A Genealogy of Living Beings 
Çré Vaiçampäyana said: 
It is well known that six great sages took birth from the mind of Lord Brahmä and became his sons. Lord Çiva, too, within his very powerful mind, conceived eleven celebrated sons, named Mågavyädha, Çarva, the famous Niråti, Ajaikapät, Ahibudhnya, the great warrior Pinäké, Dahana, Éçvara, the illustrious Kapälé, Sthäëu, and the most powerful Bhava. These eleven are known as the Rudras. 
The six sons of Brahmä are known to be Maréci, Aìgirä, Atri, Pulastya, Pulaha, and Kratu, all great and powerful sages. Of these, Aìgirä had three sons–Båhaspati, Uttathya, and Saàvarta–who are known throughout the universe. All three steadily upheld their religious vows. 
O ruler of men, it is heard from authorities that Atri had many sons and that they were all great self-realized sages, at peace with themselves and learned in the Vedic science. 
From Pulastya came the Räkñasas, monkeys, and Kinnaras. From Pulaha, the deer, lions, tigers, and Kiàpuruñas originated. From Kratu came sons equal to their father, wholly devoted to a disciplined search for spiritual truth. They became companions of the Sun and were celebrated throughout the three worlds. 
O protector of the earth, the exalted seer Dakña took birth from the right thumb of Brahmä. Thus he who was destined to beget many children became the child of the creator. The wife of the great soul Dakña took birth from Brahmä's left thumb, and the thoughtful husband begot in her fifty lotus-eyed daughters, all of whom had flawless limbs. Having lost his sons to the spiritual path, Dakña the progenitor made his young daughters the object of his affection. He offered ten of these girls in sacred mariage to the demigod Dharma, and twenty-seven to Indu, lord of the heavenly moon, and he married thirteen daughters to Kaçyapa, O king, with all the divine rites. 
Hear from me now as I name the ten young ladies who became the wives of Dharma. They are known to be Kérti, Lakñmé, Dhåti, Medhä, Puñöi, Çraddhä, Kriyä, Buddhi, Lajjä, and Mati. They are the doors to dharma, or virtue, as ordained by the self-existent creator, for their names indicate, respectively, glory, fortune, determination, intelligence, nutrition, faith, endeavor, reason, modesty, and awareness. 
It is widely known in this world that Soma, the Moon, has twenty-seven wives, who brilliantly keep their vows. Engaged in coordinating the passage of time, the wives of Soma are governesses of the lunar mansions and regulate the livelihood of all the world's creatures. 
Lord Brahmä, the thoughtful creator, had Prajäpati the progenitor as his son, and Prajäpati had eight sons, known as the Vasus. I shall tell you about them in detail. They are Dhara, Dhruva, Soma, Aha, Anila, Anala, Pratyüña, and Prabhäsa. Dhümrä is the mother of Dhara and Dhruva, who was learned in the spiritual science. Soma, lord of the moon, was born to Manasviné; Anila, lord of the wind, was born to Çvasä; Aha was the son of Ratä; Anala, the deity of fire, was born from Çaëòilé; Pratyüña and Prabhäsa were both born from the womb of Prabhätä. 
The sons of Dhara were Draviëa and Huta-havyavahä, and the lord of time, who drives on this world, appeared as the son of Dhruva. Soma's son was the radiant Varcä, who begot in Manoharä three sons, named Çiçira, Präëa, and Ramaëa. Jyoti is known to be the son of Aha, and so are Çrama, Çänta, and Muni. Agni's son is the handsome Kumära, who made his abode in a thicket of reeds. Agni's other sons are Çäkha, Viçäkha, and Naigameça, who is the youngest. Since Kumära was reared by Kåttikä, he is also known as Kärtikeya. 
The wife of the wind was Çivä, and by the wind she bore two sons named Purojava and Avijïäta-gati. It is known by authorities that Pratyüña fathered a saintly son named Devala, and Devala begot two forebearing sons, both of them thoughtful and wise. 
The sister of Båhaspati was an excellent woman who achieved perfection in mystic yoga and then wandered about the entire universe as a brahmacäriëé, observing a vow of celibacy. She finally became the wife of Prabhäsa, the eighth Vasu, and they begot the exalted Viçvakarmä, the forefather of artisans, the creator of thousands of arts and crafts, and the architect of the gods. As the greatest of craftsmen, he fashioned all types of ornaments and even celestial airships for the gods. Human beings still earn their livelihoods from the skills introduced by that great soul. Thus wise workers always honor the undying Viçvakarmä. 
Splitting Brahmä's right breast, Dharma, lord of virtue, appeared in a humanlike form meant to give joy to the world. His three prominent sons, Peace, Desire, and Joy, are attractive to all people, and they sustain the world by their power. Desire's wife was Affection, and the wife of Peace was Attainment; Delight became the wife of Joy, and all creatures have depended on these great personalities.Maréci's son is Kaçyapa, and Kaçyapa begot both the Suras and Asuras. Thus, O tiger of kings, Kaçyapa is the origin of the world's creatures. Savitä's wife is the exalted Tväñöré, who assumed the form of a mare and gave birth in the heavenly sky to the twin Açvins. 
O monarch, Aditi had twelve sons, headed by Lord Indra. The youngest was Lord Viñëu, in whom all the worlds reside. 
These are the thirty-three principal demigods, and I shall now relate to you their lineage, their associates, their diverse communities, and their families. 
Know that the Rudras, Sädhyas, Maruts, and Vasus are each an individual community of gods, and so are the descendants of Bhågu and the Viçvedevas. The mighty Garuòa, son of Vinatä, his brother Aruëa, and the lordly Båhaspati are all counted among the Ädityas. All the herbs and quadrapeds, along with the twin Açvins, are counted among the Guhyakas. O king, the divisions of demigods are thus recited in sequence, and a person who so recites them is liberated from all sins. 
Piercing the heart of Brahmä, the blessed sage Bhågu came out. The son of the sage Bhågu is the learned scholar Çukra, who became the presiding deity of a planet. Engaged directly by Lord Brahmä, he orbits the universe and watches over rain and drought, danger and safety, for the maintenance of all the world's creatures. A master teacher and practitioner of the yoga system, wise and fixed in his vows of celibacy, and possessed of superb intelligence, he became the guru of both the demons and the gods. When Bhågu's son was thus engaged by the creator for the sustenance of the world, Bhågu then begot another faultless son named Cyavana, who was brilliant in austerity, thoroughly religious, and deeply thoughtful. It is this son, O Bhärata, who angrily fell from the womb to save his mother. 
