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

  The Mahabharata of

Krishna-Dwaipayana Vyasa BOOK 1

ADI PARVA

SECTION CXVI

(Sambhava Parva continued)

"Janamejaya said, 'O sinless one, thou hast narrated to me from the

beginning all about the birth of Dhritarashtra's hundred sons owing to

the boon granted by the Rishi. But thou hast not told me as yet any

particulars about the birth of the daughter. Thou hast merely said that

over and above the hundred sons, there was another son named Yuyutsu

begotten upon a Vaisya woman, and a daughter. The great Rishi Vyasa of

immeasurable energy said unto the daughter of the king of Gandhara that

she would become the mother of a hundred sons. Illustrious one, how is

that thou sayest Gandhari had a daughter over and above her hundred sons?

If the ball of flesh was distributed by the great Rishi only into a

hundred parts, and if Gandhari did not conceive on any other occasion,

how was then Duhsala born. Tell me this, O Rishi! my curiosity hath been

great."

"Vaisampayana said, 'O descendant of the Pandavas, thy question is just,

and I will tell thee how it happened. The illustrious and great Rishi

himself, by sprinkling water over that ball of flesh, began to divide it

into parts. And as it was being divided into parts, the nurse began to

take them up and put them one by one into those pots filled with

clarified butter. While this process was going on, the beautiful and

chaste Gandhari of rigid vows, realising the affection that one feeleth

for a daughter, began to think within herself, 'There is no doubt that I

shall have a hundred sons, the Muni having said so. It can never be

otherwise. But I should be very happy if a daughter were born of me over

and above these hundred sons and junior to them all. My husband then may

attain to those worlds that the possession of a daughter's sons

conferreth. Then again, the affection the women feel for their

sons-in-law is great. If, therefore, I obtain a daughter over and above

my hundred sons, then, surrounded by sons and daughter's sons, I may feel

supremely blest. If I have ever practised ascetic austerities, if I have

ever given anything in charity, if I have ever performed the homa

(through Brahamanas), if I have ever gratified my superiors by respectful

attentions, then (as the fruit of those acts) let a daughter be born unto

me.' All this while that illustrious and best of Rishis,

Krishna-Dwaipayana himself was dividing the ball of flesh; and counting a

full hundred of the parts, he said unto the daughter of Suvala, 'Here are

thy hundred sons. I did not speak aught unto thee that was false. Here,

however, is one part in excess of the hundred, intended for giving thee a

daughter's son. This part shall develop into an amiable and fortunate

daughter, as thou hast desired' Then that great ascetic brought another

pot full of clarified butter, and put the part intended for a daughter

into it.

"Thus have I, O Bharata, narrated unto thee all about the birth of

Duhsala. Tell me, O sinless one, what more I am now to narrate.'"

SECTION CXVII

(Sambhava Parva continued)

"Janamejaya said, 'Please recite the names of Dhritarashtra's sons

according to the order of their birth.'

"Vaisampayana said, 'Their names, O king, according to the order of

birth, are Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha,

Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana,

Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna,

Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra,

Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and

Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman,

Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega,

Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya,

Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara;

Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena,

Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara;

Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin,

Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara;

the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and

Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi,

Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma;

Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas.

Besides these hundred sons, there was a daughter named Duhsala. All were

heroes and Atirathas, and were well-skilled in warfare. All were learned

in the Vedas, and all kinds of weapons. And, O, king, worthy wives were

in time selected for all of them by Dhritarashtra after proper

examination. And king Dhritarashtra, O monarch, also bestowed Duhsala, in

proper time and with proper rites, upon Jayadratha (the king of Sindhu).'

SECTION CXVIII

(Sambhava Parva continued)

"Janamejaya said, 'O utterer of Brahma, thou hast recited (everything

about) the extraordinary birth among men, of the sons of Dhritarashtra in

consequence of the Rishi's grace. Thou hast also said what their names

are, according to the order of their birth. O Brahmana, I have heard all

these from thee. But tell me now all about the Pandavas. While reciting

the incarnations on earth of the celestial, the Asuras, and the beings of

other classes, thou saidst that the Pandavas were all illustrious and

endued with the prowess of gods, and that they were incarnate portion of

the celestials themselves. I desire, therefore, to hear all about those

beings of extraordinary achievements beginning from the moment of their

birth. O Vaisampayana, recite thou their achievements.'

