The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 1 ADI PARVA SECTION CI (Sambhava Parva continued)

   The Mahabharata of

Krishna-Dwaipayana Vyasa BOOK 1

ADI PARVA

SECTION CI

(Sambhava Parva continued)

"Vaisampayana said, 'O monarch, after the nuptials were over, king

Santanu established his beautiful bride in his household. Soon after was

born of Satyavati an intelligent and heroic son of Santanu named

Chitrangada. He was endued with great energy and became an eminent man.

The lord Santanu of great prowess also begat upon Satyavati another son

named Vichitravirya, who became a mighty bowman and who became king after

his father. And before that bull among men, viz., Vichitravirya, attained

to majority, the wise king Santanu realised the inevitable influence of

Time. And after Santanu had ascended to heaven. Bhishma, placing himself

under the command of Satyavati, installed that suppressor of foes, viz.,

Chitrangada, on the throne, who, having soon vanquished by his prowess

all monarchs, considered not any man as his equal. And beholding that he

could vanquish men, Asuras, and the very gods, his namesake, the powerful

king of the Gandharvas, approached him for an encounter. Between that

Gandharva and that foremost one of the Kurus, who were both very

powerful, there occurred on the field of Kurukshetra a fierce combat

which lasted full three years on the banks of the Saraswati. In that

terrible encounter characterised by thick showers of weapons and in which

the combatants ground each other fiercely, the Gandharva, who had greater

prowess or strategic deception, slew the Kuru prince. Having slain

Chitrangada--that first of men and oppressor of foes--the Gandharva

ascended to heaven. When that tiger among men endued with great prowess

was slain, Bhishma, the son of Santanu, performed, O king, all his

obsequies. He then installed the boy Vichitravirya of mighty arms, still

in his minority, on the throne of the Kurus. And Vichitravirya, placing

himself under the command of Bhishma, ruled the ancestral kingdom. And he

adored Santanu's son Bhishma who was conversant with all the rules of

religion and law; so, indeed, Bhishma also protected him that was so

obedient to the dictates of duty.'"

SECTION CII

(Sambhava Parva continued)

"Vaisampayana said, 'O thou of Kuru's race, after Chitrangada was slain,

his successor Vichitravirya being a minor, Bhishma ruled the kingdom,

placing himself under the command of Satyavati. When he saw that his

brother, who was the foremost of intelligent men, attained to majority,

Bhishma set his heart upon marrying Vichitravirya. At this time he heard

that the three daughters of the king of Kasi, all equal in beauty to the

Apsaras themselves, would be married on the same occasion, selecting

their husbands at a self-choice ceremony. Then that foremost of

car-warriors, that vanquisher of all foes, at the command of his mother,

went to the city of Varanasi in a single chariot. There Bhishma, the son

of Santanu, saw that innumerable monarchs had come from all directions;

and there he also saw those three maidens that would select their own

husbands. And when the (assembled) kings were each being mentioned by

name, Bhishma chose those maidens (on behalf of his brother). And taking

them upon his chariot, Bhishma, that first of smiters in battle,

addressed the kings, O monarch, and said in a voice deep as the roar of

the clouds, 'The wise have directed that when an accomplished person has

been invited, a maiden may be bestowed on him, decked with ornaments and

along with many valuable presents. Others again may bestow their

daughters by accepting a couple of kine. Some again bestow their

daughters by taking a fixed sum, and some take away maidens by force.

Some wed with the consent of the maidens, some by drugging them into

consent, and some by going unto the maidens' parents and obtaining their

sanction. Some again obtain wives as presents for assisting at

sacrifices. Of these, the learned always applaud the eighth form of

marriage. Kings, however, speak highly of the Swyamvara (the fifth form

as above) and themselves wed according to it. But the sages have said

that, that wife is dearly to be prized who is taken away by force, after

the slaughter of opponents, from amidst the concourse of princes and

kings invited to a self-choice ceremony. Therefore, ye monarchs, I bear

away these maidens hence by force. Strive ye, to the best of your might,

to vanquish me or to be vanquished. Ye monarchs, I stand here resolved to

fight!' Kuru prince, endued with great energy, thus addressing the

assembled monarchs and the king of Kasi, took upon his car those maidens.

And having taken them up, he sped his chariot away, challenging the

invited kings to a fight.