Äruñé was the daughter of Manu, and she became the wife of the thoughtful Cyavana. Breaking open her thigh, Aurva took birth as her son. He was an exceptional ascetic of great power, endowed with fine qualities even as a child. 
Aurva's son was Åcéka, and his son was Jamadagni. The great soul Jamadagni had four sons. Paraçuräma, although the youngest, was not the least in His qualities, for He was expert in all weapons and missiles, and with His supreme controlling power He brought doom to all the warriors on the earth. 
Aurva had a hundred sons who came after Jamadagni. They had thousands of sons and thus widely expanded the line of Bhågu. Brahmä had two other sons who still exert a visible influence on this world. Known as Dhätä and Vidhätä, they are situated with Manu. The sister of these two is the beautiful goddess of fortune, Lakñmé, who dwells in a lotus flower. Her mind-born sons are celestial horses that roam the heavens. 
Begotten by Çukra, the goddess Jyeñöhä became the wife of Varuëa, and know that she gave birth to a son Bala and a spirituous beverage that delights the Suras. 
When the world's creatures, in their lust for food, began to eat one another, there arose irreligion, which is the ruination of all beings. Irreligion took Niråti, Calamity, as his wife, and thus the Räkñasas, man-eating demons, are also called Nairåtas. Calamity had three loathsome sons known as Fear, Terror, and Death, who ends all creatures. 
The goddess Tämrä gave birth to five children, who are known throughout the universe as Käké, Çyené, Bhäsé, Dhåtaräñöré, and Çuké. Käké gave birth to the owls, and Çyené to the hawks, eagles, and other birds of prey. Bhäsé begot the vultures and other scavenger birds, O king, and the lovely Dhåtaräñöré begot the swans, geese, and cakra-väkas. 
O knower of justice, thoughtful Çuké, endowed with sublime qualities and glorified with all good attributes, gave birth to the colorful parrots. Also, from within herself she gave birth to nine angry daughters named Mågé, Mågamandä, Hari, Bhadramanä, Mataìgé, Çärdülé, Çvetä, Surabhi, and the famous Surasä, endowed with all good qualities. All of the deer took birth as offspring of Mågé, O son of the greatest king, and from Mågamandä came the bears, marsh deer, and yaks. 
Bhadramanä bore as her son the mighty elephant Airävata, who became the elephant of the gods, and the offspring oföHari were varieties of agile monkeys. Çärdülé gave birth to the lions and tigers, O Bhärata, as well to all the panthers, leopards, and other spotted cats. 
O king, the offspring of Mätaìgé are the elephants, and Çvetä gave birth to Çveta, known to be the swift and mighty elephant who stands in a quarter of the sky. Similarly, O king, Surabhi gave birth to two daughters: Rohiëé and the highly regarded Gandharvé. The cows then took birth from within Rohiëé, and the horses became sons of Gandharvé. Surasä bore the serpents, and Kadrü brought forth the snakes, while Analä gave birth to the seven kinds of trees that bear round fruits. Çuké was the daughter of Analä, and Surasä was the daughter of Kadrü. 
Çyené was the wife of Aruëa, and she gave birth to two heroic and mighty sons named Sampäti and Jaöäyu. Two illustrious sons were also born to Vinatä: Garuòa and Aruëa. 
O lord of men, I have now explained to you in detail the origin of all the great divisions of creatures. O best of the wise, a person who seriously listens to this narration is purified of sin, obtains complete knowledge, and discovers the highest goal of life. 
The Descent of Higher Beings to Earth 
King Janamejaya said: 
My lord, I would like to hear systematically and in truth about the birth and activities of demigods, Dänavas, Yakñas, Räkñasas, and other great-spirited beings who incarnated on the earth in the midst of mankind. 
Çré Vaiçampäyana said: 
The denizens of higher worlds did in fact appear among human beings, O lord of men, and among them I shall first fully explain the descent of the Dänavas. 
The Dänava leader known as Vipracitti incarnated on the earth as King Jaräsandha. O king, Diti's son Hiraëyakaçipu took birth in human society as King Çiçupäla. Saàhräda, the younger brother of Prahläda Mahäräja, took birth as Çalya, the illustrious leader of the Bählékas. The mighty Anuhräda, Prahläda Mahäräja's youngest brother, took birth as the lordly king Dhåñöaketu. O king, the celebrated descendant of Diti known as Çibi appeared on the earth as King Druma. The prominent Asura named Bäñkala became Bhagadatta, a lord among men. 
O king, there were five mighty Asuras named Ayaùçirä, Açvaçirä, Ayaùçanku, Gaganamürdhä, and Vegavän. These took birth as most exalted kings, becoming the great rulers of Kekaya. 
Another well-known and powerful Asura, Ketumän, incarnated on the earth as King Amitauja. The great and handsome Asura who was celebrated as Svarbhänu took birth on the earth as the fierce monarch Ugrasena. The great and handsome Asura who was celebrated as Açva became the courageous and invincible King Açoka. His younger brother Açvapati, a descendant of Diti, became King Härdikya, a ruler of men. 
The great and handsome Asura who was celebrated as Våñaparvä became the earthly king Dérghaprajïa. O king, the younger brother of Våñaparvä, Ajaka, became celebrated on earth as King Malla. The mighty Asura named Açvagréva became the earthly king Rocamäna. Celebrated Sükñma, of intelligence and fame, achieved fame on the earth as the ruler Båhanta. 
The prominent Asura named Tuhuëòa incarnated on earth as the famous King Senäbindu. The strongest of the Asuras, named Isåpä, was widely known on earth as King Päpajit. The great Asura called Ekacakra became celebrated in this world as Prativindhya, and the great Asura and wonderful fighter named Virüpäkña, in the line of Diti, became well known on earth as King Citravarmä. 
The illustrious Dänava named Hara, who could sweep away his enemies, took birth as Suvästu, a leader of men. The powerful Ahara, who could destroy whole armies of his enemies, became glorified on the earth as King Bähléka. The leading Asura named Nicandra, whose face was as handsome as the moon, became the opulent king named Muïjakeça. The intelligent Nikumbha, undefeated in battle, took birth on earth as illustrious King Devädhipa. 