"Vaisampayana said, 'O king, one day Pandu, while roaming about in the

woods (on the southern slopes of the Himavat) that teemed with deer and

wild animals of fierce disposition, saw a large deer, that seemed to be

the leader of a herd, serving his mate. Beholding the animals, the

monarch pierced them both with five of his sharp and swift arrows winged

with golden feathers. O monarch, that was no deer that Pandu struck at,

but a Rishi's son of great ascetic merit who was enjoying his mate in the

form of a deer. Pierced by Pandu, while engaged in the act of

intercourse, he fell down to the ground, uttering cries that were of a

man and began to weep bitterly.

"The deer then addressed Pandu and said, 'O king, even men that are

slaves to lust and wrath, and void of reason, and ever sinful, never

commit such a cruel act as this. Individual judgment prevaileth not

against the ordinance, the ordinance prevaileth against individual

judgment. The wise never sanction anything discountenanced by the

ordinance. Thou art born, O Bharata, in a race that hath ever been

virtuous. How is it, therefore, that even thou, suffering thyself to be

overpowered by passion and wrath losest thy reason?' Hearing this, Pandu

replied, 'O deer, kings behave in the matter of slaying animals of thy

species exactly as they do in the matter of slaying foes. It behoveth

thee not, therefore, to reprove me thus from ignorance. Animals of thy

species are slain by open or covert means. This, indeed, is the practice

of kings. Then why dost thou reprove me? Formerly, the Rishi Agastya,

while engaged in the performance of a grand sacrifice, chased the deer,

and devoted every deer in the forest unto the gods in general. Thou hast

been slain, pursuant to the usage sanctioned by such precedent. Wherefore

reprovest us then? For his especial sacrifices Agastya performed the homa

with fat of the deer.'

"The deer then said, 'O king, men do not let fly their arrows at their

enemies when the latter are unprepared. But there is a time for doing it

(viz., after declaration of hostilities). Slaughter at such a time is not

censurable.'

"Pandu replied, 'It is well-known that men slay deer by various effective

means without regarding whether the animals are careful or careless.

Therefore, O deer, why dost thou reprove me?'

"The deer then said, 'O, king, I did not blame thee for thy having killed

a deer, or for the injury thou hast done to me. But, instead of acting so

cruelly, thou shouldst have waited till the completion of my act of

intercourse. What man of wisdom and virtue is there that can kill a deer

while engaged in such an act? The time of sexual intercourse is agreeable

to every creature and productive of good to all. O king, with this my

mate I was engaged in the gratification of my sexual desire. But that

effort of mine hath been rendered futile by thee. O king of the Kurus, as

thou art born in the race of the Pauravas ever noted for white (virtuous)

deeds, such an act hath scarcely been worthy of thee. O Bharata, this act

must be regarded as extremely cruel, deserving of universal execration,

infamous, and sinful, and certainly leading to hell. Thou art acquainted

with the pleasures of sexual intercourse. Thou art acquainted also with

the teaching of morality and dictates of duty. Like unto a celestial as

thou art, it behoveth thee not to do such an act as leadeth to hell. O

best of kings, thy duty is to chastise all who act cruelly, who are

engaged in sinful practices and who have thrown to the winds religion,

profit, and pleasure as explained in the scriptures. What hast thou done,

O best of men, in killing me who have given thee no offence? I am, O

king, a Muni who liveth on fruits and roots, though disguised as a deer.

I was living in the woods in peace with all. Yet thou hast killed me, O

king, for which I will curse thee certainly. As thou hast been cruel unto

a couple of opposite sexes, death shall certainly overtake thee as soon

as thou feelest the influence of sexual desire. I am a Muni of the name

of Kindama, possessed of ascetic merit. I was engaged in sexual

intercourse with this deer, because my feelings of modesty did not permit

me to indulge in such an act in human society. In the form of a deer I

rove in the deep woods in the company of other deer. Thou hast slain me

without knowing that I am a Brahmana, the sin of having slain a Brahmana

shall not, therefore, be thine. But senseless man, as you have killed me,

disguised as a deer, at such a time, thy fate shall certainly be even

like mine. When, approaching thy wife lustfully, thou wilt unite with her

even as I had done with mine, in that very state shalt thou have to go to

the world of the spirits. And that wife of thine with whom thou mayst be

united in intercourse at the time of thy death shall also follow thee

with affection and reverence to the domains of the king of the dead. Thou

hast brought me grief when I was happy. So shall grief come to thee when

thou art in happiness.'

"Vaisampayana continued, 'Saying this, that deer, afflicted with grief

gave up the ghost; and Pandu also was plunged in woe at the sight.'"

