the king) their daughters in due rites and I shall specially narrate how the union of the Nahusha, took place with Devayani.

In the days of yore, great battles were often faught between the Devas and the Asuras for the sovereignty over the three worlds.

From the desire of securing victory, the celestial appointed the Rishi who was the son of Angirasa (Brihaspati) as their priest to conduct their sacrifices; and their opponents appointed Ushanas (Shukra) as their priest for the same purpose. There was much boastful rivalry between these two Brahmanas. All those Danavas that were killed in battle by the Devas. Were revived by that sage ( Shukra ) with the power of his knowledge; and they, thus being made alive, fought again with the celestial.

The Asuras also killed many Devas, but the greatly learned Brihaspati could not revive them.

He did not know the science of Sanjivini (giving life to the dead) which the greatly powerful Rishi ( Shukra) knew very well. The celestial were, therefore, very sorry.

Thereupon, the celestial, in great anxiety and in fear of the learned Ushanas, went to Kacha, the eldest son of Brihaspati; and they spoke to him thus.

"We ask for your protection, we worship you. Help us in a work which we consider as very important. The knowledge of that science which is known to that Brahmana of immeasurable prowess. Shukra, must be obtained by you as soon as possible. You will then be a sharer with us in all sacrificial offerings. You shall find that Brahmana (Shukra) in the court of (king) Vrishaparva.

He always protects the Danavas, but never the celestial, their opponents. You are younger than he and you are, therefore, able to revere him.

You can also adore Devayani, the favourite daughter of that illustrious man. You are capable of conciliating them both. There is none else who can do it.

"You are sure to obtain that knowledge (of Sanjivini from the Rishi) by gratifying Devayani with your conduct, liberality, sweetness and general behaviour."

Having been thus addressed and worshipped by the celestial, he said, "Be it so." He then went to the court of king Vrisha-parva.

O king, having been thus sent by the celestial, Kacha soon came to the city of the king of the Asuras; and seeing Shukra there, he thus addressed him -

“Reverend Sir, accept me as your disciple. I am the grandson of Rishi Angirasa and the son of Brihaspati. I am known as Kacha by name.

Accepting you as my great preceptor, I shall practise Brahmacharya for one thousand years. Therefore, command me.

Shukra said :
O Kacha, you are welcome, I accept your words. I shall treat you with regard, for by my doing it, Brihaspati will be regarded.

Vaishampayana said:
Commanded by the son of Kavi, Ushanas, also called Shukra, Kacha said, "Be it so." And he took the vow he spoke of.

O descendant of the Bharata race, (Kacha) took the vow he had spoken of at the proper time and began to worship his preceptor (Shukra) and Devayani. That youth (Kacha) daily gratified Devayani who was also in her youth with singing, dancing and playing on various kinds of instruments.

O descendant of the Bharata race, he gratified that maiden, Devayani, who was in her youth, with the presentations of flowers and fruits and serving her as an obedient servant.

And Devayani also, when they were alone, gratified that vow-observing youth (Kacha) with her songs and sweetness of manners.

When five hundreds years had thus passed away of his vow, the Danavas came to know his intention. One day the Danavas saw Kacha when he was tending ( his preceptor's) kine. They then killed him out of the hatred they bore against Brihaspati and from the desire of saving the knowledge of Sanjivini.

They hacked him to pieces and gave his body to be devoured by jackals and wolves. The kine returned to the fold without the cowherd (Kacha).

O descendant of the Bharata race, when Devayani saw that the kine had returned without Kacha, she spoke to her father thus-

Devayani said :
O sire, the Agnihotra (evening fire ) is kindled, the sun has also set. The kine have come back without their cowherd. But Kacha is not to be seen.

O father, it is evident, Kacha is either dead or killed. I tell you truly that I shall not live without him.

Shukra said:
I will revive him by saying, "Come here." Then with the help of the knowledge of Sanjivini, he summoned Kacha (to come to him.)

Having been thus summoned, Kacha appeared in joy, tearing the bodies of the wolves (that had devoured him.)

Having been asked by the daughter of Bhargava, (Shukra) the reason of his delay, he said, “O sweet lady, burdened with sacrificial wood and Kusha grass, I was coming towards the hermitage and feeling tired, I sat under a banian tree. All the kine also were staying under the shade of that tree.

The Asuras, having seen me there, asked me, “Who are you?” They heard my this reply, “I am Kacha, the son of Brihaspati.”

As soon as I said this, those Danavas killed me and having hacked my body to pieces, they gave it to jackals and wolves. They then went to their homes in joy.

"O amiable lady, summoned by the illustrious Bhargava (your father), I have somehow or other come before you having been made alive."

On another occasion, the Brahmana Kacha at the request of Devayani, went into the forest to collect flowers and when he was freely roaming there, he was again seen by the Danavas. They again killed him, (pounded him to powders) and mixed him with the waters of the ocean.

Finding him again late in coming home, that maiden again told her father what had happened. Having been again summoned by that Brahmana (Shukra) to come home, Kacha appeared before the daughter of his preceptor. He again repeated to her all that had happened to him.

They killed him for the third time. And having reduced him to ashes by burning, they mixed those ashes with the wine which they offered to the Brahmana ( Shukra).

Devayani again spoke to her father thus, “O father, Kacha was sent to gather flowers, but he is not to be seen.

It is evident, Kacha is either dead or killed. I tell you truly, I shall not live without him.”

Shukra said :
O daughter, the son of Brihaspati, Kacha has gone to the land of the Dead. Though again and again revived by my knowledge, he is often killed. What shall I do? O Devayani, do not grieve, do not weep. One like you should not grieve for one who is mortal. You are worshipped by Brahma, by Brahmanas, the celestial with (their king) Indra, the Vasus, the Ashvinis, the Asuras and by the whole universe. It is impossible to keep him alive. For every time I revive him he is killed (by the Danavas).

Devayani said :
Why should I not grieve and weep for Kacha, whose grandfather is old Angirasa himself and whose father is the great ascetic Brihaspati, who is the grandson of a Rishi and the son of a Rishi.

He himself is a Brahmachari and an ascetic; he is always wakeful in every work. O father, shall starve and follow the way on which Kacha has gone. The handsome Kacha is dear to me.

Vaishampayana said:
The great Rishi ( Shukra), the son of Kavi, being much afflicted by Devayani's words, cried in anger, "The Asuras certainly want to injure me, for they killed my disciple living with me.

These followers of Rudra (Asuras) want to make me a non-Brahmana by making me participate in their crimes of killing Brahmanas. The crime of killing a Brahmana even burns Indra. This crime has a terrible end."

Having said this, he summoned Kacha, but being afraid of his preceptor's safety, he feebly replied from within the stomach of Shukra.

Vaishampayana said:
Shukra then asked him, "O Brahmana, how have you entered my stomach. Tell me truth."

Kacha said :
By your grace my memory has not left me. I recollect every thing that had happened not been destroyed. Therefore, I am capable of bearing this insufferable pain.

O son of Kavi, I was killed by the Asuras; my body was burnt an reduced to ashes and I was then given to you with your wine. O Brahmans, when you are present, how is possible for the Asura Maya (the power of the Asuras) to overcome the Brahma Maya (the power of the Brahmanas).

Shukra said:
O Devayani, what good can I do to you ? Kacha's life can be revived only with my death. Kacha is within me. There is no other way of his coming out, except by ripping open my stomach.

Devayani said :
Both the shocks will burn me like fire. The death of Kacha and that of yours are both same to me: The death of Kacha will kill me. If you die, I shall not be able to bear life.

Shukra said :
O son of Brihaspati, you are crowned with success, when Devayani adores you so much. If you are not Indra in the guise of Kacha, today, accept, I give you the science of reviving life.

None can come out alive from my stomach. A Brahmana, however, must not be killed. Therefore, accept the knowledge I teach you.

Come to life again as my son. Possessed of the knowledge I teach you and being again revived by me, O child, take care that you act with gratitude when you come out of my stomach.

Vaishampayana said :
Receiving the knowledge (of reviving life) from his preceptor, the handsome Kacha ripped open the stomach (of Shukra) and came out like the moon on the evening of the full-moon night.

Seeing the remains of his preceptor lying like a heap of ascetic virtues and learning, Kacha revived him with the knowledge he had received. He then spoke to the preceptor thus -

"I regard him, who pours the Ambrosia of knowledge into one's ears, as you have done to me who was devoid of knowledge, both as my father and as my mother. He who has gratitude can never injure his preceptor.

Those that, having acquired knowledge, injure their preceptor who is an object of adoration, who is the giver of knowledge and who is the most precious of all precious objects on earth, become hated on earth and finally go to the regions of the sinful.

Vaishampayana said :
Having been deceived while under the influence of wine and remembering the terrible consequences of drink and the total loss of consciousness, the result of it and seeing before him the handsome Kacha whom he had drink with the wine while intoxicated, (the learned Shukra), with the wish of effecting a reform in the manner of the Brahmanas, rose from the ground in anger and spoke thus -

"That wretched Brahmana, who being unable to resist the temptation, will drink liquor from this day, shall be considered as to have committed the sin of slaying a Brahmana and he shall be hated both in this and in the other world.

I set this limit to the conduct of the Brahmanas everywhere. Let this (my solemn words) be heard by the honest men, by the Brahmanas, by the celestial and by those who regard their superiors."

Having said this, the illustrious Rishi, the ascetic of ascetics, summoned the Danavas who had been deprived of their good sense by Fate. He then told them.

“O foolish Danavas, know that Kacha had obtained his wish. He will henceforth dwelt with me. Having obtained the knowledge of Sanjivini, that illustrious Brahmana has become as powerful as Brahma himself."

Having said this much, Bhargava (Shukra) stopped. The Danavas, being astonished, went away to their homes.

Kacha, after having lived with his preceptor for full one thousand years, prepared to go to the land of the celestial with the permission of his preceptor.

Vaishampayana said:
When the period of his vow expired and when he was prepared to go to the land of the celestial, after having received the permission of his preceptor, Devayani addressed him thus - “O the grandson of Rishi Angirasa, you shine most brightly in conduct, in birth, in learning, in asceticism and in humility.

As the Rishi Angirasa is honoured by me illustrious father, so is (your father) Brihaspati honoured and respected by me.

O great ascetic, knowing this, hear what I say. You are aware of my behaviour towards you during the period of your vow.

"Your vow is now over, you should now fix your affection on me who love you. Accept my hand with ordained rites and Mantras."

Kacha said :
You are an object of my respect and worship, as is your illustrious father. O lady of faultless features, you are an object of greater reverence to me (than your father).

You are dearer than life to the high-souled Bhargava. O amiable lady, you are ever worthy of my worship, as you are the daughter of my preceptor.

As your father Shukra, my preceptor, is ever honoured by me, so are you. O Devayani, therefore, you should not speak to me thus .

Devayani said :
O best of the twice born, you are the son of my preceptor's son, you are not the son of my father. Therefore, you are an object of my respect and worship. O Kacha, when the Asuras killed you again and again, you should recollect today the love I showed towards you.

O virtuous man, remembering my love and affection for you and also my devoted regard for you, you should not abandon me without any faults.

Kacha said :
O lady of virtuous vows, do not urge me into such a sinful course. O lady of fair eye- brows, be graceful to me. O amiable lady, you are an object of greater regard than my preceptor. large-eyed lady, O lady of handsome face, O amiable maiden, the place the body of the son of Kavi, (Shukra) where you live, is also my abode. You are truly my sister. O slender-waisted lady, O amiable maiden, do not say so. We have most happily passed the days we have lived together. There is perfect good feeling now existing between us.

I ask your leave to go away. Bless me so that good may come to my journey. Remember me in your conversations as one who has not transgressed virtue. Serve my preceptor with readiness and singleness of heart.

Devayani said:
If you refuse to make me your wife, solicited by me as I do, O Kacha, ( indeed I say ) your knowledge will bear no fruits.

Kacha said :
I refused to comply with your request, because you are my preceptor's daughter. (I did not refuse you) for any fault of yours. my preceptor also had not issued any command regarding this matter. Curse me if it pleases you.

O Devayani, I have told you what should be the conduct of Rishis. I, therefore, do not deserve your curse. But notwithstanding all this you have cursed me out of desire and not from a sense of duty. Therefore, your desire shall not be fulfilled no Rishi's son will ever accept your hand.

You have said that my knowledge would not bear fruits. Let it be so. But it shall bear fruits in him whom I shall teach it.

Vaishampayana said :
Having said this to Devayani, that best of Brahmanas, that foremost of the twice-born, Kacha hurriedly went away to the land of the celestial.

Seeing him arrived, the celestial with Indra at their head looked with delight towards Brihaspati and spoke to him thus.

The Devas said:
You have performed an act of great good for us; your achievements are wonderful, your fame will never die, you will be the sharer with us in the sacrificial offerings.

Vaishampayana said:
O best of the Bharata race, the dwellers of heaven were exceedingly glad to get back Kacha who had learnt the knowledge (of Sanjivini). The celestial then learnt the Sanjivini from Kacha and considered their object achieved.

They all assembled together and thus spoke to Indra. "O Indra, the time has come to show your prowess. Kill your enemies."

Having been thus addressed, Indra said "Be it so." He then, accompanied by the celestial set out. He saw many damsels in the forest.

The maidens were sporting in a lake in the wood which was like that of Chitraratha. Changing himself into wind, he (Indra) mixed up their clothes.

The maidens, after rising from the water all together, put on the clothes which each got near her from the mixed up heap. The cloth of Devayani was thus taken up and worn by Sharmishtha, the daughter of king Vrishaparva, not knowing that it belonged to others.

O great king, a dispute, thereupon, arose between Devayani and Sharmishtha.

Devayani said:
O daughter of the Asura, how do you dare take my cloth, being my pupil. Destitute of good conduct, nothing good can come to you.

Sharmishtha said:
Whether my father is sitting or lying your father, occupying a lower seat and casting his eyes downwards, adores him like a Vandi (a chanter of praises.)

You are the daughter of a man who begs and I am the daughter of one who bestows alms. Your father chants praises of others and my father's praises are chanted. Your father lives on alms, my father bestows them. O beggar's girl, you are free to strike your breast, to use harsh words, to vow enmity to me and to give way to your wrath. O beggarly woman, you weep in vain. You cannot harm me, though I can harm you. You desire to quarrel with me, but I do not at all consider you as my equal.

Vaishampayana said:
Having heard this, Devayani became very angry and she began to tear her cloth. But Sharmishtha, throwing her into a well, went away to her home. The wicked Sharmishtha thought her to be dead and went home in a wrathful mood.

When she went away, the son of Nahusha, Yayati came to that place; he was after deer.

The pair of horses in his car were fatigued and he himself was thirsty. That son of Nahusha (Yayati) saw a well in which there was no water.

There (in that well) the king saw a maiden as effulgent as fire. Seeing her within the well, the illustrious king addressed that girl who was as beautiful as a celestial maiden.

That best of kings, pacifying her with swest words said, O fair lady, O lady with bright nails, as burnished copper and with earrings of celestial gems, who are you?

Why are you in such anxiety? Why are you weeping in distress? How have you fallen into this well covered with long grass and creepers? O beauty of slender-waist, tell me truly, whose daughter are you?

Devayani said:

I am the daughter of Shukra who revives the Asuras, killed by the celestial. He knows not what has befallen me.

O king, this is my right hand with nails as bright as the burnished copper. You are nobly born, I ask you, take my hand and raise me up. I know, you are very gentle, very powerful and greatly famous. You should raise me up from this well.

Vaishampayana said:
The son of Nahusha, king (Yayati) having learnt that she was the daughter of a Brahmana, took hold of her right hand and raised her up from that well. The king, after speedily raising her from the well and speaking sweet and courteous words to that beauty of tapering thighs, went away to his own capital. After the departure of the son of Nahusha (Yayati), the faultless featured Devayani (Yayati), the faultless featured Devayani spoke in sorrow to Ghurnika who came there.

Devayani said:
O Ghurnika, go speedily to my father and tell him as soon as possible all that had happened. I shall not enter the city of Vrishaparva.

Vaishampayana said :

Ghurnika speedily went to the palace of the Asura (chief). Finding the son of Kavi (Shukra), she spoke to his thus, her perception having been dimmed by anger. "O great Brahmana, O illustrious man, I tell you, Devayani had been ill-used by Sharmishtha, the daughter of Vrishaparva. Having heard that his daughter had been ill-used by Sharmishtha, he soon went to search for her with a heavy heart. And when he found her in the forest, the son of Kavi embraced her with affection and spoke to her with his voice choked with grief. "The weal and woe that befall on people is always due to their own faults. You had some fault, I am sure, which has been thus expiated."

Devayani said:

Be it punishment of my fault or not (O father), hear all that the daughter of Vrishaparva, Sharmishtha, had said to me. She has said, (I say) truly, that you are a Vandi (hired chanter) of the Asura king. Even thus did Sharmishtha, the daughter of Vrishaparva, speak. These cruel and piercing words, with her eyes red (with anger). (She said), "You are the daughter of one who always chants the praise of others for hire and who always asks for charity.

And who accepts alms, whereas I am the daughter of one who is the adored of all, who gives alms and never receives and gift from any body." Thus again and again spoke to me Sharmishtha, the daughter of Vrishaparva, full of pride, her eyes red in anger.

O father, if I am really the daughter of a hired chaunter of others' praises and of one who accepts alms, I must adore her in the hope of getting her favour. I have already told this to her.

Shukra said:

O Devayani, you are not the daughter of a hired chaunter of praises, nor that of one who asks for alms and receives them. You are the daughter of one who is adored by all and who adores none.

Vrishaparva and Indra and king Yayati, (all) know my strength to be inconceivable like Brahma and unapproachable God.
The Self created (Brahma) himself, being pleased with me said that I was the lord of that which was in all things on earth or in heaven.

I tell you truly, that it is I who pour rain for the good of all and nourish the annual plants that sustain all living creatures.

Vaishampayana said:
It was thus with such sweet and sensible words, the father tried to pacify his angry and sorrowful daughter.

Shukra said:

O Devayani, know that the man who does not regard the evil words of others, conquers every thing. The wise men call him a true charioteer who holds tightly the reins of his horses. He is a true man who subdues his rising anger.

O Devayani, know that he who subdues the rising anger by his feeling of non-anger, conquers everything on earth.

He who subdues his rising anger by forgiveness like the casting off the slough of a snake is called a true man.

He who subdues his anger, he who does not regard the bad words of others, he who is not angry even when there is a cause, certainly acquires the four objects for which we live (namely Dharma, Artha, Kama and Moksha.)

Between the two men, one performing sacrifices continually every month for one hundred years and one who does not feel any anger, the man who does not feel any anger is the greater man.

Boys and girls, who are incapable of distinguishing between right and wrong, quarrel among one another. The wise never imitate them.

Devayani said:

O father, I know, though I am a girl, what are duties and virtues. I also know the difference between anger and forgiveness and the power of each.

But when a pupil behaves disrespectfully towards his tutor, he should never be forgiven by the preceptor, if he wants to benefit him. Therefore, I do not desire to live in a country where the people are so bad.

The wise man who desire the good of all, should not live among men who are sinfully inclined and she always speak ill of men of high birth and good behaviour.

It is said to be the best place to live where high birth and good conduct are known and respected and where men know our birth and behaviour.

The cruel words of the daughter of Vrishaparva burn my heart, as men, desirous of kindling a fire, burn the dry woods.

I think nothing is more painful in the three worlds than to adore one's enemies, who are blessed with good fortune, whereas he possesses none. The learned men have said that death would be preferable to such a man.

Vaishampayana said:

The best of the Bhrigu race, the son of Kavi (Shukra) himself became angry. Coming to the place where Vrishaparva was seated he fearlessly addressed him thus -

"O king, the sinful acts like the earth immediately do not bear fruit. But they do gradually and secretly cut away the roots of their doer.

Such fruits, are seen, either in one's ownself, or in one's son, or in one's grandson. Sin must bear fruits, like rich food they cannot be digested.

As you killed the grandson of Rishi Angirasa, the Brahmana Kacha, who was virtuous, learned in religious precepts and attentive to duties, when he lived with me.

As you have mal-treated my daughter who did not deserve it, O Vrishaparva, know, I shall leave you and all your race. O king, for this reason I can no longer stay with you.

Do not think, O Danava, that I am raving or I am a liar. You think very little of your faults and do not try to correct them.

Vrishaparva said:

O son of Bhrigu, never I attributed to you falsehood or impiety. Virtue and truth ever dwell in you. Be gracious to me. O son of Bhrigu, if you really leave me and go away (from this place), we shall have then to go into the deep bottom of the ocean. There is no other alternative for us.

Shukra said:

O Asura, I care very little whether you go into the bottom of the sea, of fly away to all directions, I am incapable of bearing my daughter's grief.

My life depends on her. Seek, O Asuras, to please her. As Brihaspati always seeks the good of Indra, so I seek your good with my ascetic powers.

Vrishaparva said:

O son of Bhrigu, you are the absolute master of everything that belongs to the Asura chief in this world these elephants, kine and horses, nay even myself.

Shukra said:

O great Asura, if it is (really) true that I am the lord over all the wealth of the Asuras, then go and try to please Devayani.

Vaishampayana said:

When the great son of Kavi (Shukra) was thus addressed by Vrishaparva, he went to Devayani and the son of Bhrigu told her all.

Devayani said:

O son of Bhrigu, O father, if you are really the lord over the Asura king and all his wealth, then let the king come personally to me and speak it in my presence.

Vrishaparva said:

O Devayani, O lady of sweet smiles, whatever you desire to possess, however difficult it may be to get, I am willing to give you.

Devayani said:

I desire to have Sharmishtha as my maidservant one thousand other damsels. She must also follow me to the house of him on whom my father will bestow me.

Vrishaparva said:
O nurse, go and bring quickly Sharmishtha here. Let her also act according to the desire of Devayani.

Vaishampayana said:

The nurse then went to Sharmishtha and told her, "O amiable Sharmishtha, rise and follow me.

Accomplish the good of your race. Urged by Devayani, the Brahmana (Shukra) is about to leave his disciples (the Asuras). O sinless lady, you must do as Devayani desires."

Sharmishtha said:
I shall cheerfully do as Devayani desires. Both Shukra and Devayani, must not leave the Asuras through any fault of mine.

Vaishampayana said:

Having been commanded by her father, Sharmishtha with one thousand maidens came out of her father's excellent palace.

Sharmishtha said:

I am your maid-servant, with my one thousand maids. I shall follow you where your father will bestow you.

Devayani said:
I am the daughter of one who is a hired chanter of praise, who asks for alms and accepts them, whereas you are the daughter of one who is adored. Why should you become my maid-servant?

Sharmishtha said:
One must try to do good to one's affected relatives. Therefore, I shall follow you where your father will bestow you.

Vaishampayana said:

O best of kings, when Sharmishtha thus promised to be the maid- servant of Devayani, she then thus spoke to her father.

Devayani said:

O best of Brahmanas, O father,- I am satisfied. I shall now enter the Asura capital. I know your science and power of knowledge is not futile.

Vaishampayana said:

Having been thus addressed by his daughter, that best of Brahmanas, that illustrious man entered the capital with all happiness, sand he was worshipped by all the Danavas.

O best of kings, after a long time the beautiful Devayani went to the same wood to sport.

She reached the same spot with Sharmishtha and her one thousand maids. She wandered about at pleasure. She felt herself very happy, being waited upon by these companions. They all sported there, they drank the honey of the flowers. They ate various fruits, (they threw away many) after biting. The king (Yayati), the son of Nahusha, in the course of his wanderings for hunting again. Came there, tired and thirsty. He saw Devayani and Sharmishtha and all those maidens.

They were all decked with beautiful ornaments and they were full of voluptuous languor on account of the honey they drank. Devayani of sweet smiles, was reclining at her case.

She was matchless in beauty and the most handsome of all the damsels. She was waited upon by Sharmishtha who was gently pressing her feet.

Yayati said:

O amiable ladies, it seems that these one thousands maids wait on you two. I would ask you (to tell me) both your names and parentage.

Devayani said:

O king, hear my words. Know that I am the daughter of Shukra, the preceptor of the Asuras.

This my companion is my maid, she will go wherever I shall go. She is Sharmishtha, the daughter of the Asura king, Vrishaparva.

Yayati said:

I am curious to know why this lady of fair eye-brows, this most beautiful damsel, this daughter of the Asura king, this your companion, is your maid-servant?

Devayani said:

O best of kings, everything comes to pass according to Fate. Do not be astonished at this. Know it to be also the result of Fate.

Your features and attire are both like a king. Your speech is also like the words of the Vedas. Tell me your name. Whence have you come? Whose son are you?

Yayati said:

In my Brahmacharya, the whole of the Vedas entered my ears. I am a king and a son of a king; I am known as Yayati.

Devayani said:

O king, why have you come here? Is it to gather lotuses, or to angle, or to hunt.

Yayati said:

O amiable lady, I was thirsty in the pursuit of deer. I have come here in search of water. I wait but your commands to leave this place.

Devayani said:

Prosperity to you? Be my friend and husband. I wait for your commands with my two thousand damsels and Sharmishtha, my maid- servant.

Yayati said:

O beautiful lady, I do not deserve you. You are the daughter of Shukra, (therefore) you are far superior to me. O Devayani, your father cannot bestow you on even great king.

Devayani said:

Brahmanas have already been mixed with Kshatriyas and Kshatriyas and Kshatriyas with 
Brahmanas. You are a son of a Rishi and a yourself a Rishi. Therefore, O son of Nahusha, marry me.

Yayati said:

O beautiful lady, the four orders have no doubt sprung from one body. But they have different duties and virtues, which are not the same (for every order.) The Brahmanas are superior to all.

Devayani said:

This hand of mine was never touched by any man except you. Therefore, I accept you as my husband.

How will any other man touch my hand which is touched by you who are a Rishi?

Yayati said:

The wise men know that a Brahmana is more to be avoided than an angry and virulently poisonous snake, or a blazing and flaming fire.

Devayani said:

O best of men, why do you say that a Brahmana is to be avoided like an angry and virulently poisonous snake, or a blazing and flaming fire?

Yayati said:

The snake kills only one. The sharpest weapon kills but a single person. But the Brahmana, if angry, destroys many cities and kingdoms. Therefore, O beautiful lady, I think that Brahmanas should be avoided more than the two, (the snake and the fire) O amiable lady, I cannot marry you, unless your father bestows you on me.

Devayani said:

You are chosen by me. O king it is then settled that you will accept me if my father bestows you on me. You need not fear in accept my humble self, if bestowed on you. You have not asked for me.

Vaishampayana said:

Devayani quickly sent a maid-servant to her father. The maid told Shukra all that had happened.

Having heard this, the son of Bhrigu went to see the king. The king of the world Yayati, seeing that Shukra was coming, bowed to him. He worshipped and adored that Brahmana and stood before him with joined hands to receive his commands.

Devayani said:

O father, this is the son of Nahusha. He took hold of my hand when I was in difficulty (thrown into the well), Bestow me on him. I shall not marry any other man in the world.

Shukra said:

O splendidly courageous king, you have been accepted by my dear daughter as her husband. I bestow her on you. Therefore, O son of Nahusha, accept her as your wife.

Yayati said:

O Brahmana, I solicit the boon by which the sin of my begetting a mixed caste may not touch me.

Shukra said:

I shall absolve you from the sin (of begetting a mixed caste). Fear not to marry her. I grant you absolution.

Maintain virtuously your wife, Devayani of beautiful slender waist. Let great happiness be yours in her company.

O king, this maiden, Sharmishtha, the daughter of Vrishaparva, should always be respected by you. But you must no call her to your bed.

Vaishampayana said:

Having been thus addressed by Shukra, the king walked round the Brahmana. The king then performed the auspicious ceremony of marriage according to the rites of the ordinance.

Having received from Shukra a rich treasure in Devayani with Sharmishtha and two thousand maidens. That best of kings, being duly honoured by Shukra and the Asuras, returned to his capital, after receiving the commands of the illustrious of Bhrigu.

Vaishampayana said:
Yayati, then coming to his capital which was like that of Indra, entered the inner-apartment and installed Devayani there. At the request of Devayani, he established the daughter of Vrishaparva in a house which he caused to be erected in the Ashoka groves of his gardens. The king honoured the daughter of Vrishaparva, Sharmishtha, surrounded by her one thousand maids, by making every arrangement for her food and garments.

The king, the son of Nahusha, happily passed many years in the company of Devayani.

The beautiful lady, Devayani conceived when her season came. She gave birth to her eldest child which was a boy.

When one thousand years had passed away, Sharmishtha, the daughter of Vrishaparva, attained her puberty and her season came. She (therefore) began to ponder.

(She said to herself), "My season has come. But I have not yet chosen a husband. What would happen? What should I do? How am I to accomplish my wishes?

Devayani has given birth to a son. My youth is in vain. I shall choose him as my husband whom Devayani has chosen.

The king should give me a son. This is a firm resolve. Will not that virtuous-minded king grant me a private interview?

(One day) the king listlessly came to the Ashoka grove and seeing Sharmishtha he stood before her.

Sharmishtha, of sweet smiles, finding the king alone before her, thus addressed the king with joined hands.

Sharmishtha said:
O son of Nahusha, none can see the ladies that dwell in the inner-apartments of Soma, Indra, Vishnu, Yama, Varuna and your own. O king, you know that I am handsome and well-born. O great king, I solicit you. My season has come. See that it goes not in vain.

Yayati said:
I know very well the great birth of yours, born as you are in the race of the Danavas. You are also exceedingly beautiful. I do not find the least defeat in your beauty.

Ushanas, the son of Kavi, however, commanded me when I was married to Devayani that Vrishaparva's daughter shall not be my bed.

Sharmishtha said:
It is not sinful to speak falsehood in the following five cases, namely in joke, in respect of women to be associated with, in marriage, in prospect of immediate death and at the time of the loss of one's whole fortune.

O king, it is not true that he is fallen who does not speak out the truth when asked (for there are occasions when to speak falsehood is an act of piety.) The falsehood is sinful when one (harmful) object is to be accomplished.

Yayati said:
A king should be a model prince in the eyes of his people. That king who speaks falsehood is sure to meet with his destruction. I do not dare to speak a lie, though the greatest losses threaten me.

Sharmishtha said:
O king, you have been chosen by my friends as her husband. One's friend's marriage is the same as one's own. You are, therefore, as much my husband (as Devayani's).

Yayati said:
It is one of my strict vows no doubt that I should grant what is asked of me. You ask me (to grant you a favour) Therefore, tell me what should I do?

Sharmishtha said:
O king, save me from sin. Protect my virtue. Becoming a mother by you, let me perform the greatest pious act in the world.

O king, it is ordained that three persons can never earn wealth for themselves. They are the wife, the slave and the son. That which they earn belong to him who owns them.

O king, I am the slave of Devayani, the lady of the Bhrigu race. You are Devayani's master and lord. Therefore, you are my master and lord as well. I solicit you. Fulfill my wishes.

Vaishampayana said:
Thus having been addressed by Sharmishtha, the king was persuaded to believe that what she said was true. He fulfilled Sharmishtha's wishes and thus protected her virtue.

They passed some time together. They took affectionate farewell of each other and separated. Each went whence they came.

Sharmishtha of sweet smiles and fair eyebrows conceived in consequence of that connection with that best of kings.

O king, in due time the lotus-eyed lady (Sharmishtha) gave birth to a son, as effulgent as a celestial child and with eyes like lotus leaves.

Vaishampayana said:
O descendant of the Bharata race, when Devayani heard of the birth of this boy, she became very sorry and Sharmishtha became an object of her sad reflections. Going to Sharmishtha, Devayani thus spoke to her.

Devayani said:
O girl of fair-eye-brows, what sin is this you have committed out of lust!

Sharmishtha said :
A Rishi of virtuous mind, learned in the Vedas, came to me. He was capable of granting boons and he was solicited by me to grant my wishes based on virtue.

O lady of sweet smiles, I would never seek the fulfillment of my desires by sinful means. I tell you truly, this my child was begotten by a Rishi.

Devayani said:
O timid maiden, it is all right if that is the case. If you know the lineage, the name and the family of that Brahmana, tell me I wish to hear them.

Sharmishtha said :
O lady of sweet smiles, that Rishi was as effulgent in asceticism and energy as the sun. Seeing him, I had no power of making these enquiries.

Devayani said:
O Sharmishtha, If this be true, if you have received this your son from such a great Brahmana, I have then no cause for anger.

Vaishampayana said:
They talked and laughed with each other and then they separated, (Devayani) the daughter of the Bhrigu race going to her mansion and believing what Sharmishtha told her.

O king, Yayati begot on Devayani two more sons (namely) Yadu and Turvasu, who were like Indra and Vishnu.

The daughter of Vrishaparva, Sharmishtha, by that royal sage gave birth to three sons in all, namely Druhyu, Anu and Puru.

O king, one day Devayani of sweet smiles went with Yayati into a solitary part of the royal park.

There she saw three children of celestial beauty, playing with perfect ease. She was surprised and thus spoke to the king.

Devayani said:
O king, whose children are these, so handsome, so like the children of the celestial? They are exactly like you in splendour and beauty.

Vaishampayana said:
Having asked the king, she asked the children.

Devayani said:
O children, what if your lineage! Who is your father? Answer me truly. I desire to know all.

The children then pointed to the king with their fingers and said that Sharmishtha was their mother.

Vaishampayana said:
Having said this, they came to the king to clasp his knees. But the king dared not caress them before Devayani.

The boys wept in grief and they left the place, going towards their mother. The king became very much abashed of this conduct of the boys.

Seeing the affection of the boys towards the king, (Devayani) understood all. All the addressed Sharmishtha thus :

Devayani said:
How have you dared to do me an injury, dependant as you are on me? Do you not fear to have recourse once more to your Asura conduct?

Sharmishtha said:
O lady of sweet smiles, all that I told you about the Rishi is quite true. My acts were according to the precepts of virtue and right.

Therefore, I am not afraid of you. When you chose the king as your husband, I too did the same. O beautiful lady, a friend's husband is one's own husband according to the precept of religion. You are a daughter of a Brahmana and therefore you deserve my greatest worship and regard. Do you no know that this royal sage (Yayati) is the object of greater esteem to me?

Vaishampayana said:
Having heard these words, Devayani said, "O king, you have wronged me, I will not live here any longer."

Having said this, she with tearful eyes quickly rose to go away to her father. And the king was grieved to see her thus angry.

He became very much alarmed; and he followed her, trying to appease her wrath. But she did not return. Her eyes were red in anger.