"The challenged monarchs then all stood up, slapping their arms and

biting their nether lips in wrath. And loud was the din produced, as, in

a great hurry, they began to cast off their ornaments and put on their

armour. And the motion of their ornaments and armour, O Janamejaya,

brilliant as these were, resembled meteoric flashes in the sky. And with

brows contracted and eyes red with rage, the monarchs moved in

impatience, their armour and ornaments dazzling or waving with their

agitated steps. The charioteers soon brought handsome cars with fine

horses harnessed thereto. Those splendid warriors then, equipped with all

kinds of weapons, rode on those cars, and with uplifted weapons pursued

the retreating chief of the Kurus. Then, O Bharata, occurred the terrible

encounter between those innumerable monarchs on one side and the Kuru

warrior alone on the other. And the assembled monarchs threw at their foe

ten thousand arrows at the same time. Bhishma, however speedily checked

those numberless arrows before they could come at him by means of a

shower of his own arrows as innumerable as the down on the body. Then

those kings surrounded him from all sides and rained arrows on him like

masses of clouds showering on the mountain-breast. But Bhishma, arresting

with his shafts the course of that arrowy downpour, pierced each of the

monarchs with three shafts. The latter, in their turn pierced Bhishma,

each with five shafts. But, O king, Bhishma checked those by his prowess

and pierced each of the contending kings with two shafts. The combat

became so fierce with that dense shower of arrows and other missiles that

it looked very much like the encounter between the celestials and the

Asuras of old, and men of courage who took no part in it were struck with

fear even to look at the scene. Bhishma cut off, with his arrows, on the

field of battle, bows, and flagstaffs, and coats of mail, and human heads

by hundreds and thousands. And such was his terrible prowess and

extraordinary lightness of hand, and such the skill with which he

protected himself, that the contending car-warriors, though his enemies,

began to applaud him loudly. Then that foremost of all wielders of

weapons having vanquished in battle all those monarchs, pursued his way

towards the capital of the Bharatas, taking those maidens with him.

"It was then, O king, that mighty car-warrior, king Salya of immeasurable

prowess, from behind summoned Bhishma, the son of Santanu, to an

encounter. And desirous of obtaining the maidens, he came upon Bhishma

like a mighty leader of a herd of elephants rushing upon another of his

kind, and tearing with his tusks the latter's hips at the sight of a

female elephant in heat. And Salya of mighty arms, moved by wrath

addressed Bhishma and said, 'Stay, Stay.' Then Bhishma, that tiger among

men, that grinder of hostile armies, provoked by these words, flamed up

in wrath like a blazing fire. Bow in hand, and brow furrowed into

wrinkles, he stayed on his car, in obedience to Kshatriya usage having

checked its course in expectation of the enemy. All the monarchs seeing

him stop, stood there to become spectators of the coming encounter

between him and Salya. The two then began to exhibit their prowess (upon

each other) like roaring bulls of great strength at the sight of a cow in

rut. Then that foremost of men, king Salya covered Bhishma, the son of

Santanu with hundreds and thousands of swift-winged shafts. And those

monarchs seeing Salya thus covering Bhishma at the outset with

innumerable shafts, wondered much and uttered shouts of applause.

Beholding his lightness of hand in combat, the crowd of regal spectators

became very glad and applauded Salya greatly. That subjugator of hostile

towns, Bhishma, then, on hearing those shouts of the Kshatriyas, became

very angry and said, 'Stay, Stay'. In wrath, he commanded his charioteer,

saying, 'Lead thou my car to where Salya is, so that I may slay him

instantly as Garuda slays a serpent.' Then the Kuru chief fixed the

Varuna weapon on his bow-string, and with it afflicted the four steeds of

king Salya. And, O tiger among kings, the Kuru chief, then, warding off

with his weapons those of his foe, slew Salya's charioteer. Then that

first of men, Bhishma, the son of Santanu, fighting for the sake of those

damsels, slew with the Aindra weapon the noble steeds of his adversary.

He then vanquished that best of monarchs but left him with his life. O

bull of Bharata's race, Salya, after his defeat, returned to his kingdom

and continued to rule it virtuously. And O conqueror of hostile towns,

the other kings also, who had come to witness, the self-choice ceremony

returned to their own kingdoms.