SECTION CXIX

(Sambhava Parva continued)

"Vaisampayana said, 'After the death of that deer, king Pandu with his

wives was deeply afflicted and wept bitterly. And he exclaimed, 'The

wicked, even if born in virtuous families, deluded by their own passions,

become overwhelmed with misery as the fruit of their own deeds. I have

heard that my father, though begotten by Santanu of virtuous soul, was

cut off while still a youth, only because he had become a slave to his

lust. In the soil of that lustful king, the illustrious Rishi

Krishna-Dwaipayana himself, of truthful speech, begot me. A son though I

am of such a being, with my wicked heart wedded to vice, I am yet leading

a wandering life in the woods in the chase of the deer. Oh, the very gods

have forsaken me! I shall seek salvation now. The great impediments to

salvation are the desire to beget children, and other concerns of the

world. I shall now adopt the Brahmacharya mode of life and follow in the

imperishable wake of my father. I shall certainly bring my passions under

complete control by severe ascetic penances. Forsaking my wives and other

relatives and shaving my head, alone shall I wander over the earth,

begging for my subsistence from each of these trees standing here.

Forsaking every object of affection and aversion, and covering my body

with dust, I shall make the shelter of trees or deserted houses my home.

I shall never yield to influence of sorrow or joy, and I shall regard

slander and eulogy in the same light. I shall not seek benedictions or

bows. I shall be at peace with all, and shall not accept gifts. I shall

not mock anybody, nor shall I knit my brows at any one, but shall be ever

cheerful and devoted to the good of all creatures. I shall not harm any

of the four orders of life gifted with power of locomotion or otherwise,

viz., oviparous and viviparous creatures and worms and vegetables. But on

the contrary, preserve an equality of behaviour towards all, as if they

were, my own children. Once a day shall I beg of five or ten families at

the most, and if I do not succeed in obtaining alms, I shall then go

without food. I shall rather stint myself than beg more than once of the

same person. If I do not obtain anything after completing my round of

seven or ten houses, moved by covetousness, I shall not enlarge my round.

Whether I obtain or fail to obtain alms. I shall be equally unmoved like

a great ascetic. One lopping off an arm of mine with a hatchet, and one

smearing another arm with sandal-paste, shall be regarded by me equally.

I shall not wish prosperity to the one or misery to the other. I shall

not be pleased with life or displeased with death. I shall neither desire

to live nor to die. Washing my heart of all sins, I shall certainly

transcend those sacred rites productive of happiness, that men perform in

auspicious moments, days, and periods. I shall also abstain from all acts

of religion and profit and also those that lead to the gratification of

the senses. Freed from all sins and snares of the world, I shall be like

the wind subject to none. Following the path of fearlessness and bearing

myself in this way I shall at last lay down my life. Destitute of the

power of begetting children, firmly adhering to the line of duty I shall

not certainly deviate therefrom in order to tread in the vile path of the

world that is so full of misery. Whether respected or disrespected in the

world that man who from covetousness casteth on others a begging look,

certainly behaveth like a dog. (Destitute as I am of the power of

procreation, I should not certainly, from desire of offspring, solicit

others to give me children).'

"Vaisampayana continued, 'The king, having thus wept in sorrow, with a

sigh looked at his two wives Kunti and Madri, and addressing them said,

'Let the princess of Kosala (my mother), Vidura, the king with our

friends, the venerable Satyavati, Bhishma, the priests of our family,

illustrious Soma-drinking Brahmanas of rigid vows and all elderly

citizens depending on us be informed, after being prepared for it, that

Pandu hath retired into the woods to lead a life of asceticism.' Hearing

these words of their lord who had set his heart on a life of asceticism

in the woods, both Kunti and Madri addressed him in these proper words,

'O bull of Bharata's race, there are many other modes of life which thou

canst adopt and in which thou canst undergo the severest penances along

with us, thy wedded wives--in which for the salvation of thy body

(freedom from re-birth), thou mayest obtain heaven. We also, in the

company of our lord, and for his benefit, controlling our passions and

bidding adieu to all luxuries, shall subject ourselves to the severest

austerities. O king, O thou of great wisdom, if thou abandonest us, we

shall then this very day truly depart from this world.'

Pandu replied, 'If, indeed, this your resolve springeth from virtue, then

with you both I shall follow the imperishable path of my fathers.