She did not speak a word to the king, but she, with her eyes full of tears, soon reached her father, Ushanas, the son of Kavi.

Seeing her father, she made to him due salutation and stood before him. Yayati also came immediately after her and he saluted and worshipped the son of Bhrigu.

Devayani said:
O father, virtue has been defeated by vice. The low have risen and the high have fallen. I have been insulted by the daughter of Vrishaparva.

Three sons have been begotten on her by this king Yayati. O father, unfortunate am I! I have got only two sons.

O son of Bhrigu, this king is renowned for his knowledge in religion and virtue. But, O son of Kavi, I tell you, he has fallen from the path of virtue.

Shukra said:
O king, as you have made vice your favourite pursuit, though well-acquainted with the precepts of virtue, terrible decrepitude will overtake you.

Yayati said:
Adorable Rishi, I was solicited by the daughter of the Danava king to make her season fruitful. I did grant her prayer from a sense of virtue. O Rishi, men learned in the Vedas say that he, who does not grant the prayer of a woman in season, commits the sin of killing an embryo. He, who, being solicited in secret by a woman full of desire and in season, does not grant her wishes, loses virtue. The learned say that he becomes a killer of embryo.

O son of Bhrigu, for these reason and being afraid of committing a sin, I went to Sharmishtha.

Shukra said:
O king, you are dependent on me. You should have waited to receive, my command. O son of Nahusha, having acted falsely in the matter of your duty, you have committed the sin of theft.

Vaishampayana said:
Thus being cursed by the angry Ushanas, Yayati, the son of Nahusha, was then deprived of his youth and terrible decrepitude soon overcame him.

Yayati said:
O son of Bhrigu, I have not been as yet satiated with youth of Devayani. Therefore, O Brahmana, be graceful to me. Let not decrepitude overcome me.

Shukra said:
I never speak an untruth, O king, (see), you have been immediately attacked by old age. But if you like, you can transfer this decrepitude to some other man.

Yayati said:
O Brahmana, let this be ordered by you that, the son of mine who will accept my this old age will enjoy my kingdom and gain both virtue and fame.

Shukra said:
O son of Nahusha, remembering me you will be able to transfer your this decrepitude to whomever you like. Your that son who will give you his youth will become your successor on the throne. He will have long life, widespread fame and a large progeny.

Vaishampayana said :
Having been thus attacked by old age, Yayati returned to his capital. He summoned his eldest and accomplished son Yadu and thus spoke to him.

Yayati said:
O child; Old age, wrinkles and white hair have come over to me by the curse the son of Kavi who is called Ushanas. But I am not yet satiated with youth.

O Yadu, take you upon yourself my this decrepitude and consequent old age. I shall then enjoy with your youth. When one thousand years will be completed, I shall return to you your youth and take back my decrepitude and its consequent Weakness.

Yadu said:
There are many inconveniences in old age about eating and drinking. Therefore, O king, I shall not take your decrepitude upon me. This is my determination.

White hair, cheerlessness, relaxation of nerves, wrinkles, all over the body, deformities, weakness, leanness, inability of work, these are the consequences of decrepitude. Even friends and dependants forsake an old decrepit man.

O king, you have many sons, some of them are dearer to you (than I). O virtuous man, ask some other son of yours to take upon him your decrepitude.

Yayati said:
O son, you have sprung from my heart, but you do not give me your youth. Therefore, your children will never be ruling kings.

O Turvasu, take upon yourself my decrepitude and consequent weakness. I wish to enjoy the pleasures of life with your youth.

After the expiration of one thousand years, I shall return, to you, your youth and take back my decrepitude and its consequent weakness.

Turvasu said:
O father, I do not like old age. It destroys all pleasures and enjoyments, strength and beauty, the intellect and the memory, nay even life.

Yayati said:
You are born frorn my heart, but you do not give me your youth. Therefore, O Turvasu, your line will be extinct.

You shall be the foolish king of those whose practise and precepts will be impure, whose women of superior birth will give birth to children by men of inferior birth, who will live on meat, who will be mean, who will not hesitate to appropriate the wives of their superiors, who will be like birds and beasts in their practise and who will be sinful and Mlecchas.

Vaishampayana said:
Having thus cursed his son Turvasu, Yayati spoke to Sharmishtha's son Druhyu thus:

Yayati said:
O Druhyu, take upon yourself for one thousand years my decrepitude, destructive of beauty and complexion. Give me your youth.

After the expiration of one thousand years, I shall return to you your youth and take back my own decrepitude.

Druhyu said:
O king, one, if he is decrepit, cannot enjoy elephants, cars, horses or women. His voice also becomes indistinct. Therefore, I do no desire (to take upon myself) your old age.

Yayati said:
O son, you are sprung from my heart, but you refuse to give me your youth. Therefore, your cherished wishes will never be fulfilled.

You shall be a king only in name. You shall rule over a region where there will be no roads, no passages for horses, cars, elephants, asses, goats, bullocks, palanquins and other good vehicles, where the only means of locomotion will be rafts and floats. In such a place you will live with all your friends.

Yayati said:
O Anu, take my decrepitude and its consequent weakness. I shall enjoy the pleasures of life for one thousand years with your youth.

Anu said:
Those that are decrepit eat like children and they are always impure. They cannot pour libations on sacrificial fire at the proper time. Therefore, I do not like to take upon myself your old age.

Yayati said:
O son, you have sprung from my heart, but you do not give me your youth. As you find so many faults with decrepitude, decrepitude will overcome you. Your sons will die as soon as they will attain to their youth. You shall not be able to perform any sacrifice before fire.

Yayati said:
O Puru, you are my youngest and dearest son, you will become the foremost of them. Old age, wrinkles and white hair, O child, have come over me.

On account of the curse of the son of Kavi, who is called Ushanas. But I am not yet satiated with youth. O Puru, take my decrepitude upon you and consequent weakness. I shall enjoy the pleasures of life for one thousand years with your youth. After the expiration of one thousand years. I shall return to you your youth and take my own decrepitude.

Vaishampayana said:
Having been thus addressed the king, Puru replied to him with all humility. (He said:) "O great king, I shall do as you command me to do.

O king, I shall take upon myself your old age and its consequent weakness. Take my youth and enjoy as you like the pleasures of life.

"Attacked by your old age, deprived of youth and beauty, I shall at your command live and give you my youth."

Yayati said:
O Puru, my child, I am much pleased with you. I grant you the following boon with great pleasure. "The people of your kingdom will have all their desires fulfilled."

Having said this, Yayati remembered the great ascetic, the son of Kavi (Shukra) and transferred his decrepitude to the body of the high-souled Puru.

Vaishampayana said:
Having thus received the youth of Puru, Yayati the son of Nahusha, that best of kings, was exceedingly delighted. He again indulged in the pleasures of life.

He enjoyed himself to the full extent of his desires and to the full limit of his powers, as much as he desired and as the seasons called forth. But, O king, he did nothing against the precepts of religion.

He pleased the celestial, by performing sacrifices, the Pitris by Shraddhas, the poor by charities and the good Brahmana by fulfilling their desires.

The guests by food and drink, the Vaishyas by protection, the Sudras by kindness and the robbers by proper punishments. Yayati pleased all classes of his subjects by ruling over them virtuously like Indra.

That king was as powerful as the lion. He was young and enjoyed all the pleasures of life. He enjoyed unlimited happiness without violating the precepts of religion.

The king (Yayati) became exceedingly happy in thus being able to enjoy all the best objects of enjoyments. That king of men was only sorry (in remembering) that one thousand years would soon come to an end. That royal sage, learned in the mystery of time and possessed of great prowess, having obtained youth for one thousand years and watching proper Kalas and Kashthas. Sported with Vishvachi (Apsara), some time in the garden (of Indra) Nandana, sometimes in Aloka and sometimes on the summit of the Meru Mountain. That virtuous king then found that the fixed time (one thousand) years had come to an end. He then called Puru and addressed him thus.

O son, O chastiser of foes, I have enjoyed with your youth to the full extent of my desires and to the fall limit of my powers and all according to their seasons.

But desires never die. They are never satiated by indulgence. By indulgence they flame up like the sacrificial fire with ghee poured into it.

If one becomes the sole lord of all the earth with its paddy, oats, gems, beasts and women, still it will not be considered by him enough. Therefore, the thirst for enjoyment, should be abandoned.

The thirst (of enjoyments), which is difficult to be cast off by the wicked, which does not fail even with falling life, is truly a fatal disease in man. To get rid of this thirst is real happiness.

My mind was attached to the pleasures of life for full one thousand years. My thirst for them, however, without being abated, is daily being increased.

Therefore, I shall get rid of it. I shall fix my mind on Brahma and becoming peaceful and having no attachment, I shall pass the rest of my days in the forest with the innocent deer.

O Puru, I am exceedingly pleased with you. Take (back) your own youth. Prosperity be to you. Receive my kingdom. You are my son who has done my favourite work.

Vaishampayana said:
Yayati, the son of Nahusha, then received back his own old age and his son Puru also received back his youth.

Yayati became desirous of installing his youngest son Puru on the throne. But the four orders of his subject with Brahmanas at their head thus addressed him -

"O lord, how can you install Puru on the throne, passing over your eldest son Yadu, born of Devayani and grandson of Shukra?

Yadu is your eldest son, after him was Turvasu. Then Sharmishtha's son Druhyu, Anu and last Puru.

How it would be proper to pass over all the elders and install the youngest? We represent this to you, act according to the precepts of religion.

Yayati said:
Hear all of you of the four orders of the caste with the Brahmanas at their head, why my kingdom should not be given to my eldest son.

My commands were disobeyed by my eldest son. The opinion of the wise men is that the son disobeys his father is no son at all.

The son who obeys the commands of his father and mother, who is humble and a well-wisher of his parents and who loves them, is the best of sons.

I have been slighted by Yadu and Turvasu; much have I been slighted by Druhyu and Anu.

Only Puru obeyed my commands and much have I been honoured and respected by him. He accepted my old age and therefore, though he is the youngest, yet he should be made king.

Puru is a great friend of mine and he did what was agreeable to me. And the son of Kavi, Ushanas, Shukra himself, granted me this boon. The son who would obey me would become the king and the lord of the earth. Therefore, I entreat you, let Puru be installed on the throne.

The people said:
O king, it is true that, the son who is accomplished and who seeks the good of his parents, deserves all prosperity, though he is the youngest.

Therefore, Puru, who has done good to you, deserve, to have the kingdom. As Shukra has granted this boon, we have no power to say any thing.

Vaishampayana said:
Having been thus addressed the contented people the son of Nahusha (Yayati) installed his son Puru on the throne.

Bestowing the kingdom on Puru he resolved to live in the forest and he left his capital with Brahmanas and ascetics.

The son of Yadu are known as the Yadavas, those of Turvasu as the Yavanas, those of Druhyu as the Bhojas and those of Anu as the Mlecchas,

Those of Puru as the Pauravas, in which dynasty, O king, you are born to rule the country for one thousand years.

Vaishampayana said:
Having thus installed his dear son Puru on the throne, the son of Nahusha king Yayati, became very happy and accepted the Vanaprastha mode of life.

He lived in the forest with the Brahmanas, becoming self-controlled and living on fruits and roots. Thus patiently bearing privations of all sorts, he at last ascended to heaven.

Having thus ascended heaven, the king lived there in bliss. But some time after, he was hurled down (from heaven) by Indra. I have heard that having thus fallen from heaven, he stayed in the sky and did not fall on the earth.

I have heard that some time after, he again ascended heaven in company with greatly powerful Vasumana, Ashtaka, Pratardana and Shibi.

Janamejaya said:
I desire to hear in detail why that king, after entering heaven, was hurled down from it and why he again gained admittance.

O Brahmana, let this be narrated by you before all these Brahmana Rishis. The lord of the earth Yayati was like the king of the celestial (Indra). He was the progenitor of the exhaustive Kuru race; he was as effulgent as the sun. He was illustrious, world-wide famous and a man of wonderful achievements. I desire to hear in full the story of his life both here in this world and in heaven.

Vaishampayana said:
I shall narrate to you the excellent history of Yayati's exploits both here on earth and in heaven. The story is sacred and it destroys all the sins of those that hear it.

The son of Nahusha, king Yayati, having installed his youngest son Puru on the throne, went to the forest to lead the life of a recluse. He passed over the claims of his other sons with Yadu at their head and he lived in the forest on fruits and roots.

He brought his mind and his passions under complete control. He pleased the Pitris and celestial by performing sacrifices. He poured libations according to the prescribed rites of men leading the Vanaprastha.

The illustrious king entertained the guests and strangers with fruits of the forest and ghee. He supported himself by eating only the scattered corn seeds.

The king thus passed full one thousand years. He passed thirty years, living on water only and observed the vow of silence with mind under complete control. He passed full one year in fasting, living on air alone and having no sleep. He passed another one year in the midst of four fires and the burning sun overhead. He stood for six months continually on one leg. (Having thus passed his life in austere penances), the king, (Yayati) the doer of sacred deeds, ascended heaven.

Vaishampayana said:
When that great king was living in heaven, he was adored by the celestial, the Sadhyas, the Marutas and the Vasus.

That doer of pious acts (Yayati) often went from the region of the celestial to the region of Brahma. It is heard that he lived in heaven for a long time.

One day the best of kings, Yayati, went to Indra and in the course of conversation the lord of earth was asked by Indra.

Indra said:
O king, what did you say when Puru took your old age on earth and when you gave him his kingdom?

Yayati said:
I told him the whole country between the rivers Ganges and the Yamuna which is in fact the central region of the earth, is yours. Your brothers will have the outlying regions.

I told him, the men having no anger are superior to men with anger; men having forgiveness are superior to men having no forgiveness. Man is superior to animals and the learned to the ignorant.

If wronged, you should not wrong in return. One's anger, if not subdued, burns one's own self. If subdued, it procures the virtues of the doers of good acts.

You should never give pain to others by cruel words. Never defeat your enemies by despicable means. Never utter such sinful and burning words as may give pain to others.

He who pricks another by the thorns of cruel words holds in his mouth a persecuting Rakshasa. Lakshmi (prosperity) leaves the man who casts his eyes on even such a man.

You should always keep the virtuous man before you as your model. You should always compare your acts with those of the virtuous. You should always disregard the cruel words of the wicked.

He who keeps the arrows of cruel words in his lips weeps day and night. The cruel words strike at the inmost part of the body. The wise men never fling such arrows (of cruel words) at others.

There is nothing in the three worlds with which you can worship the deities as kindness, friendship, charity and sweet words.

Therefore, you should always utter sweet words that give pleasure and not pain. You should always give and never beg. You should show respects to those that deserve your respect.

Indra said:
O king, O son of Nahusha, O Yayati, after accomplishing all your duties, you went to the forest, .leaving your home. I ask you, tell me like whom you are in ascetic merits.

Yayati said:
O Vasava (Indra), I do not find among men, the celestial, the Gandharvas and great Rishis, any one equal to me in ascetic merits.

Indra said:
O king, as you disregard those that are your superiors, those that are your equals and those that are your inferiors, your virtues, therefore, suffer a diminution and thus you must fall from heaven.

Yayati said:
O king of the celestial, if my virtues have really been diminished (by my pride), let me fall at least among men who are virtuous and honest.

Indra said:
O king, you shall fall among those that are virtuous and honest. You shall also gain great renown. O Yayati, after your this experience, never again disregard any one, your superiors, your equals or even your inferiors,

Vaishampayana said:
Thereupon Yayati fell from the region of the holy. And he was seen when thus falling by that royal sage, Ashtaka, the protector of religion. Seeing him he asked.

Ashtaka said:
Who are you, young as you are, as handsome as Indra, as prominent by your own splendour as that of fire? Who are you falling like the foremost ranger of the sky, the sun, driving away the dark masses of clouds?

Seeing you fall from the region of the sun, as effulgent as the fire or the sun, all men are asking themselves, "What is this that falls?" They are deprived of their consciousness.

Seeing you in the path of the celestial, as effulgent as Surya, Indra or Vishnu, we have all come to you to ascertain the truth.

O enviably handsome one, we would not have been guilty of incivility by first asking you who you are, if you would have asked us first who we are. We ask you, (tell us) who you are and why you come here?

O Indra-like great one, let your fears be dispelled, let your woes and afflictions cease. You are now in the presence of the virtuous and the wise. Even Indra, the slayer of Bala, cannot do you any harm.

O Indra-like great one, the honest and the virtuous are the support of their brethren. Here are assembled the protectors of the movable and the immovables of the world, the honest and the virtuous. You are now with such ones.

As Agni is the lord that gives heat, as earth is the lord that holds the seed (and produces corn), as sun is the lord that dispels darkness, so is a guest the lord of the honest and the virtuous.

Yayati said:
I am Yayati, the son of Nahusha and the father of Puru. I am falling down from the region of the celestial, the Siddhas and the Rishis, for the diminution of my virtues. (I am falling), because I disregarded every creature on earth.

As I am older than in age, I did not salute you first. He who is older in age or superior in learning or asceticism is revered by Brahmanas.

Ashtaka said:
O king, you say that he, who is older in years, deserves the respect and reverence of others. But it is said that he is truly worthy of respect is superior in learning and asceticism.

Yayati said:
It is said that sin destroys the merit of all virtuous acts. Vanity contains the element of that which leads to hell. The virtuous never follow the path of the sinful.

They act in a way as to increase their virtue. I myself had great religious merits, but all is now gone. I shall never be able to regain them with my best efforts. He, who will take lesson from my this fate, will be wise and virtuous.

He who, having acquired great wealth performs sacrifices, who, having acquired all kinds of learning, remains humble, who, having studied the entire Vedas, devotes himself to asceticism, goes to heaven.

No one should be proud of his great wealth; no one should feel exalted, because he has studied the entire Vedas. Men are of different dispositions in the world, but Destiny is supreme. Power and exertion are both futile and useless. Knowing Destiny to be supreme (over all), the wise should neither feel pride nor grief.

Remembering that Destiny is supreme (over all), creatures should know that happiness and misery depend on Destiny and not on their own exertion and power.

The wise should always live contented, without grieving for misery or exalting for happiness. When Destiny is supreme, both grief and exaltation are useless.

O Ashtaka, I never feel terrified with fear, nor do I ever feel grief, for I know that I shall be on earth exactly what the great Ordainer has made me.

The Insects, the worms, all the oviparous, creatures, vegetables, crawling animals, vermins, fishes, stones, wood, in fact all created things, are united with the Prakriti when they are freed from their acts.

Happiness and misery are transitory, O Ashtaka, knowing this, why should I grieve?

We never know how we are to act to avoid misery. Therefore, grief must be cast off.

Vaishampayana said:
King Yayati, possessed of every accomplishment, who was the maternal grand father of Ashtaka, was again asked by him to tell him the account of his living in heaven.

Ashtaka said:
O king of the world, tell me in detail the account of all those regions which you have visited and in which you passed your time in bliss. (Tell me also) the period for which you thus lived.

Yayati said:
I was a great king on earth, ruling over the whole world as my kingdom. I acquired many high regions by my religious merits. I lived fall one thousand years on earth and then I ascended to a very high region.

It is the abode of Indra. It is very beautiful; it has one thousand gates and it extends one hundred Yojanas all around. Here lived I for another one thousand years. And then I ascended to a higher region.

This is the region of supreme beatitude, the abode of the Prajapati, the lord of the earth, a region very difficult to attain. Here lived I for another on thousand years. And I then ascended to a higher region.

It is the abode of the god of gods, (Vishnu), where I lived for many years in supreme bliss. I have lived in various regions and I was adored by the celestial and I possessed splendour and prowess like the celestial.

I was capable of assuming any form at will; I sported for many millions of years with the Apsaras in the gardens of Nandana, under innumerable beautiful trees clad in flowery garb and spreading delicious perfume.

I lived there in celestial happiness for many years, when a celestial messenger of grim visage thrice shouted to me in a loud and deep voice, "Ruined, Ruined, Ruined."

O best of kings, this much I remember that I fell from Nandana and all my religious merits were gone. O king of men, I heard the voices of the celestial in the sky exclaiming in grief.

"What misfortune! The virtuous and meritorious Yayati is falling! His all religious merits are destroyed!" And when I was falling, I asked them, "Where are those wise ones amongst whom am I to fall?"

They pointed out to me this sacred sacrilicial region belonging to you. I am hastily coming to this your sacrificial ground, seeing the curls of smoke that rise from the sacrificial fire and blacken the sky. I smelt the perfume of the sacrificial ghee.

Ashtaka said:
O foremost man of the Krita Yuga, you having been able to assume any form at will, passed millions of years in the garden of Nandana. For what reason have you been compelled to leave that happy region and come here today?

Yayati said:
As relatives and kinsmen forsake in this world a man who has lost his wealth, so in the other world Indra and the celestial forsake one who loses his righteousness.

Ashtaka said:
O king, I am very curious to learn how men can lose their righteousness in the other world. Tell me also what regions are attained by what means. I know you are acquainted with ail the doings and the sayings.

Yayati said:
O God-like man, they that speak of their own merits are doomed to the painful hell called Bhauma, (earth). Though really lean, they appear to grow (fat on earth) to become the food for vultures, dogs and jackals.

Therefore, O king, this censurable and wicked vice should be cast off. O king, I have now told you all. Tell me what more I shall speak.

Ashtaka said:
When life is destroyed by age, vultures, Shitikantha, insects and worms eat up the human body, where does man then live? How does he come to life again? I have never heard of any hell called Bhauma.

Yayati said:
When the body is destroyed (by death), man, according to the effects of his acts, is born again in the womb of his mother. He stays there in an indistinct form and he then gradually assumes distinct and visible form. He then reappears and walks on the earth. Thus he falls into the hell Bhauma (earth) and does not see the end of his existence.

Some thus falling live for sixty thousand years in the firmament; some again for eighty thousand years. They then fall (on this earth) and they are attacked by fearful Bhauma Rakshasas of sharp teeth.

Ashtaka said:
Why are men, when thus falling from heaven, attacked by these fearful and sharp-teethed Rakshasas? Why are they not annihilated? How do they again enter the womb?

Yayati said:
All beings, thus fallen from heaven, become subtle substance, living in water. This water subsequently becomes the semen from which life is created. It then enters the womb of a woman in her season and develops into the embryo. It then becomes visible life like the fruit from the flower. Entering into trees, plants, vegetables, water, air, earth and space, the watery seed of life becomes quadrupeds of bipeds. This is the case with all creatures.

Ashtaka said:
Does a being who has got a human form enter the womb in its own shape or in some other? How does it acquire its distinct and visible shape, its eyes, ears and consciousness? Tell me all this, I ask you, because I have my doubts.

Yayati said:
The being that remains in a subtle form in the seed, when dropped into the womb, is attracted by atmospheric force for purposes of rebirth, according to the merits of one's acts.

He then develops in course of time into the embryo. He is then furnished with the visible organisation. Coming out of the womb in course of time, he becomes conscious of his existence. He then becomes sensible of sound by his ears, of colour and form by his eyes, of scent by his nose, of taste by his tongue, of touch by his whole body and of ideas by his mind. O Ashtaka, it is thus that the gross and visible body develops from the subtle essence.

Ashtaka said:
The body is burnt, buried of otherwise destroyed after death. Reduced to nothing on one's death, by what principle is one again revived.

Yayati said:
O best of kings, the man who dies, assumes a subtle form, but he retains the consciousness of all his acts as if in a dream. He then assumes some other form with a quicker speed than that of air.

The virtuous attain to a superior and the vicious to an inferior form of existence. The vicious becomes worms and insects. O illustrious one, I have nothing more to say. I have told you, how beings are born by the development of their embryonic form as quadrupeds, bipeds and six-footed creatures. What more will you ask me?

Ashtaka said:
O sire, how does a man attain to those higher regions whence there is no return to earthly life again? Is it by asceticism or knowledge? How does a man attain to the region of the highest bliss? As I ask you, tell me all.

Yayati said:
The wise say that there are seven gates through which admission night be gained to heaven. These are asceticism, gift, tranquility of mind, self-command, modesty, simplicity and kindness. A person loses all this in consequence of vanity.

The man who, having acquired knowledge, regards himself as learned and destroys, the reputation of others by his learning, never goes to the region of the highest bliss. It does not also give him the power of attaining to Brahma.

Study, taciturnity, worship before fire and sacrifices, these are the four mears through which fear is removed. But when these four are mixed with vanity, they cause fear instead of removing it.

The wise should never feel pride in receiving honours, nor should they be sorry if insulted. For it is the wise alone that honour the wise; the wicked and vicious can never act like the virtuous. I have given so much, I have performed so many sacrifices, I have studied so much, I have observed so many vows, such vanity and pride are the roots of all fear. Therefore, it must be abandoned by all means.

Those learned men who accept as their only support the unchangeable and inconceivable Brahma, Brahma that showers blessings on persons virtuous as you are, enjoy perfect peace here in this world and hereafter in heaven.

Ashtaka said:
Those that are learned in the Vedas differ in opinions as regards the respective methods which should be practised by the Grihastas, Brahmacharis, Bhikshus and Vanaprasthas, so that they may acquire religious merits.

Yayati said:
A Brahmachari must do the following. When he will live in the house of his preceptor, he must receive lessons only when his preceptor will call him to do it. He must serve his preceptor without waiting for his command. He must rise before his preceptor from his bed and go to bed after him. He must be humble, self-controlled, patient, vigilant and devoted to study.

It is said in the oldest Upanishada that he must perform sacrifices after acquiring wealth by honest means. He should spend it in charity; he should be hospitable to all that would come to his house; he should never use anything without giving a portion to others.

A Muni (Brahmachari) should live in the forest, depending on his own vigour and without searching for food. He should abstain from all vicious acts; he should give away in charity; he should never inflict pain upon any creatures. It is then only that he can gain success.

He is a true Bhikshu, who does not support himself by any manual labour, who possesses many accomplishments, who has his passions under complete control, who is thoroughly unconnected with all worldly concerns, who does not sleep under the shelter of a householder's roof, who is without wife and who travels over many countries, going some distance every day.

A learned man should adopt the Vanaprastha mode of life, after the performance of the necessary rites. He should adopt it when he has been able to control his thirst for enjoyments and desire of acquiring wealth. When a man dies in the forest, leading the Vanaprastha mode of life, he mixes his ancestors and grand-children, numbering ten generations including himself, with the divine
essence.

Ashtaka said:
How many kinds of Munis are there and how many kinds of Munis (observers of vows)? We desire to hear all this.

Yayati said:
O king, he is a true Muni, who possesses all things pertaining to a village though living in the forest and also possesses all things pertaining to the forest though living in a village.

Ashtaka said :
How is it possible to possess all things pertaining to a village when living in the forest and all things pertaining to a forest when living in a village?

Yayati said:
A Muni lives in the forest after withdrawing himself from all worldly objects. But though he never seeks to possess things pertaining to a village, he may yet get them by his ascetic powers.

A true Muni, withdrawn from all earthly objects, might live in a village, leading the life of a hermit. Chad in Kaupina (scantiest of robes,) he considers himself attired in the richest robe. He is content with food just sufficient to support life. He who abandons all desires, who has all his passions under complete control and who has given up all actions, is the man who attains success.

Why should you not revere the man who lives on pure food, who refrains from injuring others, whose heart is ever holy, who is effulgent in his ascetic merits, who is free from the leaden weight of desire and who abstains from injury even when it is sanctioned by the scriptures?

Emaciated by hard asceticism and reduced in marrow, blood and flesh, such a Muni not only conquers this world, but the highest world.

The Muni who sits in Yoga mediation and who becomes indifferent to happiness and misery, honour and insult, conquers this world and conquering it, lie conquers the highest world.

The Muni who eats like the kine and other animals, without providing for it beforehand and without any relish, becomes identified with the whole universe.

Ashtaka said:
O king, who does amongst the two, namely the ascetic and the man of knowledge, first attain to the communion with Brahma, although both exerting like the sun and the moon!

Yayati said:
He who is a man of knowledge and who is self controlled, though living among the householders with various sorts of desires, attains to salvation first.

Those that devote themselves to Yoga meditation take time to acquire that knowledge, for by practice alone they divest themselves from the idea of duality.

Then again, if a man devoted to Yoga doe not find sufficient time to attain to success in one's one life, he is benefited in his next life by the progress already made. But the man of knowledge ever sees the indestructible Unity, therefore he, though emerged in worldly enjoyments, is never affected in the heart.

Ashtaka said:
O king, you are young, you are handsome, you are decorated with celestial garlands, your splendour is great. From what place have you come and where do you go? Whose messenger are you? Are you going to earth?

Yayati said:
As I have lost my religious virtues, I am falling into the Bhauma,(earth) hell. I shall go there after finishing my talk with you. The Lokapalas are commanding me even now to hasten thither.

O king, I have obtained the following boon from Indra. Though I shall fall on earth, yet I shall fall among wise and virtuous men.

Ashtaka said:
O king, I believe, you know every thing. I ask you, is there any region for myself either in heaven or in the firmament? If there be any, you shall not fall.

Yayati said:
O best of kings, there are many regions for you to enjoy in heaven, as many as the kine and horses of earth, as the animals in the wilderness and the hills.

Ashtaka said:
O king, I give to you all those regions in heaven or in the firmament that are for me to enjoy. Therefore, though falling, you must not fall. Take them soon, wherever they may be, in heaven or in the firmament. Let your sorrow cease.

Yayati said:
O best of kings, a Brahma-knowing Brahmana alone can accept gifts and not men like ourselves, O king, I myself have given away (many gifts) to Brahmanas, as I should do.

Let no man, who is not a Brahmana and no woman who is the wife of a hero, earn infamy by accepting gifts. I have always desired to perform virtuous acts on earth. What I have never done before, how shall I do it now and accept a gift?

Pratardana said:
O handsome one, I am Pratardana by name. I ask you, is there any region for me in heaven or in the firmament to enjoy as fruits of my virtues? You know everything.

Yayati said:
O king, innumerable regions, as effulgent as the solar disc and full of great felicity, await you. If you live only for seven days in each, they will never be exhausted.

Pratardana said:
I give to you all of them. Therefore, though falling, you must not fall. Let all the regions for me to enjoy be yours, whether they may be in heaven or in the firmament. Take them soon and let your sorrow cease.

Yayati said:
O king, no king of equal energy should ever desire to accept in gift the religious merits of another king acquired by Yoga. No king, if wise, should act in a censurable way, though afflicted with calamity.

A king should keep his eyes fixed on virtue and walk in the path of piety and thus increase his fame. A virtuous man like me, who know what are his duties, should not act so meanly as you ask me to do.

When others, desirous of acquiring religious merit, do not accept gifts, how can I do it what they do not? When the best of kings, Yayati, said this, he was thus addressed by Vasumana.

Vasumana said:
I am Vasumana, the son of Ushadashva. I ask you, O king, is there any region for me to enjoy either in heaven or in the firmament, as fruits of my virtuous acts? O high-souled one, you know all holy regions.

Yayati said:
The extensive regions, as extensive as those in the firmament, on earth and ten points of heaven that are illuminated by the sun, are all waiting for you.

Vasumana said:
I give them all to you. Let those regions that are mine be all yours. O king, if it is improper for you to accept them in gift, then purchase them with a straw.

Yayati said:
I do not remember to have ever bought or sold any thing in an unfair way. This has also never been done by other kings. How shall I do it then?

Vasumana said:
O king, if to purchase them be considered by you improper, take them from me as gifts. I for myself speak, that I shall never go to those regions that are for me. Let them, therefore, be yours.

Sivi said:
I am Sivi, the son of Ushinara. I ask you, O king, O sire, is there any region in heaven or in the firmament for me to enjoy? You know every region that one may enjoy as the fruit of his religious merit.

Yayati said:
You have never disregarded either in mind or by speech the honest and the virtuous men that ever applied to you. There are infinite worlds for you to enjoy in heaven, all blazing like lightning.

Sivi said:
If you consider their purchase as improper, I give them to you as gifts. O king, take them all. I shall never go to the region where the wise never feel the least grief.

Yayati said:
O Sivi, you have indeed obtained for yourself infinite worlds, possessed as you are of the prowess of Indra. But I do not wish to enjoy regions given to me by others. Therefore, I cannot accept your gifts.

Ashtaka said:
O king, each of us has expressed our desire to give you the regions that each of us has acquired by his religious merits. You refuse to accept them. We leave them for you and we shall now descend into the earth-hell.

Yayati said:
You are all truth-loving and wise. Give me that which I desire to have. I shall not be able to do what I have not done before.

Ashtaka said:
To whom does these fine cars belong that we see before us? Do men ride on them who go to the regions of everlasting bliss?

Yayati said:
These fine golden cars, as blazing as fire and displaying great glory, will carry you to regions of bliss.

Ashtaka said:
O king, get on these cars and go to heaven. We shall follow you in time.

Yayati said:
We can now all go together. All of us have conquered heaven . Behold, the glorious path to heaven becomes visible.

Vaishampayana said:
Illuminating the whole firmament by the glory of their virtues, those excellent kings got on those cars and set out in order to get admittance into heaven.

Ashtaka said:
I always thought that Indra was my special friend and that I shall, of all others, first obtain admittance into heaven. But how is it that Sivi, the son of Ushinara, has already left us behind?

Yayati said:
This son of Ushinara had given all he possessed to attain to the region of Brahma. Therefore, he is the foremost among all of you. Shibi's liberality, asceticism, truth, virtue, modesty, good fortune, forgiveness, amiability and desire of performing good acts, have been so great that none can measure them. The king Sivi is crowned with righteousness and is bashful, therefore he is foremost among all of us.

Vaishampayana said:
Ashtaka, impelled by curiosity, again asked his maternal grandfather, who was like Indra himself, "O king, I ask you, tell me truly, whence have you come? Who are you? and whose son are you?

Yayati said:
I tell you truly,. I am Yayati, the son of Nahusha and the father of Puru. I was a Sarvabhauma on earth. You are my kinsmen. I am your maternal grandfather.

Having conquered the whole earth, I gave clothes to the Brahmanas. I gave them also one hundred horses fit for sacrificial ofiferings. For such pious acts the celestial become propitious to those that perform them.

I gave also to Brahmanas this whole earth with her horses, elephants, kine, gold and all kinds of wealth. I gave away also. One hundred Arbudas of excellent milk cows.

The firmament and earth still exist owing to my truth and virtue. Fire and burns owing to my truth and virtue. Never a word has been uttered by me which is not true. The wise, therefore, adore truth.