"That foremost of smiters, viz., Bhishma, after defeating those monarchs,

set out with those damsels, for Hastinapura whence the virtuous Kuru

prince Vichitravirya ruled the earth like that best of monarchs, viz.,

his father Santanu. And, O king, passing through many forests, rivers,

hills, and woods abounding with trees, he arrived (at the capital) in no

time. Of immeasurable prowess in battle, the son of the ocean-going

Ganga, having slain numberless foes in battle without a scratch on his

own person, brought the daughters of the king of Kasi unto the Kurus as

tenderly if they were his daughters-in-law, or younger sisters, or

daughters. And Bhishma of mighty arms, impelled by the desire of

benefiting his brother, having by his prowess brought them thus, then

offered those maidens possessing every accomplishment unto Vichitravirya.

Conversant with the dictates of virtue, the son of Santanu, having

achieved such an extraordinary feat according to (kingly) custom, then

began to make preparations for his brother's wedding. And when everything

about the wedding had been settled by Bhishma in consultation with

Satyavati, the eldest daughter of the king of Kasi, with a soft smile,

told him these words, 'At heart I had chosen the king of Saubha for my

husband. He had, in his heart, accepted me for his wife. This was also

approved by my father. At the self-choice ceremony also I would have

chosen him as my lord. Thou art conversant with all the dictates of

virtue, knowing all this, do as thou likest.' Thus addressed by that

maiden in the presence of the Brahmanas, the heroic Bhishma began to

reflect as to what should be done. As he was conversant with the rules of

virtue, he consulted with the Brahmanas who had mastered the Vedas, and

permitted Amba, the eldest daughter of the ruler of Kasi to do as she

liked. But he bestowed with due rites the two other daughters, Ambika and

Ambalika on his younger brother Vichitravirya. And though Vichitravirya

was virtuous and abstemious, yet, proud of youth and beauty, he soon

became lustful after his marriage. And both Ambika and Ambalika were of

tall stature, and of the complexion of molten gold. And their heads were

covered with black curly hair, and their finger-nails were high and red;

their hips were fat and round, and their breasts full and deep. And

endued with every auspicious mark, the amiable young ladies considered

themselves to be wedded to a husband who was every way worthy of

themselves, and extremely loved and respected Vichitravirya. And

Vichitravirya also, endued with the prowess of the celestials and the

beauty of the twin Aswins, could steal the heart of any beautiful woman.

And the prince passed seven years uninterruptedly in the company of his

wives. He was attacked while yet in the prime of youth, with phthisis.

Friends and relatives in consultation with one another tried to effect a

cure. But in spite of all efforts, the Kuru prince died, setting like the

evening sun. The virtuous Bhishma then became plunged into anxiety and

grief, and in consultation with Satyavati caused the obsequial rites of

the deceased to be performed by learned priests and the several of the

Kuru race.'"

SECTION CIII

(Sambhava Parva continued)

"Vaisampayana said, 'The unfortunate Satyavati then became plunged in

grief on account of her son. And after performing with her

daughters-in-law the funeral rites of the deceased, consoled, as best she

could, her weeping daughters-in-law and Bhishma, that foremost of all

wielders of weapons. And turning her eyes to religion, and to the

paternal and maternal lines (of the Kurus), she addressed Bhishma and

said 'The funeral cake, the achievements, and the perpetuation of the

line of the virtuous and celebrated Santanu of Kuru's race, all now

depend on thee. As the attainment of heaven is inseparable from good

deeds, as long life is inseparable from truth and faith, so is virtue

inseparable from thee. O virtuous one, thou art well-acquainted, in

detail and in the abstract, with the dictates of virtue, with various

Srutis, and with all the branches of the Vedas; know very well that thou

art equal unto Sukra and Angiras as regards firmness in virtue, knowledge

of the particular customs of families, and readiness of inventions under

difficulties. Therefore, O foremost of virtuous men, relying on thee

greatly, I shall appoint thee in a certain matter. Hearing me, it

behoveth thee to do my bidding. O bull among men, my son and thy brother,

endued with energy and dear unto thee, hath gone childless to heaven

while still a boy. These wives of thy brother, the amiable daughters of

the ruler of Kasi, possessing beauty and youth, have become desirous of

children. Therefore, O thou of mighty arms, at my command, raise

offspring on them for the perpetuation of our line. It behoveth thee to

guard virtue against loss. Install thyself on the throne and rule the

kingdom of the Bharatas. Wed thou duly a wife. Plunge not thy ancestors

into hell.'