The great Asura son of Diti named Çarabha lived among humankind as the saintly King Paurava. He who was Çalabha the Second among the Asuras became Prahräda, the Bähléka king. Candra, senior in the line of Diti and as handsome as the moon, became an important and saintly king named Åñika. Know that the prominent Asura who was widely known as Måtapä subsequently became King Paçcimänüpaka, O best of kings. The great Asura known as the mighty Gaviñöha came to earth as King Drumasena. 
The great and opulent Asura known as Mayüra became celebrated as the earthly ruler Viçva. His younger brother Suparëa became Kälakérti, a ruler of the world. The eminent Asura Candrahantä became the saintly monarch Çunaka, a leader of men. The great Asura Candra-vinäçana became the saintly monarch Jänaki, a leader of men. 
O son of the Kurus, the Dänava leader called Dérghajihva became an earthly ruler known as Käçiräja, and Graha, Siàhé's son, who harassed both the Sun and the Moon, appeared again as Krätha, a ruler of mankind. The mighty Asura named Vikñara, eldest of Anäyu's four sons, became King Vasumitra, and the second son after Vikñara, O king, was a great Asura who became the well-known king of Päàsu. 
The illustrious Asura named Balavéra became a ruler of men named Pauëòramatsyaka. O king, the great Asura celebrated as Våtra became the saintly King Manimän. His younger brother, the Asura Krodhahantä, became famous on earth as King Daëòa. Another highly praised Asura, named Krodhavardhana, appeared in this world as King Daëòadhära. Of Kälakä's sons, eight took birth as earthly kings and ruled with the courage of tigers, O tiger of a king. 
The oldest of the eight Käleyas was a grand Asura who took birth as the opulent ruler of Magadha, King Jayatsena. The second son, equal to Lord Indra, became the opulent King Aparäjita. O king, the third was a grand Asura with mighty arms, and he took birth on earth as a Niñäda ruler with frightening prowess. The fourth son of this clan became celebrated as Çreëimän, eminent among saintly kings. The fifth was a great and distinguished Asura who became famous as Mahaujä, a warrior who was punishing in combat. The sixth was a great and learned Asura who gained prominence as Abhéru, eminent among all saintly kings. The seventh from that group became King Samudrasena, famous everywhere on the water-bounded earth as an expert in morality and practical action. O king, the eighth of the Käleyas was the virtuous Båhat, who was fiery in battle and worked for the welfare of all beings. 
I have already described to you a group known as the Krodhavaças, and they also took birth on the earth as heroic kings. Their names were Nandika, Karëaveñöa, Siddhärtha, Kéöaka, Suvéra, Subähu, Mahävéra, Bählika, Krodha, Vicitya, Surasa, opulent King Néla, King Véradhämä, and King Bhümipäla, O Kuru prince. There were still others: Dantavaktra, Durjaya, and Rukmé, a tiger of a king, and another king named Janamejaya; Äñäòha, Väyuvega, and Bhüritejä; Ekalavya. Sumitra, Väöadhäna, and Gomukha; the kings of Kärüñakä, Kñemadhürti, Çrutäyu, Uddhava, and Båhatsena; Kñema, Ugratértha, Kuhara, the king of Kaliìga, Matimän, and, O ruler of men, the famous Éçvara. Mahäräja, it was thus from the host of Krodhavaças that this crowd of illustrious and mighty monarchs took birth on the earth. 
He who was born in this world as King Devaka, equal in splendor to the king of gods, formerly was the chief ruler of the Gandharvas. O Bhärata, know that from a portion of Båhaspati, the illustrious sage and priest of the gods, Droëa was born as the son of Bharadväja without having entered a woman's womb. O tiger amoung kings, Droëa was the best of archers and the greatest teacher of all kinds of weapons. He enjoyed wide fame and wielded extraordinary power. This exalted individual took birth among men, and Vedic scholars recognize his proficiency in the Dhanur Veda, the military science, and in the original Veda as well. Indeed, his feats were like those of Indra, and he caused his family to flourish. 
Then, O Bhärata, from portions of Lord Çiva and the lord of death and personified lust and anger–all mixed into one–the lotus-eyed son of Droëa took birth in this world. Known as Açvatthämä, he was a hero and was painful to his enemies. 
Because of the curse of Vasiñöha, as well as a command from Indra, the eight Vasus took birth from the womb of Gaìgä as royal sons of King Çantanu. The youngest of them was the wise and eloquent Bhéñma, who brought security to the House of Kuru. A knower of the Veda, he could destroy an entire enemy and its allies. So powerful was Bhéñma, that best of enlightened men, that he even fought with Lord Paraçuräma, the incarnation of Godhead who appeared in this world as a descendant of Bhågu. 
O king, know that from the host of Rudras a superhuman sage by the name of Kåpa took birth in this world. Know too that all the faults of the Dväpara Age became personified in King Çakuni, who appeared in this world as a mahäratha, a warrior of the highest caliber who could torment his foes in battle. 
Sätyaki, who was true to his word, who uplifted the Våñëi clan, and who punished his foes in battle, came from the host of wind-gods, known as the Maruts, and the saintly King Drupada, a master of weapons, O king, came from the same godly host and took birth in the world of men. Know, O king, that the incomparable King Kåtavarmä, distinguished among the warrior class, also came from the lords of the wind. And from that same host of wind-gods, another fierce warrior took birth–the saintly king Viräöa, who blazed like fire in the kingdom of his enemies. 
Ariñöä's son, famous as Haàsa, expanded the Kuru dynasty when he took birth as Gandharvapati. O king, the long-armed and mighty Dhåtaräñöra appeared as the son of the learned sage Kåñëa-dvaipäyana, and although he possessed the eye of knowledge, by his mother's error he was born blind. His younger brother was the widely known Päëòu, a pure-hearted and truthful king of great strength and stamina. The most exalted son of sage Atri–indeed the best of sons–took birth in this world as saintly Vidura, the wisest of men. 
From a portion of Kali, who degrades all humankind, evil-minded Duryodhana took birth, full of evil schemes and destined to create infamy for the House of Kuru. Envious of the entire world, this personification of strife, this very lowest of men, laid all the world to waste when he ignited a raging inferno of war that consumed countless creatures. 
All the brothers of Duryodhana had been sons of Pulastya, and they now took birth as human beings. They numbered one hundred and were headed by Duùçäsana. All were wont to perform acts of cruelty–men such as Durmukha and Duùsaha, and others who will not be mentioned here, O best of the Bhäratas. As sons of Pulastya they became the constant companions of Duryodhana. 