O Ashtaka, all that I have told you, Pratardana and Vasumana, is the truth itself. I know that all the worlds, all the Rishis and all the celestial are adorable only because Truth characterises them all.

He who will duly read to the good Brahmanas the account of our ascension to heaven without malice shall himself attain to the same worlds with us.

Vaishampayana said :
Thus ascended to heaven that illustrious man (Yayati) of great achievements, Rescued by his kinsmen, he left the earth and filled the three worlds with the fame of his deeds.

Janamejaya said :
Adorable Sir, I desire to hear the history of those kings who were descended from Puru. Tell me what powers and what achievements each possessed?

I have heard that in the dynasty of Puru there was not a single king who was deficient in good behaviour or in prowess. There was none who has no sons.

O great ascetic, I desire to hear in detail the account of these kings who were endued with great learning and who possessed all accomplishments.

Vaishampayana said :
As you ask me I shall tell you all about the heroic kings of Puru ,s royal dynasty, who were all equal to Indra in power. They possessed great affluence and commanded the respect of all, on account of their many accomplishments.

Puru begot on his wife Paushti three great car-warriors, namely Pravira, Ishvara and Raudrashva. Amongst these three, Pravira kept up the line.

Pravira begot on his wife Shuraseni, a son named Manasyu. This lotus-eyed king had his sovereignty over the whole earth bounded by the four seas.

Manasyu begot on his wife Sauviri three sons, namely Shaktta, Sanghanana and Vaggmi; they were all great heroes and car-warriors.

The wise and virtuous Raudrashva begot on Apsara Mishrakeshi ten sons who were all great bow-men. They were great heroes and performed many sacrifices in honour of the celestial; they were learned in all the Shastras and were virtuous. All of them begot sons.

They were Richeyu, Kaksheyu, powerful Krikaneyu, Sthandileyu, Vaneyu, greatly famous Jaleyu, intelligent and strong Tejeyu, Indra-like powerful Satyeyu, Dharmeyu and celestial-like powerful Sannateyu.

Amongst them all, Richeyu became the sole lord of the whole earth and was known by the name of Anadhrishti. He was in prowess like Indra.

Anadhrishti had a son, named Matinara who became a very virtuous king and greatly famous. He performed both Rajasuya and Ashvamedha sacrifices.

Matinara had four greatly powerful sons, namely Tansu, Mahana, Atiratha and immeasurably glorious Druhyu.

Amongst them, greatly powerful Tansu became the perpetuator of Puru's line. He subjugated the whole earth and gained great fame and splendour.

Tansu begot a greatly powerful son, named Ilina. He became the foremost of all conquerors and subjugated the whole world.

Ilina begot on his wife, Rathantari, five sons, Dushyanta being the eldest. They were all as great in power as the five elements.

(They were) Dushyanta, Shura, Bhima, Pravasu and Vasu. O Janamejaya, amongst ,them the eldest Dushyanta became king.

Dushyanta begot on his wife, Sakuntala, a learned son, named Bharata who became king. From him was the Bharata dynasty and from his spread its great fame.

Bharata begot on his three wives nine sons, but none of them was like his father and Bharata was not satisfied with any of them.

Thereupon their mothers, becoming angry, killed them all. Therefore, the procreation of that great king was in vain.

The king then performed a great sacrifice and obtained a son, named Bhumanyu through the grace of Bharadvaja.

O best of the Bharata race, the descendant of Puru, regarding himself as really possessing a son, installed him as his heir-apparent.

Bhumanyu begot on his wife Pushkarini six sons, namely Suhotra, Suhota Suhavi, Suyaju, Richika and Diviratha. The eldest of them Suhotra obtained the throne of the world.

He performed many Rajasuya and Horse-sacrifices. He subjugated the whole earth bounded by the four seas. And full of elephants, kine, horses and great wealth of gems and gold. The earth was, as it were, sinking with the weight of numberless human beings, elephants, horses and cars. Suhotra virtuously ruled over all his subjects.

During his reign, the surface of the whole earth was dotted all over with hundreds and thousands of sacrificial stakes. The earth became full of corns and human beings.

O descendent of the Bharata race, the lord of the earth Suhotra begot on his wife, Aikshvaki three sons, namely Ajamida, Sumida and Purumida.

The eldest of them Ajamida became the perpetuator of the royal line. O descendant of the Bharata race, he begot six sons upon his three wives.

Riksha was born in the womb of Dhumini, Dushyanta and Parameshti in that of Nili and Jahanyu, Jala and Rupina in that of Keshini.

All the Panchalas were descended from Dushyanta and Parameshti. The Kushikas were the descendants of the greatly effulgent Jahnyu.

Riksha was elder than Jala and Rupina; he begot Samvarana, who was the perpetuator of the line.

O king, it has been heard by us that when Samvarana, the son of Riksha, was ruling the earth, there occurred a great loss of people on account of famine, plague, draught and disease.

The Bharata princes were defeated by the armies of their enemies; and the Panchalas, set out with their four kinds of troops to conquer the earth. They soon brought the whole earth under their sway and with their ten Akshauhinis of soldiers the king of the Panchalas defeated the princes of Bharata.

Samvarana then fled in fear with his wife, sons, relatives and ministers.

He took shelter in the forest on the banks of the river Sindhu which extended up to the foot of the mountain.

There lived the Bharatas within their fort for many years; and thus full one thousand years: and thus full one thousand years passed away.

(And when they were living there), the illustrious Rishi Vasistha one day came to those exiled Bharatas. On his approach, they went out and duly worshipped him. All the Bharatas offered him Arghya and entertaining him with reverence, they told every thing to the great Rishi. When he was seated on his seat, the king himself addressed him thus, "O illustrious man, be our priest. We shall try to regain our kingdom."

Vasistha replied to the Bharatas by saying Om. We have heard that Vasistha installed the best of the Pauravas (Samvarana) as the lord over all the Kshatriya races. The king retook the capital that was lost.

He then began to make all the other kings of the world to pay tribute to him. That powerful monarch, thus getting possession of the whole earth, performed many sacrifices in which great presents were made to the Brahmanas. Samvarana begot on his wife Tapati, the daughter of Surya, a son named Kuru.

As Kuru was greatly virtuous, he was installed as the king by all the people. It is after his name that Kuru Jangala has become so famous in the world.

That great ascetic made Kurukshetra famous by his asceticism there. We have heard that Avikshit, Abhishyanta, Chaitraratha, Muni and famous Janamejaya were the five sons begot by him on his highly intelligent wife Vahini.

Avikshit begot Parikshit, powerful Sabalashva, Adiraja, Viraja, greatly strong Shalmali, Uchchaishrava, Bhangakara and the eighth Jitari. In the race of these (eight heroes) were born, as the fruits of their many virtuous acts, seven greatly powerful car-warriors, Janamejaya being at the head.

Parikshit had sons who were all learned Dharma and Artha. They were Kakshasena, Ugrasena and greatly effulgent Chitrasena, Indrasena, Susena and Bhimasena. All the sons of Janamejaya were famous in the world as being greatly powerful (princes). They were Dhritarashtra, the eldest, Pandu, Balhika, greatly effulgent Nishada, the mighty Jambunada, Kundodara, Padati and the eighth Vasati. They were all learned in Dharma and Artha and engaged in doing good to all creatures.

Amongst them Dhritarashtra became king and he had eight sons, namely Kundika, Hasti, Vitarka, Kratha, Kundina, Havishrava, Indrabha and the invincible Bhumanyu. Amongst the sons of Dhritarashtra only three were famous. O descendant of Bharata, (they were) Pratipa, Dharmanetra and Sunetra. Amongst the three Pratipa became unrivalled of all.

O best of the Bharata race, Pratipa begot three sons, namely Devapi, Shantanu and mighty car-warrior Balhika. Devapi adopted asceticism, impelled by the desire to do good to his brothers. Consequently the kingdom was obtained by Shantanu and the mighty car-warrior Balhika.

O king, besides these (I have mentioned), there were born in the Bharata race many other good monarchs all greatly effulgent and all like the celestial Rishis in virtue and ascetic power.

In this way were born in the race of Manu, many mighty car-warriors like the celestial themselves and who by their number greatly increased the Aila dynasty.

Janamejaya said:
O Brahmana, I have heard from you the great history of my ancestors. I have also heard from you about the great kings that were born in my dynasty.

But I am not still satiated with this charming account, for it is so short. Therefore, narrate to me in detail. This delightful history, commencing from Prajapati Manu. Who will not feel delight in hearing such an account, sacred as it is.

The fame of these monarchs covered the three on account of their wisdom, virtue, accomplishments and high characters.

Having heard of their liberality, prowess, physical strength, mental vigour, energy and perseverance; this history, sweet as ambrosia, I have not been satiated.

Vaishampayana said :
O king, hear the auspicious history, of your own race as I recite it to you in detail and just as I heard it before from Dvaipayana.

Daksha, begot Aditi, Aditi begot Vivasvata. Vivasvata begot Manu. Manu begot Ila. Ila begot Pururava, Pururava begot Ayusha, Ayusha begot Nahusha, Nahusha begot Yayati, Yayati had two wives. Namely Devayani, the daughter of Ushanas (Shukra) and Sharmishtha, the daughter of Vrishaparva.

This is a Sloka about this line - Devayani gave birth to Yadu and Turvasu; and Sharmishtha, the daughter of Vrishaparva, gave birth to Druhyu, Ann and Puru.

From Yadu, the Yadavas were descended and from Puru and Pauravas.

Puru had a wife, named Kaushalya and he begot on her a son named Janamejaya. He performed three great Horse-sacrifices and a sacrifice called Vishvajita. He then retired into a forest.

Janamejaya married Ananta, the daughter of Madhava- He begot on her a son, named Prachinata. He was so called because he conquered all the countries in the east even where the sun rises.

Prachinata married Ashmaki, the daughter of the Yadavas and she gave birth to a son, named Sanyati.

Sanyati married Varangi, the daughter of Drishadvata and she gave birth to a son called Ahanyati.

Ahanyati married Bhanumati, the daughter of Kritavirya and he begot on her a son, named Sarvabhauma.

Sarvabhauma married Sunanda, the daughter of Kekaya who was taken by force and she gave birth to a son, named Jayatsena.

Jayatsena married Sushrava, the daughter of the Vidharbha king and she gave birth to a son, named Avachina.

Avachina married another princess of the Vidharbha kings, called Maryada and she gave birth to a son, named Ariha.

Ariha married Agni and she gave birth to a son, named Mahabhauma.

Muhabhauma married Suyajna, the daughter of Prasenjit and she gave birth to a son, named Ayutanayi. He was so called, because he performed a sacrifice in which the fat of one Ayuta male beings was required.

Ayutanayi married Kama, the daughter of Prithushrava and she gave birth to a son, called Akrodhana.

Akrodhana married Karambha, the daughter of the king of Kalinga and she gave birth to a son, called Devatithi.

Devatithi married Maryada, the princess of Videha and she gave birth to a son, named Ariha.
Ariha married Sudeva, the princess of Anga and she gave birth to a son, Riksha.

Riksha married Jwala, the daughter of Takshaka and she gave birth to a son, named Matinara.

Matinara performed the most efficacious twelve years' sacrifice on the banks of the Sarasvati. At the conclusion of the sacrifice, the Sarasvati herself appeared before him and chose him as her husband. He begot on her a son, named Tangsu.

Here is Sloka describing Tangsu's descendants. Tangsu begot on his wife, the princess of Kalinga, a son, named Ilina.

Ilina begot on his wife, Rathantari, five sons, Dushyanta being the eldest of them.

Dushyanta married Sakuntala, the daughter of Vishwamitra and she gave birth to a son, named Bharata.

Here are two Slokas, describing the descendants of Bharata. "O Dushyanta, the mother is but a sheath of flesh (within which the son dwells). The son sprung from the father is the father himself. Therefore, cherish your son. Do not insult Shakuntala.

"O best of men, the son, begotten by one's own self, rescues him from the abode of Yama. You are the father of this son. Sakuntala has spoken the truth."

It is for this reason he was called Bharata. Bharata married Sunanda, the daughter of Sarvasena, the king of Kashi and she gave birth to a son, called Bhumanyu.

Bhumanyu married Vijaya, the daughter of Dasarha and she gave birth to a son, named Suhotra.

Suhotra married Suvama, the daughter of Ikshaku and she gave birth to a son, named Hasti, who founded this city, called after his name Hastinapur.

Hasti married Yashodhara, the princess of Trigarta and she gave birth to a son, named Vikunthana.

Vikunthana married Sudeva, the princess of Dasarha and she gave birth to a son, named Ajamida.

Ajamida had four wives, namely Kaikeyi, Gandhari, Vishala and Riksha and he begot on them two thousands and one hundred sons. And Amongst them all, Samvarana became the perpetuator of the dynasty.

Samvarana married Tapati, the daughter of Vivasvata and she gave birth to a son, named Kuru.

Kuru married Shubhangi, the princess of Dasarha and she gave birth to a son, named Vidura.

Vidura married Sungpriya, the daughter of Madhava and she gave birth to a son, named Anashva.

Anashva married Amrita, the daughter of the Magadhas and she gave birth to a son, named Parikshit.

Parikshit married Suyasha, the daughter of Vahuda and she gave birth to a son, named Bhimasena.

Bhimasena married Kumari, the princess of Kekaya and she gave birth to a son, named Pratishrava.

Pratishrava begot Pratipa; Pratipa married Sunanda, the daughter of Sivi and she gave birth to three sons, namely Devapi, Shantanu and Balhika.

Devapi retired into a forest as a hermit when he was still a boy. Therefore, Shantanu became king.

Here occurs a Sloka, describing Shantanu. "Those that were touched by this king with his hands, felt indescribable pleasure. They became restored to youth. Therefore, this king was called Shantanu."

Shantanu married Ganga and she gave birth to a son, named Devavrata, who was afterwards called Bhishma.

Bhishma, being desirous of doing good to his father, got him married to Satyavati, who was also called Gandhakali.

In her maidenhood she gave birth to a son by Parashara, named Dvaipayana. Shantanu begot two more sons on her.

Namely Vichitravirya and Chitrangada. But before they attained to their youth, Chitrangada was killed by the Gandharvas. Therefore, Vichitravirya became king.

Vichitravirya married the two daughters of the king of Kashi born of Kaushalya, named Amvika and Ambalika.

Vichitravirya died childless. Thereupon, Satyavati began to think how the dynasty of Dushyanta might be perpetuated.

She then thought of Rishi Dvaipayana in her mind. He stood before her and said, "What are you commands?"

She told him, "Your brother Vichitravirya has gone to heaven childless. Beget virtuous children for him."

Dvaipayana consented to do it and he begot three sons, namely Dhritarashtra, Pandu and Vidura.

The king Dhritarashtra begot one hundred sons on his wife Gandhari on account of the boon granted by Dvaipayana.

Amongst those one hundred sons, four became famous; (they were) Duryodhana, Dushasana, Vikama and Chitrasena.

Pandu had two best jewels of wives, namely Kunti, also called Pritha and Madri.

Pandu one day went to hunt and saw a deer with its mate. It was s Rishi in the form of a deer. He killed it with his arrow in that state, when his desire was not satiated.

Wounded with the arrow of the king, the deer quickly changed its form and became a Rishi. He said to Pandu, "You are virtuous and you know the pleasure derived from the gratification of one's desire. My desire is not yet satisfied, but you have killed me. Therefore, you will also die when you will be so engaged and when your desire will not be gratified." Pandu became pale to hear this curse. And from that time he did not go to his wives.

He told them, "I have been cursed by my fault. But I have heard that there are no regions hereafter for those who are childless." Therefore, he asked Kunti to raise offspring for him. Kunti said, "Let it be so." By Dharma she had Yudhishthira, by Maruta Bhima and by Indra Arjuna.

Pandu was much pleased with her and said, "This your sister (my co-wife) is also childless. Therefore, cause her to give birth to children." Kunti said, "Let it be so," and she imparted unto Madri the Mantra of invocation.

And Madri gave birth by the Ashvinis, the twins Nakula and Sahadeva.

One day Pandu saw Madri decked in ornaments and his desire was kindled, As soon as he touched her, he died. Thereupon, Madri ascended, his funeral pyre. She said to Kunti, "Let my twin sons be affectionately brought up by you."

Some time after, the Pandu princes, with their mother Kunti, were taken by the ascetics to Hastinapur and they were introduced to Bhishma and Vidura. After introducing them to all the orders, the ascetics disappeared in the very sight of all.

After the conclusion of the speech of these ascetics, flowers were showered down upon the place and celestial drums were beaten in the sky.

The Pandavas were, thereupon, accepted (by all). They then represented the death of their father and duly performed his obsequies. As they were brought up there in their boyhood, Duryodhana became very jealous of them.

The sinful (Duryodhana), acting like a Rakshasa, attempted by various means to drive them away, but what is to be can never be prevented.

Dhritarashtra then by an act of deception sent them to Varanavata. They also went gladly there.

An attempt was there made to burn them to death, but they were saved through the warning counsel of Vidura.

After this Hidimba was killed and they then went to a place, called Ekachakra.

They killed at Ekachakra a Rakshasa, named Baka. They then went to Panchala city.

There they obtained Draupadi as their wife and they returned to their own kingdom.

They lived in peace there (in Hastinapura) and begot sons. Yudhishthira begot Prativindhya, Bhima (begot) Sutasoma, Arjuna (begot) Shrutakirti, Nakula (begot) Shatanika and Sahadeva (begot) Shrutakarmana.

Yudhishthira obtained in Svaimvara for his wife Devika, the daughter of Govasana of the Shaivya race and he begot on her a son, named Yaudheya. Bhima also obtained for his wife Balandhara, the daughter of the king of Kashi, by offering as his dower his own great prowess. He begot on her a son, named Sarvaga.

Arjuna went to Dwarika and there he married by force the sweet-speeched Subhadra, the sister of Vasudeva (Krishna). He begot on her a son, named Abhimanyu, who was endued with all accomplishments and who was dear to Vasudeva himself.

Nakula obtained for his wife Karenumati, the princess of Chedi and he begot on her a son, named Niramitra.

Sahadeva obtained in Svaimvara Vijaya, the daughter of Dyutimata, the king of Madra. He begot a son on her, named Suhotra.

Bhima begot some time before on Hidimba a son, named Ghatotkacha.

These were the eleven sons, begot by the Pandavas. Amongst them Abhimanyu was the perpetuator of the dynasty.

He married Uttara, the daughter of the king of Virata. She gave birth to a dead child, whom Pritha (Kunti) took up on her lap at the command of Krishna, who said, "I will revive this child of six months."

Though born before time, having been burnt by the fire of the weapon (hurled by Ashvathama), though deprived of life, strength and energy, he was revived by Vasudeva and was given strength, energy and prowess. After thus making him alive, Vasudeva said, "As this child is born in an extinct race, let him be called Parikshit." Parikshit married Madravati, your mother and she gave birth to you, Janamejaya.

You have begotten two sons on your wife Vapushtama, named Shatanika and Shankukama. And Shatanika has also begotten a son on the princess of Videha, named Ashvamedhadatta.

Thus have I narrated to you the history of the Kuru and Pandu dynasty. It is excellent, virtue-increasing and greatly sacred. It should always be heard by the vow-observing Brahmanas and Kshatriyas devoted to the duties of their subjects. (It should be heard) also by Vaishyas with attention and with reverence by Sudras, whose chief duties are to wait upon the three other orders.

Those Brahmanas, learned in the Vedas and all those men who will recite or listen to this holy history with attention and reverence, will conquer the heaven and attain to the abode of the blessed. They will be always respected and adored by the celestial, Brahmanas and all other men.

This holy history, Bharata, has been told by the illustrious Vyasa. The Brahmanas, learned in the Vedas and all those men who hear it recited with reverence and without malice, conquer the heavens and earn great virtues. Though sinning, he is not disrespected by any.

Here occurs a sloka. "This Bharata is equal to the Vedas. It is holy and good. It gives wealth, fame and life. Therefore, it should be heard by men with great attention."

Vaishampayana said:
There was born a king in the race of Ikshaku and he was known by the name of Mahabhisha. He, a man, a lord of the world, was truthful and was truly powerful. By performing one thousand Ashvamedha and one hundred Rajasuya sacrifices, he pleased the lord of the celestial. Then he ascended to heaven.

Once upon a time, the celestial were one day worshipping Brahma. Many royal sages and king Mahabhisha were also present there.

The queen of the rivers, Ganga also came there to pay her adorations to the Grandsire. Her garments, as white as the moon, were blown away by the winds.

As her person thus became exposed, the celestial bent down their heads, but the royal sage Mahabhisha rudely continued to stare at her.

For this (rude act), Mahabhisha was cursed by Brahma. He said, "You will be born on earth and you shall then again attain to these regions."

"When you anger on Ganga, than you also free from his curse."

The king (Mahabhisha) then remembered all the monarchs and ascetics on earth and wished to be born as the son of the greatly powerful Pratipa. The best of the rivers, (Ganga) seeing the king Mahabhisha lose his firmness, went away thinking him in her mind. She saw on her way those dwellers of heaven, the Vasus, who were dejected and who had lost heaven.

The best of rivers, seeing them in that state them, "O dwellers of heaven, why do you look dejected? Is every thing all right with you?" The celestial Vasus replied to her, "O great river, we have been cursed for our little fault by the illustrious Vasistha in anger. Vasishtha was engaged in his Sandhya (twilight worship); that best of Rishis was not seen by us. We in our ignorance crossed him. Therefore, he cursed us in anger, saying, 'Be born as men.'

We are not able to frustrate what has been said by that Brahma-knowing Rishi. Kindly make us, the Vasus, your sons by becoming a woman on earth.

O amiable one, we are unwilling to enter the womb of any human female." Having been thus addressed she said :

Ganga said:
Who is that best of men who will be your father?

The Vasus said:
There will be born on earth a son to Pratipa who will be a greatly famous king. He will be our father on earth.

Ganga said:
O celestial, this is also my wish which you sinless ones have expressed. I shall do the favourite works of that king. It is also your wish as just expressed.

The Vasus said:
O lady of three courses (celestial terrestrial and subterranean), you should throw your children into water just after their birth, so that we may not have to live for long on earth.

Ganga said:
I shall do as you desire. But so that my companionship with him may not be entirely fruitless, do this that one son may live.

The Vasus said:
We shall each give one eighth part of our respective energies and from it a son will be born to you who will live according to your and his wishes.

But this son will not beget any children on dearth. Therefore, your that powerful son will be childless.

The Vasus making this arrangement with Ganga, went away in delight to the place where they lived.

Vaishampayana said:
There was a king, named Pratipa, engaged in doing good to all creatures. He spent many years in ascetic penances, going to the source of (the river) Ganga.

The accomplished and beautiful Ganga, in the form of a tempting woman, rose from the water and came to the king. That beautiful-featured lady, that intelligent celestial maiden, endued with ravishing beauty, sat upon the right thigh of the king which was like a Shala tree.

Thereupon, the king Pratipa asked that famous "O fortunate lady, what good can I do to you and which you desire?"

The Maiden said:
O king, I desire to have you. I offer myself, accept me. To reject a woman who is full of desire is never considered good by the wise.

Pratipa said:
O beautiful lady, I never go to another man's wife out of lust. O fortunate maiden, this is my solemn vow.

The Maiden said:
I am neither inauspicious, not ugly, nor a detestable maiden. I am a celestial damsel of great beauty, O king, I offer myself, accept me.

Pratipa said :
I have abstained from the course to which you would incite me. If I break my vow, its sin will destroy me.

O beautiful lady, you have sat upon my right thigh. O timid girl, it is the seat for daughters and daughters-in-law.

The left thigh is the seat for the wife, but you have rejected it. Therefore, O best lady, I cannot accept you.

O beautiful girl, be my daughter-in-law. I accept you for my son. The left thigh is for the wife which you have not accepted.

The Maiden said:
O virtuous man, let it be as you say. Let me be united with your son. Out of respect for you, I shall be a wife of the famous Bharata race.

You are the refuge of all the monarchs of the earth. I am incapable of reciting your qualifications even in one hundred years.

O virtuous man, the greatness and goodness of many celebrated monarchs of (your) this race is unlimited. But, O lord, this must be the term (of my becoming your daughter-in-law) that your son shall not be able to judge the propriety for my acts. Living thus with your son, I shall make him happy and do him good. He shall finally ascend heaven in consequence of his virtues and good conduct and of the sons I shall bear him.

Vaishampayana said:
O King, having said this, the celestial maiden then and there disappeared.

The king also waited for the birth of his son, so that he could fulfil his promise. Some time after, the best of Kshatriyas, that light of the Kuru race, Pratipa, was engaged with his wife in ascetic penances with the desire of a son.

When they grew old, a son was born to them and this son was Mahabhisha.

He was called Shantanu, because he was born when his father had controlled his passions by asceticism.

The best of Kurus, Shantanu, knowing that the regions of indestructible happiness could be gained only by virtuous deeds, devoted himself to virtue. When Shantanu grew up to be a youth, Pratipa told him -

"O Shantanu, some time before, a celestial damsel came to me for good. If you meet that beautiful celestial damsel in secret and if she solicits you to beget offspring on her, accept her as your wife. O sinless one, judge not the propriety of impropriety of anything she does. Ask not who she is, whom she belongs to and whence she comes. But accept her as your wife at my command."

Vaishampayana said:
Having thus commanded his son Shantanu and installed him on his throne, that king, Pratipa, retired into a forest.

That greatly intelligent king Shantanu, as effulgent as the king of the celestial, became a lover of hunting and passed much of his time in the woods.

That best of kings many deer and buffaloes. Wandering along the banks of the Ganges, he came upon a place frequented by Siddhas and Charanas.

There did the great king meet with one day a lovely damsel of blazing beauty like Sree herself.

She was a faultless beauty and her teeth were like peals. She was decked with celestial ornaments. She wore garments as fine and beautiful as the filaments of lotus.

The king was surprised to see that damsel of great beauty; and his hair all over his body stood up in rapture. His steadfast gaze drank her charms, but it failed to satiate him.

The maiden also, seeing that king of great effulgence move about in great agitation, was moved and felt for him an affection and friendship. She gazed at him and longed to gaze at him more.

The king then addressed her in sweet words. "O beautiful one, O beauty of slender waist, be you a lady of the Deva or Danavas race, be you a maiden of the race of the Gandharvas or the Apsaras, be you a damsel of the Yakshas or the Nagas, or be you a human female, I solicit you to be my wife.

Vaishampayana said:
Having heard these soft and sweet words of the smiling king, that faultless maiden remembered the promise she had made to the Vasus. She spoke to the king, sending a thrill of pleasure; (she said), "O protector of the world, I shall become your wife and obey your commands.

But O king, you must not interfere in any of my acts, whether they be agreeable or disagreeable to you. You most not also speak to me in harsh words.

O king, so long you will act in the way I ask you to do, I shall live with you. But I shall certainly leave you as soon as you interfere with me or use harsh words towards me."

The best of the Bharata race, the king said, "Be it so." Thereupon, the maiden was exceedingly glad to get that excellent king for her husband.

King Shantanu also was exceedingly pleased to get her for his wife. He fully enjoyed her sweet company. Adhering to his promise, he refrained from asking her anything.

The lord of the world, king Shantanu, became very much pleased with her beauty, conduct, magnanimity and attention to comforts.

That celestial lady, Ganga of the three courses, assuming a human form of exceeding beauty and excellent feature. Lived happily as the wife of Shantanu, having as the fruit of her virtues, obtained that best of kings, as effulgent as the king of the celestial.

She pleased the king with her attractiveness and love, with her affection and wits, her music and dance and king was exceedingly pleased with her.

The king was so much sunk in the beauty of his wife, that months, seasons and years rolled away without his being conscious of them.

When the king was thus enjoying himself with his wife, eight sons were born to him. They were all like the celestial.

O descendant of the Bharata race, as soon as they were born, they were one after the other thrown into the river by Ganga, who said, when she threw them into the stream. " This is done for your good."

The king Shantanu could not be pleased with such conduct, but he did not speak a word to her for the fear of losing her.

When the eighth son was born and when Ganga was smiling (before she threw it into the river), the king, desiring to protect his son, said in sorrow -

"Do not kill it. Who are you? To whom do you belong? Why do you kill your own sons? Murderess of your sons, you are earning great sins by your improper acts."

Ganga said:
As you desire for a son, I shall not kill this child. You have become the foremost of fathers. But there must be an end of my stay with you according to our agreement.

I am Ganga, the daughter of Jahnu, worshipped by all great Rishis. I have so long lived with your for accomplishing the purpose of the celestial.

These sons were the eight celestial, the illustrious and greatly effulgent Vasus. They had to assume human form in consequence of the curse of Vasistha.

There is none on earth who desires to be their progenitor. There is none among human females like me who may be their mother.

Therefore I assumed the human form to become their mother. You have acquired great regions of celestial bliss by becoming the progenitor of the eight Vasus.

My agreement with the celestial Vasus was that I should free them from their human birth as soon as each would be born.

Thus have I freed them from the curse of the illustrious Rishi Apava (Vasistha.) Be blessed, I leave you now. Rear this child of rigid vows.

I promised to the Vasus to live with you so long (as I have lived). Let this child of mine be known by the name of Gangadatta.

Shantanu said:
Who was Apava and what fault was committed by the Vasus that they had to be born among men in consequence of his curse?

What also had this child done that he should have to live among men?

Why also the lord of the three worlds, the Vasus, were condemned to be born among men? O daughter of Jahnu, tell me all.

Vaishampayana said:
Having been thus addressed, the celestial lady, the daughter of Jahnu, Ganga, replied to her husband, the best of men, Shantanu.

Ganga said:
O best of the Bharata race, the son that was formerly born of Varuna, was the Rishi named Vasistha. He was subsequently known by the name of Apava.

His hermitage stood by the side of the best of mountains, the Meru. The place was holy and abounded in deer and birds. It was covered with all the best flowers.

O best of the Bharata race, that foremost of all virtuous men, the son of Varuna, practised his penances in that forest, abounding in sweet roots, fruits and water.

Daksha had a daughter who was known as Surabhi. O best of the Bharata race, that lady gave birth to a cow by Kashyapa.

The virtuous-minded son of Varuna, obtained that best of kine, capable of granting every desire, for the purpose of his Homa rites and for benefiting the world.

That cow dwelt in that forest adored of all the Rishis. She roamed fearlessly in those sacred and delightful woods.

O best of the Bharata race, once on a time came to that forest adored by the celestial Rishis, all the celestial Vasus, Prithu being at then head.

They roamed with their wives into that forest and enjoyed themselves in those delightful woods and mountains.

O Indra like powerful man, one of the slender-waisted of the Vasus saw that cow roaming in the forest.

O king, her name was Nandini and she could grant every desire; she possessed the wealth of all accomplishments and large eyes, full udders, fine tail, handsome hoop and every auspicious signs. She gave much milk. Seeing her such, the wife of the Vasu showed her in astonishment to her husband named Dyonai. O descendant of Puru, O king, this cow of many qualifications was formerly shown by the daughter of the Vasus to the Vasu. O elephant-like powerful man, when that cow was shown to Dyonai, O king, he began to admire her qualities and thus spoke to the lady (his wife). "O black-eyed lady of beautiful thighs, this excellent cow belongs to the Rishi, the son of Varuna, to whom belongs this excellent wood. O slender-waisted lady, he who drinks the milk of this cow lives young for ten-thousand years." O best of kings, having heard this, that lady of slender-waist thus addressed her husband of burning effulgence. I have a friend among men on earth, named Jitavati, the daughter of a king, who possesses great beauty and youth. She is daughter of the royal sage, truthful and intelligent Ushinara. Her wealth of beauty is famous all over the world. O illustrious one, for her, I desire to posses this cow with her calf.

O best of the celestial, O virtue increasing one, bring her soon. So that my that human friend, drinking her milk, becomes the only person on earth free from disease and
decrepitude. O illustrious god, O blameless god, you should grant me my this desire.

"There is nothing which would be more agreeable to me."
Having heard her these words, Dyo, in order to please that celestial lady, stole the cow with the help of Prithu and his other brothers. O king, commanded by his lotus-eyed wife, Dyo did her bidding, for getting the great ascetic merits of the Rishi who owned her (the cow). He did not know then that he would have to fall foe the sin of stealing the cow.

When in the evening the son of Varuna returned to his hermitage with the fruits he had collected, he did not find the cow and its calf Then he began to search for her in that excellent wood.

The noble-minded and greatly intelligent ascetic searched for the cow everywhere in the woods; but though he searched long, yet he could he not find her.

The man of ascetic vision then found that she had been stolen by the Vasus. His anger was at once roused and he cursed the Vasus -

Saying, "As the Vasus have stolen my cow sweet milk and handsome tail, they shall certainly be born as men on earth."

O best of the Bharata race, the illustrious Apava, the best of Rishis, thus cursed the Vasus out of anger.

Having thus cursed them, the illustrious man again engaged himself in asceticism. O king, when the celestial Vasus were thus cursed in anger by that Brahmarshi and ascetic of great power. They soon came to the hermitage of the illustrious man; as soon as they came to know of it. O best of men, Apava, learned in the ruled of every virtue. O best of kings, the Vasus tried to pacify that Rishi, but they failed to obtain grace from that best of Rishis.

The virtuous Rishi said, "You have been cursed by me along with Dyo and others. But you shall be freed from my curse within a year of your birth among men.

But he for whose act you have all been cursed by me, that Dyo, will have to remain on earth for long for his own (sinful) act.

I shall not make my words futile though uttered in anger. But Dyo shall not beget offspring when dwelling on earth.

"He will be virtuous-minded and learned in all Shastras. He will be very obedient to his
father and abstain from the pleasure of women."

Thus addressing all the Vasus, the great Rishi, went away. And the Vasus all came to me.

O king, they prayed to me for a boon, saying, "O Ganga, as soon as each of us will, be born, you yourself should throw us into the water."

O best of kings, I did act accordingly. (I threw them into the waters) in order to free them from their earthly life, the effect of that curse.

O descendant of the Bharata race, O excellent king, the only one, namely Dyo himself, is to live earth on account of the Rishi's curse.

Vaishampayana said:
Having said this, the goddess disappeared then and there. Taking her son with her, she went away to the place she wished to go.

That son of Shantanu was named both Gangeya and Devavrata and he excelled his father in all accomplishments.

Shantanu then went to his own capital with a sorrowful heart. I shall now narrate to you the many accomplishments of Shantanu,

And the great fortune of the illustrious king of the Bharata race, the history of whom is called this effulgent Mahabharata.