"Vaisampayana continued, 'Thus addressed by his mother and friends and

relatives, that oppressor of foes, the virtuous Bhishma, gave this reply

conformable to the dictates of virtue, 'O mother, what thou sayest is

certainly sanctioned by virtue. But thou knowest what my vow is in the

matter of begetting children. Thou knowest also all that transpired in

connection with thy dower. O Satyavati, I repeat the pledge I once gave,

viz., I would renounce three worlds, the empire of heaven, anything that

may be greater than that, but truth I would never renounce. The earth may

renounce its scent, water may renounce its moisture, light may renounce

its attribute of exhibiting forms, air may renounce its attribute of

touch, the sun may renounce his glory, fire, its heat, the moon, his

cooling rays, space, its capacity of generating sound, the slayer of

Vritra, his prowess, the god of justice, his impartiality; but I cannot

renounce truth.' Thus addressed by her son endued with wealth of energy,

Satyavati said unto Bhishma, 'O thou whose prowess is truth, I know of

thy firmness in truth. Thou canst, if so minded, create, by the help of

thy energy, three worlds other than those that exist. I know what thy vow

was on my account. But considering this emergency, bear thou the burden

of the duty that one oweth to his ancestors. O punisher of foes, act in

such a way that the lineal link may not be broken and our friends and

relatives may not grieve.' Thus urged by the miserable and weeping

Satyavati speaking such words inconsistent with virtue from grief at the

loss of her son, Bhishma addressed her again and said, 'O Queen, turn not

thy eyes away from virtue. O, destroy us not. Breach of truth by a

Kshatriya is never applauded in our treatises on religion. I shall soon

tell thee, O Queen, what the established Kshatriya usage is to which

recourse may be had to prevent Santanu's line becoming extinct on earth.

Hearing me, reflect on what should be done in consultation with learned

priests and those that are acquainted with practices allowable in times

of emergency and distress, forgetting not at the same time what the

ordinary course of social conduct is.'"

SECTION CIV

(Sambhava Parva continued)

"Bhishma continued, 'In olden days, Rama, the son of Jamadagni, in anger

at the death of his father, slew with his battle axe the king of the

Haihayas. And Rama, by cutting off the thousand arms of Arjuna (the

Haihaya king), achieved a most difficult feat in the world. Not content

with this, he set out on his chariot for the conquest of the world, and

taking up his bow he cast around his mighty weapons to exterminate the

Kshatriyas. And the illustrious scion of Bhrigu's race, by means of his

swift arrows annihilated the Kshatriya tribe one and twenty times.

"And when the earth was thus deprived of Kshatriyas by the great Rishi,

the Kshatriya ladies all over the land had offspring raised by Brahmanas

skilled in the Vedas. It has been said in the Vedas that the sons so

raised belongeth to him that had married the mother. And the Kshatriya

ladies went in unto the Brahamanas not lustfully but from motives of

virtue. Indeed, it was thus that the Kshatriya race was revived.

"In this connection there is another old history that I will recite to

you. There was in olden days a wise Rishi of the name of Utathya. He had

a wife of the name Mamata whom he dearly loved. One day Utathya's younger

brother Vrihaspati, the priest of the celestials, endued with great

energy, approached Mamata. The latter, however, told her husband's

younger brother--that foremost of eloquent men--that she had conceived

from her connection with his elder brother and that, therefore, he should

not then seek for the consummation of his wishes. She continued, 'O

illustrious Vrihaspati, the child that I have conceived hath studied in

his mother's womb the Vedas with the six Angas, Semen tuum frustra perdi

non potest. How can then this womb of mine afford room for two children

at a time? Therefore, it behoveth thee not to seek for the consummation

of thy desire at such a time. Thus addressed by her, Vrihaspati, though

possessed of great wisdom, succeeded not in suppressing his desire. Quum

auten jam cum illa coiturus esset, the child in the womb then addressed

him and said, 'O father, cease from thy attempt. There is no space here

for two. O illustrious one, the room is small. I have occupied it first.