On the other hand, O king, know that King Yudhiñöhira took birth in this world as a portion of Justice, Bhémasena as a portion of the Wind, and Arjuna as a portion of the king of gods. Portions of the twin Açvins appeared as Nakula and Sahadeva, who possessed an incomparable beauty that attracted the entire world. 
He who was formerly Suvarcä, the heroic son of the Moon, became Arjuna's most celebrated son, Abhimanyu. And know that the mahäratha Dhåñöadyumna, a warrior of the highest category, was a portion of fire, and that Çikhaëòé, O king, who was both male and female, was born from the race of Räkñasas. O best of the Bhäratas, you should also know that the five sons of Draupadé came from the celestial group called the Viçvedevas. Morever, you may know that Karëa, the mahäratha warrior born with armor built into his body, was a unique portion of the sun-god, creator of the day. 
However, He who is the God of all gods, the eternal Lord Näräyaëa, also descended to earth, appearing among human beings as a powerful prince named Väsudeva. The divine Çeña appeared as the almighty Baladeva. Know too, O king, that Sanat-kumära appeared as the mighty Pradyumna. Many other celestial denizens also took birth in the family of Vasudeva through their empowered expansions and caused that holy family to flourish. 
I have already described the community of celestial maidens called Apsaräs. By the order of Indra, a pure segment of theseöwas born on earth, and those sixteen thousand pure-hearted goddesses became the wives of Lord Näräyaëa. For the sake of loving service, a special portion of the Goddess of Fortune took birth from a sacrificial altar and appeared on the surface of the earth as a faultless virgin in the family of King Drupada. She was neither too short nor very tall, and her body bore the exquisite fragrance of a blue lotus. Her eyes were wide and soft like lotus petals, her thighs were handsomely shaped, and her hair was long and dark. Her entire body was endowed with auspicious and charming signs. as lovely as the invaluable Vaiòurya gem, and in private moments and places she captured the minds of the five best men in the world, the sons of Päëòu. 
Two goddessess, the personifications of success and determination, took birth as the mothers of those five men and were known as Kunté and Mädré. Another goddess, who was thoughtfulness personified, took birth as Gändhäré, the daughter of King Subala. 
O king, I have now described to you the descent to this world of empowered portions of the gods, demons, Gandharvas, and Apsaräs, and also portions of the Räkñasas, who rose up on this earth as monarchs mad for war. To counter them great souls also rose up on earth and took their birth in the noble dynasty of the Yadus. 
This narration of the empowered incarnations should be heard without envy, for the sincere listener will achieve fortune, fame, good children, and victory. A person who hears of the empowered incarnation of gods, Gandharvas, and Räkñasas, and who thus fully understands how living beings appear and disappear in this world, is said to possess true wisdom, and he never falls down under the weight of worldly pains. 
The Story of Duùñanta and Çakuntalä 
King Janamejaya said: 
O brähmaëa, I have now heard from you a full description of how the gods, demons, and Räkñasas, along with the Gandharvas and Apsaräs, descended to this earth. Now, O learned one, in the presence of all the saintly sages I wish to hear from you about the Kuru dynasty, from its very beginning. 
Çré Vaiçampäyana said: 
A hero named Duùñanta helped to establish the old Paurava dynasty, and his domain, noble Bhärata, extended to the four ends of the earth. Holding sway over the four quarters of the earth, this lord of men gained unquestioned victory on all the ocean-bounded lands. A devastator of enemies, Duùñanta enjoyed sovereignty over all nations, whether settled by uncultured Mlecchas, forest dwellers, or civilized followers of varëäçrama, for he ruled all land between the jewel-bearing seas. 
So rich and giving was the earth when Duùñanta ruled that people did not have to labor to plow the earth or dig mines. Not a single sinful man existed when Duùñanta was king; only out of noble aims did men beget children, not out of lust. When he was king, O tiger among men, people enjoyed rendering service, they delighted in virtue, and thus their goodness and prosperity increased. My son, no fear of thieves existed, nor was there even the slightest fear of hunger or crippling disease when he was lord of the country. Teachers, rulers, merchants, farmers, and workers all took pleasure in their own duties, for they understood that their labor was a sacrifice unto God. They did not covet the things of their neighbor. All the citizens found genuine shelter in the king and thus lived without the slightest fear. Rain poured down in its due season, food grains grew ripe, and the world was wealthy with gems. All resources were present in profusion. 
Duùñanta was an exceptionally powerful warrior; his youthful body seemed built of thunderbolts. With his two arms he could drag the Mandara Mountain with its forests and groves. In archery and in club- and sword-fighting, whether on the back of an elephant or a horse, he was fully accomplished. In strength he was like a second Viñëu, in splendor like the sun; he was as unshakable as the ocean and as tolerant as the earth. The people rejoiced in his rule, for he brought peace and happiness to both the cities and the country. He thus lived in a learned society where people considered maintaining spiritual principles and virtue their highest priority. 
Çré Vaiçampäyana continued: 
Once mighty-armed King Duùñanta started out for the forest accompanied by an imposing formation of troops and military vehicles and surrounded by hundreds of cavalry and elephants. Hundreds of warriors bearing swords and lances, with clubs and maces in their hands, and others brandishing javelins and spears, guarded him at all times. These fighting men roared like lions, and as their sound mixed with the stirring blasts of the conchshells, the deep rumbling of drums, the warning rattle of chariot wheels, the trumpeting of battle elephants, the proud whinnying of war-horses, the excited talk of the men, and the sounds of warriors slapping their bulging arms, a joyful tumult arose as the monarch went splendidly forth. 
On the roof gardens of fine palaces, ladies of the capitalöwatched the heroic king, whose deeds had brought him glory. Being fascinated by all the genuine beauty and splendor of their king, who was equal to Indra, who slew any man who harmed the citizens, and who stopped even mighty elephants in their tracks, the crowds of aristocratic ladies thought him to be a second thunderbolt-wielding Indra, and thus they remarked to one another, «This monarch is like a tiger among men, for his prowess in battle is amazing. Those who dare wish us ill will meet the strength of his arms and will perish.» 
Thus the women praised the king with love and cast showers of flowers upon his head. As leading brähmaëas on all sides joyously praised his righteousörule with their poetic hymns, Duùñanta departed for the forest to hunt wild game. For a long distance the people of the town and country followed him, until at last the king bid them farewell, whereupon they returned to their homes. As Lord Viñëu rides atop Garuòa, the ruler of the abundant earth surged forward upon his chariot, filling both heaven and earth with its threatening sound. 