Vaishampayana said:
The king Shantanu, adored of the celestial and the royal sages, was famous in all the worlds as being virtuous-minded and truthful.

Self-control, liberality, forgiveness, intelligence, modesty, patience and superior energy ever dwelt in that best of men, Shantanu.

That king was endued with such accomplishments. He was learned in both Dharma and Artha. He was both the protector of the Bharata race and all the people.

His neck was like the conch shell, his shoulder was broad, he was as powerful as a mad elephant. All the auspicious signs of royalty dwelt in his person and they considered that to be their best abode.

The people, seeing the (virtuous) acts of that king of great achievements, came to know that virtue was ever superior to pleasure and profit.

These accomplishments were all in that best of men, Shantanu and no other king was to equal him in virtue.

All the kings of the earth, seeing him devoted to all kinds of virtues, installed him as the king of kings.

All the kings were free from misery, fear and anxiety of all kinds during the reign of that lord-protector of the Bharata race. They all slept in peace and rose in peace after happy dreams.

All the kings became virtuous and devoted to liberality and religious acts and sacrifices from the great example set by that great king of wonderful achievements (Shantanu) who was like Indra himself.

When the earth was ruled by Shantanu and other kings like him, the religious merits of every order greatly increased.

The Brahmanas were served by the Kshatriyas; the Kshatriyas were served by the Vaishyas; the Sudras, adoring both the Brahmanas and the Kshatriyas, served the Vaishyas.

Shantanu lived in Hastinapur, the beautiful capital of the Kurus; he ruled over the whole earth bounded by the sea.

He was truthful and virtuous like the king of the celestial; and from his liberality, virtues and asceticism he acquired great fortune.

He was free from anger and malice, he was as handsome as Soma himself. He was as effulgent as the sun and as courageous as the Vayu. He was like Yama in anger and like Earth in patience.

O king, when Shantanu ruled the earth, no deer, beers, birds or other animals were needlessly killed.

The virtue of kindness reigned in the kingdom of Shantanu, who himself was full of mercy and free from anger. He equally protected all creatures.

The sacrifices in honour of the celestial, Rishis and Pitris were performed but no creature was sinfully deprived of its life.

That king became a father of those that were miserable, of those that had not protectors, nay even of birds and beasts and all creatures.

During the reign of that best of the Kuru kings, the king of all kings, (Shantanu) the speech was mixed with truth and mind was devoted to liberality and virtue.

Having enjoyed the companionship of women thirty six years, he retired into a forest.

Shantanu's son, the Vasu, born of Ganga, named Devavrata, resembled his father in beauty, in conduct, in habits and in learning.

He was expert in all sorts of weapons belonging to heaven and earth. He was greatly strong and vastly energetic; he was a great car-warrior; and he was a great beauty.

Once on a time, he (Shantanu) wounded a beer and pursued it along the banks of the Ganges. The king Shantanu saw that the Bhagirathi (Ganga) had became shallow.

Having seen this, the best of men, Shantanu began to reflect, "Why, does not the best of rivers run as before?"

In searching for its cause, the illustrious king saw a beautiful, strong built and amiable youth. Like Indra himself, who had checked the flow of the river Ganga by his sharp celestial weapons.

The king, seeing this wonderful feat (of the youth), namely the checking of Ganga in her course by arrows, was very much surprised.

Shantanu had seen him only once, a few minutes after his birth; therefore, he had not sufficient recollection to identify that youth with his son.

But the youth, as soon as he saw his father, clouded the king's perception by Maya (delusion) and instantly disappeared before his very sight.

The king Shantanu, being much surprised with what he saw and believing the youth to be his own son, said to Ganga, "Show me the child."

Ganga, assuming a beautiful form, showed him the youth decked in ornaments, holding him by his right hand.

Shantanu could not recognise that beautiful lady, bedecked with ornaments and attired in fine robes, though he had seen her before.

Ganga said :
O king, O best of men, the eighth son whom you formerly begot on me, is this, Know that this excellent child is expert in all the weapons.

O great king, take him now. He has been carefully reared by me. O best of men, taking him with you, go home.

This greatly energetic boy has studied with Vasistha all the Vedas with their Angas. He is skillful in all the weapons, he is a great bowman, he is like Indra himself in battle.

O descendant of the Bharata race, both the celestial and the Asuras look on him with favour. Whatever the Vedas and Shastras are known to Ushanas (Shukra) are all known to this boy.

All the Vedas and Shastras that are known by the son of Angirasa (Brihaspati), adored of the celestial and Asuras, he is master of them all. All the weapons that were known to the powerful and invincible son of Jamadagni (Parashurama) are fully and completely known to your this illustrious and mighty-armed son. O king, this boy is a great bow-man and learned in the treatises on the duties of kings. O hero, take home your this heroic son given by me.

Vaishampayana said:
Having been thus commanded by her (Ganga), Shantanu took his son, as effulgent as the sun and started for his own capital. Having reached the city which was like the City of Indra, the descendant of Puru (Shantanu) considered himself very fortunate and successful in his wishes. He then installed his accomplished and illustrious son as his heir-apparent for the protection of the kingdom of the Kurus. O best of the Bharatas, the illustrious son soon pleased his father and all the members of his family. He pleased all the subjects of his kingdom by his conduct. The greatly powerful king lived happily with his son for four years. Once on a time, he went to a forest on the banks of the river, named Yamuna. When the kin was roaming there, he perceived a sweet scent coming from an unknown direction.

Being desirous of finding out its cause, he wandered about hither and thither; and (at last) he saw a maiden of celestial beauty, belonging to the fishermen class.

Having seen her, he asked that black-eyed maiden, "O timid maiden, who are you? What are you doing here?" She said, "Blessing be upon you! I am the daughter of the chief of the fishermen. By the command of my father I am engaged to row this boat of take people across this river for religious merits." Having seen her endued with celestial beauty, amiableness and fragrance, the king Shantanu desired to possess her. He went to her father and asked him to bestow her upon him.

He desired to know whether he was willing to give her in marriage. The chief of the fishermen replied to the king saying, "As soon as that best of beautiful girls was born it, it was understood by me that she should be bestowed (on some one). But, O king, hear the desire that I have in my heart.

O sinless one, if you desire to makes her your lawful wife, you are truthful, then truly give me a pledge.

O king, if you give me the pledge, I shall then bestow my daughter on you, for I can never obtain a husband for her like you."

Shantanu said :
O fisherman, after hearing what you ask, I can then say whether I will be able to grant it or not. If it is capable of being granted, I shall certainly grant it.

The Hsherman said :
O king, the son that will be born of this girl shall be installed on your throne and none else shall you make your successor.

Vaishampayana said :
O descendant of Bharata race, Shantanu became unwilling to grant the wish of the fisherman, thought his body was being burnt by the fire of desire.

That lord of the earth returned to Hastinapur, thinking of the daughter of the fisherman and his heart afflicted by desire.

One day when he was thus meditating over (the girl) in sorrow, his son Devavrata came to him and said -

"All is prosperity with you; all chiefs and potentates obey you, why then you grieve thus in sorrow?

O king, deep in your own thoughts, you do not speak a word to me in reply. You do not now go out on horse back. You are pale and emaciated and discoloured.

I wish to know the disease from which you suffer, so that I may try to get a remedy." Having been thus addressed by his son, Shantanu replied,

"Truly I am melancholy. Hear why I am so. O descendant of Bharata race, you are the only son in this our great dynasty.

You are always engaged in the sports of arms and achievement of power. O son, I am, however, always thinking of the instability of life.

O son of Ganga, if anything happens to you, we shall be sonless and we shall have no descendants. Truly you alone are equal to one hundred best sons.

I do not, therefore, desire to marry again. I only desire that prosperity may always attend on you, so that our dynasty may be perpetuated.

The religious men say that he who has one son has no son at all. The Agnihotra worship and three classes of study do not yield the one sixteenth part of the religious merits as are derived by the birth of a son. There is hardly any difference in this respect between men and other animals.

I have no doubt that he who has got a son gains heaven. The three Vedas, which are the roots of the Puranas and which are authoritative even to the celestial, contain many proofs of this.

O descendant of the Bharata race, you are a hero of excitable temper; and you are always engaged in the exercises of arms. There is every likelihood of your being killed on the field of battle.

"If it so happens, what would be the state of our race! For this reason I am melancholy. I have now told you the cause of my sorrow!"

Vaishampayana said:
Having heard the cause (of his grief) from the king, the greatly intelligent and wise Devavrata thought for a while.

He then went to the old minister, devoted to his father's welfare. He asked him the cause of his father's sorrow.

O best of the Bharata race, that foremost of the Kurus asked him all about it and he then heard from him about the pledge regarding the maiden.

Thereupon, Devavrata, accompanied with many venerable Kshatriya chiefs, went to the chief of the fishermen and begged his daughter for his father.

The fisherman received him with all due adorations. O descendant of the Bharata race, when the prince was seated, he addressed him thus -

"O best of the Bharata race, you are the lord of great prowess, you are the best of wielders of arms. You are the only son of Shantanu. But I have something to tell you.

If the bride's father be Indra himself, still he is to repent for rejecting such an exceedingly honourable and desirable proposal of marriage.

The great man from whose seed was born this most beautiful maiden Satyavati is equal to you in virtue.

He has many times recounted to me the great achievements of your father. He has told me that, that virtuous king is worthy of marrying Satyavati.

Allow me to tell you that I have formerly rejected the offer of that best of Brahmarshis, the celestial sage Asita, who had often asked Satyavati in marriage. O king, I have only one word to say on behalf of this maiden as her father. The only strong objection in this matter is the fact of a rival in a co-wife's son.

O chastiser of foes, he is not safe, even he be an Asura or a Gandharva, who has a in you. He will never live long if you grow angry.

O king, this is the only objection in the marriage. There is no other. O chastiser of foes, know, this is all I have to say in the matter of bestowal (of Satyavati)"

Vaishampayana said:
O descendant of the Bharata race, having been thus addressed, the son of Ganga (Devavrata) replied to him in the hearing of all the chiefs and potentates for the sake of his father.

O foremost of truthful men, listen to the vow I take today. There is none born or will be born who will have the courage to take such a vow.

I shall do what you demand. The son that will be born of this maiden will be our king.

O best of the Bharata race, having been thus addressed (by Bhishma), the chief of the fishermen, desirous of achieving the difficult matter of making his daughter's son king, thus spoke to him.

The Fisherman said:
"O virtuous-minded man, you have come here as the full manager of your greatly glorious father. But also the sole manager on my behalf in the matter of the bestowal of this girl.

O Gentle Sir, there is something else to be said and something else to be done. O chastiser of foes, those that have daughter must say what I say.

O devotee of the religion of truth, the pledge that you have taken in the midst of these chiefs for the sake of Satyavati is worthy of you.

I have not the least doubt that it will never be violated by you. But I have great doubt in respect of your sons.

Vaishampayana said:
O king, the devotee of religion of truth, (Devavrata), knowing the scruple of the fisherman and being moved by the desire of doing good to his father then said.

O chief of the fishermen, O best of chiefs, hear what I say for the sake of my father before all these chiefs and potentates.

O chiefs and potentates, I relinquished my right to the throne a few moments before. I shall now settle the doubt that has arisen in respect to my sons.

O fisherman, from this day I adopt the vow of Brahmacharya. If I die sonless, still I shall ascend to the rejoins of the everlasting bliss.

Vaishampayana said :
Having heard those words, the hair of the fisherman stood erect in delight and he said, "I bestowed my daughter."

Thereupon the Apsaras, the celestial and the various classes of Rishis, began to pour down flowers from the firmament (upon the head of Devavrata) and they all exclaimed "This man is Bhishma (the terrible.)"

He (Bhishma) them for the sake of his father, addressed the illustrious (lady) thus, "O mother, ascend this chariot and let us go to our home."

Vaishampayana said:
Having said this, Bhishma made the beautiful maiden ascend his car. Then coming to Hastinapur, he told Shantanu all that had happened.

All the assembled chiefs and potentates applauded him jointly and individually for his great act. They exclaimed, "He is (really) Bhishma."

Having heard the great deed performed by his son Bhishma, Shantanu gave that illustrious man the boon of dying at will.

He said, "O my sinless son! death will have no effect untill you wish to live. Death can influence you only after your permission.

Vaishampayana said:
O king, after the conclusion of the marriage, the king Shantanu installed that beautiful lady in his household.

Thereupon, the wise Shantanu begot on his wife Satyavati a very powerful hero, named Chitrangada, the best of men.

The powerful king begot on Satyavati another son, named Vichitravirya, who became a mighty bow-man; and he became king after his father.

Before that best of men, Vichitravirya, had attained the majority, his father succumbed to the inevitable influence of Time.

When Shantanu went to heaven, Bhishma, who was always obedient to Satyavati, installed that chastiser of foes, Chitrangada on the throne.

Chitrangada also defeated all the kings of the world by his prowess. He could not find equal of him among men.

Seeing him defeat men, Asuras and even the celestial, the powerful king of the Gandharvas, who bore the same name with him, came to him foe a fight.

Between that foremost of the Kurus and the powerful Gandharva Chief, a fearful combat took place on the field of Kurukshetra. The combat lasted for three long years on the banks of the Sarasvati. In that fierce encounter, which was covered with showers of weapons, the best of the Kurus was killed, by the Gandharva through his greater prowess or power of Maya (illusion).

Having killed that best of men, the chastiser of foes, Chitrangada, the Gandharva went to heaven.

When that best of men, the greatly powerful prince, was killed, the son of Shantanu performed all his obsequies.

Thereupon, he installed the mighty armed boy Vichitravirya, still in his minority, on the throne of the Kuru kingdom.

Vichitravirya, ever obedient to Bhishma, ruled the kingdom of his father and grand-sires.

He adopted the son of Shantanu, Bhishma, learned in the Shastras of religion and law. He too protected him very virtuously.

Vaishampayana said:
O descendant of the Kuru race, Chitrangada, having been killed and his brother being minor, Bhishma, ever obedient to Satyavati, ruled over the kingdom.

When that best of all intelligent men, Bhishma, saw that his brother Vichitravirya, had attained majority (youth), he thought of marrying him.

O king, he heard that three daughters of the king of Kashi, all equal to the Apsaras in beauty, would be married at a Sayamvara.

Thereupon, that best of car-warriors, that chastiser of foes, that Lord (Bhishma), riding on a single car, went at the command of his mother to the city of Varanasi (Kashi).

There the son of Shantanu, Bhishma, saw that many kings and potentates had come from all directions. He also saw those three maidens.

When the kings were being mentioned by name,

Meanwhile there arrived Bhishma alone who had already became an old man. On seeing him, all the extremely beautiful young girls became agitated thinking him to be an old man. Those kings of mean character gathered together over there started talking among themselves and deriding him thus : He has already became an old person. Wrinkles have spread all over his body. The hair on his head has become white. Despite of these signs how came he has arrived here? He is really shameless and by proving his vow untrue, what will he tell the people here. Truly the fact that Bhishma is a calibrate has been spread in vain all the world over.

Vaishampayana said: O Bharata, hearing the words of those kings Bhishma became angry.

Bhishma, the lord, chose himself those maidens (for his brother).
O king, taking those maidens on his chariot, the best of warriors, Bhishma, spoke to the (assembled) kings in a voice like the thunder of the clouds.

The wise have said that after inviting accomplished man, a maiden may be bestowed on him decked with ornaments and accompanied with valuable presents as much asb lie in the power of the bestower to give. Others may bestow their daughters by accepting a couple of kine. Some again may bestow their daughters by taking a fixed sum and some again take away maidens by force. Some marry with the consent of the maidens and some by dragging them into consent. Some by obtaining their parents' consent, some again obtain wives as presents.

The learned men praise the eighth form of marriage, but the Svaymavara is highly spoken by the kings. But the sages have said that the wife taken by force amidst an assemblage of kings after defeating them is to be highly prized. Therefore, O kings, I carry away these maidens by force. Try with all your strength to defeat me or be defeated.

O kings, I stand here, resolved to fight. Having said this to the kings and the king of Kashi, the greatly powerful. Kuru prince took up those maidens on his car. Having thus taken them on his car and having challenged them (the chiefs) to fight, he sped his chariot away.

Thereupon all the kings stood up in anger; they slapped their arms and bit their mother lips.

Their great hurry in casting off their ornaments and putting on their armours produced a loud uproar.

O Janamejaya, the ornaments and armours resembled like the meteoric flashes in the sky. With their brows contracted and eyes red in anger, they moved in impatience, their ornaments and armours dangling with their agitated steps. The charioteers soon brought handsome cars, yoked with fine horses. Those heroes, armed with all kinds of weapons then got on those cars. They pursued the retreating chief of the Kurus. O descendant of the Bharata race, then occurred that wonderful fight. That hair-stirring battle in which innumerable kings were on one side and only one was on the other.

The kings hurled at their foe ten thousands arrows at the same time. Bhishma, however, stopped their memberless arrows before they could fall upon him by a counter shower of his own arrows as numerous as the down of the body. Thereupon, the kings surrounded him on all sides and rained upon him a shower of arrows like masses of clouds showering on the mountains. He (Bhishma), stopping that shower of arrows by his own, wounded each of the kings with three arrows. O king, the kings wounded Bhishma each with five arrows.

But he stopped the attacking kings each with two arrows. The battle became so fierce with the dense shower of arrows that it looked like the battle between the Devas and the Danavas. And even brave men were struck with fear to look at it. (Bhishma) cut off by his arrows flag staffs, armours and human heads by hundreds and thousands on the field of battle. Such was his prowess and extraordinary lightness of hand, such was the skill with which he protected himself, that the fighting car-warriors, though his enemies, loudly applauded him. That foremost of all experts in arms (Bhishma), having defeated all the kings in battle and having taken the maidens with him, went towards the capital of the Bharatas. O king, then the great car-warrior king, Shalva, challenged from behind the son of Shantanu, Bhishma, to a combat. Desirous of securing the maidens, he came upon Bhishma like a powerful leader of elephants, rushing upon another of its kinds and tearing with its tusk its opponent's thigh at the sight of a female. That mighty armed king Shalva cried in wrath to Bhishma, "Stay, Stay." Then the best of men, Bhishma that destroyer of hostile army, provoked by his words, flamed up in anger like a blazing fire. Bow in hand, his brow borrowed into wrinkles, he stopped his car in obedience to the Kshatriya usage and stayed there in expectation of the enemy.

The great car-warrior stopped his car for Shalva and all the kings, also stood there to see him stop. They wished to see the coming combat between Bhishma and Shalva.

The two (heroes) then began to show their prowess on each other like two roaring bulls of great strength fighting at the sight of a cow.

The best of men, king Shalva, covered the son of Shantanu, Bhishma, with hundreds and thousands of swift-winged arrows.

The kings, seeing that Shalva was covering Bhishma at the very outset of the combat with innumerable arrows, were much astonished and they all cried "Blessed, Blessed."

Seeing him very light-handed in battle, all the kings applauded in delight the king of men, Shalva.

Hearing these shouts of the Kshatriyas, the subjugator of hostile towns, the son of Shantanu, Bhishma, exclaimed, "Stay, Stay."

He (Bhishma) commanded his charioteer in anger, saying, " Lead the car where the king (Shalva) is. I shall instantly kill him as Garuda kills a serpent."

O king, the Kuru prince then attached the Varuna weapon to his bow-string and he wounded with it the four steeds of king Shalva.

O best of Kings, the Kuru prince, warding off with his weapons those of his foe, killed king Shalva's charioteer.

The best of men, the son of Shantanu, Bhishma, for the sake of the maidens, killed the excellent steed (of his adversary) by the Aindra weapon. He then defeated that best of kings, (Shalva), but allowed him to escape with his life. O best of the Bharata race, thereupon, Shalva went away to his own kingdom. Having returned to his capital, he virtuously ruled over his people; and O subjugator of hostile towns, the kings also who came to the Svaymvara returned to their own capitals. After defeating the kings, the best of all wielders of arms, Bhishma, went with the maidens to Hastinapur, where was that king of the Kurus, Vichitravirya, who ruled the World.

Vichitravirya, who ruled the world virtuously like his father the Kuru prince and the best of all monarchs Shantanu. O king, within a very short time, he (Bhishma) passed many forests, rivers, hills and woods with various trees. The son of the ocean-going river (Ganga) of immeasurable prowess in battle, killing numberless men, but having no scar on his own body.

Bhisma brought the daughters of the king of Kashi. As tenderly, as if they were his own daughter-in-law, sisters or daughters. Bringing them as his daughters, he presented them to the Kurus.

That mighty armed hero wishing his brother's welfare brought those greatly accomplished maidens and then offered them to his brother.

Bhishma gave to Vichitravirya the maidens who were brought by his prowess. The virtuous man (Bhishma), having achieved this extraordinary deed according to kingly custom, began to make preparations for his brother's marriage. Having consulted with Satyavati everything about the wedding was settled by Bhishma; but the eldest daughter of the king of Kashi, softly smiling, spoke thus -

"I have chosen in my heart the king of Saubha as my husband. He too has in his heart accepted me as his wife. This is also agreeable to my father.

I would have also chosen Shalva in the Svayamvara as my husband. You are learned in the precepts of virtue. Knowing all this do, what you think proper."

Thus addressed by that maiden before the Brahmanas, the heroic Bhishma began to reflect what should be done.

The greatly virtuous man, after consulting with the Brahmanas, learned in the Vedas, allowed the eldest daughter of the king of Kashi, Amba, to do what she liked.

Bhishma then bestowed (the two princess) Ambika and Ambalika on his younger brother Vichitravirya according to the ordained rites.

After having married them, Vichitravirya, though he was virtuous-minded, became lustful from his prime of youth.

They were both of tall stature; their heads, were covered with black curly hair, their finger nails were red and high; they had beautiful rising breasts and hips.

The beautiful and amiable damsels, endued with every auspicious mark, considered their husband Vichitravirya in every war worthy of them; and they loved and respected him.

He (Vichitravirya) too, endued as he was with the beauty of the Ashvinis and the prowess of the celestial, could steal the hearts of all women.

That king of the world, Vichitravirya, enjoyed with his wives uninterruptedly for seven years and he was then attacked by consumption, though he was still in the prime of youth.

His friends and relatives tried to effect a cure in consultation with the physicians, but (in spite of all their efforts), the Kuru prince went to the abode of Yama like a setting son.

The virtuous-minded son of Ganga (Bhishma) became plunged in anxiety and grief. Bhishma with all the other chief Kurus, in consultation with Satyavati, then caused the obsequies of (the deceased) Vichitravirya to be performed by learned priests.

Vaishampayana said:
The unfortunate and miserable Satyavati, plunged in grief for her son, performed with her daughters-in-law the obsequial rites of her son. The amiable lady then consoled her two daughters-in-law and the foremost of all wielders of arms Bhishma; Then turning her mind on virtue and on the paternal and maternal lines, the illustrious lady thus addressed the son of Ganga. "The funeral cake, the achievements and the perpetuation of the Kuru dynasty and of the line of the illustrious and virtuous Shantanu all depend upon you.

As the attainment of heaven is certain from good deeds, as long life is certain from truth, so virtue is certainly inseparable from you.

O virtuous man, you are well acquainted with the precepts of virtue, both in abstract and in detail. You are learned in the various Shrutis and in all the branches of the Vedas.

I know you are like Indra and Angiras in firmness, in virtuous, in preserving family-customs and in the presence of mind.

Therefore, O best of virtuous men, greatly relying on you, I shall appoint you to do a certain act. Hearing it, you should do it.

O descendant of Bharata race, the wives of your brother, the beautiful daughters of the king of Kashi, both possessing beauty and youth, are desirous of offspring. O best of men, my son and your brother, endued with great prowess and dear to you, has gone to heaven when he was a boy. O mighty-armed hero, therefore, beget at my perpetuation of our dynasty. You should perform this virtuous act.

"Install yourself on the throne of the kingdom and rule the domain of the Bharatas. Marry wife according to the rites. Do not sink your ancestors in hell."

Vaishampayana said:
Thus addressed by his mother, relatives and friends, the chastiser of foes, the virtuous-minded (Bhishma) said the following comfortable to the dictates of virtues.

"O mother, what you say is certainly sanctioned by religion. But you know my vow as regards begetting children. O mother Satyavati, you know also what took place in connection with thy bestowal. I now repeat the pledge I once gave.

I can renounce the three worlds, I can renounce the kingdom of heaven or anything that may be greater than the both, but I can never renounce truth.

Earth may renounce her scent, water may renounce its moisture, light may renounce its attribute of exhibiting forms, the wind may renounce its attribute of being perceivable by the touch.

The sun may renounce its glory, comet its heat, the sky its sound, moon its cool rays.

The slayer of Vitra (Indra) may renounce his prowess and the king of justice his impartiality, but I cannot renounce truth."

Having been thus addressed by her son, endued with great effulgence, mother Satyavati, then replied to Bhishma, "O hero whose strength is truth, I know you are devoted to truth. If you like, you can create another three worlds out of your great energy. I know what was your vow on my account. But taking into your consideration the emergency, bear the burden of duty you own towards your ancestors.

"O chastiser of foes, act in a way so that virtue is not destroyed and so that the thread of our race is not broken and our friends and relatives may not grieve."

Having been thus again and again urged by his miserable and son-bereaved mother (Satyavati), with words inconsistent with virtue, Bhishma said -

"O queen, turn your eyes on virtue. Do not destroy us all. The violation of truth in Kshatriyas is never praised in the scriptures.

O queen, I shall tell you the everlasting usage of the Kshatriyas, to which recourse may be had in order to prevent the line of Shantanu being extinct.

Hearing it, consider what should be done, in consultation with the priests and those wise men who know what practices are allowable in the time of emergency and distress. Forget not the ordinary course of social conduct."

Bhishma said:
The king Haihayas was killed by (Parashu) Rama, the son of Jamadagni, with his battle axe from his anger at the death of his father. Cutting off one thousand arms of Arjuna (Haihayas), he achieved a most difficult feat in the world.

He set out on his car to conquer the world; and taking up his bow, he hurled his mighty weapons to exterminate the Kshatriyas. In olden time the illustrious descendant of the Bhrigu race, exterminated the Kshatriya race for twenty one times with his swift arrows.

When the earth was thus in olden time made Kshatriya-less by that great Rishi, the Kshatriya women raised children by the Brahmanas, learned in the Vedas. They went to the Brahmanas not lustfully, but from virtuous motives. It is said in the Vedas that the son so raised belongs to him that had married the mother.

Having established Dharma in mind those Brahmanas reached there. In this world we have seen rebirth of Kshatriyas.

Thus it was that the Kshatriya race was again brought into existence all over the world. There is an old history in connection with this matter and I shall narrate it to you.

There was in the time of yore, a wise Rishi, named Utathya. He had a wife, name Mamata whom he dearly loved. One day Utathya's younger brother, the priest of the celestial, the greatly effulgent Brihaspati, proposed to Mamata.

Mamata said to her Devara (husband's younger brother), that best of eloquent men, "I am pregnant by your elder brother; therefore you should not seek me now.

O illustrious Brihaspati, the child, who is now in my womb, has studied there the Vedas with six Angas. Your seed is also infallible. How is it possible for two children to live there at the same time? Therefore, you should not desire me today."

Having been thus addressed by her, Brihaspati, though greatly intelligent, could not suppress his desire.

(Slokas 14 to 21 are not translated for obvious reasons.)

From the curse of the Rishi Brihaspati, Utathy's son, as illustrious and as effulgent as Brihaspati, was born blind; and he was named Dirghatamas. The born-blind, Veda-knowing and greatly wise Rishi obtained for his wife by his learning a young and handsome Brahmana maiden, named Pradveshi.

He begot on her Gautama and other sons in order to keep up the illustrious line of Utathya's race. But Gautama and others were all covetous and fools. The virtuous-minded, high souled and learned in the Vedas and Vedangas. (Dirghatamas) learnt from Surabhi’s son the practices of the cow race and he began publicly to commit the vice.

The excellent Rishis, the dwellers of the same hermitage, became indignant to see him transgress all propriety. They said, "This man transgresses all propriety. He deserves not to live in the hermitage. We shall all renounce this sinful wretch."

They said many things else regarding the Rishi Dirghatams. His wife also, having (already) obtained sons, was not pleased with him.

Pradveshi said:
The husband then addressing his wife Pradveshi said, "Why are you dissatisfied with me?" The husband is called Bhatri, because he supports his wife; he is called Pati, because he protects her, but you are neither to me. O great ascetic, as you are blind from your birth, it is I who have supported you and your children. But I shall do it no longer.

Bhishma said:
Having heard her words, the Rishi became angry and he said to his wife Pradveshi and her sons 'Take me to the Kshatriyas (kings) and you will then be rich."

Pradveshi said:
O Brahmana, I do not desire to possess the wealth, earned by you, which would always be the cause of misery. O best of Brahmanas, do what you like; I shall not support you as I did before.

Dirghatamas said:
From this day I make this rule among men that every woman shall stick to one husband only all through her life. Whether the husband is dead, or whether he is alive, she must not have connection with another man. She, who will have it, will be considered as fallen. A woman without a husband will always be liable to be sinful. Even if she is wealthy, she will not be able to enjoy it truly. Calumny and evil report will always follow her.

Bhishma said:
Having heard these words, the Brahmana lady became exceedingly angry and said, "O sons, throw him into the Ganges."

Her avaricious and foolish sons, Gautama and his brothers, exclaimed, "Why should we support this blind old man?" Thus thinking, those wicked men tied him on a raft and threw him into the Ganges. They then returned home.

The Brahmana, drifting along the stream on that raft, passed through the territories of many kings. One day a king, named Bali, learned in all the precepts of religion, saw him (the blind Rishi) drifting along the stream and approaching near him.

O best of the Bharata race, the virtuous-minded Bali, whose strength was truth, knowing who he was, took him up (from the stream) for the purpose of raising up offspring. He said,
"O illustrious man, I have to raise up a few sons on my wife. Therefore, beget on her some virtuous and wise sons."

Thus addressed, the greatly effulgent Rishi said to him, "Be it so." Thereupon, that king sent his wife Sudeshna to him.

That lady, knowing him to be blind and old, did not go to him. She sent to him her old nurse. The virtuous-minded Rishi begot on that Shudra woman eleven sons.

O descendant of the Bharata race, seeing all those sons, Kakshivata being their eldest, who studied all the Vedas, the king one day asked the Rishi, "Are these sons mine?"

The great Rishi said to him, "No, they are mine. I have begotten Kakshivata and others on a Shudra woman.

Your queen, Sudeshna, finding me old and blind, the foolish woman, insulted me (by not coming herself) and sent her nurse to me.

He (the king) then gratified the excellent Rishi and sent his wife, Sudeshna, again to him.

Dhirghatama touched that lady's body and told her, "You will give birth to sons, as effulgent as the sun.

Namely, Anga, Vanga, Kalinga Pundra and Sunga. Five countries will be named on earth after their names.

From Anga a country will be called Anga, from Banga one Banga, from Kalinga one Kalinga, from Pundra one Pundra and from Suhma one Sahma. It was thus the line of Bali was perpetuated by the Rishi.

It was thus that many virtuous, greatly energetic and exceedingly strong bow-men, Kshatriyas, were born from the Brahmanas. Hearing this, O mother, do as you like in this matter.

Bhishma said:
O mother, listen to me, I shall point out the means by which the Bharata dynasty may be perpetuated. Let an accomplished Brahmana be invited with the offer of wealth; let him beget offspring on the wives of Vichitravirya.

Vaishampayana said:
Then Satyavati thus spoke to Bhishma, smiling softly and speaking in bashful voice.

Satyavati said:
O descendant of the Bharata race, what you say is true. From my confidence in you, I shall now point my confidence in you, I shall now point out the means of perpetuating our dynasty.

You shall not be able to reject it, learned as you are in the practices permitted in the time of distress. You are Virtue, you are Truth.

Therefore, hearing what I say, do what is proper. My father was a virtuous man and for virtue's sake he had kept a boat (for crossing people.)

In the prime of my youth, I went one day to ply that boat. It so happened that the great and wise Rishi Parashara, the foremost of all virtuous men, came on my boat for crossing the Yamuna. As I was taking him across the river, that best of Rishis became full of desire and began to address me in soft words.

O descendant of Bharata, I was afraid of my father, but I was also greatly afraid of the Rishi's curse. Therefore, having got from him a great boon, I could not refuse his request.

O descendant of the Bharata race, he overpowered me, a mere girl, by his great effulgence and he also enveloped the region with a thick fog. There was in my body a revolting odour of fish before, but the Rishi dispelled it and gave me my this fragrance.

The Rishi told me, "After bringing forth this child on the island of this river, you will remain a virgin."

The son of Parashara, thus born of me in my maiden-hood, has becomes great ascetic, named Dvaipayana.

That illustrious Rishi, having divided by his ascetic power the Vedas into four parts, has become known on earth as Vyasa and for his black colour as Krishna.

He is truthful, free from passions and a great ascetic who has destroyed all his sins; he went away with his great father as soon as he was born.

Asked by me and also by you, that Rishi of incomparable effulgence will surely beget excellent offspring on the wives of your brother.

He told me, "Mother, think of me (mentally call me) when you will be in difficulty. O mighty-armed Bhishma, if you wish, I can now think of him."

O Bhishma if you are willing and if you appoint him, I am sure that great ascetic will beget children on the wives of Vichitravirya.

Vaishampayana said:
When the great Rishi was the mentioned, Bhishma with joined hands said. 'That man is truly intelligent who fixes his eyes judiciously on Dharma, Artha and Kama and who, after reflecting with patience, acts in such a way as virtue (Dharma) may lead to future virtue, profit (Artha) to future profit and pleasure (Kama) to future pleasure. Therefore, that which has been said by you and that which, besides being beneficial to us is consistent with virtue, is certainly the best advice and it has my full approval."

Vaishampayana said:
O descendant of the Kuru race, when Bhishma said this, Kali (Satyavati) thought of the Rishi Krishna Dvaipayana. Dvaipayana, who was then interpreting the Vedas, came at once to his mother without any body knowing it, as soon as he found that he had been thought of. She (Satyavati), having welcomed her son in all due form, embraced him with her arms and bathed him with her breast milk. The daughter of the fisherman (Satyavati) shed much tears to see her son after a long time.

Having seen her weep, the great Rishi, Vyasa, her eldest son, washed her (face) with cool water; and bowing to his mother, he said -

"O mother, I have come to fulfill your wishes. Therefore, O virtuous lady, command me without delay. I shall accomplish what you desire."