Semen tuum perdi non potest. It behoveth thee not to afflict me.' But

Vrihaspati without listening to what that child in the womb said, sought

the embraces of Mamata possessing the most beautiful pair of eyes. Ille

tamen Muni qui in venture erat punctum temporis quo humor vitalis jam

emissum iret providens, viam per quam semen intrare posset pedibus

obstruxit. Semen ita exhisum, excidit et in terram projectumest. And the

illustrious Vrihaspati, beholding this, became indignant, and reproached

Utathya's child and cursed him, saying, 'Because thou hast spoken to me

in the way thou hast at a time of pleasure that is sought after by all

creatures, perpetual darkness shall overtake thee.' And from this curse

of the illustrious Vrishaspati Utathya's child who was equal unto

Vrihaspati in energy, was born blind and came to be called Dirghatamas

(enveloped in perpetual darkness). And the wise Dirghatamas, possessed of

a knowledge of the Vedas, though born blind, succeeded yet by virtue of

his learning, in obtaining for a wife a young and handsome Brahmana

maiden of the name of Pradweshi. And having married her, the illustrious

Dirghatamas, for the expansion of Utathya's race, begat upon her several

children with Gautama as their eldest. These children, however, were all

given to covetousness and folly. The virtuous and illustrious Dirghatamas

possessing complete mastery over the Vedas, soon after learnt from

Surabhi's son the practices of their order and fearlessly betook himself

to those practices, regarding them with reverence. (For shame is the

creature of sin and can never be where there is purity of intention).

Then those best of Munis that dwelt in the same asylum, beholding him

transgress the limits of propriety became indignant, seeing sin where sin

was not. And they said, 'O, this man, transgresseth the limit of

propriety. No longer doth he deserve a place amongst us. Therefore, shall

we all cast this sinful wretch off.' And they said many other things

regarding the Muni Dirghatamas. And his wife, too, having obtained

children, became indignant with him.

"The husband then addressing his wife Pradweshi, said, 'Why is it that

thou also hast been dissatisfied with me?' His wife answered, 'The

husband is called the Bhartri because he supporteth the wife. He is

called Pati because he protecteth her. But thou art neither, to me! O

thou of great ascetic merit, on the other hand, thou hast been blind from

birth, it is I who have supported thee and thy children. I shall not do

so in future.'

"Hearing these words of his wife, the Rishi became indignant and said

unto her and her children, 'Take me unto the Kshatriyas and thou shalt

then be rich.' His wife replied (by saying), 'I desire not wealth that

may be procured by thee, for that can never bring me happiness. O best of

Brahmanas, do as thou likest. I shall not be able to maintain thee as

before.' At these words of his wife, Dirghatamas said, 'I lay down from

this day as a rule that every woman shall have to adhere to one husband

for her life. Be the husband dead or alive, it shall not be lawful for a

woman to have connection with another. And she who may have such

connection shall certainly be regarded as fallen. A woman without husband

shall always be liable to be sinful. And even if she be wealthy she shall

not be able to enjoy that wealth truly. Calumny and evil report shall

ever dog her.' Hearing these words of her husband Pradweshi became very

angry, and commanded her sons, saying, 'Throw him into the waters of

Ganga!' And at the command of their mother, the wicked Gautama and his

brothers, those slaves of covetousness and folly, exclaiming, 'Indeed,

why should we support this old man?--'tied the Muni to a raft and

committing him to the mercy of the stream returned home without

compunction. The blind old man drifting along the stream on that raft,

passed through the territories of many kings. One day a king named Vali

conversant with every duty went to the Ganges to perform his ablutions.