Riding along, the wise Duùñanta beheld a forest that resembled the Nandana woods of heaven, for it was filled with lovely arka and bilva bushes and khadira trees, and crowded with excellent fruit trees like kapittha and dhava. It was a vast forest with occasional high mountain plateaus that spread for many tens of miles on rolling, rocky soil. Though without a trace of man or water, the forest was filled with deer and many fearful forest creatures. 
With his servant, soldiers, and mounts, Duùñanta, a tigerlike man, brought devastation to that forest, slaying varieties of fearsome beasts. He brought down many packs of tigers who came within reach of his arrows, breaking them apart with his shafts. This bull among men pierced some from afar with arrows, and he cut down with a single blow of his sword those deadly beasts who rushed near him. He brought down some wild bull antelopes with his lance, for he was the strongest of men. He knew the science of whirling a club in combat, and he moved about the forest with immeasurable courage. Withöjavelins, swords, clubs, maces, and spears he roamed here and there, killingöwild forest beasts and birds of prey. With his fighting menöso fond of battle, the wonderfully powerful king wrought havoc in that great wild forest, and the big beasts abandoned it. 
Herds of animals, their flocks dispersed, their leaders slain, cried out again and again in desperation. Already emaciated for lack of water, they went to the dry rivers, their hearts overcome by exertion, and fell down in a faint. Afflicted with hunger and thirst, exausted and fallen on the earth, they were immediately eaten by the ravenous warriors. Some ate the animals raw, while others took the time to cook and cut the meat. 
Several mighty and maddened elephants, wounded by weapons, curled up their trunks and quickly fled in fear. Passing urine and stool and streaming blood, these savage and noble elephants trampled many warriors as they fled. Covered by the rain of arrows that had poured down from that cloud of military might, the forest was now conspicuously filled with harmless buffalo, for the king had cut down the great and dangerous beasts. 
Çré Vaiçampäyana continued: 
Thereupon, having slain thousands of great beasts, the king, with his numerous mounts, entered another forest in search of big game. Hunger and thirst afflicted him, and upon reaching the end of the forest he came to a wide desert. Then the king alone, with his extraordinary strength, crossed that barren land and came to another large forest that was filled with excellent hermitages, a forest so lovely that it filled the king's mind with jubilation and his eyes with joy and affection. Cool breezes wafted all about, and flowering trees grew in lush profusion. There were rich green meadows and the melodious songs of soaring birds. All around that large forest land were elderly trees whose spreading branches offered refreshing shade. Flowering creepers hummed with busy bees; a surpassing beauty permeated the land. 
In this forest there was not a single tree that did not give fruit or flower, nor was there a tree with thorns, nor one that did not swarm with joyous bumblebees. There were blossoming flowers of all seasons on the trees, and the meadowland was exceedingly green and lush. Birds filled the sky with song. and fruits adorned every nook and corneröof the woods. The great archer could not but enter suchöaösupremely enchanting forest. 
As if to welcome him, the wind shook the flower-bearing trees, which poured down a rainbow shower of fragrant blossoms again and again. Garbed in garments of many-colored flowers, vibrant with the sweet melodies of the soaring birds, the glorious trees happily reached out to the sky. Amid their shoots, bent low with the weight of flowering blooms, birds cried out their sweet cries. and bees hummed softly. 
The mighty king contemplated the delicate art of the forest, the numerous areas adorned with outpourings of flowers, interlaced withöcreepers that curled into natural cottages that delighted the mind. Seeing all this, the monarch became lighthearted and jubilant. 
Bright as Indra's banner, the forest shoneöwith flower-burdened trees whose colorful branches clasped around one another. Comfortably cool andöfragrant. the wind blewöabout the forest, approaching the trees as if to enjoy their embrace, and wafting away their flowery pollen. This enchanting woodland was endowed with so many agreeable qualities, and the king gazed upon it all. Growing on the rich soil of a river valley, the luscious groves stood tall and bright, like banners floating on high masts. 
Looking upon that forest with its jubilant birds, the king noticed an excellent and most pleasant hermitage that immediately captured his mind. Filled with a rich assortment of trees and bright with the blazing of sacrificial fires, the hermitage was peopled by celestial Välakhilya sages and communities of saintly scholars. Carpets of flowers spread all about, and to host the flames of sacrifice there were manyölarge temples graciously set on the broad riverbanks of the Mäliné River, whose water was pure and full of pleasure and whose colorful canopy of song-birds added charm to the forest wherein ascetics lived. In the sublime ambience of that hermitage, vicious beasts of prey and gentle deerölived together in peace. When the king saw all this, his heart knew great happiness. 
As the handsome warrior king drew near the hermitage, it shone like the spiritual world, so thoroughly charming was that abode of saints. He beheld a river of the purest water firmly embracing the hermitage, flowing like the life-giving mother of all living things. She bore flowers and bubbles down her wavy currents, and cakraväka birds sported on her sandy banks. She gave life to the Kinnaras who resided there, and to the monkeys and bears that knew her waters. 
Sacred mantras sounded over her currents, and her brilliant sandy shores were a sporting ground for bull elephants, tigers, and lordly snakes. Seeing the stature of the hermitage and of the river that enclosed it, that ruler of menödecided to enter. As the holy abode of Nara and Näräyaëa is beautified by the sacred Ganges, so was that hermitage bejeweled by the Mäliné River, with her lovely isles and banks. The king entered the great forest retreat, which was alive with the cries of maddened peacocks. 
Having come to a hermitage that resembled the celestial gardens of Citraratha, King Duùñanta, ruler of the earth, realized that it was the home of a most exalted saint named Kaëva. The king was eager to see the great ascetic Kaëva, of the line of Kaçyapa, knowing that he possessed all good qualities and an indescribable effulgence. 
Placing his chariot and horses and infantry guard at the entrance to the forest retreat, the king said to his men, «I shall go see the peaceful sage Kaëva, whose wealth is austerity. Stay here until I return, [for it is not proper to approach a holy man with soldiers and weapons].» 
Simply by approaching the wooded retreat, which seemed like a celestial garden, the king forgot his hunger and thirst and experienced instead a deep satisfaction and joy. Putting aside all the visible traces of kingship. the monarch approached the sublime hermitage with only a counselor and priest to accompany him, eager to behold the saint whose accumulated austerities were inexhaustible. 