The priest (of the Bharatas) then worshipped the great Rishi in the proper form and the Rishi accepted the offerings of the worship with uttering the usual Mantras.

Being pleased with the due worship with the proper Mantras, he took his seat. His mother, Satyavati, seeing him conformably seated, asked his welfare and made the usual enquiries.

She then said, "O Kavi, (learned man), the sons derive their birth from both the father and the mother. There is no doubt that their proprietors are both the father and the mother. You are my eldest son according to the ordinances. O Brahmarshi, Vichitravirya was my youngest son. As he was the brother of Bhishma by father's side, so you are by the mother's side. This is my opinion, I do not know what is your opinion. This Bhishma, the son of Shantanu, who is devoted to truth, does not, for the sake of truth, wish to beget children or to rule the kingdom.

"Therefore, O sinless one, for the sake of the affection you bear for your brother (Vichitravirya), for the sake of perpetuating the dynasty of Shantanu, for the sake of Bhishma and my request. For the sake of the kindness you bear for all creatures, for the sake of the protection of people and for the sake of the liberality of your heart you should do what I say. Your younger brother has left two young wives, like the daughters of the celestial. They possess beauty and youth and they wish to have sons from the desire of getting virtue. O son, therefore, beget on them sons worthy of our dynasty and for the continuance of our line."

Vyasa said:
O (mother) Satyavati, you know what is virtue, both as regards this world and the next. O lady of great wisdom, your mind is also fixed on virtue. Therefore, making virtue my motive, I shall, at your command, do what you desire, knowing (as I do) that this practice is conformable to the true and eternal religion. I shall produce for my brother sons that will be like Yama and Varuna.

Therefore, let the ladies observe the vow I indicate for one full year. They will be then purified. No woman must come to me without having observed a rigid vow.

Satyavati said:
Take such steps as the ladies may conceive today. The people perish in a kingdom where there is anarchy. Sacrifices and other holy acts are destroyed, the rains and the celestial disappear from that place.

O Lord, how can a kingdom be protected without a king? Therefore, see that the ladies conceive. Bhishma will watch over the children in their womb.

Vyasa said:
If I am to produce sons for my brother so unseasonably then let the ladies tolerate my ugliness. That will be to them a great penance.

If the princess of Kosalya (Ambika) can bear my strong odour, my ugly and grim visage, my attire and body, she will then conceive an excellent son.

Vaishampayana said:
Having thus spoken to Satyavati, the greatly effulgent Vyasa said to her, "Let the princess of Kosalya adorned with ornaments wait for me in her bed room in clear attire, (so saying) he (immediately) disappeared.

Satyavati then went to her daughter-in-law and in private, spoke to her these words of beneficial and virtuous import, "O princess of Kosalya, hear what I say. It is consistent with virtue.

On account of my bad fate, the Bharata dynasty has become extinct. Seeing me grieved and the extinction of his paternal line. The wise Bhishma, with the desire of perpetuating our race has made to me a suggestion. But, O daughter, its accomplishment depends on you. Accomplish it and restore the lost line of the Bharatas. O beautiful girl, bring forth a son as effulgent as the king of the celestial. He will bear the heavy burden of our this hereditary kingdom.

She (Satyavati,) having succeeded somehow in getting the consent of that virtuous lady to her proposal which was consistent to religion, fed Brahmanas, Devarshis and guests.

Vaishampayana said:
When her daughter-in-law performed her purifying bath after her season, Satyavati led her to a luxurious bed-room and spoke to her thus-

"O princess of Kosalya, your husband has an elder brother who will today come to you. Wait for him without falling asleep."

Having heard these words of her mother-in-law, the amiable lady, as she lay on her bed in her bedroom, began to think of Bhishma and other great Kuru chiefs.

Then the truthful Rishi, who had given his promise as regards Ambika first, came to her bedroom while the lamp was burning.

Seeing his dark visage, his matted locks of copper colour, his blazing eyes and his grim beard, the lady closed her eyes in fear.

But he (the Rishi), in order to accomplish his mother's desire, united with her. The daughter of the king of Kashi was not able to open her eyes from fear.

When he came out, the mother asked the son, "Will the princess have an accomplished son?"

Hearing his mother's words, the son of Satyavati, the self-controlled and greatly wise Vyasa said, "The son that will be brought forth by the princess, will be equal to ten thousand elephants in strength. He will be greatly fortunate, greatly powerful and vastly intelligent. The noble prince will have one thousand sons.

"But for the fault of his mother, he will be blind." Having heard these words of his son, the mother said, "O great ascetic, how can one who is blind be a king, worthy of the Kurus? How can one who is blind can protect his relatives and friends and increase the glory of his fathers and continue the dynasty? Therefore, you should give another king to the Kuru race."

Having promised this, the illustrious (Vyasa) went away. In due time the princess of Kosalya gave birth to a blind son. O chastiser of foes, after securing the consent of her daughter-in-law, Satyavati soon after again summoned Vyasa as she did before. Vyasa came according to his promise and went to the second wife (Ambalika) of his brother in proper form. But she became pale and discoloured with fear on seeing the Rishi.

O descendant of the Bharata race, seeing her pale and discoloured with fear and afflicted with grief.

The son of Satyavati, Vyasa, spoke to her thus, "As you have become pale by seeing me ugly, so your son will be also pale in complexion.

O beautiful featured lady, the name of your son will be accordingly Pandu, (pale.)" Having said this, the excellent and illustrious Rishi came out and met her mother who asked him about the child. He told her that the child will be pale.

His mother (Satyavati hearing this) begged again for another son. The Rishi replied to his mother by saying, "Be it so."

The lady (Ambalika) gave birth to a son in due time. He was of pale complexion, very effulgent and endued with all auspicious marks.

This son afterwards begot those mighty bow-men, the five Pandavas. (Sometime after), when her eldest daughter-in-law was again in her season, she was asked by (Satyavati) to go to Vyasa.

But she, endued with the beauty of a daughter of the celestial, remembering the grim visage and strong odour of the great Rishi, did not act according to the request of the lady (Satyavati) out of fear.

Having decked a maid-servant like an Apsara with her ornaments. The daughter of the king of Kashi sent her to Krishna (Vyasa).

She rose up and saluted him as the Rishi came. After having waited upon him respectfully, she took her seat near him when asked.

O king, the Rishi of rigid vows was greatly pleased with her. When he rose (to go away) he said, "O amiable girl, you shall no longer remain a maid-servant. Your son will be greatly fortunate, virtuous and the foremost of all intelligent men on earth."

The son of Krishna Dvaipayana thus born was known by the name of Vidura. He was thus the brother of the illustrious Dhritarashtra and Pandu.

The God of Justice was thus born as Vidura in consequence of the curse of the Rishi Mandavya. He was free from desire and anger.

When Krishna Dvaipayana was met by his mother as before, he told her, how he had been deceived by the eldest of the princesses and how he had begotten a son on a Shudra woman. Having said this, he disappeared in her sight.

Thus were begotten on the field (wives) of Vichitravirya by Dvaipayana three sons, as effulgent as the celestial children, the expanders of the Kuru race.

Janamejaya said:
What did Dharma (the god of justice) for which he was cursed? Who was the Brahmana Rishi, for whose curse the god had to be born in the womb of Shudra woman?

Vaishampayana said:
There was a certain Brahmana, who was known as Mandavya. He was learned in all the precepts of virtue; he was devoted to truth and asceticism.

The great ascetic sat at the entrance of his hermitage, as a great Yogi with his arms upraised in the observance of the vow of silence.

As he passed years together (in that state), one day (some) robbers came to his hermitage with stolen properties.

O best of the Bharata race, they were pursued by many guards-men. O best of the Kuru race, the thieves, entering that hermitage, hid their booty there. Before the force (guardsmen) came up, they too hid themselves in fear. But as soon as they had concealed themselves, the guards in pursuit came to the spot. O king, the pursuers of the thieves saw the ascetic sitting in that state; and they asked him, "O excellent Brahmana, which way the thieves have gone? O Brahmana, point them to us, so that we may follow them without loss of time."

O king, having been thus addressed by the guards, the ascetic did not say a word in reply, good or bad.

Thereupon, the officers of the king, in searching that hermitage, found the thieves with the stolen properties concealed there.

The suspicion of the guards fell upon the Rishi; they seized him with the thieves and brought him before the king.

The king sentenced him along with the thieves. The guards, acting in ignorance, put the great Rishi also on the Shula (an instrument of death).

Having put them (the thieves) and the Rishi on the Shula, they returned to the king with the stolen property they had recovered.

Though the virtuous-minded Brahmana Rishi remained for many years on the Shula without food, yet he did not die.

The illustrious man, who was in deep Tapa, at the point of the Shula, kept up his life and brought other Rishis there by his ascetic power. O descendant of the Bharata race, they came in the night in the forms of birds; and seeing him engaged in Tapa (ascetic meditation), though fixed on the Shula, they were extremely aggrieved. Having shown themselves in their own forms, they asked that excellent Brahmana -

"O Brahmana, we desire to hear what is your sin for which you suffer this torture of being placed at the point of the Shula."

Vaishampayana said:
Thereupon, that best of Rishis thus replied to the ascetics, "Whom shall I blame? None is to blame."

O king, the guards, having seen him after many days in that state, told the king all that had happened.

Having heard their words, the king after consulting with his ministers, gratified that excellent Rishi fixed on the Shula.

The king said :
O best of Rishis, I have offended you out of ignorance. I beseech you, pardon me. You should not be angry with me.

Vaishampayana said :
Having been thus addressed by the king, the Rishi was gratified. Having thus gratified him, the king took down the Shula and tried to draw it out from him but he was unable to do it.

The Rishi in that state with Shula practised the austerest penances and he thus conquered by his asceticism many regions difficult to be obtained.

Therefore, he was called on earth Animandavya. That great truth-knowing Brahmana (one day) went to Dharma (the god of justice). Seeing the god seated on his seat, the lord (Rishi) asked him reproachingly, "What is the sinful act which has been committed unconsciously by me. For which I am suffering from this punishment? Tell me without delay and then see my ascetic power."

Dharma said:
O ascetic, a little insect was once pierced by you with a blade of grass; you now receive the fruit of your action.

Animandavya said:
You have inflicted upon me a great punishment for a little fault. Therefore O Dharma, you will be born as a man in the womb of a Shudra woman. I establish this rule today on earth in respect of the consequences of one's act that no sin will be committed in any act done by a man below the age of fourteen years. When committed only above that age, it will be sin."

Vaishampayana said:
Being cursed by that illustrious man for this fault, Dharma was born as Vidura in the womb of a Shudra woman.

He (Vidura) was learned in Dharma and Artha; he was free from avarice and anger; he was fore-seeing, tranquil in mind and ever engaged in doing good to the Kurus.

Vaishampayana said:
On the birth of these three sons (Dhritarashtra, Pandu and Vidura), Kurujangala, Kurukshetra and the Kurus grew in prosperity.

The land gave abundant harvests and the crops were juicy. The clouds showered rains at proper time and the trees became full of fruits and flowers.

The beasts of burdens were happy and the deer and the birds were exceedingly glad. The flowers became fragrant and the fruits became sweet.

The cities were filled with merchants and artisans; the people became brave, learned, honest and happy.

There were no thieves, there was none who was sinful. It seemed that Satyayuga had come over all parts of the kingdom.

The people were devoted to virtuous acts, sacrifices and the vow of the truth. Bearing love and affection for one another, they grew in prosperity.

They were free from pride, anger and covetousness; they took delight in sports which were perfectly innocent.

The holy city (Hastinapur) like the wide ocean, full of hundreds of palaces and mansions, possessing gates and arches and looking like dark clouds, appeared like the celestial capital of Indra. The people sported in great delight in the rivers, lakes, tanks, beautiful groves and woods.

The Southern Kurus, in virtuous rivalry with the Northern Kurus, walked with the Devarshis and Charanas.

None was there miserly and there was no woman who was a widow in that delightful country whose prosperity was thus increased by the Kurus.

The wells were full of water, the groves abounded with trees, the houses of Brahmanas were full of wealth and the whole kingdom was fall of prosperity.

O king, thus virtuously ruled by Bhishma, the kingdom was adorned with hundreds of sacrificial stakes.

The wheel of virtue being thus set in motion by Bhishma, the country was full of increased population, people coming from other countries.

The citizens and the people were all filled with hope on seeing the achievements and behaviour of the youthful princes.

O king, in the house of the chief Kurus and in those of the people, "Give" "Eat" were the words that were constantly heard.

Dhritarashtra, Pandu and Vidura were brought up from their birth by Bhishma, as if they were his own sons.

They passed through the usual rites of their order; they engaged themselves in study and vows; they grew up into youths, expert in athletic sports and labour.

They became expert in archery, learned in the Veda, skillful in club-fight and in using sword and shield. They were experts in horsemanship and in the management of elephants; they were learned in the science off morality.

They were acquainted with history, Puranas and with many other branches of learning. They were well-acquainted with the mystery of the Vedas and the Vedangas. The knowledge they acquired was versatile and deep.

The greatly powerful Pandu excelled all men in the science of archery. The king Dhritarashtra excelled all men in personal strength.

O king, there was none in the three worlds, who excelled Vidura in his devotion towards religion and virtue and in his knowledge of the science of morality.

On seeing the restoration of the extinct dynasty of Shantanu, the following saying became current over all countries.

"Amongst the mothers of heroes, the daughter of the king of Kashi; among all countries, Kurujangalas; among all virtuous men, Bhishma; and among all cities, Hastinapur, are the foremost. Dhritarashtra did not get the kingdom, because he was blind; and Vidura also did not get it, because he was born of a Shudra woman, therefore Pandu became king.

One day the foremost of all statesmen, the learned in all the moral precepts, the son of Ganga (Bhishma), spoke to Vidura thus.

Bhishma said:
This our famous dynasty, endued with every virtue and accomplishment, has all along ruled over all other kings on earth.

It was perpetuated by many virtuous-minded and virtuously inclined kings. Satyavati, the illustrious Krishna (Dvaipayana) and myself, have raised you up in order that this our great dynasty may not be extinct.

It is certainly your duty and mine to take such steps as our this dynasty may expand as the sea.

I have heard that the princess of the Yadavas, the daughter of Suvala and the princess of Madra, are worthy of being allied to our dynasty.

O sons, all these maidens are the best of Kshatriyas; they are beautiful and of are birth; they are eminently fit for alliance with our family.

O foremost of intelligent men, Vidura, I think we should chose them for the perpetuation of our race. Tell me what you think.

Vidura said:
You are our father, you are our mother, you are our great preceptor. You yourself do what you think proper for the welfare of this dynasty.

Vaishampayana said:
He (Bhishma) heard from the Brahmanas that the daughter of Subala, Gandhari, had received a boon by worshipping the destroyer of eyes of Bhaga, the boon-giving deity Hara (Shibi). The amiable, Gandhari would get one hundred sons. Having heard this, the grandsire of the Kurus, Bhishma. Sent messengers to the king of Gandhara. O descendant of the Bharata race, (king) Suvala hesitated on account of the blindness (of the bridegroom).

But taking into consideration the noble blood, the fame and the conduct of the Kurus, he bestowed the virtuous Gandhari on Dhritarashtra.

O descendant of the Bharata race, having heard of the blindness of Dhritarashtra and that her parents had consented to bestow her (Gandhari) upon him. O king, ever-devoted to her husband, (Gandhari) bandaged her own eyes with cloth, gathered into many folds, out of her desire that she would not be wanting in respect and love for her husband. Thereupon, the son of the king of Gandhara, Shakuni bringing his beautiful and young and well-behaved sister to the Kurus, formally gave her to Dhritarashtra.

The nuptials were solemnised with the permission of Bhishma. The hero (Shakuni), giving away his sister with (many valuable) robes, returned to his own capital, after being duly worshipped by Bhishma.

O descendant of the Bharata race, the beautiful Gandhari pleased all the Kurus by her behaviour and respectful attentions.

She, ever-devoted to her husband, pleased her superiors by her good conduct and vow-observing as she was, she never referred to other men even in words.

Vaishampayana said:
There was a chief among the Yadus, named Shura, who was the father of Vasudeva. His daughter was named Pritha, she was matchless in beauty on earth.

O descendant of the Bharata race, that truthful man (Shura) give his first born child to the son of his paternal aunt, his childless cousin and favour seeking friend, the high-souled Kuntibhoja, according to a promise given before.

She (Pritha) was appointed as her (adoptive) father's house to look after the hospitality to the Brahmanas and guests. One day by careful attentions she gratified the terrible Brahmana of rigid vows, known by the name of Durvasa, learned in the mystery of religion.

Anticipating the future difficulty of her getting sons, he (Durvasa) taught her a Mantra for invoking any of the celestial (she liked for growing her children). The Rishi then said to her.

"Through the effulgence of those celestial whom you will invoke by this Mantra, offspring will be certainly begotten on you".

Having been thus told by the Brahmana, (Durvasa) the illustrious Kunti (Pritha), being curious, invoked in her maidenhood the god Arka (Sun).

She immediately saw (before her) that effulgent deity (Sun), that beholder of everything in the world. Seeing the wonderful sight, that maiden of fruitless feature was very much surprised.

The deity Vivasvata (Sun), coming to her said,"O black-eyed lady, here I am. Tell me what I can do for you."

Kunti said:
O slayer of foes, a certain Brahmana gave me this science (Mantra). O Lord, I have invoked you, only to see the efficacy of the Mantra.

For my this fault, I bow down my head to you to ask for your grace. A woman, however guilty, deserves protection."

The Sun said:
I know Durvasa has given you this boon. Cast off your fears and allow me your embrace.

O amiable girl, my approach is infallible; it must be fruitful. O timid maiden, if my coming be for nothing, it will be certainly a transgression of yours."

Vaishampayana said:
Vivasvata thus spoke to her many things to allay her fears. O descendant of the Bharata race, the illustrious and beautiful girl, as she was a maid.

Did not grant his request from modesty and from the fear of her relatives. O best of the Bharata race, Arka again addressed her thus.

"O princess, there will be no sin in gratifying me." Having said this to the daughter of Kuntibhoja, that illustrious deity.

That illuminator of the universe, Tapana (Sun) received her embraces. Thereupon was born a hero, known all over the world by the name of Karna, the foremost of all wielders of arms, encased in a natural armour, blessed with good fortune and endued with celestial beauty and all auspicious marks and with a face brightened by ear-rings.

The greatly effulgent Tapana, then giving Pritha her maiden-hood, again went to heaven.

The princess of the Vrishni race (Pritha) became affected with sorrow to see the birth of the child. She intently reflected on the course she should adopt.

She resolved to conceal her frailty from the fear of her friends and relatives. Kunti threw her that powerful son into water.

The illustrious husband of Radha took up that child thrown into the water. That son of Suta, (the husband of Radha), with his wife brought him up as their son.

They gave that son the name of Vasusena, because he was born with wealth, (a natural armour and ear-rings).

He grew up very strong and became expert in all weapons. Possessed of great energy, he worshipped the Sun until his back was scorched by its rays.

When he was thus engaged in his worship, there was nothing on earth that the heroic and intelligent Vasusena would not give to Brahmanas.

Indra, assuming the form of a Brahmana, came to him for alms. Ever engaged to do good to Arjuna, he asked for the armour.

Taking off the natural armour from his body, Karna with joined hands gave it to Indra in the form of a Brahmana.

The king of the celestial received the gift and he was exceedingly pleased with his liberality. The lord of the celestials gave him a weapon, saying.

"Among the celestial, the Asuras, the Gandharvas, the Nagas and the Rakshasas, whoever you will desire to conquer he will certainly be killed by this weapon.

The son of Surya was known by the name of Vasushena, but after his cutting off his natural armour, he was called Karna (cutter).

Vaishampayana said:
The daughter of Kuntibhoja, Pritha, had large eyes; she was endued with beauty and every accomplishment; she was of rigid vows, devoted to virtue; and she possessed every good quality.

But through the maiden was effulgent and possessed beauty and all womanly qualifications and youth, yet no king sought for her hand.

O best of kings, thereupon, the king Kuntibhoja invited all the monarchs and offered her in a Svyamvara.

The intelligent Kunti saw that best of kings, the foremost of the Bharata race, Pandu, in the assembly of the kings.

Proud as the lion, broad-chested, bull-eyed, greatly strong, like sun outshining all the kings in splendour.

He (Pandu) looked among the kings as the second Indra. In the assembly that best of men, Pandu, having seen the maiden of faultless feature, the amiable daughter of Kuntibhoja, became very much agitated in mind.

Kunti advanced in modesty, quivering with emotion and placed the nuptial garland round the neck of the king (Pandu). Finding that Kunti had chosen Pandu, the other kings returned to their kingdoms on elephants, on horses and cars on which they had come. O king, her father then performed the nuptial rites in due form.

The descendant of Kuru (Pandu) and the daughter of Kuntibhoja (Kunti) blessed with great and good fortune, formed a couple like Indra and Sachi.

O king, Kuntibhoja, after the marriage of Kunti presented the bridegroom with much wealth. O best of the Kuru race, the king (Kuntibhoja) then sent him (Pandu) to his own capital. Accompanied by a large force, bearing various kinds of banners and pennons and eulogised and blessed by many Brahmanas and great Rishls. The descendant of Kuru, king Pandu, reached his own capital and that lord (Pandu) established his wife Kunti there.

Vaishampayana said:
Some time after, the son of Shantanu, the intelligent Bhishma, thought of marrying Pandu to a second wife.

Accompanied by the aged ministers Brahmanas and great Rishis and with a force of the four kinds he went to the capital of the king of Madra.

That best of Valhikas (the king of Madra), having heard of his coming, went out to receive him with all honour; and that king (Bhishma) also entered his capital.

The king of Madra, having given him a white seat, water for washing his feet and Arghya, asked the reason of his coming.

The supporter of the Kurus' honour, Bhishma replied to the king of Madra, “O chastiser of foes, know that I have come for a maiden.

We have heard that you have an illustrious and chaste sister, named Madri. I chose that illustrious maiden for Pandu.

O king, you are in every way worthy of alliance with us. We also are worthy of you. O king of Madra, considering all this, accept us in the proper from."

Having been thus addressed by Bhishma, the king of Madra replied, "To my mind there is no other better bridegroom than one of your family.

But there is a custom in our family ever observed by all the best of our kings. Be it good or bad, I can not transgress it.

It (this custom) is well known and there is no doubt that it is also known to you. O excellent man, therefore, it is not proper for you to say "Bestow your sister."

O hero, it is our family custom to receive tribute. Therefore, I cannot give you any assurance in the matter of your request."

The king Bhishma thus replied to the king of Madra, "O king, this is a great virtue; the self created (Brahma) has himself said it.

Your ancestors have observed this custom. There is no fault to be found with it. O Salya, it is well known that this custom has the approbation of the wise."

Having said this, that greatly effulgent son of Ganga (Bhishma) gave Salya much gold, both coined and uncoined, precious stones of various colors, elephants, horses and cars, much cloth and many ornaments, many gems, pearls and corals.

Salya receive all these wealth in delightful health and gave away his sister decked with ornaments, to that lion of the Kuru race.

The son of ocean going Ganga, intelligent Bhishma, taking Madri with him, returned to the capital, named after the elephant (Hastinapur).

The king Pandu, on an auspicious day and at the time indicated by the wise accepted the hands of Madri in due form.

After the completion of the marriage, that king, the descendant of the Kuru race, established his beautiful wife in handsome mansions.

O king of kings, that best of kings (Pandu) then give himself up to enjoyments with his two wives, Kunti and Madri, at will and at pleasure.

O king, when thirty days had passed away that Kuru king, the lord Pandu, started from his capital to conquer the world.

After saluting and bowing to Bhishma and other elders and bidding adieu to Dhritarashtra and other best of the Kurus, receiving their permission and performing all auspicious rites, the king (Pandu) set out on his great campaign blessed by all around and accompanied by a great army of elephants, horses and cars. That celestial like king was desirous of conquering the whole earth.

Pandu marched against the enemies with such strong forces (as narrated above). Going to the east, that best of men, that spreader of Kuru fame, Pandu, defeated the Dasharnas.

Pandu then with his army of innumerable elephants, cavalry, infantry and charioteers and various colored banners. Marched against Dirgha, the king of Magadha, who being proud of his strength, had offended many kings. Attacking him in his capital, Rajgriha, he killed him.

Taking possession of his treasury and many beasts of burden Pandu, went to Mithila and conquered the Videha in battle.

O best of men, he then conquered Kashi, Sumha and Pundra; and by the strength of his prowess he spread the fame of the Kurus.

The kings were burnt by the far reaching flames, represented by his arrows and the splendour of his weapons, of the great fire represented by that chastiser of foes, Pandu.

Pandu defeated with his army the kings with their forces; he kept them engaged in the works of the Kurus.

Having been thus defeated by him, all the kings of the world recognised him as the only hero on earth as Indra is among the celestial.

All the kings of the world bowed to him with joined hands and they waited upon him with presents of various kinds of gems and wealth.

Precious stones, pearls, corals, much gold and silver, the jewels of cows and horses, elephants and cars. Asses, camels, buffaloes, goats and sheep, blankets and beautiful birds and carpets made of the skin of Ranku. Having taken them all, the king of Hastinapur.

Pandu, returned to his own capital Hastinapur to the great delight of all his subjects and citizens.

O the lion of kings, the fame of Shantanu and that of Bharata, was about to be extinct, but it was now revived by Pandu.

They, who robbed the Kurus before of both territory and wealth, were now forced by Pandu, the lion of Hastinapur, to pay tributes."

Thus said in joyful heart the kings with their ministers and with the citizens and people.

All the Kurus with Bhishma at their head went out to receive him when he neared Hastinapur. They saw in delight the attendants of the king (Pandu), laden with much wealth; the train of various conveyances, of elephants, horses, cars, kine, camels and other animals laden with all kinds of wealth was so long that they could not find its end.

Then the dweller of Kausalya's joy, (Pandu), worshipped the feet of his father (uncle) Bhishma and then saluted the citizens and others as each deserved.

Bhishma also shed tears of joy and embraced his son who had returned victorious after subjugating many kingdoms of others.

And he (Pandu), instilling joy into the hearts of his people, entered Hastinapur in a flourish of hundreds of trumpets and bugles.

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.

Vaishampayana said:
Having been thus addressed, the king (Pandu), learned in the precepts of religious spoke these words of virtuous import to that lady (his wife).

Pandu said:
O Kunti, what you have said is true. Vyushitashva of old did exactly as you said; he was like a celestial.

But I shall tell you the religious precepts which the illustrious Rishis, learned in the precepts of virtue, said in the Puranas.

O beautiful featured lady, O lady of sweet smiles, women were not formerly kept within the house. They used to go about freely and enjoyed as they liked.

O fortunate lady, O beautiful one, they had promiscuous intercourse form their maidenhood and they were not regarded sinful, for it was the custom of the age.

That very usage of the olden time is up to date followed by birds and beasts and they are free from anger and passions (for this promiscuous intercourse).

O lady of tapering things, the practice, being sanctioned by presidents, is praised by great Rishis; it is still regarded with respect by the Northern Kurus.

O lady of sweet smiles, this eternal usage, very favourable to the women, had the sanction of antiquity; the present practice has been established only very lately. Hear, I shall narrate to you in detail who established it and why.

We have heard that there was a great Rishi, named Uddalaka. He had a son, known by the name of Svetaketu, who was also a Rishi.

O lotus eyed one, the present virtuous practice was established by that Svetaketu in anger. I shall tell you why he did it.

One day, in the time of yore, in the very presence of Shvetakatu's father, a Brahmana came and taking his (Shvetaketu's) mother by the hand said, "Let us go".

Having seen his mother taken away as if by force, the son of the Rishi grew angry and became very much affected with sorrow.

Seeing him angry, his father told Svetaketu, "O child, do not be angry. This is an eternal usage.

The women of all the orders on earth are free. O son, men, in this matter as regards their respective orders, act as kine."

The son of the Rishi, Svetaketu, disapproved of this usage and he established the following practice on earth as regards men and women.

O greatly illustrious lady, we have heard that the present practice among men and women, dates from that day but not among other animals.

Svetaketu said:
The wife, not adhering to her husband, will be sinful from this date; she will commit as great and painful sin as the killing of an embryo.

The men who will go to other women neglecting a chaste and loving wife who has from her maidenhood observed a vow of purity, will commit the same sin.

The woman, who being commanded by her husband to raise offspring, will refuse to do it, will commit also the some sin.

Pandu said:
O timid lady, it was thus established by force in olden time the present virtuous usage by Uddalaka's son Shvetaketu.

O lady of the tapering thighs, we have heard that Madayanti, being appointed by (her husband) Saudasa, went to Rishi Vasishtha to raise up offspring.

That lady obtained from his a son, named Asmaka. She did this, moved by the desire of doing good to her husband.

O louts-eyed one, O timid girl, you know our birth, begotten by Krishna Dvaipayana, in order to expand the Kuru race.

O faultless one, seeing all these precedents, you should do my bidding which is not inconsistent with virtue.

O princess, O devoted wife, the men learned in the precepts of virtue, said that a wife in her season must seek her husband, though she may be free at other times.

The wise have said that this was the ancient practice. But, O princess, men, learned in the Vedas, have declared that whether the act be sinful or sinless, it is the duty of the wife to do what her husband commands.

O lady of faultless features, especially I who am deprived of the power of procreation, having yet become desirous of seeing son, should more to be obeyed by you. O amiable girl, joining my palms furnished with rosy fingers like lotus-leaves, I place my hand on your head to propitiate you.

O lady of beautiful hair, you should raise accomplished sons at my command by the help of same Brahmanas possessed of great ascetic merits. O lady of beautiful hips, by your doing this, I shall go to the way reserved for those that are blessed with sons.

Vaishampayana said:
Having been thus addressed by that subjugator of hostile cities, Pandu, the beautiful Kunti, ever engaged in doing good to her husband, thus replied -

O lord, I was engaged in my girlhood at my father's house in attending upon all guests. I attentively served the Brahmanas of rigid vows. I gratified with all attentions that Brahmana, known as Durvasa, who had all his passions under control and who was acquainted with all the mysteries of religion.

Pleased with the attention with which waited upon him, that illustrious (Brahmana) gave me a boon in the form of a Mantra. He told me -

"Any of the celestial, whom you will call by this (Mantra), will be obedient to you, whether he likes it or not.

O princes, by each of their favour, you shall have offspring." O descendant of the Bharata race, this was told to me by him at my father's house.

O king, the words, uttered by the Brahmana, can never be false; the time has come when they may yield fruits. Commanded by you, I can call the celestial.

By that Mantra to rise up good offspring. O royal sage, O foremost of truthful men, tell me which of the celestial I shall call. Know, I wait your commands in this matter.

Pandu said:
O beautiful lady, O amiable one try to do it today in the proper form. Call Dharma (the god of justice), for he is the most virtuous in the world.

O beautiful lady, Dharma will ever be able to pollute us with sin and people will also consider that what we do is never sinful. There is no doubt the son thus begotten will be virtuous among the Kurus. Begotten by Dharma, his mind will never be in sin. Therefore, O lady of sweets smiles,, keeping virtue before your eyes and observing all vows, call Dharma by the help of your solicitations and incantations.

Vaishampayana said:
That best of women, (Kunti), having been thus addressed, said - "Be it so". She then went round him (for seven times) and resolved to do his bidding.

Vaishampayana said:
O Janamejaya, when Gandhari was pregnant for a year, it was then that Kunti called the eternal Dharma for offspring.

That lady (Kunti) offered adorations to Dharma and repeated in the proper form the Mantra, formerly given to her by Durvasa.

The deity Dharma, being overpowered by the Mantra, came on his car resplendent as the sun to the place where Kunti was seated.

Smiling he said to her, "O Kunti, what am I to give you?" Kunti also smilingly said, "You must give me offspring."

She was united with Dharma in his Yoga (spiritual) form and that beautiful lady obtained a son devoted to the good of all creatures.

She gave birth to an excellent son, who became afterwards greatly famous, at the eighth Muhurata called Abhijit of the hour of noon of that very auspicious day of the eight month, the fifth of the white fort-night, when the star Jyeshtha in conjunction with moon was in ascendant. As soon as the child was born, an invisible voice said -

"This (child) will be the west of men and the foremost of all the virtuous. He will be truthful and (also) greatly powerful; he will be the ruler of the earth.

This eldest son of Pandu will be known as Yudhisthira: he bill be a famous king, known all over the three worlds.

He will be endued with splendour, fame and vows. Having obtained this virtuous son, Pandu again told her.

"The wise say that Kshatriyas are the foremost in strength: therefore, ask for a son of great strength" having been thus addressed, she invoked Vayu.

Thereupon the greatly strong Vayu came to her riding on a deer, (and he asked), "O Kunti, what am I to give you? Tell me what is in your mind."

Smiling in bashfulness, she said, "O best of celestial, give me a son, who is strong, who is huge and how is capable of humbling the pride of everybody."

By him was born Bhima, endued with great strength: and on the birth of this greatly strong man, an invisible voice said, "This child will be foremost of all endued with strength." O descendant of the Bharata race, the following extraordinary incident happened as soon as Bhima was born. Falling from his mother's lap on the mountain, he broke into fragments the stone on which he fell. Kunti suddenly rose up from the fear of a tiger, forgetting that the child lay asleep on her lap. As she rose, the child, whose body was as hard as the thunder-bolt fell on the stone and broke it into a hundred pieces. Seeing the breaking of the stone, Pandu became very much astonished.

O best of the Bharatas, the day on which Bhima was born, on that very bay, the king of the world, Duryodhana, was also born.

On the birth of Bhima, Pandu again began to reflect, "How can I obtain a very superior son who will be the best of men?

This world depends on Daiva (Destiny) and Purushartha (exertion). But Destiny is gained in time by the grace of Providence.

We have heard that Indra is the foremost (among the celestial) and the king of the Devas. He is endued with immeasurable might, energy, Prowess and glory. Gratifying him by my asceticism, I shall obtain a greatly powerful son. The son that he will give me will be superior to all. He will be capable of defeating the inhabitants of earth and those who are not of this earth. I shall, therefore practice severest asceticism with heart, deed and speech."

Thereupon the descendant of Kuru, the great king Pandu, after consulting with the great Rishis, commanded Kunti to observe an auspicious vow for one full year.

That mighty-armed man (Pandu), himself stood upon his one leg and began to perform the severest asceticism and penances. He practiced severe austerities from morning to evening with his mind deep in meditation in order to gratify the lord of the celestial. It was after a long time that Indra appeared.