And as the monarch was thus engaged, the raft to which the Rishi was

tied, approached him. And as it came, the king took the old man. The

virtuous Vali, ever devoted to truth, then learning who the man was that

was thus saved by him, chose him for raising up offspring. And Vali said,

'O illustrious one, it behoveth thee to raise upon my wife a few sons

that shall be virtuous and wise.' Thus addressed, the Rishi endued with

great energy, expressed his willingness. Thereupon king Vali sent his

wife Sudeshna unto him. But the queen knowing that the latter was blind

and old went not unto him, she sent unto him her nurse. And upon that

Sudra woman the virtuous Rishi of passions under full control begat

eleven children of whom Kakshivat was the eldest. And beholding those

eleven sons with Kakshivat as the eldest, who had studied all the Vedas

and who like Rishis were utterers of Brahma and were possessed of great

power, king Vali one day asked the Rishi saying, 'Are these children

mine?' The Rishi replied, 'No, they are mine. Kakshivat and others have

been begotten by me upon a Sudra woman. Thy unfortunate queen Sudeshna,

seeing me blind and old, insulted me by not coming herself but sending

unto me, instead, her nurse.' The king then pacified that best of Rishis

and sent unto him his queen Sudeshna. The Rishi by merely touching her

person said to her, 'Thou shalt have five children named Anga, Vanga,

Kalinga, Pundra and Suhma, who shall be like unto Surya (Sun) himself in

glory. And after their names as many countries shall be known on earth.

It is after their names that their dominions have come to be called Anga,

Vanga, Kalinga, Pundra and Suhma.'

"It was thus that the line of Vali was perpetuated, in days of old, by a

great Rishi. And it was thus also that many mighty bowmen and great

car-warriors wedded to virtue, sprung in the Kshatriya race from the seed

of Brahmanas. Hearing this, O mother, do as thou likest, as regards the

matter in hand.'"

SECTION CV

(Sambhava Parva continued)

"Bhishma, continued, 'Listen, O mother, to me as I indicate the means by

which the Bharata line may be perpetuated. Let an accomplished Brahmana

be invited by an offer of wealth, and let him raise offspring upon the

wives of Vichitravirya.'

"Vaisampayana continued, 'Satyavati, then, smiling softly and in voice

broken in bashfulness, addressed Bhishma saying, 'O Bharata of mighty

arms, what thou sayest is true. From my confidence in thee I shall now

indicate the means of perpetuating our line. Thou shall not be able to

reject it, being conversant, as thou art, with the practices permitted in

seasons of distress. In our race, thou art Virtue, and thou art Truth,

and thou art, too, our sole refuge. Therefore hearing what I say truly,

do what may be proper.

"My father was a virtuous man. For virtue's sake he had kept a (ferry)

boat. One day, in the prime of my youth, I went to ply that boat. It so

happened that the great and wise Rishi Parasara, that foremost of all

virtuous men, came, and betook himself to my boat for crossing the

Yamuna. As I was rowing him across the river, the Rishi became excited

with desire and began to address me in soft words. The fear of my father

was uppermost in my mind. But the terror of the Rishi's curse at last

prevailed. And having obtained from him a precious boon, I could not

refuse his solicitations. The Rishi by his energy brought me under his

complete control, and gratified his desire then and there, having first

enveloped the region in a thick fog. Before this there was a revolting

fishy odour in my body; but the Rishi dispelled it and gave me my present

fragrance. The Rishi also told me that by bringing forth his child in an

island of the river, I would still continue (to be) a virgin. And the

child of Parasara so born of me in my maidenhood hath become a great

Rishi endued with large ascetic powers and known by the name of

Dwaipayana (the island-born). That illustrious Rishi having by his

ascetic power divided the Vedas into four parts hath come to be called on

earth by the name of Vyasa (the divider or arranger), and for his dark

colour, Krishna (the dark). Truthful in speech, free from passion, a

mighty ascetic who hath burnt all his sins, he went away with his father

immediately after his birth. Appointed by me and thee also, that Rishi of

incomparable splendour will certainly beget good children upon the wives

of thy brother. He told me when he went away, 'Mother, think of me when

thou art in difficulty.' I will now call him up, if thou, O Bhishma of

mighty arms so desirest. If thou art willing, O Bhishma, I am sure that

great ascetic will beget children upon Vichitravirya's field.'

"Vaisampayana continued, 'Mention being made of the great Rishi, Bhishma

with joined palms said, 'That man is truly intelligent who fixes his eyes

judiciously on virtue, profit, and pleasure, and who after reflecting

with patience, acteth in such a way that virtue may lead to future

virtue, profit to future profit and pleasure to future pleasure.