Abandoning the luxuries of cities and towns, clad in barks of trees, and

living on fruits and roots, I shall wander in deep woods, practising the

severest penances. Bathing morning and evening, I shall perform the homa.

I shall reduce my body by eating very sparingly and shall wear rags and

skins and knotted locks on my head. Exposing myself to heat and cold and

disregarding hunger and thirst, I shall reduce my body by severe ascetic

penances, I shall live in solitude and I shall give myself up to

contemplation; I shall eat fruit, ripe or green, that I may find. I shall

offer oblations to the Pitris (manes) and the gods with speech, water and

the fruits of the wilderness. I shall not see, far less harm, any of the

denizens of the woods, or any of my relatives, or any of the residents of

cities and towns. Until I lay down this body, I shall thus practise the

severe ordinances of the Vanaprastha scriptures, always searching for

severer ones that they may contain.'

"Vaisampayana continued, 'The Kuru king, having said this unto his wives,

gave away to Brahmanas the big jewel in his diadem, his necklace of

precious gold, his bracelets, his large ear-rings, his valuable robes and

all the ornaments of his wives. Then summoning his attendants, he

commended them, saying, 'Return ye to Hastinapura and proclaim unto all

that Pandu with his wives hath gone into the woods, foregoing wealth,

desire, happiness, and even sexual appetite.' Then those followers and

attendants, hearing these and other soft words of the king, set up a loud

wail, uttering, 'Oh, we are undone!' Then with hot tears trickling down

their cheeks they left the monarch and returned to Hastinapura with speed

carrying that wealth with them (that was to be distributed in charity).

Then Dhritarashtra, that first of men, hearing from them everything that

had happened in the woods, wept for his brother. He brooded over his

affliction continually, little relishing the comfort of beds and seats

and dishes.

"Meanwhile, the Kuru prince Pandu (after sending away his attendants)

accompanied by his two wives and eating fruits and roots went to the

mountains of Nagasata. He next went to Chaitraratha, and then crossed the

Kalakuta, and finally, crossing the Himavat, he arrived at Gandhamadana.

Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, O king,

sometimes on level ground and sometimes on mountain slopes. He then

journeyed on to the lake of Indradyumna, whence crossing the mountains of

Hansakuta, he went to the mountain of hundred peaks (Sata-sringa) and

there continued to practise ascetic austerities.'"

SECTION CXX

(Sambhava Parva continued)

"Vaisampayana said, 'Pandu, possessed of great energy, then devoted

himself to asceticism. Within a short time he became the favourite of the

whole body of the Siddhas and Charanas residing there. And, O Bharata,

devoted to the service of his spiritual masters, free from vanity, with

mind under complete control and the passions fully subdued, the prince,

becoming competent to enter heaven by his own energy, attained to great

(ascetic) prowess. Some of the Rishis would call him brother, some

friend, while others cherished him as their son. And, O bull of Bharata's

race, having acquired after a long time great ascetic merit coupled with

complete singleness, Pandu became even like a Brahmarshi (though he was a

Kshatriya by birth).

"On a certain day of the new moon, the great Rishis of rigid vows

assembled together, and desirous of beholding Brahman were on the point

of starting on their expedition. Seeing them about to start, Pandu asked

those ascetics, saying, 'Ye first of eloquent men, where shall we go?'

The Rishis answered, 'There will be a great gathering today, in the abode

of Brahman, of celestials, Rishis and Pitris. Desirous of beholding the

Self-create we shall go there today.'

"Vaisampayana continued, 'Hearing this, Pandu rose up suddenly, desirous

of visiting heaven along with the great Rishis. Accompanied by his two

wives, when he was on the point of following the Rishis in the northerly

direction from the mountain of hundred peaks, those ascetics addressed

him saying, 'In our northward march, while gradually ascending the king

of mountains, we have seen on its delightful breast many regions

inaccessible to ordinary mortals; retreats also of the gods, and

Gandharvas and Apsaras, with palatial mansions by hundreds clustering

thick around and resounding with the sweet notes of celestial music, the

gardens of Kuvera laid out on even and uneven grounds, banks of mighty

rivers, and deep caverns. There are many regions also on those heights

that are covered with perpetual snow and are utterly destitute of

vegetable and animal existence. In some places the downpour of rain is so

heavy that they are perfectly inaccessible and incapable of being

utilised for habitation. Not to speak of other animals, even winged

creatures cannot cross them. The only thing that can go there is air, and

the only beings, Siddhas and great Rishis. How shall these princesses

ascend those heights of the king of mountains? Unaccustomed to pain,

shall they not droop in affliction? Therefore, come not with us, O bull

of Bharata's race!'