Indra said:
I shall give you a son who will be famous all over the three worlds.

Who will promote the welfare of the Brahmanas, kine and all honest men. The son that I shall give you will be the chastiser of the wicked and the delight of his friends and relations. He will the foremost of all and the slayer of all foes.

Having been thus addressed by the illustrious Indra, the virtuous Kuru king (Pandu), remembering the words of the king of the celestial said to Kunti, O fortunate one, your vow has been successful. The king of the celestial is gratified. He is willing to give you a son such as you desire to have (who will be) of superior human achievements and great fame (how will be) a chastiser of enemies and a greatly wise man, (who will possess) a great son, (who will be) invincible battle, (who will be) as effulgent as the sun (who will be) very handsome and endued with all the Kshatriya splendour.

O lady of beautiful thighs, O lady of sweet smiles, raise up a son. Call the lord of the celestial, I have gratified him.

Vaishampayana said:
Having been thus addressed, the illustrious Kunti invoked Indra. The lord of the celestial came begot Arjuna.

As soon as the prince was born, an invisible voice filled the whole sky with a laud and deep roar.

Addressing Kunti, it said a distinct voice in the hearing of every creature dwelling in that hermitage,

"O Kunti, (this child) will be equal to Kartavirya and Shiva in prowess he will be invincible like Indra himself. He will spread your fame everywhere. As Vishnu enhanced Aditi’s joy, so Arjuna (this child) like Vishnu will enhance your joy.

He will maintain the Lakshmi (goddess of prosperity) of the Kuru dynasty by subjugating Madra, the Somakas with the Kurus, Chedi, Kashi and Karusha.

Agni will be greatly gratified with the fat of all creatures which will be burnt in the Khandava (forest) through the strength of arms of this (hero).

This greatly powerful hero with his brothers will conquer all the weak kings and perform three great horse-sacrifices.

O Kunti, he will be equal to the son of Jamadagni (Parashurama)and Vishnu in prowess. He will be the foremost of all men endued with great strength he will be greatly famous.

He will gratify in battle the great god Shankara (Shiva) and he will receive from him a weapon, named Pashupata, which will he given to him with Pleasure. By command of Indra, your this mighty-armed son will kill those Daityas, called Nivatkavachas, who are enemies of the celestial.

He will also acquire all kinds of celestial weapons and this best of men will retrieve the lost fortunes of his race."

Kunti heard these extraordinary words in her lying-in-room. Having heard these words, so loudly uttered, the ascetics, dwelling on that mountain with hundred peaks and the celestial with Indra sitting on their cars, became exceedingly happy.

The sounds of drums of drums rose in the sky and made a great noise; and the whole place was covered with the showers of flowers.

The various tribes of celestial assembled to adore Partha (Arjuna). The sons of Kadru, the son ofVinata, the Gandharvas. The seven great Rishis, namely, Bharadvaja, Kashyapa, Gautama, Vishvamitra, Jamadagni, Vasishtha and the illustrious Atri, who illuminated the world when the sun was lost came there.

Marichi, Angira, Pulastya, Pulaha Kratu, the Prajapati Daksha, the Gandharvas and the Apsaras, all cane there.

The Apsara ladies, decked with celestial garlands and every ornament and attired in fine robes, began to dance chanting the Praises of Vibhatsa (Arjuna).

The great Rishis began to utter the propitiatory Mantras every where and handsome Tumburu began to sing.

Bhimasena, Ugrasena, Umayus, Anagha, Gopati, Dhritarashtra, Suryavarcha, Yugapa, Trinapa, Krashni, Nandi, Chitraratha, Shalishira, Parjanya, Kali, Narada, Ritva, Brihattva, Brihaka, Karala, Brahmachari, Vahuguna, Suvama, Vishvavasu, Bhumanyu, Suchandra, Sharu. the celebrated tribes of Haha and Huhu, gifted with sweet melody of voice, O king all these celestial and Gandharvas came there.

Many famous Apsaras of large eyes, decked in every ornament, came there in joy to dance and sing.

Anuchana, Anavadhya, Gunamukha, Gunavara, Adrika, Soma, Mishrakeshi, Alambusha, Marichi, Suchika, Vidyutpama, Tilottama, Ambika, Lakshana, Kshema, Subahu, Supriya, Vapu, Pundarika, Sugandha, Surasa, Pramathini, Kamya and Sharadvati, all danced there together. Mainaka, Sahajanya, Kamika, Punjikasthala. Ritusthala, Ghritachi, Vishvachi, Purvachitti, Umlocha, Pramlocha and Urvashi, these large eyed dancing girls of heaven all came their and sang in chorus. Dhatri, Aryama, Mitra, Varuna, Angsha, Bhaga. Indra, Vivasvana, Pusha, Tvashta, Savita, Parjanya, alias Vishnu, these twelve Adityas glorified the son of Pandu remaining in the sky.

Mrigavyadha, Sarpa, illustrious Niriti. Ajaikapada, Ahiburdhnya, Pinaki, Dahana, Ishvara, Kapali, Sthanu and the illustrious Bhaga, these eleven Rudras also came there.

The Ashvinis, the eight Vasus, the mighty Maruts, the Vishvadevas and the Saddhyas also came there.

Karkotaka, Vasuki, Kashyapa, Kunda and the great Naga Takshaka, those mighty and wrathful Nagas possessed of ascetic merits and other Nagas also came there.

Tarkshya, Arishtanemi, Garuda, Asitadhvaja, Aruna and Aruni of the race of Vinata also came there.

Only the great Rishis, who were crowned with ascetic success, saw those celestial and others seated on their cars or standing on the mountain peaks. The others could not see them.

Those excellent Rishis were astonished to see that wonderful sight and their love and affection for Pandu's sons were enhanced.

The illustrious Pandu, desirous of getting more sons, wished to speak again to his lawful wife, but Kunti addressed him thus -

"The learned men do not sanction a fourth delivery (conception) even in an emergency. The woman who holds intercourse with four different men is called Svairini; with five she becomes a harlot.

O learned man, well-acquainted as you are with the scriptures, why being tempted by the desire of offspring, do you ask me again, forgetting the ordinance."

Vaishampayana said:
After the birth of sons of Kunti and that of the sons of Dhritarashtra, the daughter of the king of Madra privately spoke to Pandu thus.

O chastiser of foes I can have on complaint, if you do not favourably look at me. O sinless one, I have no complaint that though I am by birth superior (to Kunti), yet I am inferior to her in status. O descendant of Kuru, O king, I do not grieve, hearing that Gandhari has obtained one hundred sons.

This is my great grief (however) that though we are both equal, you should have sons by Kunti alone.

If the princess Kunti so provide that I should have offspring, she would do me a great favour and she will also do you good.

Kunti is my rival and therefore, I feel a delicacy in soliciting any favour from her. If you are favourably inclined towards me, ask her to grant me my desire.

Pandu said:
O Madri, I have often, reflected over this matter in my own mind. But I hesitated to tell you, not knowing whether you would like it or not.

Now that I know your mind, I shall certainly try to do it. I think, being asked by me, she (Kunti) will not refuse.

Vaishampayana said:
Thereupon Pandu again spoke to Kunti in private; (he said), "O blessed lady, great me some more offspring for the good of my race and of the whole world. Provide that I myself, my ancestors and you also, may always have the funeral cake.

In order to gain fame, do this difficult work for me. Indra, through he has obtained the sovereignty of the celestial, performs sacrifices for fame alone.

O handsome lady, Brahmanas, learned in Mantras, after having acquired ascetic merits most difficult to be achieved, still go to their preceptors for fame.

All the royal sages and Brahmanas, Possessed of ascetic wealth, have achieved the most difficult of feats for fame alone.

O blameless one, rescue Madri with a raft of offspring; and achieve imperishable fame by making her a mother of children."

Having been thus addressed, Kunti said to Madri, "Think of some celestial, from whom you will certainly get offspring."

Thereupon, Madri reflecting sometime, thought of the twin Asvinis. They came to her without delay and begot offspring on her.

Namely Nakula and Sahadeva, matchless in beauty on earth. On the birth of that twin, the invisible voice said.

"There virtuous and accomplished sons will transcend in energy and beauty even the twin Asvinis themselves. Possessed of great energy and beauty, they illuminated the whole region.

The inhabitants (Rishi) of the mountain with the hundred parks, uttering blessings on them and performing the first rites of birth, named them.

The eldest of the Kunti's sons was called Yudhisthira, the second was named Bhimasena and the third was named Arjuna.

The first birth of the twins among Madri's sons was named Nakula and the next one Sahadeva. The Brahmanas with much pleasure named them thus.

Those best of Kurus, the sons of Pandu, looked like five years old boys when they were only one year of age.

Seeing his sons endued with celestial beauty and extraordinary strength, with super abundant energy, prowess and largeness of mind, Pandu. The king, became exceedingly

glad obtaining such sons. To all the Rishis, inhabitants of the mountain with the hundred peaks. And to their wives, they became great favourites. Sometime after, Pandu again requested Kunti for Madri.

In private, when the faithful Pritha replied to him thus, "Having given her the Mantra only for once, she has got two sons. I have been deceived by her.

I fear she will surpass me in the number of her children. This is the way of all wicked women, fool I was, I did not know that by invoking the twin gods, I might get two sons all at once. Do not command me again, I ask from you this boon". Thus were born to Pandu five sons, begotten by the celestial and endued with great strength. They achieved great fame and expanded the Kuru race. They were all as handsome as Soma and bore all the auspicious marks on their person.

They were proud as lions; they were great bowmen; their necks were like those of lions and they were capable of going to the place frequented by lions. These kings of men endure with the prowess of the celestial daily grew up. Seeing them and their virtuous growth with years, the great Rishis, dwelling on the Himalaya mountains, were filled with astonishment and wonder.

These five (Pandavas) and the hundred (sons of Dhritarashtra), the extenders of the Kuru race, grew up rapidly like an assembly of lotuses in a lake.

Vaishampayana said:
Seeing his five handsome sons before him in the great forest on the charming mountain slope, Pandu left that the old strength of his arms had come back.

One day in the season of spring which maddens all creatures, the king (Pandu) with his wife (Madri) roamed in the woods where every tree was blossomed.

He saw Palashas, Tilakas, Mangoes, Champakas, Paribhadrakas and Kamikaras Kesharas, Atimuktas. There were also many other trees bent down with the weight of their flowers and fruits. There were many lakes overgrown with lotuses. Seeing all this, Pandu felt the influence of (the god of) love in his mind.

In a delightful heart he roamed there like a celestial, followed by (his wife) Madri, who was robed in a semi-transparent cloth.

The king could not suppress his desire on seeing his lotus eyed wife and he was completely overcome by it in that solitude of the wood.

The king then sized her by force, but Madri, trembling in fear, resisted him to the best of her power.

He (the king) was then overcome by desire; he did not remember the course (of the Rishi); he embraced Madri by force. O descendant of Kuru, unrestrained by the fear of curse and impelled by fate, the king, being overpowered by passion, forcibly sought the embraces of his wife, as if to put an end to his life.

His reason, being clouded by the destroyer himself, after intoxicating his senses was itself lost with his life.

The descendant of Kuru, virtuous minded Pandu succumbed to the inevitable influence of Time while united with his wife.

Then Madri, embracing the senseless (dead) king, began repeatedly to utter words of lament.

Kunti with her sons and the sons of Madri, the Pandavas, came there where the king lay in that state.

O king, Madri then crying piteously said to Kunti, "Come here alone and let the children stay there."

Having heard her these words, Kunti bade the children to remain there came running and crying, "Woe tome!"

Seeing both Pandu and Madri lying prostrate on the ground, she bewailed in grief and affliction, saying -

"Thus self controlled hero was always watched by me with care. How did he embrace you, knowing the curse of the Rishi."

O Madri, this king ought to have been protected by you, but why did you tempt the king in solitude?

He was always melancholy, thinking the curse of the Rishi. How did he become marry with you in solitude?

"O princess of Valhika, greater fortunate you are than I. You have seen the face of the king in gladness and joy."

Madri said :
Sister, with tears in my eyes, I resisted the king, but he could not control himself, as if he was bent upon making the Rishi's curse true.

Kunti said :
I am the eldest of his wedded wives; the chief religious merit is mine. O Madri, therefore, prevent me not from what must come to pass. I must follow our lord to the region of the dead. Rise up, give me the body and you rear the children.

Madri said :
I am still clasping our lord and here not allowed him to go away. Therefore, I shall follow him. I am not as yet satiated you are my eldest sister, give me permission (to go).

This best of the Bharata race came to me with the desire of having intercourse. His desire was not satiated, should I not go to the region of the Yama to gratify him?

O revered sister, if I survive you, it is certain I shall not be able to rear up your and my own children (with equality) and thus sin will touch me.

O Kunti, you will be able to bring up my sons as if they are yours. The king, in seeking me with desire, has gone to the region of the dead.

Therefore, my body should be burned with that of the king. O revered abater, do not refuse me your permission to what is agreeable to me.

You will certainly bring up the children carefully. It would be doing the greatest good to me. I do not find anything more to tell you.

Vaishampayana said:
Having said this, the daughter of the king of Madra, the lawfully wedded wife of that best of men Pandu, ascended the funeral pyre of her lord.

Vaishampayana said:
The Rishis, who were all celestial like and wise in council, seeing the death of Pandu, consulted with one another.

The Rishis said:
The high souled and the illustrious (Pandu), abandoning his sovereignty and kingdom, came here to practice asceticism and received the protection of the ascetics.

The king Pandu has gone to heaven, leaving his wife and infant sons as a trust in our hands.

It is now our duty to go to his kingdom with these his sons, his body (unburnt portion) and his wife.

Vaishampayana said:
Thus consulting with one another those god like Rishis of magnanimous hearts and of ascetic success resolved to go to the city of Hastinapur with the sons of Pandu in their front and to place them in the hands of Dhritarashtra and Bhishma.

The ascetics started at that very moment, taking with them the boys, the two bodies and Kunti.

The affectionate mother, Kunti, though she had all along led a most comfortable life, now regarded the long journey as being very short.

Arriving at Kurujangala within a very short time, the illustrious Kunti presented herself at the principal gate.

The ascetics told the gate keepers "Go, inform the king." They went in a moment to the royal court and informed the king.

The citizens of Hastinapur were filed with wonder on hearing that thousands of Charanas and Rishis had arrived at their city.

It was soon after sunrise that the citizens all came with their wives and children, placing them in front, to see these ascetics.

Seated on thousands of cars and conveyances, thousands of Kshatriyas and Brahmanas came out with their wives.

The crowd of Vaishyas and Shudras was also very large. The vast crowd was very peaceful, because every one of them one of them was then inclined to piety.

The son of Shantanu, Bhishma, Somadatta or Balhika, the royal sage (Dhritarashtra) with the prophetic eyes and Vidura himself.

The venerable Satyavati, the illustrious princess of Kausalya and Gandhari surrounded by their maids, all came out to the royal gate.

The hundred sons of Dhritarashtra, with Duryodhana at their head, all decked with various ornaments, also came out.

Seeing the great Rishis, the Kauravas with their priests bowed down their heads in salutations and they all took their seats before them (Rishis).

All the citizens also, bowing down their heads touching the ground in solutions, took their seats.

O lord, Bhishma, seeing that vast crowd perfectly still, duly worshipped those ascetics by offering them water to wash their feet and the customary Arghya. He then spoke to them about the sovereignty and kingdom. Thereupon, the eldest of the ascetics with matted locks and skin cloth stood up. And with the concurrence of other great Rishis, he spoke thus-

"The descendant of Kuru, the king, named Pandu, after abandoning pleasure and luxury, went to the mountain with the thousand peaks.

He observed there the vow of Brahmacharya, but for some incrutable purpose of the celestials, this his eldest son, Yudhisthira, was born, begotten by Dharma himself.

Then that high souled monarch was given another greatly powerful son by Vayu. This is that foremost of mighty men, who is called Bhishma.

This other son, begotten on Kunti by Indra, is Dhananjaya (Arjuna), whose achievements will humble all bow men in the world.

Look at these (two) best of men, the great bowmen, the twin boys, who were begotten by Ashvinis on Madri.

The almost extinct race of his forefathers was thus revived by the illustrious Pandu, leading in piety the life of a recluse.

The birth, growth and the Vedic studies of these sons of Pandu will no doubt give you much pleasure.

Steadily adhering to the path of the virtuous and the wise and leaving behind him these children, Pandu has gone to the land of the Pitris.

Seeing him placed on the funeral pyre and about to be burnt down, his wife Madri entered the fire, thus sacrificing her life.

She has thus gone with him to the land of Pati (reserved for chaste wives). Perform now those rites that should be performed for them.

These are their bodies (unburnt portions); here also are their sons, the chastisers of foes, with their mother; let them be received in due honour.

After the completion of the first funeral rites, let the virtuous Pandu, the supporter of the dignity of the Kuru race, gain the Pitrimedha (the blissful region of the Pitris).

Vaishampayana said:
Having said this to the Kurus, the ascetics with the Rishi Guhyakas instantly disappeared in the very sight of the Kurus.

Seeing the Rishis disappear in their sight like the cities of the Gandharva (vapoury figures appearing and disappearing in the sky) the citizens was filled with wonder and astonishment and returned of their homes.

Dhritarashtra said:
O Vidura, perform the funeral ceremonies of that lion of kings, Pandu and also of Madri in all proper form.

For the good of their souls, distribute cattle, cloths, gems and all kinds of wealth and give every one as much as he asks. Make arrangements also for Kunti's performance of the last rites of Madri in such a way as will please her. Let Madri's body be so carefully covered that neither the sun nor the wind may see it.

Do not lament for the sinless Pandu; he was a worthy king and has left behind him five sons like the celestial children.

Vaishampayana said:
O descendant of the Bharata race, Vidura said, "Be it so" and he with Bhishma performed the funeral ceremony of Pandu on a sacred spot.

O king, without loss of time the priests went out of the city carrying with them, the last fire for Pandu the fragrant and blazing sacred fire, fed with ghee.

Friends, relatives and adherents, wrapping it up with cloth, decked the body of the king with the flowers of the season and sprinkled over it various perfumes. They decked the hearse also with garlands and rich hangings. Then placing the bodies of the king and the queen on the excellent heir, decked out so brightly, they caused it to be carried on the shoulders of men.

With the white umbrella held, over the hearse, with waving yak tails, with sounds of various musical instruments, the whole scene looked bright and grand.

Many hundreds of men began to distribute gems among the crowd at the time of the funeral ceremony of Pandu.

While umbrellas, large yak tails and beautiful robes were then brought for the dead Kaurava.

The priests clad in white, walked in the van of the procession, pouring libations of ghee on the sacred fire, blazing in an ornamental vessel. Thousands of Brahmanas, Kshatriyas, Vaishyas and followed the king, weeping in grief.

The Citizen said:
O king, where do you go, leaving us behind and making us miserable and wretched forever?

Bhishma, Vidura and the sons of Pandu all wept aloud. They at last came to a charming and holy wood on the banks of the Gangas. There they laid down the hearse on which the truthful, the lion hearted and the pious king and his wife lay.

They then besmeared the bodies with all kinds of perfumes; they brought water in may golden vessels and washed his body. They then again smeared at with white sandal. They then dressed it in a white dress made of national fabrics and smeared it with Kalaguru mixed with Tungarasa (sort of perfume).

With the new dress on, the king appeared like a living man, as if he was only sleeping on a costly bed.

When the other funeral ceremonies were over, the Kauravas, with the direction of their priests, set fire to the bodies on the king and that of Madri which had been besmeared with ghee and decked with ornaments; and they burnt them with the fragrant Sandal woods which was besmeared with Tungapadma and other perfumes.

Seeing the bodies in flame, Kausalya cried out, "O my son, O my son" and she fell senseless on the ground.

Seeing her prostrate on the ground the citizens and the people wept in grief or the affection they for the king.

The beast and birds bewailed with men at the lamentations of Kunti.

Then the son of Shantanu, Bhishma, the high-souled Vidura and all the other Kurus became disconsolate in grief and sorrows

Then Bhishma, Vidura, the king (Dhritarashtra), with the Pandavas and all the Kuru ladies, performed his (Pandu's) water ceremony. All Pandavas grieved for his father.

Bhishma, Vidura and other relatives all are grieved. All of them performed the water ceremony.

When the water ceremony was over, the people, themselves filled with grief, began to console the bereaved sons ofPandu.

The Pandavas slept on the ground with their friends and relatives. O king, seeing this the Brahmanas and other citizens also gave their bed. Young and old, all men grieved with the sons of Pandu and passed twelve days in mourning.

Vaishampayana said:
Then Bhishma, the king (Dhritarashtra) and Kunti with their friends, celebrated the Shraddha of Pandu and offered the ambrosial Pinda.

They feasted the Kurus and also many thousands of Brahmanas, whom they gave many gems and much wealth with many villages.

Thus being cleansed to Hastinapur with those best of the Bharata race, the sons of Pandu.

All the citizens and the people bewailed for that best of the Bharata race (Pandu), as if they had lost their own relative.

After the completion of the Shraddha Vyasa, seeing all the people plunged in grief, spoke to his bereaved and greatly afflicted mother (Satyavati) thus,

"The days of happiness are gone; the days of misery have come. Sin begins to increase day by day; the world has lost its youth.

The fearful Time, endued with many Mayas, full of various faults and loss of all virtuous acts, will now come.

By the evil doings of the Kurus the world will be destroyed; (therefore) go into the forest of asceticism, devoting yourself to Yoga meditation.

Do not be able witness of the terrible annihilation of your own race. Saying "Be it so," she entered the inner apartments and addressed her daughters-in-law thus.

"O Ambika, I have heard that inconsequence of the evil deeds of your grandsons, this Bharata dynasty with its subjects will perish.

If you give me permission, I shall go to the forest with Kausalya, so grieved at the loss of her son."

O descendant of the Bharata race, having said this to Ambika and taking the permission of Bhishma, Satyavati of excellent vows went to the forest with her daughter-in-law.

O best of the Bharata race, she performed severe asceticism. O great king, she then gave up her body and obtained heaven.

Then the sons of king Pandu, after performing all the purifying rites mentioned in the Vedas, began to grow up in a royal style in the house of their father.

They played in great joy with the sons of Dhritarashtra; and they excelled them all in the boyish sports with their superior strength.

In speed, in striking the object aimed at, in eating, in scattering dust, Bhimasena beat all the sons of Dhritarashtra.

O king, that son of Pandu (Bhima), when they were all engaged in sports, pulled them by the hair and made them fight with one another, laughing all the while. Vrikodara (Bhima) easily defeated those one hundred and one (Dhritarashtra's) sons of great energy, as if they were but one instead of one hundred and one. He sized them by the hair and throwing them down, he dragged them along the ground;
some breaking their knees, some their heads and some their shoulders.

When playing in the water, he sometimes seized ten of them by his arms and drowned them in the water. He left them off only when they were almost dead.

When they got upon a tree together fruits, Bhima shook the tree by striking it with his feet.

Being shaken and whirled by that shock, down came with all speed the princes with the fruits.

In speed, in pugilistic encounters, or in speed, the princes could not excel Bhima in any way.

Bhima thus prided himself by tormenting the sons of Dhritarashtra out of boyish pranks. In fact he had no ill will towards them.

Seeing these extraordinary exhibitions of strength by Bhima, the mighty armed eldest son of Dhritarashtra (Duryodhana), the conceived hostility towards him.

The wicked and unrighteous (Duryodhana), through ignorance and ambition (of possessing wealth), inclined to commit acts of sin.

(He thought), the son of Kunti, this Vrikodara (Bhima, this second Pandava, is the foremost in strength, I must destroy him by artifice.

The greatly strong and powerful Bhima challenges one hundred of us in pride.

Therefore, when he will be asleep in the gardens of the palace, we shall throw him into the Gangas. Afterwards confining his eldest brother Yudhisthira and his younger brother (Arjuna), I shall reign sole king over the earth." Duryodhana, having determined to do this wicked act, watched for an opportunity to injure Bhima.

O descendant of Bharata, he built for the purpose of water sport an extraordinary and beautiful palace.

With many rooms filled with all sorts of luxuries, decorated with hangings of broad cloth and with banners flying from its top.

O descendant of Bharata, its name was "water sport house" and it was situated in the country named Pramanakota.

The cooks, expert in wicked acts, kept there ready various kinds of viands (drinkable, likeable, chewable and suckable).

When all was ready, they gave information to the son of Dhritarashtra (Duryodhana.) Thereupon the wicked minded Duryodhana said to the Pandavas.

"Let us all brothers go to the banks of the Gangas, adorned with gardens and wood, there to sport in the water.

Yudhisthira replied by saying, "Let it be so." The Kurus with the Pandavas, mounted on cars resembling cities and on excellent native elephants, left the town. Arriving at that garden and wood, they dismissed their attendants. They surveyed the beauty of the garden and the wood; and then those heroes, all the brothers, entered the palace as lions enter the mountain caves.

On entering the palace they saw that its windows looked vary graceful; and its artificial water fountains were splendid. The architects had handsomely plastered the walls and the ceilings and the painters had painted them beautifully. There were tanks of pure water in which blossomed thousands of lotuses. Their banks were decked with various flowers whose fragrance filled the atmosphere and the grounds, were all over covered with the season flowers.

On entering the palace, all the Kurus and the Pandavas sat down and began to enjoy the luxurious things provided for them.

They then began to play and exchange morsels of food with one another. The wicked Duryodhana had mixed some virulent poison with the food of Bhimasena with the desire of making away with him.

That wicked youth, whose heart was a razor, but -vhose tongue was ambrosia, rose like a (loving) brother and friend. The wicked man himself red (Bhima) with a large quantity of it. Bhima too ate it, knowing that there was nothing wrong. Thereupon Duryodhana felt himself very happy in his mind; that worst of men thought that he had compassed his end.

They then, all the Pandavas and the Kurus, were joyfully engaged in sporting in the water.

At the end of the spot, they dressed themselves with white garments and decked themselves with various ornaments. In the evening the heroes, the supporters of the Kuru honour, felt themselves fatigued from the sport in the water and they resolved to rest in the pleasure house. Having made others exercise in the water; the powerful Bhima felt himself very much tired and occupying a large space he lay down on the ground.

He was fatigued and he was under the influence of the poison. The cool air spread the poison all over his body and the son of Pandu (Bhima) became senseless.

Duryodhana then himself bound Bhima with the cords of creepers and he then pushed from the land that dead like hero into the water.

The senseless Pandava (Bhima) sunk into the water and fell on the Naga boys in the abode of the Nagas. Thereupon, thousands of Nagas, endued with virulently poisonous fangs, began to bit Bhima.

Having been thus bitten, the virulent vegetable poison in his body was neutralised by the snake poison.

The serpents had bitten all over his body except his chest, the skin of which was so tough that their fangs could not penetrate it.

The son of Kunti (Bhima), having regained his consciousness, burst open the cords and he then pressed them (snakes) all under the ground. Some fled in boar and the rest, that escaped death from Bhima's hands, went and spoke to Vasuki, the king of the snakes, equal to Indra.

"O king of snakes, a certain man, bound with the cords of creepers, sank into water. Perhaps he drank poison, for he was insensible.

Finding him insensible, we began to bite him, but he soon regained his senses and burst open the cords. He then began to press up to the ground. You should inquire who is this greatly powerful man."

Thereupon, Vasuki, asked by the inferior Nagas, went there. And saw mighty armed Bhima of fearful deeds. There was a chief of the snakes, named Arka; he was the grandfather of the father of Pritha (Kunti); he saw the grandson of his grandson and embraced him. The greatly illustrious Vasuki was much pleased. The king of the snakes said, "What should we do to please him? Let him be given gems and wealth in profusion."

Having been thus addressed, the Naga (Arka) thus replied to Vasuki, "O king of the snakes, when you are pleased with him, he required no amassing of wealth.

When you are pleased, let this greatly powerful prince drink (of the vessel of) Rasa (ambrosia), in which vessel there is the strength of one thousand elephants.

Let this prince drink of it as much as he can." Vasuki replied to the Naga (Arka) "Be it
so.

Thereupon, purifying himself carefully, the Pandava Bhima sat facing the east and began to drink the Rasa. The Nagas performed auspicious rites.

At one breath that powerful man (Bhima) quaffed off a whole vessel; thus (one after the other) that son of Pandu quaffed off eight successive jars.

Thereupon, that chastiser of foes, that mighty armed Bhimasena lay down in happiness on a celestial bed given by the Nagas.

Vaishampayana said:
Here the Pandavas and the Kurus, after finishing their sports and pleasure, returned to Hastinapur without Bhima.

Some on horses, some on elephants and some preferring cars and other conveyances. They said, "Bhima must have gone before us." The wicked Duryodhana was glad not to see Bhima; and we entered the city with his brothers (in joy).

The virtuous minded Yudhisthira, himself being unacquainted with vice and wickedness considered others to be as honest as he himself was.

The son of Pritha, (Yudhisthira), full of filial love, went to his mother, Kunti and making obeisance to her he said, "Has Bhima come here?

O good mother, I do not see him here. Where has he gone? We sought for him long in the gardens and the woods. But we did not find Vrikodara any where. We thought in our mind that he had preceded us.

O illustrious lady, we have come here, our hearts being great anxiety. Coming here, where has he gone? Have you sent him any where?

O illustrious lady, O great one, tell me, I am full of doubts respecting the mighty hero, Bhima.

He was asleep and has not come, I believe Bhima is killed." Having been thus addressed by the intelligent son of Dharma (Yudhisthira), Kunti. Cried out "Alas! alas!" She then said to Yudhisthira in alarm, O son, I have not seen Bhima; he has not come to me.

Go soon with your brothers and make a careful search for him." Having said this in sorrowful heart to her eldest son. Kunti summoned Khattwa (Vidura) and spoke to him thus, "O illustrious Khattwa, I do not see Bhimasena. Where is he gone!

The others with all their brothers have returned from the gardens; only my mighty armed Bhima has not come.

He is always in the evil look of Duryodhana. The Kurus are all wicked, narrow minded, covetous for sovereignty and impudent.

They might have killed him in anger. Therefore, my mind is affected with anxiety and my heart bums.

Vidura said:
O blessed lady, do not say so. Protect the others (your sons) from the Kurus. It abused, the wicked minded (Duryodhana) may kill the rest (of your sons).

The great Rishi say that your sons would be long lived. (Therefore) that son (Bhima) will surely return and gladden your heart.

Vaishampayana said:
Having said this, the learned Vidura went (back) to his house. Kunti with her sons lived in her house in (great) anxiety.

The Pandava (Bhima) awoke from his sleep on the eight days and he left himself strong beyond measure by digesting that Rasa (ambrosia).

Seeing the Pandava (Bhima) awake the snakes consoled and cheered him and they spoke to him thus.

"O mighty armed hero, the strength giving Rasa (liquor) which you have drunk will give you the strength of ten thousand elephants and you will be invincible in battle.

O best of the Kuru race, bathe in this sacred and auspicious water and return home. Your brothers are disconsolate for your absence.

Thereupon the mighty armed (hero) became purified by a bath and decked himself with white garments and with white flowery garlands. He ate the Paramanya offered to him by the powerful Nagas. Then being adored and blessed by the Naga hero, the Pandava (Bhima), decked with various celestial ornaments, rose from the nether regions.

That chastiser of foes (Bhima) rose from the abode of the Nagas in delightful heart. The lotus eyed (hero), being upraised by the Nagas from the water, was placed in the self same gardens, where he had been sporting. They then vanished in his own sight.

The powerful Bhima, the son of Kunti, being thus arisen, ran to his mother with all speed.

Saluting her and his eldest brother, that chastiser of foes smelt the heads of his younger brothers.

He was embraced by his mother and by every one of those best of men. In filial love for one another they then exclaimed, "What joy! What great joy!"

Every thing about the villainy of Duryodhana was told to his brothers by the greatly powerful Bhima.

The Pandava (Bhima) told them in detail all about the lucky and unlucky incidents that befell him in the region of the Nagas.

Thereupon, king Yudhisthira spoke to Bhima these words of great import, "Keep your silence. Do not speak it out to any one in any way.

O sons of Kunti, you should protect one another with great care from this day." having said this, the mighty armed Dharmaraja Yudhisthira.

With all his brothers, became very vigilant from that day. And the virtuous minded Vidura gave the sons of Pritha (the Pandavas) good counsels.

Some time after, Duryodhana again mixed (with Bhima's food) poison which was fresh, virulent, fearful, hair stirring and deadly.

The son of the Vaishya women (their cousin Yuyutsu), being desirous of doing good to the sons of Pritha, informed them of it; but Vrikodara (Bhima) ate it and digested it.

Through that poison was greatly virulent, though it was intended for killing Bhima, it produced no effects on Bhima; he digested it.

Thereupon, Duryodhana, Karna and the son of Subala (Shakuni) adopted numerous other means to kill that Pandava (Bhima).

The Pandavas, though they were aware of all this, did express no indignation as advised by Vidura.

King Dhritrasthra to search Kripacharya born of race of Gautama, who was originated from arrows for giving the education of their Kumar's engaged in playing and were impertinent. Accepting them as a preceptor they handed over Kumar's of Kuru race to him. They started the teaching of Dhanurveda (archery).

Janamejaya said:
O Brahmana, you should relate to me the account of the birth of Kripa. How did he spring from a clump of health? Whence did he obtain his weapons?

Vaishampayana said:
O great king, the great Rishi Gautama had a son, named Sharadvana. This son of Gautama was born with arrows. O chastiser of foes, he had not as much aptitude for the study of the Vedas, as he had for the study of the science of weapons.

As Brahmacharis acquire knowledge by austerities, so he acquired all his weapons by austerities.

That son of Gautama frightened the king of celestial by his aptitude for the science of weapons and austerities.

O descendant of Kuru, the king of the celestial summoned a celestial maiden named Janapadi and told her, "Destroy the penances (of Sharadvata).

She went to the charming hermitage of Sharadvata; and that damsel began there to tempt the son of Gautama (sitting) with bows and arrows.

Seeing that Apsara of matchless beauty on earth clad in a single cloth (roaming) alone in that wood, Gautama's eyes danced in delight.

Seeing her, his body shook all over with emotion and his bow and arrows slipped from his hands and fell on the ground.

But he was possessed of ascetic fortitude and strength of soul. The Rishi mastered patience to withstand the temptation.

But O king, his sudden mental agitation caused an unconscious emission of his vital fluid.

Leaving his bow and deer skin, the Rishi escaped from the Apsara and left the hermitage. His vital fluid fell upon a clump of heath. And having fallen on it, it was divided into two parts.