Therefore, that which hath been said by thee and which, besides being

beneficial to us, is consistent with virtue, is certainly the best advice

and hath my full approval.' And when Bhishma had said this, O thou of

Kuru's race, Kali (Satyavati) thought of the Muni Dwaipayana and

Dwaipayana who was then engaged in interpreting the Vedas, learning that

he was being called up by his mother, came instantly unto her without

anybody's knowing it. Satayavati then duly greeted her son and embraced

him with arms, bathing him in her tears, for the daughter of the

fisherman wept bitterly at the sight of her son after so long a time. And

her first son, the great Vyasa, beholding her weeping, washed her with

cool water, and bowing unto her, said, 'I have come, O mother, to fulfil

thy wishes. Therefore, O virtuous one, command me without delay. I shall

accomplish thy desire.' The family priest of the Bharatas then worshipped

the great Rishi duly, and the latter accepted the offerings of worship,

uttering the usual mantras. And gratified with the worship he received,

he took his seat. Satyavati, beholding him seated at his ease, after the

usual inquiries, addressed him and said, 'O learned one, sons derive

their birth both from the father and the mother. They are, therefore, the

common property of both parents. There cannot be the least doubt about it

that the mother, hath as much power over them as the father. As thou art,

indeed, my eldest son according to the ordinance, O Brahmarshi, so is

Vichitravirya my youngest son. And as Bhishma is Vichitravirya's brother

on the father's side, so art thou his brother on the same mother's side.

I do not know what you may think, but this is what, O son, I think. This

Bhishma, the son of Santanu, devoted to truth, doth not, for the sake, of

truth, entertain the desire of either begetting children or ruling the

kingdom. Therefore, from affection for thy brother Vichitravirya, for the

perpetuation of our dynasty, for the sake of this Bhishma's request and

my command, for kindness to all creatures, for the protection of the

people and from the liberality of thy heart, O sinless one, it behoveth

thee to do what I say. Thy younger brother hath left two widows like unto

the daughters of the celestials themselves, endued with youth and great

beauty. For the sake of virtue and religion, they have become desirous of

offspring. Thou art the fittest person to be appointed. Therefore beget

upon them children worthy of our race and for the continuance of our

line.'

"Vyasa, hearing this, said, 'O Satyavati, thou knowest what virtue is

both in respect of this life and the other. O thou of great wisdom, thy

affections also are set on virtue. Therefore, at thy command, making

virtue my motive, I shall do what thou desirest. Indeed, this practice

that is conformable to the true and eternal religion is known to me, I

shall give unto my brother children that shall be like unto Mitra and

Varuna. Let the ladies then duly observe for one full year the vow I

indicate. They shall then be purified. No women shall ever approach me

without having observed a rigid vow.'

"Satyavati then said, 'O sinless one, it must be as thou sayest. Take

such steps that the ladies may conceive immediately. In a kingdom where

there is no king, the people perish from want of protection; sacrifices

and other holy acts are suspended; the clouds send no showers; and the

gods disappear. How can a kingdom be protected that hath no king?

Therefore, see thou that the ladies conceive. Bhishma will watch over the

children as long as they are in their mother's wombs.

"Vyasa replied, 'If I am to give unto my brother children so

unseasonably, then let the ladies bear my ugliness. That in itself shall,

in their case, be the austerest of penances. If the princess of Kosala

can bear my strong odour, my ugly and grim visage, my attire and body,

she shall then conceive an excellent child.'"

"Vaisampayana continued, 'Having spoken thus unto Satyavati, Vyasa of

great energy addressed her and said, 'Let the princess of Kosala clad in

clean attire and checked with ornaments wait for me in her bed-chamber.'

Saying this, the Rishi disappeared, Satyavati then went to her

daughter-in-law and seeing her in private spoke to her these words of

beneficial and virtuous import, 'O princess of Kosala, listen to what I

say. It is consistent with virtue. The dynasty of the Bharatas hath

become extinct from my misfortune. Beholding my affliction and the

extinction of his paternal line, the wise Bhishma, impelled also by the

desire of perpetuating our race, hath made me a suggestion, which

suggestion, however, for its accomplishment is dependent on thee.

Accomplish it, O daughter, and restore the lost line of the Bharatas. O

thou of fair hips, bring thou forth a child equal in splendour unto the

chief of the celestials. He shall bear the onerous burden of this our

hereditary kingdom.'

"Satyavati having succeeded with great difficulty in procuring the assent

of her virtuous daughter-in-law to her proposal which was not

inconsistent with virtue, then fed Brahmanas and Rishis and numberless

guests who arrived on die occasion.'"