As he observed the hermitage, like unto a second world of Brahmä, with the sweet humming of bees and the songs of variegated flocks of birds, the king then heard the most learned brähmaëas precisely chanting the Åg Veda in the midst of sacrificial performances. The hermitage was further glorified by learned scholars who knew the entire science of sacrifice and who executed it with the utmost sequential precision. These sages were staunch and rigidly regulated in their habits, and their knowledge was immeasurable. The very best scholars of the Atharva Veda. who were fully certified by the sacrificial experts, chanted the Saàhitä hymns with exact meter, sequence, and inflection. 
Other brähmaëas beautifully chanted the hymns of spiritual purification, and with such vibrant, auspicious sounds in the air, the handsome hermitage indeed resembled the world of the creator. Here were scholars who specialized in methodologies of sanctifying sacrifices, others who had mastered the sequences and phonetics of the science of sound, others who possessed a full and logical comprehension of the categorical analysis of the universe, and others who were doctors of all the Vedas. 
There were also scholars who had mastered conjunction and compounding as well as the contextual significance of language; others had advanced knowledge of the societal division of labor; and others practiced the religious principles of spiritual liberation. There were scholars who were inclined to precise argumentation, who had learned to establish a thesis, discard unsound challenges to this thesis, and then reach a perfect conclusion of knowledge of the Absolute Truth. The best of worldly scholars were also present, and the hermitage resounded all around with the sounds of learning and knowledge. 
Everywhere he turned, the great warrior saw learned and self-controlled sages who were strict in their vows, devoted to the chanting of mantras, and dedicated to the performance of sacrifice, each sage perfect in his field. Seeing the beautiful varieties of flower-bedecked seats and chairs arranged with great care, the king of the earth was astonished. As he watched the learned brähmaëas worship in the temples dedicated to the Supreme Lord and His powerful representatives, the best of rulers felt that he was standing on the planet of Brahmä, the creator. As he studied this brilliant äçrama, which was protected from all sorts of evil by the austerities of Kaëva and endowed with all theöbeauty and wealth of the ascetic life, he was still not satiated and wanted to see more. Accompanied still by his counselor and priest, the great warrior then entered the temple of Kaëva, which was surrounded on all sides by saints and ascetics who had taken mighty vows. This special sanctum was secluded, pure, and extremely enchanting. 
Çré Vaiçampäyana continued: 
Thereafter the mighty-armed King Duùñanta left his few advisers behind and went on alone. But upon reaching the secluded temple, he did not see the saint Kaëva. Finding the äçrama empty, he cried out, «Is anyone here?» and his voice thundered through the woods. 
Hearing the king, a gorgeous maiden, as lovely as the goddess of fortune, came out of the äçrama wearing the dress of a female ascetic. Seeing King Duùñanta, the black-eyed maiden immediately said, «Welcome to our äçrama,» and received him with honor. She honored him with a proper seat, water to wash his feet, and other gracious paraphernalia. O king, she then inquired about the monarch's health and well-being. After properly honoring the king and sincerely inquiring about his health. she smiled shyly and said, «Please tell me how we can serve you.» 
Having been properly received by that maiden of sweet words and gentle voice, and observing now that each of her limbs was perfectly shaped, the king said unto her, «I have come here to worship the exalted saint Kaëva. Good woman, where has the great one gone? Please tell me, O lovely lady.» 
Çakuntalä said: 
The great one is my father, and he has left the äçrama to gather fruits. Kindly wait a moment, for he will be back soon and then you will see him. 
Çré Vaiçampäyana said: 
Not finding the sage present and being thus greeted instead by the tender virgin Çakuntalä, King Duùñanta could not help but notice that she was a beautiful young lady with raised hips and a fascinating smile. Her youthful body, purified by austerity and self-control, was radiant and gorgeous. Thus the king said to her, «O lovely maiden, who are you, and who is taking care of you? Why have you come to this forest? You are so lovely and kind. Tell me where you have come from, my fair one. Good woman, just by seeing you, my heart has been stolen. I would like to know more about you;ö so please speak to me, lovely lady.» 
Thus addressed by the king in that spiritual dwelling, the young virgin smiled and spoke in a gentle voice, «I am considered to be the daughter of the illustrious sage Kaëva, who is an advanced and determined ascetic, famous for his knowledge of religious principles.» 
King Duùñanta said: 
The blessed saint Kaëva Muni practices strict celibacy, and thus the entire world worships him. Dharma himself might deviate from his religious path, but not that sage of rigid vows. How then could you possibly be his daughter, lovely maiden? I am very skeptical about your statement, so please remove my doubt. 
The Story of Viçvämitra and Menakä 
Çakuntalä said: 
O king, please listen and I will tell you how I came to know the story of my birth, and how I became the daughter of this great celibate sage. A saintly brähmaëa once visited this äçrama and, like you, was surprised to hear that I was Kaëva's daugher. He asked Kaëva about my birth. Please hear, O king, for I will now repeat what the illustrious Kaëva said to him. 
Kaëva said: 
Once in the past the powerful ascetic Viçvämitra was performing severe austerities that greatly disturbed Lord Indra, who reflected, «By his austerities this Viçvämitra has become surcharged with so much power that heömay push me from my ruling position and take my place.» Indra thus became frightened and called the heavenly pleasure-maiden Menakä and said to her, «Dear Menakä, you have so many divine qualities that you are the best of the Apsaräs. O kind woman, please help me! Listen to what I am about to tell you. 
«The great ascetic Viçvämitra, who shines like the sun, constantly practices the most frightening austerities, and thus he makes my heart shake. Dear Menakä, O thin-waisted girl, Viçvämitra has caused a predicament that you must solve. He is so strict and unyielding in his austerities that he is virtually invincible. Yet he must not cause me to fall from my position! Approach him and excite him with desire for you. Break his austerities! Do me this great favor. 
«Oöshapely one, with your beauty and youth, with the sweet movements of your body, and with youröfascinating smile and speech, you must attract Viçvämitra and stop him from performing his austerities.» 