"Pandu replied, 'Ye fortunate ones, it is said that for the sonless there

is no admittance into heaven. I am sonless! I In affliction I speak' unto

you! I am afflicted because I have not been able to discharge the debt I

owe to my ancestors. It is certain that with the dissolution of this my

body my ancestors perish! Men are born on this earth with four debts,

viz. those due unto the (deceased) ancestors, the gods, the Rishis, and

other men. In justice these must be discharged. The wise have declared

that no regions of bliss exist for them that neglect to pay these debts

in due time. The gods are paid (gratified) by sacrifices, the Rishis, by

study, meditation, and asceticism, the (deceased) ancestors, by begetting

children and offering the funeral cake, and, lastly other men, by leading

a humane and inoffensive life. I have justly discharged my obligations to

the Rishis, the gods, and other men. But those others than these three

are sure to perish with the dissolution of my body! Ye ascetics, I am not

yet freed from the debt I owe to my (deceased) ancestors. The best of men

are born in this world to beget children for discharging that debt. I

would ask you, should children be begotten in my soil (upon my wives) as

I myself was begotten in the soil of my father by the eminent Rishi?'

"The Rishis said, 'O king of virtuous soul, there is progeny in store for

thee, that is sinless and blest with good fortune and like unto the gods.

We behold it all with our prophetic eyes. Therefore, O tiger among men,

accomplish by your own acts that which destiny pointeth at. Men of

intelligence, acting with deliberation, always obtain good fruits; it

behoveth thee, therefore, O king, to exert thyself. The fruits thou

wouldst obtain are distinctly visible. Thou wouldst really obtain

accomplished and agreeable progeny.'

"Vaisampayana continued, 'Hearing these words of the ascetics, Pandu,

remembering the loss of his procreative powers owing to the curse of the

deer, began to reflect deeply. And calling his wedded wife the excellent

Kunti, unto him, he told her in private, 'Strive thou to raise offspring

at this time of distress. The wise expounders of the eternal religion

declare that a son, O Kunti, is the cause of virtuous fame in the three

worlds. It is said that sacrifices, charitable gifts, ascetic penances,

and vows observed most carefully, do not confer religious merit on a

sonless man. O thou of sweet smiles, knowing all this, I am certain that

as I am sonless, I shall not obtain regions of true felicity. O timid

one, wretch that I was and addicted to cruel deeds, as a consequence of

the polluted life I led, my power of procreation hath been destroyed by

the curse of the deer. The religious institutes mention six kinds of sons

that are heirs and kinsmen, and six other kinds that are not heirs but

kinsmen. I shall speak of them presently. O Pritha, listen to me. They

are: 1st, the son begotten by one's own self upon his wedded wife; 2nd,

the son begotten upon one's wife by an accomplished person from motives

of kindness; 3rd, the son begotten upon one's wife by a person for

pecuniary consideration; 4th, the son begotten upon the wife after the

husband's death; 5th, the maiden-born son; 6th, the son born of an

unchaste wife; 7th, the son given; 8th, the son bought for a

consideration; 9th, the son self-given; 10th, the son received with a

pregnant bride; 11th, the brother's son; and 12th, the son begotten upon

a wife of lower caste. On failure of offspring of a prior class, the

mother should desire to have offspring of the next class. In times of

distress, men solicit offspring from accomplished younger brothers. The

self-born Manu hath said that men failing to have legitimate offspring of

their own may have offspring begotten upon their wives by others, for

sons confer the highest religious merit. Therefore, O Kunti, being

destitute myself of the power of procreation, I command thee to raise

good offspring through some person who is either equal or superior to me.

O Kunti, listen to the history of the daughter of Saradandayana who was

appointed by her lord to raise offspring. That warrior-dame, when her

monthly season arrived, bathed duly and in the night went out and waited

on a spot where four roads met. She did not wait long when a Brahmana

crowned with ascetic success came there. The daughter of Saradandayana

solicited him for offspring. After pouring libations of clarified butter

on the fire (in the performance of the sacrifice known by the name of

Punsavana) she brought forth three sons that were mighty car-warriors and

of whom Durjaya was the eldest, begotten upon her by that Brahmana. O

thou of good fortune, do thou follow that warrior-dame's example at my

command, and speedily raise offspring out of the seed of some Brahmana of

high ascetic merit.'"