Whence sprang two children that were twins (son and a daughter). A soldier in attendance upon the king Shantanu, wandering in the forest in hunting, saw them. Seeing the bow, arrows and the deer skin, he thought they might be the sons of a Brahmana proficient in the science of arms. He took up those children along with the bow and amws and showed the king what he had found. The king was filled with pity to see the twins. He took them home saying, "Let them be my children."

The best of men, bringing that twins Gautamas home, performed the usual rites and they (too) began to grow up.

Gautama also, leaving (his old hermitage), studied the science of weapons. That king gave them the name of Kripa and Kripi, because they were reared up by him out of kindness. Gautama came to know through his spiritual sight where they (his son and daughter) were.

He came there and represented every thing about his lineage. He taught him (Kripa) the four branches of the science of arms, various other branches of science, including all their mysteries and details. He (Kripa) soon became a great professor (of the science of arms).

The great car warriors, the sons of Dhritarashtra, the Pandavas, the Yadavas and the Vrishni and many other princes came to him and received from him lessons in the science of arms.

Vaishampayana said:
Being desirous of giving his grand sons a superior education, Bhishma was in search of a preceptor, who was endued with energy and who was well-skilled in the science of arms. O best of the Bharata race, deciding that none who was not possessed of great intelligence, who was not illustrious, who was not a perfect master of the science of arms, who was not as powerful as the celestial, shall be the preceptor of the Kurus, the son of Ganga (Bhishma), placed the Pandavas and the Kurus under the tuition of the son of Bharadvaja, the wise Drona, learned in all the Vedas. Having been honoured according to the proper form by the illustrious Bhishma.

That foremost of all men skilled in arms, that illustrious man (Drona) was pleased with the reception given to him by great Bhishma and accepted them as his pupils.

Drona taught them the science of arms in all its branches. O king, the immeasurably powerful Pandavas and the Kurus became with in a very short time experts in the use of all kinds of weapons.

Janamejaya said:
O Brahmana, how was Drona born? How and whence did he acquire his arms? How and why he came to the Kurus? Whose son was that powerful man?

How was born his son Ashvathama, the foremost of all skilled in arms? I wish to hear all this. Narrate them in detail.

Vaishampayana said:
There lived at the source of the Ganges a great and high-souled Rishi who was known as Bharadvaja and he was always observing rigid vows. In the time of yore, Rishi Bharadvaja one day. intending to perform Agnihotra, went many other great Rishis to the Ganges to perform ablution. The Rishi was Ghritachi herself, the Apsara, young and beautiful, proud and voluptuous, rising from the water. As she rose, her cloth became loose and disordered. Seeing her cloth disordered, the Rishi became full of desire.

Mind of the wise Bharadvaja was attracted to her and his vital fluid was dropped. But he held it in a Drona (a vessel).

Thereupon, the wise Drona was born in that vessel. He studied all the Vedas and Vedangas.

The foremost of all wielders of arms, the greatly powerful Bharadvaja bestowed on the illustrious Agnivisha the weapon, called Agneya.

O best of the Bharata race, the Rishi, born of fire, gave that great fire, weapon to the son of Bharadvaja (Drona).

Bharadvaja had a friend, named Prishata who was a king. He had a son, born to him, named Drupada.

That best of Kshatriyas, that prince (Drupada) went very day to his (Bharadvaja's) hermitage and played and studied with Drona.

O king, when Prishata died, this mighty-armed Drupada became the king of the Northern Panchalas.

The illustrious Bharadvaja also (at this time) ascended heaven; thereupon, Drona continued to dwell (in the hermitage) engaged in ascetic austerities.

Being well-versed in the Vedas and Vedangas and having burnt all his sins by asceticism, the greatly illustrious Drona, obedient to the injunctions of his father and moved by the desire of offspring, married Kripi, the daughter of Sharadvana, ever engaged in Agnihotra, in piety and in penances.

The daughter of Gautama obtained a son, named Ashvathama; as soon as he was born, he neighed like me horse Uchaishrava.

Hearing this, an invisible beingin the skies said, "As the voice of this child was like that of a horse and as it has been heard over a great distance. He will be known by the name of Ashvathama, (the horse voiced). The son of Bharadvaja was exceedingly glad by obtaining the son.

He continued to live there devoting himself to the study of the science of arms. He heard of that slayer of foes, that high-souled son of Jamadagni, that Brahmana, who was the foremost of all wielders of arms and who was versed in all kinds of knowledge. O king, he (Jamadagni) had expressed his desire of giving away all his wealth to the Brahmanas.

Having heard of Parashurama's knowledge of arms and of his celestial weapons and of his morality, he (Drona) set his heart upon them.

Thereupon, the mighty-armed and greatly ascetic (Drona), accompanied by his disciples who were all devoted to vows and asceticism, started for the Mahendra mountain.

On arriving at the Mahendra (mountain) the son of Bharadvaja, the great ascetic, saw the son of Bhrigu, who was self-controlled, who was of great patience and who was the exterminator of his foes.

Then approaching with his disciples to the descendant of Bhrigu, Drona told him his name and that he was born in the race of Angirasa.

Touching the ground with his head, he worshipped his (Parashurama's) feet. Seeing that the illustrious son of Jamadagni determined upon retiring into the forest after giving away all his wealth, the son of Bharadvaja (Drona) said, "I am born of Bharadvaja, but I am not born in any woman's womb. Know me to be an excellent Brahmana by name Drona. I have come to you with the desire of obtaining your wealth." The destroyer of all the Kshatriyas, that high-souled (Parashurama) thus replied to him.

"O best of the twice born, you are welcome. Tell me what you desire." Having been thus addressed by (Parashu) Rama, the son of Bharadvaja (Drona) said to that foremost of all smiters, Rama, who was desirous of giving away all his wealth, "O (Rishi) of multifarious vows, I ask your eternal wealth."

Rama said:
O ascetic, whatever gold and other wealth I had, I have already given them away to the Brahmanas. This lady earth, bounded by the sea and adorned with the garlands of towns and cities, I have given away to Kashyapa.

I have now left only my body and my valuable and various weapons and arms.

I am prepared to give you either my body or my weapons O Drona, tell me without delay what you like to have, I shall give it to you.

Drona said:
O descendant of Bhrigu, you should give me all your arms and weapons, together with the mysterious knowledge of hurling and recalling them.

Saying "Be it so," the descendant of Bhrigu gave away all his weapons to him (Drona) with the whole science of arms with its rules and regulations.

That excellent Brahmana (Drona) after receiving all of them and considering himself amply rewarded, went to (the country of) his friend Drupada in a delight-full heart.

Vaishampayana said:
O king, thereupon the mighty son of Bharadvaja (Drona), coming before Drupada, told that monarch, "Consider me as friend."

Having been thus joyfull addressed by his friend, the son of Bharadvaja (Drona), the king of Panchala could not bear those words.

The king intoxicated with the pride of wealth, contracted is brows in anger and with eyes red (in wrath) spoke to Drona thus.

"O Brahmana, your intelligence is hardly high of order. You address me all on a sudden as your friend.

O dull-minded man, great kings can never be friends with such luckless and indigent fellow as you.

We had friendship between us when we were both equally circumstances but time that wears out everything, wears out friendship also.

Friendship never remains in any one's heart in this world being worn-out time wears it out and anger also destroys it.

Do not therefor stick to our worn-out friendship. Do not think of it any longer. O best of Brahmanas, the friendship I entertained for you was for a particular purpose.

The poor cannot be the friend of the rich, the unlearned can not be the friend of the learned; the coward can not be the friend of the brave (heroes). How then do you desire the continuance of our old friendship!

Friendship or enmity, exists between two persons equally situated as to wealth or prowess. The poor and the rich can neither be friends nor enemies of each other.

One of pure birth can never be a friend of one, who is lowly born; a car warrior cannot be a friend of one, who is not a car warrior. One who is not a king cannot have a king for his friend. How then do you desire the continuance of our old friendship?"

Valshampayana said:
Thus addressed by Drupada, the powerful son of Bharadvaja, was filled with anger and reflecting for a moment. That wise man made up his mind as to his course of action with regard to the king of Panchala. He then went to the city of the foremost of the Kurus, named Hastinapur.

Arrived at Hastinapur, the excellent Brahmana, the son of Bharadvaja, (Drona) lived in privacy in the house of the son of Gautama (Kripa).

His lordly son, at the intervals of Kripa's teachings, gave instructions to the sons of Pritha (Pandavas) on the use of arms. But none knew as yet Ashvathama's (real) prowess.

Thus he (Drona) lived there in privacy for sometime, when one day the (Kuru) princes all in a company came out of the city of Hastinapur. The princes began to play with a ball and when they were thus there playing, the ball fell into a well.

Thereupon, they tried their utmost to recover the ball (from the well). But with all their efforts they could not get up the ball.

Then they stared at one another, their faces flushed with blushes of shame. They were filled with great anxiety finding no means of recovering it.

They then saw near them a Brahmana of darkish colour, decrepit and lean, one who had performed his Sandhya and purified himself with Agnihotra.

Seeing that illustrious (Brahmana), the princes, who were despaired of the ball, immediately surrounded him.

The powerful Drona, seeing the princes unsuccessful in their attempts, smiled a little and being conscious of his own skill, he said:

"Shame on your Kshatriya prowess and shame also on your skill in arms! Being born in the race of Bharata, how is it that you cannot recover the ball!

"If you give me a dinner, I shall with these blades of glass bring up not only the ball you have lost, but also this ring which I now throw down."

Having said this, that chastiser of foes, Drona took off his ring and threw it into that dry well. Thereupon, the son of Kunti, Yudhisthira, spoke to Drona thus -

Yudhisthira said:
O Brahmana, ask from us with the permission of Kripa that which would last you for life. Having been thus addressed, (Drona) smiling replied to the princes,

Drona said:
I shall by my Mantras invest this handful of Ishikas (long glass) with the virtue of weapons. Behold their virtues that no other weapons possess. I shall piece the ball with one of these blades and then pierce that blade with another and that another with a third and thus making a chain, I shall bring it up.

Vaishampayana said:
Then Drona did exactly what he had said. The princes were all amazed and their eyes expanded with delight. Regarding what they saw as very extraordinary, they said -

The princes said:
"O best of the twice born, raise up the ring without delay.

Vaishampayana said:
Then the greatly illustrious Drona, taking a bow with an arrow pierced the ring with it and brought it up. Raising up from the well that ring, pierced with the arrow, he gave it to the astonished princes. Then princes too, seeing the ring thus recovered, said -

The princes said:
O Brahmana, we bow to you. No one else possesses such skill. We early desire to know who you are and what we can do for you."

Having been thus addressed, Drona spoke thus to the princes.

Drona said:
Go to Bhishma and describe to him my likeness and skill. That greatly powerful man will be able to recognise me.

Vaishampayana said:
Saying "Be it so," the princes went to Bhishma and told him all that the Brahmana had said and done. Hearing from the princes everything, Bhishma (at once) recognised Drona and thought that he would be the best preceptor (for the princes.)

That foremost of all wielders of weapons, Bhishma, went to him in person and welcoming him respectfully, brought him over to the palace and asked him the reason of his arrival. Thereupon Drona told him all.

Drona said:
Being desirous of learning the science of arms, I formerly went to the great Rishi Agnivesha for obtaining weapons from him.

I was engaged there in serving my preceptor and lived (with him) for a long time as an humble minded Brahmachari with matted locks on my head.

The prince of Panchala, the greatly powerful Yajnasena also lived there with the same motive (as that of mine).

There he became my friend and he always sought my welfare. He was beloved to me. O lord, he lived with me for many years.

O descendant of Kuru, we had studied together from our earliest days; he was my friend from boyhood; he always spoke and did what was agreeable to me.

O Bhishma he used to tell me these gratifying words, "O Drona, I am the favourite son of my illustrious father.

When my father (the king) would install me as the ruler of the Panchalas, it (the kingdom) shall be then enjoyed by you. O friend, this is my solemn promise. My kingdom, my wealth, my happiness all will be at your disposal." When his study of the science of arms was finished he went away after being duly worshipped by me.

I kept his words always in my mind. Some time after, in obedience to the injunction of my father and in the temptation of begetting offspring, I married the illustrious daughter of Gautama (Kripi) who had sort hair, who possessed great intelligence and observed many rigid vows and who was ever engaged in the Agnihotra, sacrifices and austerities. She gave birth to a son, named Ashvathama, who was greatly powerful and as the sun.

As Bharadvaja, was pleased on obtaining me, so I was pleased to getting that son. One day Ashvathama began to cry on seeing some rich men's sons drink milk. I was so beside myself at this that I lost all knowledge of the points of heaven.

"Instead of asking him who had only a few kine, just sufficient for sacrificial proposes, I shall ask him who had many," thinking thus in my mind, O son of Ganga, I roamed over many countries.

Through I roved all over the country, yet I could not obtain a milch-cow and I returned unsuccessful. Thereupon some boys tempted him with Pistaudaka (water mixed with powdered rice). The child, drinking the Pistaudaka cried out, "O I have drunk milk." O descendant of Kuru, he began to dance in joy, being thus decided by his childish ignorance. Seeing him dance with joy amidst his playmates who were smiling at his simplicity, I was exceedingly touched. "Fie to the poor Drona, who does not try to earn wealth!

His son in the thirst for milk drinks Pistaudaka; in ignorance he dances, crying "I have drunk milk." Hearing these derisive words, I was quite beside myself! Then reproaching myself by myself, I began to reflect thus in my mind, "Cast off and censured by Brahmanas, I would not yet, from the desire of wealth, be any body's servant, which is ever sinful."

O Bhishma, thus resolved and remembering my former friendship for him (Drupada) I regarded myself very much blessed. I went joyfully to the Saumaka, taking my beloved son and wife me.

I joyfully heard that my beloved friend had been installed on the throne and remembered his words and companionship. O lord, I went to Drupada

Remembering my old friendship and said to him "O best of men, know me as your friend." I went to Drupada confidently as a friend should do.

But Drupada, laughing in derision, cast me off as if I were a vulgar fellow; and he said, "O Brahmana, your intelligence is hardly of high order. As coming to me on a sudden you say are my friend. O dull-minded man, great kings can never be friends with such luckless and indigent fellow like you.

We had friendship between us when we were both equally circumstance, but Time that wears out everything, wears out friendship also.

Friendship never remains in the world in any one's heart without being worn out. Time wears it out and anger also destroys it.

Do not, therefore, stick to that wom-out friendship. Do not think of it any longer. O best of Brahmanas, the friendship I entertained for you was for a particular.

The poor cannot be the friend of the rich; the unlearned can not be the friend of the learned; the coward cannot be the friend of the brave (heroes). How them do you desire the continuance of our old friendship? There may be either friendship or enmity between two persons equally situated as to wealth or prowess.

The poor and the rich can neither be friends nor enemies of one another.

One of pure birth can never be a friend of one who is lowly born; a car warrior can be a friend of one who is not a car-warrior; one who is not a king cannot have a king for his friend. I do not know you, I do not remember that I ever promised you my kingdom.

O Brahmana, I can give you food and shelter for one night." Having been thus addressed, I left his presence with my wife, vowing to do that which I shall certainly do without much delay. O Bhishma, thus insulted by Drupada I was filled with wrath.

I have come to the Kurus wishing to obtain accomplished pupils. To act according to your wishes, I now come to Hastinapur. Tell me what I am to do.

Vaishampayana said:
Having been thus addressed, Bhishma thus spoke to the son ofBharadvaja.

Bhishma said:
Unstring your bow and teach (these prices) the science of arms. Enjoy joyfully as much as you like every luxury in the Kuru abode.

Whatever wealth, kingdom and sovereignty the Kurus posses, you are the lord of all. All the Kurus are at your command.

O Brahmana, consider that to be already accomplished which is in your heart. O best of the twice born, as the fruit of our good luck we have obtained you.

Vaishampayana said:
Thereupon that best of men, that greatly effulgent Drona, worshipped by Bhishma, took up his quarters in the house of the Kurus and was adored by them all.

When he had taken rest for a while, Bhishma, taking his grandsons, the. Kurus, gave them to him as his pupils, making him their preceptor with the presents of various wealth. That lord (Bhishma) gave the son of Bharadvaja (Drona) a neat and tidy house, well filled with paddy and every kind of wealth.

That great bowman, Drona, in delightful heart, accepted the Kurus, the sons of Dhritarashtra and Pandu, as his pupils.

Having accepted them all as (his pupils), Drona called them apart and spoke, to them confidently thus -

Drona said:
"O sinless ones, I have a particular desire in my heart; promise me truly that you will accomplish it when you will become skilled in arms.

Vaishampayana said:
Hearing these words, the Kuru princes remained silent. O chastiser of foes, Arjuna, (however), vowed to accomplish it.

Drona then cheerfully clasped Arjuna to his bosom and repeatedly took the scent of his head and shed tears of joy.

The greatly powerful Drona taught the sons of Pandu (the use of) various weapons, both celestial and. human.

O best of Bharata race, many other princes also flocked to that best of Brahmanas, Drona, to learn (the science of) arms.

The Vrishnis, the Andhakas and the princes from various countries and the son of Suta and Radha (Karna) made Drona their preceptor.

The son of Suta (Karna), being jealous of Partha (Arjuna), always defied him and being supported by Duryodhana disregarded the Pandavas.

That Pandava (Arjuna) from his eager desire to learn the science of arms always remained at the side of Drona and he excelled all in skill, in strength of arms and in perseverance, on account of his love for the science of arms.

Though he (Drona) gave equal instructions to all, yet Arjuna became the foremost of all in lightness and skill. Drona was convinced that none of his pupils would be able to equal that son of Indra.

Thus he gave instructions to all the princes in the (science of) arms. To keep them away for long, he gave them Kamandala (a vessel narrow mouth) for fetching water. But he gave his son a Kumbha (wide mounted vessel to fetch water), so that it may not take him, long (to fill it). When they were thus kept away, Drona instructed his son some superior methods of using arms. Arjuna came to know it.

Thereupon he filled his Kamandala with the Varuna weapon and came to his preceptor at the same time with his preceptor's son and thus the intelligent son of Pritha, that foremost of all the learned in arms, became in no way inferior to his preceptor's son. Arjuna took great deal of care in worshipping the preceptor; he had great devotion of his study of the science of arms, therefore, he became a great favourite of Drona.

Drona, seeing Falguni's (Arjuna) great devotion of arms, summoned the cook and told him in private, "Never give rice (food) to Arjuna in the dark and never told him also that I have asked you to do it."

On a certain day when Arjuna was taking his food, a wind arose and the burning lamp went out.

The effulgent son of Kunti, (Arjuna) continued eating the dark, his hand from habit going to his mouth.

Thinking this to be the result of the force of habit, the mighty armed son of Pandu practiced with his bow in the night.

O descendant of the Bharata race, bearing the twang of his bow string, in the night, Drona came to him and embracing him spoke to him thus-

Drona said :
I speak to you truly that I shall do to you that by which there will be no bowman in the world who will be equal to you.

Vaishampayana said:
Thereupon Drona taught Arjuna the art of fighting on horse back and on the back of the elephants, on car and on the ground.

Drona taught that Kaurava (Arjuna) how to fight with clubs, the sword, the lance, the spear and the dart. He taught him the use of many other weapons and how to fight with many men.

Hearing of his skill, thousands of kings and princes, desirous of learning the science of arms flocked (to him).

O great king, thereupon, Ekalavya, the son of Hiranyadhanu, king of the Nishadas, came to Drona.

That learned man in all the precepts of religion (Drona) did not accept him (the Nishada prince) as his pupil in archery, thinking that he was a Nishada and considering the interest of the princes.

O chastiser of foes, touching Drona's feet with his head, he went into a forest and made a clay statue of Drona. He began to worship it (the clay figure) as if were his real preceptor and before that figure he practiced the use of arms with the most rigid regularity.

In consequence of his exceptional reverence for his preceptor and of his devotion to his purpose, all the three processes of fixing arrows on the bow string, aiming and letting off became very easy to him.

O chastiser of foes, one day the Kuru and the Pandu princes with the permission of Drona all set out on their cars to a hunting excursion.

O king, a servant followed the Pandavas at his ease with the necessary things (for the hunt) and took a dog with him.

They wondered about the forest, intent on the purpose they had in view; the dog also wandered about alone and came to the Nishada (prince).

The dog seeing the Nishada of dark colour and of body besmeared with filth, with an attire of black skin and with matted hair on his head, began to bark aloud.

Thereupon he (the Nishada,) exhibiting lightness of hand, at once struck seven arrows into the mouth of the barking dog.

The dog, thus pierced in the mouth with the arrows, came back to the Pandavas and the Pandava heroes on seeing this were very much astonished.

Ashamed of their own skill, they praised the lightness of hand and precision of aim by auricular perception (of the Nishada Prince).

O king, they, thereupon, began to search in the forest for that unknown dweller of the wood. The Pandavas soon found him discharging ceaseless arrows from his bow.

Seeing that man of grim visage, a total stranger to them, they asked, "Who are you and whose son are you?"

The Ekalavya said:
O heroes, I am the son of the Nishada king, Hiranyadhanu. know me to be a pupil of Drona labouring to acquire the science of arms.

Vaishmpayana said:
The Pandavas, having made themselves acquainted with everything connected with him and returning (to Hastinapur) told Drona all about the wonderful feat of archery they had seen in the forest.

O king, the son of Kunti, Arjuna thinking of Ekalavya all the while, saw Drona in private and relying upon his preceptor's love for him he said -

Arjuna said:
"You have joyfully told me, embracing me to your blossom, no pupil of yours should be equal to me.

Why then there is a pupil of yours in the world (equal to me), the mighty son of the Nishada king?"

Vaishainpayana said:
Thereupon Drona reflected for a moment and resolved upon the course he should adopt. He then took Savyasachi (Arjuna) with him and went to the Nishada (prince).

He saw Ekalavya with body besmeared with fifth, with matted locks (on his head) with rags on and with a bow in his hand with which he was ceaselessly shooting arrows.

Seeing Drona coming towards him, Ekalavya also went a few steps forward and touched his feet and prostrated himself on the ground.

The son of Nishada worshipped Drona in the due form and represented himself as his pupil. He then stood before him with joined hands.

O king, thereupon Drona spoke thus to Ekalavya, "O hero, if you are really my pupil, give me my remuneration. Ekalavya was much pleased in hearing this and he said -

O illustrious one, what shall I give you, command me. O excellent Brahma knowing man, there is nothing that is not to be given to my preceptor."

Ekalavya ever devoted to truth and desirous of keeping his promise, hearing the fearful words of Drona, at once cut off his right thumb with a cheerful face and unruffled heart and gave it to Drona.

Thereupon, O king, when the help of his other fingers, he found he had lost his former lightness of hand.

Arjuna became pleased and his fever (of jealous) was gone. "None will equal Arjuna," these words of Drona now became true.

Two of Drona's pupils became greatly expert in club fight, namely Duryodhana and Bhima, who were jealous of each other.

Ashvathama excelled all in the mysteries (of the science of arms). The twins (Nakula and Sahadeva) excelled every body in handling the sword.

Yudhisthira became the best of car warriors and Arjuna excelled every one in every respect. He surpassed all in intelligence, in the skill of using all weapons and in devotion to his arms and his preceptor. He thus became the foremost of all car warriors.

Though the instructions (of Drona) were equal, (to all), yet the mighty Arjuna excelled all (the princes) and became an Athiratha a warrior capable of fighting with sixty thousands foes all at once.

The wicked minded sons of Dhritarashtra became jealous of Bhima, for he was exceeding strong and of Arjuna, because he was accomplished.

O best of men, Drona became desirous of examining his pupils' knowledge in arms and he collected them all together, all (the princes) skilled in all the weapons.

He caused in artificial bird made by an artisan to be placed on the top of a tree without the knowledge of the princes for the purpose of using it as the target.

Drona said:
Take up quickly, all of you, your bows and six your arrows on the bowstring. Stand here aiming at that bird on the tree.

As soon as I give the order, cut off the bird's head. O sons, I shall give each of you a turn one after another.

Vaishampayana said:
The best of the descendant of Angirasa (Drona) first spoke to Yudhisthira thus, "O invincible one, aim with your arrow and shoot (the bird) as soon as I order."

The chastiser of foes, Yudhisthira, first took up the bow as ordered by his preceptor and stood aiming at the bird.

Yudhisthira who stood aiming at the bird, very next moment Drona said -

"O prince, behold that bird on the top of the tree." Yudhisthira replied to the preceptor, "O Sir, I see it."

Very next moment Drona again said.

Drona said:
Do you see the tree, myself, your brothers and the bird?

That son of Kunti (Yudhisthira) said, " I see lord of the forest (tree), your self, my brothers and the bird." He said this again being asked (by Drona) again and again.

Drona, being displeased, reproachingly told him, "Stand back. It is not for you to strike at this aim."

Thereupon, the greatly illustrious (Drona) placed in the same position Duryodhana and other sons of Dhritarashtra and also Bhima and his other brothers and also all the princes that had come from other countries. He asked them one after another the some question, but they all replied as did Yudhisthira.

Vaishampayana said:
Drona smilingly, called Dhananjaya and said to him, " It is to be shot by you. Turn your eyes to it.

"You must shoot the aim as soon as I shall give order, O son, stand here for a moment with your bow and arrow."

Having been thus addressed Savyasachi (Arjuna), drawing the bow to a semi-circle, aimed at the bird and stood there as ordered by the preceptor.

Very next moment Drona asked him, "O Arjuna, do you see the bird, the tree and myself?"

O descendant of the Bharata race, Partha (Arjuna) replied to Drona, "I see only the bird. I do not see the tree or yourself."

The invincible Drona, being much pleased, spoke again a moment after to that great car-warrior, the son of Pandu, (Arjuna).

"If you see the bird, describe it to me." He (Arjuna) again replied, "I see the head of the bird, but I do not see its body."

Having been thus told by Arjuna, Drona was filled with delight and his hair stood on their end. He told Partha, "Shoot," and he instantly let fly (the arrow).

The Pandava (Arjuna) speedily struck off the head of the vulture with his sharp arrow and brought it to the ground.

As soon as this feat was performed, he (Drona) embraced the son of Pandu (Arjuna) and thought that Drupada with his friends were already vanquished, in the battle.

O best of the Bharata race, some time after, the best of Angirasa (Drona) with his pupils went to the Ganges to bathe.

When Drona was bathing, a strong alligator, as it sent by Death himself, seized him at the thigh.

Though quite capable of freeing himself (from the mouth of the alligator), he (Drona) spoke to all his pupils in a hurry, "Kill this alligator and rescue me."

As soon as he uttered these words, Bibhasa (Arjuna) struck the alligator under the | water with five sharp and irresistible arrows.

The others (his pupils) stood confounded each at his place. Seeing this readiness of Arjuna, Drona considered that son of Pandu to be the foremost of all his pupils and he was exceedingly pleased. The alligator, being cut into pieces by the arrows of Partha. Released the thigh of the high-souled (Drona) and gave up his life. Thereupon the son of Bharadvaja, (Drona) thus addressed the illustrious car-warrior (Arjuna).

"O mighty armed, accept this superior and irresistible weapon, named Brahmashira, with its method of hurling and recalling it.

You most not use it against any human foe. If hurled at a foe of inferior power, it might burn the whole universe.

O son, it is said that this weapon heat not a superior in the three worlds, keep it therefore with great care and listen to what I say.

O hero, if ever any foe, if he is not human, comes to fight with you, may then use it against him to accomplish his death."

Bibhatsa (Arjuna) with joined hands promised to do as he was bidden and he received the great weapon. The preceptor then spoke to him again thus, "None will ever become a superior bowman to you. You will be invincible and greatly illustrious.

Vaishampayana said:
O descendant of the Bharata, seeing the sons of Dhritarashtra and Pandu expert in arms, O king, Drona thus spoke to the king Dhritarashtra, in the presence of Kripa, Somadatta, Balhika, the wise son of Ganga (Bhishma). Vyasa and Vidura.

"O king, O best of the Kurus, your sons have completed their education. Let them with your permission show their proficiency." Thereupon the great king replied with a delightful heart.

Dhritarashtra said:
O best of Brahmanas, you have accomplished a great deed. O son of Bharadvaja, command me yourself as to the place and time, where and when and the manner in which, the trial may be held.

Grief for my blindness makes me envy those men who are blessed with sight and who will see my children's prowess in arms.

O Khattva (Vidura), do all that the respected preceptor says. O lover of virtue, I think nothing can be more agreeable to me than this.

Thereupon Vidura, giving the necessary assurance to the king, went out to do what he was bidden. The greatly learned son of Bharadvaja (Drona) measured a piece of (ground).

Which was void of trees and thickets and which was furnished with wells thickets and which was furnished with wells and springs. On this piece of land, that first of eloquent men, that hero (Drona), gave offerings to the gods according to the precepts of the Shastras, when all the people were assembled by proclamation on an auspicious day with an auspicious star in ascendance. O best of men, the artisans built a great auditorium by the order of the king; (they built) another for the (royal) ladies also according to the proper form. The citizens built many platforms and the wealthy men many spacious and high Sibikas.

When the (fixed) day came, the king accompanied by his ministers, with Bhishma and Kripa, the excellent preceptor, walking at the head (of the procession). Came to the auditorium of celestial beauty, made of pure gold and decked with strings of pearls and stones of Vaidurya gems.

The great fortunate Gandhari and Kunti and the other ladies of the royal household, dressed in gorgeous attire and accompanied by their maids in waiting, joyfully ascended the platforms as celestial ladies ascended the Sumeru mountain. Brahmanas, Kshatriyas and the others of the four orders of caste hurriedly left the city and came running there with the desire of seeing the princes skill in arms and they were so anger that they assembled all there in a moment.

That vast crowd with the noise of blowing trumpets and beating drums and the sounds of many voices became like an agitated ocean.

Then the preceptor, clad in white attire, with white sacred thread, white locks, white bread, white garlands and white sandal-paste besmeared over his body, entered the arena with his son. It appeared as if the moon accompanied (the planet) Mars appeared in an unclouded sky.

The best of strong men, the hero (Drona), entering at the proper time, caused Brahmanas versed in Mantras to celebrate the auspicious rites.

After auspicious and sweet-sounding musical instruments had struck up as a propitiatory ceremony, men equipped with various weapons entered the arena.

Then the best of the Bharata race, (the princes), those mighty car-warriors, having girt up their lions, entered (the arena) equipped with bows, quivers and finger protectors.

With Yudhisthira, at their head, the greatly heroic princes, in the order of their age, began to show wonderful skill in their arms.

Some (spectators) lowered their heads out of fear of the falling arrows, while others not being afraid, looked on with wonder and astonishment.

Riding swift horses and managing them dextrously, the princess hit marks with arrows engraved with their respective names.

On seeing the prowess of the princes in using bows and arrows, the spectators thought they were seeing the city of Gandharva. They were all filled with amazement.

O descendant of Bharata, some hundreds and thousands of men, their eyes expanded with wonder, all at once cried out "Well done! Well done!"

After repeatedly displaying their skill and dexterity in the use of bow and arrows, in the management of cars, in the fight on horseback and on the back of elephants.

They took up their swords and buckles and began to attack one another and to walk around the arena displaying various modes of sword's play.

They all saw their (great) agility, the beauty of the symmetry of their bodies, their grace, their calmness, the firmness of their grasp and the skill in the use of their swords and buckles.

Then Vrikodara (Bhima) and Suyodhana (Duryodhana) entered the (arena)with secret mental delight like two single peaked mountains.

Those mighty-armed heroes girt their lions and summoned all their strength; they roared like two infuriated elephants contending (for a female elephant).

Those two greatly strong (heroes) circled round the arena with faultless clubs and careered right and left in all the proper form.

Vidura described to Dhritarashtra and the mother of the Pandavas (Kunti) to Gandhari all the feats of the princes.

Vaishampayana said:
On the appearance of the Kuru prince (Duryodhana) and the foremost of all strong men Bhima, the spectators were divided into two parties by their partiality swayed by the love (towards each of the contending heroes).

Some cried, "Behold the heroic Kuru prince; some cried, "Behold the heroic Bhima." Thus from these cries of the people rose a great uproar (in the arena).

On seeing the place become like a troubled ocean, the intelligent son of Bharadvaja, (Drona) spoke to his dear son Ashvathama.

Drona said:
"Stop these two mighty heroes, so expert in arms. Let not the anger of the assembled people be excited by this encounter between Bhima and Duryodhana.

Vaishampayana said:
Thereupon the two combatants, with uplifted clubs, resembling two swollen oceans agitated by the winds that blow at the time of the world's dissolution, were stopped by the son of the preceptor.

Then Drona entered the arena and sopping the musicians spoke thus in a voice deep as the roars of the clouds.

"Behold all of you now that Partha who is dearer to me then my own son, who is the master of all arms, who is the son of Indra himself and who is like the younger brother of Indra."

At the command of the preceptor, the youthful Falguni (Arjuna), equipped with finger protector, his quiver full of arrows, with his bow in hand and with a golden armour on, after having performed the propitiatory rites, appeared in the arena like an evening cold reflecting the rays of the setting son and illumined by the. hues of the rainbow and the flashes of lighting.

On this a great cry of joy rose from all parts of the arena and musical instruments were played and conches were blown.

All cried, "This is the handsome son of Kunti, the middle (third) son of Pandu. This is the son of Indra. This the protector of the Kuru race. This is the best of the all name learned in arms. This is the best of all cherisher of virtue. This is the foremost of all well conducted persons. This is their great repository of the knowledge of all (good) manners." Hearing these loud cries of the spectators, the tears of Kunti, mixing with the milk of her breast, drenched her bosom.

Having his ears filled with the uproar, the best of men, Dhritarashtra, asked Vidura with delight,

"O Khattwa, what is this great uproar, like that of the troubled sea, that rises in the arena all of sudden echoing the very heavens?"

Vidura said:
O great king, the son of Pritha and Pandu, Falguni (Arjuna), clad in armour; has entered, the arena; and therefore is this uproar.

Dhritarashtra said:
O high-souled man, I have indeed been blessed, favoured and protected by the three fire (sons) of Pritha (Kunti) who is like the sacred fuel.

Vaishampayana said:
When the spectators some what regained their equanimity, Bibhatsa (Arjuna) displayed before his preceptor his lightness in the use of arms. He created fire by the Agneya weapon, by the Varuna weapon he created water. He created winds by the Vayavya weapon and by the Parjanya weapon, he created the clouds.