Lovely Menakä replied, «As a great personality, you know very well that he too is a personality of tremendous power, and because he is constantly engaged in the most difficult austerities, he has a terrible temper. When even you are so worried about his power and austerity and his bad temper, how can I not worry? That great soul is so powerful that he even stole the beloved children of the almighty sage Vasiñöha. Just see the strength and tenacity of Viçvämitra! He was born first as a warrior but became a brähmaëa by force. To keep himself clean, he created a huge river, the Kauçiké, which is difficult to cross, and which people now consider one of the most sacred rivers in the world. Formerly when that great soul was experiencing difficult times, the saintly and religious King Mataìga, who had become a hunter, maintained Viçvämitra's wife. When Viçvämitra's time of scarcity was over and he again went to his own äçrama, he changed the name of his river to the Pära. Being grateful to Mataìga, Viçvämitra then engaged him in such a powerful sacrifice that even you, O lord of the gods, had to come in fear and drink the Soma at that rite. Angry with the demigods, he simply created his own constellations with a wealth of stars, headed by the all-important Çravaëa. 
«I am very much afraid of a person who can perform such deeds. O mighty Indra, tell me how I should conduct myself so that Viçvämitra does not become furious and burn me to ashes. With his power he can set fire to the planets; he can shake the entire earth by stamping his foot; and if he wished, he could squeeze mighty Mount Meru into a little ball and set it spinning. 
«How can a young woman like me simply go up and touchöa sage who has conquered his senses and whose austerities have practically turned him into a blazing fire? How can one like me dare touch a man whose mouth is like a raging fire and whose tongue is like fatal time? O best of the gods, the pupils of his eyes loom as large as the sun and the moon. The lord of death, the god of the moon, the great sages and Sädhyas, the Viçvedevas, the Välakhilyas–all creatures are frightened by his power. How, then, can a young women in my position not be frightened? 
«Yet, O lord of the gods, now that you have so ordered me, how can I not approach that sage? But please, O king of the Devas, think about my safety! For your own sake see that I am protected as I go to carry out my mission. 
«O lord, it will be excellent if the wind-god scatters my dress and exposes me as I frolic in front of the sage. Morever, by your mercy, let Manmatha, the agitating god of love, personally assist me. So too, as I begin to seduce the sage, a wonderfully fragrant breeze should blow over us.» 
Indra agreed to all that Menakä requested, and as soon as he had made the proper arrangements she went to the hermitage of Viçvämitra. 
Kaëva continued: 
Thus addressed by the Apsarä maiden, Lord Indra gave appropriate instructions to the ever-moving Wind, and Menakä immediately departed with him. Upon her arrival, the shapely Menakä, still apprehensive, beheld the sage who had burned up his sins by austerities, and even as she looked on, Viçvämitra was executing still more austerities. 
She offered him respectful greetings and then began to play within his vision. Her dress was as bright as the shining moon, but the Wind, blowing it away, revealed her celestial complexion. She fell quickly to the ground and clung to her dress, smiling bashfully. As she anxiously grabbed at her cloth, Menakä appeared bewildered, unable to cover herself, and the best of sages clearly saw the indescribable beauty of her youthful form. 
Beholding the quality of her body, the exalted brähmaëa yearned to unite with her and thus fell under the control of sex desire. He then invited her to join him, and she, of flawless form, gladly accepted. For a long time, the two of them played together in the woods and enjoyed the pleasure of sex as they wished. Their long affair went by as if it were but a single day. 
Upon a lovely Himalayan plateau, near the river Mäliné, the sage begot in Menakä a daughter named Çakuntalä. As soon as the child was born, Menakä abandoned her on the bank of the Mäliné. Her duty done, she quickly returned to Indra's opulent planet. Seeing the infant lying helpless in a lonely forest filled with lions and tigers, a group of birds carefully protected her on all sides. The birds were determined that meat-craving beasts not harm the child, and so they stayed there and carefully guarded Menakä's daughter. 
I, Kaëva, went to that riverbank to cleanse myself and saw the infant girl lying there, protected only by the birds in that beautiful, lonely forest. Taking her with me, I brought her up as my own daughter. 
According to religious principles, there are three kinds of fathers: first, the one who begets the child; second, the one who saves the child's life; and third, the one who feeds and maintains the child. Because this girl was so well protected by the birds [who are known as Çakunta], I gave her the name Çakuntalä. 
Thus, O gentle sage, you should know that Çakuntalä is actually my daughter, and in her own innocent mind Çakuntalä has accepted me as her father. 
Çakuntalä concluded: 
That is how Kaëva explained my birth to a great sage who had asked him about it. O ruler of men, you should thus know me to be Kaëva's daughter. I fully accept Kaëva as my father, for I have never known my other father. 
I have now explained to you the story of my birth, O king, exactly as I heard it from my father. 
King Duùñanta said: 
Judging from your words, fine lady, it is very clear that you are actually a king's daughter [since your natural father was a born warrior, Viçvämitra.] Become my wife, O maiden of lovely hips. Just tell me what I can do for you. On this very day I shall bring you garlands of gold, the finest garments, earrings, and anklets, and glowing gems from many different countries. O most beautiful woman, I shall bring you lockets and bracelets and precious skins. Just be my wife, lovely girl, and this very day let my entire kingdom be yours. 
My dear shy one, the Gändharva marriage, which takes place out of love, without consulting the parents, is considered the best form of wedlock for men and women of the royal class. Therefore, O beautiful one with lovely thighs as round as a banana tree, come to me by the Gändharva rite. 
Çré Çakuntalä said: 
Dear king, my father has just now gone from the hermitage to gather some fruit. Please wait a short time, and he will personally bestow me upon you. 
Duùñanta said: 
O innocent girl of shapely form, I want you to accept me. Know that I stand here only for you, for my mind has already gone to you. One must be a true friend to oneself, for everyone must achieve his own goal in life. Therefore, by the laws of God, you should give yourself to me now. 
After all, religious codes recognize eight kinds of marriage, which, in brief, are the Brähmä, the Daiva, the Ärña, the Präjäpatya, the Äsura, the Gändharva, the Räkñasa, and finally the Paiçäca. Manu, Brahmä's son, has described the relative virtues of these different forms of marriage, and he states that the first four are recommended for brähmaëas. You should also know that the first six are considered proper for those in the royal order, O faultless one. For kings, even the Räkñasa marriage is approved, and the Äsura marriage is authorized for Vaiçyas and Çüdras. Of the five, three are proper and two improper. 
The Paiçäca and Äsura marriages are never to be practiced by those in the royal order. It is by following these rules that we know our duty and the proper means of practicing virtue. 
Please don't worry. I assure you that for kings the Gändharva and Räkñasa marriages are perfectly in accord with religious principles. Either separately or in combination, both forms of marriage may be performed. There is thus no doubt about it. O lovely lady, I desire you and you also desire me. Now, by your own choice, please be my wife by the Gändharva marriage. 