He created land by the Bhima weapon and by the Parvata weapon he created the mountains. He made all this to disappear by the Antardhana weapon.

In a moment he appeared tall and in a moment short. He was now yoked in his car; he was in the next moment on the car itself; he was then again on the ground.

The favourite (pupil) of the preceptor (Arjuna) shot by his arrows various marks, some tender, some fine and some of thick composition.

He let fly at one time five arrows from his bow stung into the mouth of a moving iron boar as if they were but one arrow.

That greatly effulgent hero sent twenty one arrows into the hollow of a cow's horn hang upon a rope which was swinging to and fro.

O sinless one, in this manner he (Arjuna), walking round the arena, displayed his profound skill in the use of the sword, bow and club.

O descendant of the Bharata race, when the tournament was almost ended, when the excitement of the spectators cooled down and the sound of music stopped. There was heard at the gate the slapping of arms, betokening power and strength, like the roars of thunder.

"Are mountains splitting? Is the earth going to be rent asunder? Is the sky resounding with the roar of gathering clouds?"

O king, all the spectators in the arena thought thus and turned their eyes towards the gate.

Drona was surrounded by the five brothers, the sons of Pritha and looked like the moon surrounded by the five constellations.

That chastiser of foes, Duryodhana, with his one hundred haughty brothers and with Ashvathama, stood up in haste. That prince (Duryodhana) with his club in his hand, surrounded by his one hundred brothers with uplifted weapons, looked like Indra in the days of yore when he stood surrounded by the celestial at the time of the battle with the Danavas.

Vaishampayana said:
When the spectators, with eyes expended with wonder, made way for that subjugator of hostile cities; Karna, he entered the spacious arena.

He was armed in his natural coat of armour, his face was brightened with his earrings, his bow was in his hand and his sword in his lions, he entered like a walking cliff.

The illustrious destroyer of enemies, the large eyed Karna was born of Pritha (Kunti) in her maidenhood. He was a portion of the hot beamed sun.

His power and energy were like those of lions, the bulls or the best of elephants. He was like the sun in splendour, moon in loveliness and fire in effulgence.

Being born of the sun, he was tall like a golden palm; he was a youth who could slay lions. He was handsome and possessed countless accomplishments.

The mighty armed (hero) looked all around the arena and bowed rather with indifference to Drona and Kripa.

The entire assembly of people remain emotionless and stared in steadfast gaze. They were filled with great curiously and asked one another, "Who is he?"

That foremost of eloquent men, the son of the sun, (Karna) in a voice deep as the roars of clouds, addressed his unknown brother thus -

"O Partha, I shall perform feats before this assembly excelling all that you have done. Behold them and will be amazed."

O best of all eloquent men, when he had hardly finished his words, the spectators stood up all at once as if uplifted by some instrument.

O best of men, Duryodhana was delighted, while Bibhatsa (Arjuna) was filled with abashment and anger.

The greatly powerful Karna, ever fond of battle, displayed with the permission of Drona all that Partha had displayed before.

O descendant of Bharata, Duryodhana with his brothers thereupon embraced Karna with delight and spoke to him thus -

Duryodhana said:
"O mighty armed hero welcome to you! O man deserving of politeness, I have got you by good fortune. Command me and the Kuru kingdom at your pleasure.

Karna said:
When you have said this, I consider it as already accomplished. I only desire your friendship. O lord, I long for a single combat with Arjuna.

Duryodhana said:
Enjoy with me the good things of life. Be the benefactor of your friends. O oppressor of enemies, place your feet on the heads of all foes.

Vaishampayana said:
Thereupon Partha considered himself disgraced and spoke to Karna who stood amidst the (Kuru) brothers like a hill.

Arjuna said:
O Karna, the path which the unwelcome intruder and the uninvited talker comes to shall be yours.

Karna said:
This arena is meant for all; it is not for you alone. O Falguni, they are kings who are superior in power; Kshatriya Dharma depends on prowess alone.

O descendant of Bharata, what need is their of altercation which is the habit of the weak! Speak in arrows, until I cut off your head today in the presence of the preceptor.

Vaishampayana said:
The subduer of hostile cities, Partha, was embraced by his brothers and with the permission of Drona he advanced for the combat.

Thereupon, Karna was embraced by Duryodhana with his brothers. Taking up his bow and arrows he stood ready for fight.

The sky was covered in clouds emitting flashes of lightning and the coloured bow of Indra appeared shedding its effulgent rays. The clouds seemed to be laughing on account of the presence of white cranes that were then flying.

Seeing that Indra was thus showing his affection (towards Arjuna), the sun dispersed the clouds over his son.

Falguni (Arjuna) was invisible under cover of the clouds, but Karna was visible on account of the clouds being dispersed from him by the sun.

The sons of Dhritarashtra stood by Karna and the son of Bharadvaja, (Drona) Kripa and Bhishma stood by Partha.

The assembly was also divided into two parties, so were the ladies also. And on learning the affair the daughter of Bhoja, Kunti fainted away.

The learned in all the precepts of virtue, Vidura, revived the insensible Kunti by sprinkling over (her face) water mixed with sandal-paste.

O being revived she was seized with fear on seeing her two sons clad in armour, but she could do nothing.

When the two (heroes) were ready with their great bows raised up, the son of Sharadvana, Kripa, well versed in all the precepts of virtue and expert in the rules of duels, said -

Kripa said:
"This son of Pandu is the youngest child of Kunti. He is a Kuru and he will fight a duel with you. O mighty armed hero, you should also tell us the lineage of your father and mother and the royal line in which you are an ornament.

Knowing this, Partha will fight with you, or he will not fight (as he will think proper.) The sons of kings never fight a duel with men of inferior lineage.

Vaishampayana said:
Thus addressed, Karna's face was flushed with the blushes of shame and it looked like the pale lotus torn and disfigured by the showers of rains.

Duryodhana said:
O preceptor, it is said in the Shastras that three classes of men cam claim royalty, namely persons of noble birth, heroes and those that lead soldiers.

But if Falguni is unwilling to fight with one who is not a king, I install him (Karna) as the king of Anga.

Vaishampayana said:
When the cheers cease at that very moment the greatly powerful car-warrior Karna, seated on a golden seat, the (royal) umbrella over his head and yak tails waved by his side, was installed king of Anga by the Brahmanas, learned in the Mantras, in the proper form, with paddy, flowers, Ghata (water pots) and much fold.

O king, (Karna) said to the Kauravas (Duryodhana), "What shall I give you compared," your gift of a kingdom! O king O best of men, I shall do all you will command." Suyodhana (Duryodhana) replied, "I long for your friendship."

Having been thus addressed, Karna replied. "Be it so." They thereupon embraced each other in joy and felt great happiness.

Vaishampayana said:
Thereupon Adhiratha (Karna's father), with his sheet loosely hanging down, trembling and perspiring, supporting himself on a stuff, entered the arena.

Seeing him, Karna left his bow and impelled by filial regard bowed his head, wet with the water of his coronation.

The charioteer (Adhiratha) hurriedly covered his feet with the end of his sheet and addressed the successful Karna as his son.

He (Adhiratha) embraced him (Karna) and wetted his head with tears, his head which was still wet with the water sprinkled over it at his coronation as the king of Anga.

Seeing him (Adhiratha) the Pandavas considered him to be a son of a charioteer and Bhishma jeeringly said,

'O Charioteer's son, you deserve no to be killed by Partha in the battle. You should better take up the whip (instead of the sword) which befits your race.

O worst of men, you are not worthy of enjoying the kingdom of Anga, as a dog deserves not the ghee placed before the sacrificial fire."

Thus addressed Karna looked at the sun in the sky and with slightly quivering lips he heaved a deep sigh.

Like a mad elephant the greatly strong Duryodhana rose in anger from among his brothers, who were like an assemblage of lotuses.

He said to that doer of fearful deeds, Bhimasena there present, "Vrikodara, you should not speak such words.

The strength is the cardinal virtue of the Kshatriyas; even a man of inferior birth deserve to be fought with. The sources of heroes and rivers are the same, both the always unknown.

The fore that covers the whole world rises from water. The Danava destroying thunder was made of Dadhichi's bone.

It is heard that the birth of the illustrious god Guha (Kartikeya) is full of all mysteries. Some say he is the son of Agni, (some say) he is the son of Kirtika, (some again say) he is the son of Rudra and (other say) he is the son of Ganga.

It is also heard that those that were born Kshatriyas became Brahmanas. Vishvamitra and other attained to eternal Brahma.

The foremost of all wielders of arms, the preceptor (Drona), was born in a water vessel and the son of Gautama (Kripa) sprung from a clump of heath.

I know also about your own birth. Can a deer give birth to this tiger, as effulgent as the sun, born with a natural armour and ear-rings and possessing all auspicious mark?

This lord of men deserves the sovereignty of not only Anga but of the whole world, by the prowess of his arms and by my obedience to him.

If there is any one to whom all that I have done to him (Karna) has became intolerable, let him ascend his car and bend his bow with the help of his feet."

Thereupon there arose a loud cheer among all the spectators, approving of Duryodhana's speech. At this time the sun went down.

Then king Duryodhana took Karna's hand and led him out of the arena lighted with countless lamps.

The Pandavas also with Drona, Kripa and Bhishma returned to their own homes. All the people also went the respective houses.

O descendant of the Bharata race, some of them named Arjuna), some Karna and some Duryodhana (as the victor of the day) as they went away.

Kunti also was much pleased out of her motherly love towards her son Karna, for he had various auspicious marks on his person and for he was installed as the king of Anga.

O king, Duryodhana, having obtained Karna, banished his fears arising out of Arjuna's proficiency in arms.

And that hero, (Karna), accomplished in arms also began to gratify Duryodhana with sweet speeches; and Yudhisthira was impressed with the belief that there was no warrior like Karna on earth.

Vaishampayana said:
Seeing the sons of Pandu and Dhritarashtra accomplished in arms, Drona thought that the time had come when he could demand the preceptor's Dakshina (remuneration).

O king, one day assembling his pupils together, the preceptor Drona asked his Dakshina from them all, saying -

"Seize the kind of Panchala, Drupada, in battle and bring him to me. That will be the most acceptable Dakshina to me".

Saying "Be it so," they all ascended their chariots with their arms and marched out with Drona in order to pay the remuneration to their preceptor.

Those best of man destroyed the Panchalas and went to the capital of the greatly powerful Drupada and attacked it. Duryodhana, Karna, greatly strong Yuyutsu, Dushasana, Vikama, Jalasandha, Sulochana. These and many other princes of great prowess, all foremost of Kshatriyas, vied with one another to become foremost in the attack.

The princes, riding on first class chariots and followed by cavalry, entered the hostile capital and proceeded along its streets.

At this time the king of the Panchalas, seeing the great army and hearing its roar, soon came out of his palace with all his brothers.

The king Yajnasena (Drupada) was well armed, but he was assailed by them (Kurus) with a shower of arrows, all uttering their war cry.

The invincible warrior, Yajnasena, riding on his white chariot, attacked the Kurus and began to rain his fearful arrows.

Vaishampanya said:
Seeing the pride of the princes, Partha (Arjuna) spoke thus to the preceptor, that excellent Brahmana Drona.

"We shall display our power when they would finish theirs. The are not capable of killing the king of the Panchalas in the battle."

Having sslid this, that sinless son of Kunti (Arjuna) with his brothers waited outside the city at a distance of a mile.

Seeing the Kauravas, Drupada rushed forward and afflicted the Kuru army with a shower of arrows. Such was his lightness of motion on the field of battle that though he was fighting alone on a single chariot, the Kurus thought in fear that there was more then one Drupada.

The fearful arrows of Drupada fell on all sides and thousands of conches, trumpets and drums began to be sounded by the Panchalas in their houses. O great king, a terrible roar, like that of the lion, rose from the mighty Panchalas. The great sound of the twang of their bow-strings seemed to rend the very sky.

(Thereupon) Duryodhana, Vikama, Subahu, Dirghalochana and Dushasana, becoming furious, began to shower arrows upon the enemy. The mighty bow-man, the son of Prishata (Drupada), invincible in battle, though pierced with arrows. Instantly began to afflict the hostile army. O descendant of the Bharata race, careering over the field of battle like a fiery wheel, he smote with his arrows Duryodhana, Vikama, even greatly powerful Kama and many other heroic princes and various other soldiers and slaked their thirst for battle.

Then the citizens showered upon the Kurus club, maces and other missiles, like cloud's showering rains.

O descendant of the Bharata race, young and old, all the citizens, hearing of the battle, rushed out and assailed the Kurus. They (Kurus) broke and fled, wailing towards the Pandavas; and the Pandavas, hearing their terrible wall. Ascended their cars after duly worshipping Drona. Then Arjuna, hastily asking Yudhisthira not to engage in the fight by saying "Don't fight".

At that time appointing the sons of Madri (Nakula and Sahadeva) as the protectors of his chariot wheels, rushed out. And Bhima, ever in the front, ran ahead with his club in his hand.

The sinless son of Kunti (Arjuna), thus accompanied by his brother, hearing the shouts of the enemy, advanced towards them, filling the whole region with the rattle of the wheels of his chariot.

As a Makara enters the sea, so the mighty-armed Yama-like Bhima with his club in his hand entered the Panchala ranks and roared as fiercely as the ocean in a tempest. Ever skillful in battle, Bhima, the son of Pritha, upraising his club, attacked the soldiers riding on elephants with the powers of his arms like the great destroyer himself.

Those huge animals like mountains, struck with Bhima's club, had their heads broken into pieces and they fill covered with blood, like cliffs loosened by thunder.

The Pandava, the elder of Arjuna, (Bhima) felled to the ground elephants and horses and cars by thousands and killed many foot soldiers and car-warriors. As a herdsman drives the cattle with his stuff in the wood, so did Vrikodara drive before him the chariots and elephants (of the hostile force).

Vaishampayana said:
Falguni (Arjuna), eager to do the favourite work of the son of Bharadvaja, (Drona), felled the son of Prishata (Drupada) from his elephant, covering him with arrows. O king, like the fire at the end of a Yuga, he felled in the battle thousands of horses, car and elephants.

Thereupon all the Panchalas and the Shrinjyas, being thus attacked (by Arjuna), assailed Partha with a shower of weapons of various kinds.

They uttered from their mouths great shouts like the roars of lions and they desperately attacked the Pandava (Arjuna). The battle became fearful and furious to be hold. Hearing their great leonine shouts, he (Arjuna) became filled with wrath.

Kirti (Arjuna) immediately assailed the Panchalas in the battle and covering them with a shower of arrows, he greatly confused them.

They, that saw the son of Kunti (at that time), could not mark any interval between his fixing the arrows on the bowstring and letting them off.

The whole place was filled with leonine shouts mixed with cheers of approval. Thereupon the king of the Panchalas, accompanied with Satyajit (his commander-in-chief). Rushed towards him with speed, as Indra did towards (the Danava) Shambara, Partha covered the Panchala king with a thick shower of arrows.

Thereupon arose a great uproar among the Panchala-host like the roar of a great lion when springing on the leader of a heard of elephants.

Seeing Arjuna rush towards the Panchala-king for slaying him, greatly powerful Satyajit attacked him. The two heroes (Arjuna and the Panchala-king) rushed upon each other like Indra upon Virochanas; and they broke each other's ranks.

Thereupon Parth "pierced Satyajit with ten keen arrows" at which feat the spectators were all amazed.

Thereupon the Panchala (Satyajit) covered Partha with one hundred arrows. That great car-warrior Arjuna rubbed his bow-string in order to increase the force and velocity of his arrows. Then covering the enemy with a shower of arrows, he cut off the bow of Satyajit and rushed upon the king (Drupada).

But Satyajit immediately took up an other bow and he soon pierced with arrows Partha, with his chariot, charioteer and horses.

Thus being assailed, the hero Partha did not forgive the Panchala (Satyajit). In order to kill him soon, he (Arjuna) pierced with a number of arrows.

(His enemy's) horses, flags, bow, clenched fist, charioteer and the attendant at his back. Seeing his bow repeatedly cut down. And his horses slain as often, he (Satyajit) desisted from the fight. Seeing Satyajit thus desisted from the fight. The king (Drupada) attacked the Pandava (Arjuna) with great speed. Then that foremost of victorious heroes. Arjuna, fought a wonderful battle.

Cutting off his bow and felling his flat-staff on the grounds he pierced his enemy's horses and charioteer with five arrows.

Thereupon that son of Kunti (Arjuna), throwing aside his bow and taking off his quiver, took up a scimitar and sent forth a leonine shout.

He suddenly leaped from his chariot and fell on that of the Panchala-king. Dhananjaya (Arjuna) stood fearlessly on the chariot of the Panchala-king. He seized him (Drupada) as Garuda seized a huge snake after agitating the waters of the deep sea. Thereupon all the Panchalas ran away in all directions.

Showing the prowess of arms to all the hosts, Dhananjaya (Arjuna), sending forth a leonine shout, came out (of the Panchala ranks).

Seeing him return (with his captive), the princes laid waste the capital of the illustrious Drupada.

Arjuna said:
This best of kings Drupada is a relative of the Kuru heroes. Therefore, O Bhima, do not kill his soldiers. Let us only give out preceptor's remuneration.

Vaishampayana said:
O king thus prevented by Arjuna, the greatly strong Bhima, though unsatiated with the battle, refrained from the act of slaughter.

O best of the Bharata race, thus seizing Yajnasena Drupada in the battle with his ministers, they offered him to Drona.

(Seeing the king) humiliated and deprived of wealth and brought under his complete control, Drona remembered his former hostility towards him and he thus spoke to him.

"Your kingdom and your capital have been laid waste by me. Receiving your like at my hand, do you desire to revive our old friendship?".

Having said this, he smiled a little and again said, "O hero, do not fear for your life. We are Brahmans that are ever-forgiving.

O beast of Kshatriyas, from that day when in your boyhood you played with me in the hermitage, my love and affection for you have grown up.

O king, I ask for your friendship again. O king, I grant you as a boon half of your kingdom.

O Yajnasena, how can one be a friend of a king who is not a king? And therefore I retain half of your kingdom.

You became the king of the territory lying on the southern side of the Bhagirathi and I become that of the northern side. O Panchala, if it please you, know me henceforth as your friend."

Drupada said:
O Brahmana, this is not (at all) wonderful to the man of noble soul and great prowess. I am pleased with you and I desire to give you everlasting pleasure.

Vaishampayana said:
O descendant of Bharata, having been thus addressed, Drona released him (Drupadas); and cheerfully performing the usual offices of regard, he bestowed upon him the half of the kingdom.

(Receiving the territory named) Makandi with many towns and cities, situated on the banks of the Ganges, Drupada lived in the best of cities, called Kampilya. After his defeat by Drona, he (Drupada) also ruled over the southern Panchala upto the banks of the Charmanavati river.

He was well convinced that his could not defeat Drona by Kshatriya might alone, he being very much inferior to him in Brahma (spiritual) power. He therefore wandered over the world to find the means of obtaining a son (who could defeat Drona). (Meanwhile) Drona lived at Ahichatra.

Which was full of towns and cities and which was bestowed upon him by Partha after defeating the hero (Drupada).

Vaishampayana said:
O king, after the expiration of a year (from this), the son of Pandu, Yudhisthira, was installed as the heir-apparent. For he was noted for his firmness, fortitude, patience, benevolence, frankness and unswerving honesty of heart.

Thereupon, within a very short time, the son of Kunti, Yudhisthira, overshadowed the deeds of his father by his good behaviour, manners and close application to business.

The Pandava Vrikodara began to receive lessons from Sankarshana (Balarama) in sword-fight, club-fight and car-fight.

At the end of his education (in arms), he became in strength equal to Duymutsena. He remained in harmony with his brothers, becoming great in prowess.

Arjuna became famous for the firmness of his grasp (of weapons), for his lightness of motion, his precision of aim and his proficiency in Kshura, Naracha, BhaDa, Vipatha and other straight, crooked and heavy weapons. And Drona said that there was none in the world who was equal to Bibhatsa (Arjuna) in lightness of hand and in general proficiency. Thereupon (one day) Drona thus spoke to Gudakesha (Arjuna) before the assembly of Kauravas.

In the time of yore Agastya had a disciple in the science of arms. Who was known as Agnivesha. He was my preceptor and I was his disciple. O descendant of Bharata, I obtained from him by asceticism a weapon, known by the name of Brahmashira, which can never be futile and which is like thunder itself and capable of consume; the whole earth. That weapon from what I have done may now descend from disciple to disciple. Giving it to me, my preceptor said, "O son of Bharadvaja, do not hurl this weapon against any human being and against one who possess but little energy." O hero, (Arjuna), you have obtained that celestial weapon (from me); none else deserves it. But O Vishampata, obey the command of that best of Rishis (Agnivesha). Now give your preceptor's Dakshina before all your relatives and cousins.

Falguni (Arjuna) promised to the preceptor "To give (the Dakshina)." Drona said, "O sinless one, you must fight with me when I fight with you."

That best of Kurus promised this also to Drona. Touching his feet, he went away northwards.

There arose a great shout covering the whole earth, bounded by the belt of sea. "There was no bowman in the whole world equal to Arjuna."

Pandava Dhananjaya became proficient in club-fight, sword-fight, car-fight and bow-fight.

Sahadeva, obtaining the whole science of morality and duties from the lord of all science Drona, remained obedient to his brothers. Nakula, the favourite of his brothers, taught by Drona, became known ass a skilful warrior and a car-warrior.

Arjuna and the other Pandava princes became so powerful that they killed in battle the great Sauvira who had performed a sacrifice extending for three years, (remaining) undaunted by the attacks of the Gandharvas. The Yavana king, whom the powerful Pandu could not bring under subjection, was (also brought by Arjuna under control.

The great powerful and ever showing disregard for the Kurus. The king, named Vipula of the Sauviras was slain by the intelligent Partha. Arjuna also subjugated by means of his arrows king Sumitra of Sauvira, also known as Dattamitra, who always sought for an encounter with him.

The third of the Pandava princes, assisted by Bhima, on only one single car, subjugated all the kings of the East backed by ten thousand cars.

In the same way Dhananjaya conquered on a single car the whole of the South; and he sent immense booty to the kingdom of the Kurus. Thus did the foremost of men, the illustrious Pandavas.Conquering the kingdoms of others, extended their own kingdom in the time of yore.

Seeing the great prowess and strength of these mighty bow-men, King Dhritarashtra's mind became suddenly poisoned against the Pandavas. From that day that king became filled with so much anxiety that he could not sleep.

Vaishampayana said:
Hearing that the heroic sons of Pandu were endued with great energy and prowess, the king Dhritarashtra became very miserable with anxiety.

Thereupon summoning that best of ministers, Kanika, learned in politics and expert in counsels, Dhritarashtra said:

Dhritarashtra said:
O best of Brahmanas, the Pandavas are daily over-shadowing the earth. I am very jealous of them. Should I have peace or war with them? O Kanika, advise me truly; I shall do your bidding.

Vaishampayana said:
That best of Brahmanas feel answered him in these pointed words, well-agreeing with the import of politics.

Kanika said:
O sinless king, listen to me as I answer. O best of the Kurus, you should not be angry with me on hearing what I say.

Kings should ever be ready with upraised scepter (to rule) and they should ever extend their prowess. Carefully avoiding all faults of theirs, they should ceaselessly watch for the faults of others.

If the king is ever ready with his uplifted scepter, every one fears him. Therefore he should ever have recourse to his scepter (chastisement) in all he does.

He should so act as others (his enemies) may not find any fault in him. But he should see the faults (defects) others. He should keep his resources concealed as does a tortoise his members of body. Having begun a particular act, he should ever completely accomplish it. A thorn, if not wholly extracted, produces a fostering sore.

The killing of a harmful foe is always praiseworthy. If he be powerful, if he be a great warrior, one should watch for the hour of his disaster and then kill him without any scruple. O son, if the enemy be weak, still he should not be scorned.

A spark of fire can consume a forest if it can spread from object to object. They (kings) should sometimes feign deafness and blindness; for if they are incapable of chastising, they should pretend not to notice the faults. They should then consider their bows as made of straw.

But they should be as watchful as a herd of deer sleeping (in the woods). When your enemy will be in your hands, destroy him by any means, open or secret. Do not show him any mercy, though he seeks your protection.

An old enemy should be killed even by winning him over by wealth. Thus you must be free of anxiety, for there is no fear from a dead man.

Destroy all the three, five and seven resources of the enemy; you must destroy them (enemies) by completely uprooting them.

Then you should destroy their allies and partisans. If the root (principal) is destroyed, they (allies) can never exist.

If the root of the lord of the forest (tree) is uprooted, its branches and twigs can never exist as before. Carefully concealing your own weakness and watching those of your enemies.

O king, you should rule over your kingdom, ever being very watchful.

By maintaining the perpetual fire by sacrifices, by brown clothes, by matted locks and skin cloth. You should first gain the confidence of men (your enemies); and then you should spring upon them like a wolf.

It is said that in earning wealth, hypocrisy is a cheap means. As a hooked staff is used to bend down a bough of a tree of pluck the ripe fruits.

So this method should be adopted in destroying one's own enemies. Carry your enemy on your shoulder till the time comes.

When the times come, you can throw him down and break him into pieces as a earthen vessel is broken being thrown on stones. An enemy should never be allowed to escape, even if he piteously addresses you. You ought not to show him any mercy; he must be slain at once. Enemies should be destroyed by the arts of conciliation or the expenditure of money or by producing disunion amongst his allies or by the employment of every means in your power.

Dhritarashtra said:
Tell me in detail how can a foe be destroyed by the arts of conciliation, or the expenditure of money or by producing disunion or by the employment offeree.

Kanika said:
O king, hear what happened in the days of yore. O great king, there dwelt in the forest a jackal well-acquainted with the science of politics.

The Jackal was wise and mindful of his own interest. He lived in the company of four friends, namely a tiger, a wolf, a mouse and a mongoose. They saw in the woods a strong deer, the leader of a herd, whom however they could not seize for his fleetness and strength. Thereupon they held a consultation.

The Jackal said:
O tiger, you have made many attempts to seize this deer, but your efforts were in vain, for this deer is young, fleet and intelligent. Let the mouse go and eat into its feet when it is asleep. When his feet will be thus eaten, let the tiger go and seize it. Then we shall all eat it with a delightful heart.

Hearing these words of the jackal, they carefully did what he said. The feet of the deer being eaten up by the mouse, he was killed by the tiger.

The Jackal said, " Blessed be you! Go and perform your ablutions. I shall look after it (the deer)".

Hearing what the Jackal said, they all went to a river. The Jackal waited there, deeply meditating what he should do (next).

The greatly strong tiger came first after his bath and saw the Jackal sitting in a pensive mind.

The Tiger said:
O greatly wise one, what are you pondering over? You are the foremost of all intelligent persons. Let us enjoy ourselves (now) by feasting on this carcass.

The Jackal said:
O mighty armed one, hear what the mouse has said. (He said)" Fie on the strength of the king of beasts (tiger). The deer has been killed by me.

He will gratify his hunger today by the might of my arms." When he has thus boasted, I, for my part, do not wish to touch this food.

The Tiger said:
If the mouse has really said this, my sense is awakened. I shall from this day kill with the might of my own arms the beasts of the forest and feast on their flesh. Having said this he went away into the forest. At this time the mouse came there. Seeing him come, the Jackal thus spoke to him.

The Jackal said:
Blessed by you, O mouse. Listen to what the mongoose has said.

(He said) "The flesh of this deer is poisoned (by the touch of the tiger). I shall not eat it. If you give me permission I shall eat the mouse."

Having heard this, the mouse became alarmed and he quickly entered his hole. O king, then after his bath came there the wolf.

On his coming, the Jackal spoke to him thus. The king of the beasts (tiger) has become angry with you. No good will come to you. He will be soon here with his wife. Do now as you please. The wolf, ever fond of animal food, fled contracting his body into the smallest dimensions; and thus was he got rid of by the jackal. At this time the mongoose came.

O great king, the jackal thus spoke to the mongoose in the forest. I have defeated others with the might of my arms and they have already fled away. Fight with me first and then eat this flesh as you please.

The Mongoose said:
When the king of the beasts (tiger) the wolf and the intelligent mouse have all been defeated by you, heroes as they are, you seem to be a greater hero than they. I do not desire (therefore) to fight with you. Saying this he went away.

Kanika said:
When thus they all went away, the jackal was much pleased in his heart for the success of policy and he alone ate the flesh (of that deer).

If kings act in this way, they can always be happy. Thus should the timid, by exciting their fears, the courageous by the arts of conciliation, the covetous by gift of wealth and the inferiors and the equals by the exhibition of prowess, be brought into subjugation. O king, besides what I have said, listen to something else that I say.

If your son, friend, brother and father, or even your preceptor, become your enemy. If you desire prosperity, you should.

Destroy him by curses, by incantations, by gift of wealth, by poison or by deception. He should never be neglected out of scorn. If both the parties be equal and success uncertain, then he who acts with diligence grows in prosperity.

If the preceptor himself be vain, ignorant of what should be done and what should be left undone and vicious in his ways, even he should be chastised.

If you are angry, show yourself as if you are not so, speaking then with even smiles. O descendant of Bharatas, never reprove any one with indications of anger. Speak soft words before you hit (your enemy), (speak soft words) even when you are hitting (your enemy). After hitting (your enemy), pity the victim and grieve for him and even shed tears.

Securing confidence (of the enemy) by conciliation, by gift of wealth and by long kind behaviour. You must destroy him if he does not walk aright.

The greatly sinful men live as if they are very virtuous. He conceals his sins, as black clouds cover the mountains.

You should burn the house of those that should be killed by you. You should never permit beggars, atheists and thieves to live in you kingdom.

By a sudden sally or pitched battle, by poison, by gift of wealth, or by any means, you must destroy your enemy. You can act with the greatest cruelty. You should make your teeth sharp (enough) to bite with fatal effect.

You must destroy him so effectually that he may not again raise up his head. You should always fear even those from whom you have no fear. If you do not fear a man, by your root may be destroyed (your ruin may come).

You should never trust the faithless, nor should you trust too much those that are faithful. If fear (enmity) is engendered in a man whom you trust, your root may be destroyed (your total ruin may come).

The spies should be first carefully tested of their fidelity and then they should be appointed in your own (kingdom) or in (the kingdom of others). The spies in the kingdoms of others should be scoundrels and persons in the garbs of ascetic.

They should be (placed) in gardens. In place of amusements, in temples. In drinking-balls, in streets and with all the Tirthas (state officials), in place of sacrifice, near wells, on mountains, in forests. In all places where people congregate and on rivers. They should move about in these places.

They should be humble in speech, but their hearts must be as sharp as the razors. When
you are engaged in doing a very cruel and terrible act, you should talk with smiles on your lips.

If you desire for prosperity, you must (adopt these acts namely) fold your hands, be humble, take oath, use conciliation, worship the feet of others by lowering your head and inspire hope.

A man of policy should be like a tree decked with flowers but bearing no fruits. If there be any fruit, it must be inaccessible and at a great height. If ripe, they must look raw. Such a man never fades.

Trivarga, (Dharma, Artha and Kama) has three evils knit together (with three goods). Extracting the good from it, the evil should be avoided. He who practices virtue has also two diseases, (evil to cope with).

(Namely) the want of wealth and the neglect of pleasure. Those in pursuit of pleasure are made unhappy for the neglect of the two others. And those who pursue pleasure suffer for the want of virtue and wealth.

Therefore you should pursue virtue, wealth and pleasure in such a way that you may not have to suffer in any way. With humiliation and attention, without jealousy and solicitations, you should in all sincerity consult with Brahmanas in accomplishing your purpose.

When you are fallen, you should raise yourself by any means, either gentle or violent.

When you have raised yourself, you should practice virtue.

The man who has never met with any calamity can never have prosperity. This is seen in the life of one who has passed through calamities.

He who is afflicted with sorrow should be consoled by the recitation of old history. The ignorant (should be consoled) by the hope of future prosperity and the learned by pleasing office. He who quietly responses after concluding a treaty with an enemy, considering himself crowned with success.

Is like a person who awakes after having fallen down from the top of a tree where he slept. Counsel should be kept concealed without the fear of calumny.

And while seeing everything with the eyes of his spies, he should conceit his own thoughts before the spies of others like a fisherman who becomes rich by catching and killing fish, a king grows prosperous by tearing the vitals of his enemy and by doing some violent acts.

The strength of your enemy as represented by his force should always be completely destroyed, by ploughing it up, by moving it down or by afflicting it with disease, starvation and want of drink.

A person in want never goes to a person in affluence. When your purpose has been fulfilled, you need not go to the man whom you have hitherto looked to for its accomplishment.

Therefore, when you do a thing, do it completely, leaving nothing to be done. He who desires prosperity, should diligently exert to seek for allies and means in order to conduct his war.

He should act in such a way that both friends and foes may not know his intention before the commencement of the act. Let them know it when the act has been commenced or ended.

As long as danger does not come, so long only should you look as if you are afraid. Seeing the danger already come, you should grapple it courageously.

The man, who trusts his enemy who is already under his control, invites his own death as a mule by her conception.

You should consider the future acts as already arrived. Else on account of the loss of reason, you may overlook an important point (in accomplishing the act). He who desires prosperity, should always exert himself with energy and prudence.

Adopting his measures (suited) to time and place, destiny and Dharma, Artha and Kama. It is well known that time and place produce the greatest good.

If an enemy is despised and over looked, he may soon grow like a palm tree extending its roots, or like a spark of fire in the deep forest that may soon flame upto a great conflagration.

As a small fire, if fed with fagots, soon becomes capable of coming all, so a man who increase his power making alliances, soon becomes capable of vanquishing even the strongest foe.

The hope, that you give to your enemy, should be long deferred to be fulfilled. When the time comes for fulfilling it, invent some pretext to defer it still. Let the pretext appear as founded on some reason and let that reason (also) appear as founded on some other reason.

Unpitying and sharp, concealed in their leathern cases, striking when opportunity comes, sweeping of all hair, kings should resemble razors in the mater of destroying their enemy.

O supporter of the Kuru dignity, act with the Pandavas and others as policy dictates and (act) in such a way that you may not have to repent in future. I have not the least doubt that you are endued with every blessing and good fortune, O king, therefore, protect yourself from the sons of Pandu.

O king, the sons of Pandu are stronger than their cousins (your sons). O chastiser of foes, I tell you plainly what you ought to do.

Vaishampayana said:
Having said this Kanika went away to his house and the descendant of Kuru Dhritarashtra become pensive and sad.

End of Sambhava Parva

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