Çré Çakuntalä said: 
If this is actually the path of virtue [since we are both of the royal order,] and if I am truly my own master when it comes to offering myself to a man, then, O best of the Purus, hear my proposal. My lord, promise me in truth that you will grant what I now beg of you in this secluded place. If I marry you, the son who is born to me will be your successor as king. Pledge to me in truth, great king, that my son will be the crown prince. If it will be thus, Duùñanta, then I will unite with you at once. 
Çré Vaiçampäyana said: 
Without even considering the issue, the king replied to her, «Of course I will do it! And I shall take you to my city, sweet-smiling one, for you deserve to be a king's wife. O shapely woman, I tell you this is the truth.» 
Having thus spoken to Çakuntalä, who walked with faultless grace, the saintly king took her by the hand and, according to the sacred law, lay down with her, and then he comforted her and departed alone, [for there was no proper conveyance to carry a delicate woman such a long way to the king's city]. But he said to her again and again, «My sweet-smiling one, for you alone I shall send an escort of infantry, horses, chariots, and elephants. With such a royal entourage I shall bring you to my home.» 
O Janamejaya, having promised her in this way, the king departed, but in his mind he worried about the girl's powerful father, Kaëva. 
«When that exalted ascetic hears the news, what will he do?» worried the king. Continuously turning the matter over in his mind, Duùñanta retraced his journey and entered his city. 
But a minute after Duùñanta had left the hermitage, Kaëva returned. Çakuntalä, feeling shy and embarrassed, did not go to greet him. But by means of his great austerities Kaëva had divine knowledge, and he knew all that she had done. Through spiritual vision he saw that the marriage had actually taken place in accord with religious principles, just as Duùñanta had stated, and therefore the great sage was pleased with his daughter. He said to her, «What you of royal descent have done today, uniting with a man without my blessing, is not against the law of God. It is said that for the royal order the Gändharva marriage is the best, wherein a man and woman who love each other unite in a secluded place without ritual or mantra. My dear Çakuntalä, you have accepted a deeply religious man as your husband. Duùñanta is a great soul and the finest of men, and he loves you. I know that a great and mighty soul will take birth in this world as your son, and he will rule all the water-bounded earth. When that great soul sets out to establish justice in the world, his circle of influence will extend everywhere unimpeded, for his circle will be the world.» 
Çakuntalä then put down her father's load, carefully laid out the fruit he had gathered, and devotedly washed his feet. Then when he had rested she said to the thoughtful sage, «I have chosen Duùñanta, the best of men, as my husband. Now I beg you, father, bestow your mercy upon him and his counselors.» 
Kaëva Muni replied, «I am already kindly disposed toward him for your sake, my lovely daughter, and so now for his sake, take from me a benediction, whatever you desire.» 
Çré Vaiçampäyana said: 
Çakuntalä strongly desired Duùñanta's good, and she chose as her boon that her husband's Paurava dynasty be ever devoted to God's will and that by the Lord's grace it not fall from kingship. 
Çré Vaiçampäyana continued: 
When King Duùñanta had returned to his city after making clear promises to the lovely Çakuntalä, she bore his seed for three full years and finally gave birth to a male child of immeasurable strength, a boy as bright as burning fire, handsome and generous–a true son of Duùñanta, O King Janamejaya. The wise Kaëva personally performed the purificatory ceremonies for the child's birth, and other ceremonies designed to bless him throughout his life. The saintly grandfather knew well the process of purification, and the ceremonies he performed would cause the child to prosper in every way. 
The child had bright white and well-crowned teeth, his hands were auspiciously marked with cakras. and he had a large, handsome head and great strength. He grew very quickly and was resplendent like a child of the gods. 
When the boy reached his sixth year, he began to capture tigers, lions, wild boar, elephants, and buffalo and tie them to the trees around Kaëva's hermitage. He would climb up on these animals and playfully subdue them and then run all around them. Thereupon the residents of Kaëva's hermitage gave him a name. «Let him be called Sarva-damana,» they said, «because heötames everything.» The child became known as Sarva-damana, and he was endowed with courage, stamina, and power. 
Observing the child's superhuman feats, and knowing his strength, the saintly Kaëva said to Çakuntalä, «It is time for him to be coronated as the young king, the official successor to the throne.» Kaëva then said to his disciples, «Çakuntalä is blessed with all the marks of a good wife. You must quickly take her and her child from this hermitage and deliver them immediately to her husband. It does not look proper when women reside for a long time with their relatives. Such an extended stay spoils their fame, character, and moral principles. Therefore take her without delay to her husband.» 
«So be it,» said the powerful sages, and they departed for Hästinapura, placing Çakuntalä and her child in front of them. Taking her lotus-eyed son, who resembled a child of the gods, the radiant mother finally left the beautiful forest where she had been raised and where she had known Duùñanta. 
Çakuntalä and her saintly escort arrived in Hatinäpura. She was admitted to the royal palace and brought before the king with her young child, who shone like the morning sun. Seeing her husband sitting on the royal throne, as brilliant as the lord of heaven, she felt the greatest joy and bowed her head. After properly honoring him, she said, «This is your son, O king. You should now consecrate him as your successor.» 
Çakuntalä then turned to her son and said, «Offer your respects to this faithful king, for he is your father.» Having said this to her son, she stood with head bowed in humility, and the young child placed his hands together in prayerful salutation and respectfully greeted the king. The boy's eyes opened wide with happiness, and he stared at his beloved father. But when the son of Çakuntalä went and embraced the king, he froze at his son's touch and sat stiffly on his throne. 
«Be kind!» said the mother. 
But the king, learned in the principles of religion, had seen something that filled him with dread. Anxiously pondering the situation, he replied, «O lovely woman, please tell me your purpose in coming here. Because you have a young child, I shall certainly try to help you.» 
Çakuntalä said, «Be kind to us, great king! I shall tell you why we have come, O best of men. You begot in me this child, who is like a young god on earth. Now, king, you must do unto him as you promised. O fortunate one, remember the promise you made to me when we joined together at the hermitage of Kaëva Muni.» 
Hearing these words from his wife and remembering all that had happened, the king said, «I do not remember. Whose woman are you, O polluted ascetic? I do not recall having any connection with you, either in the realm of religion or romance or business. You may go or stay as you desire. Now do as you wish!» 
When that beautiful, intelligent woman was spoken to in that way, she flushed with shame and simply stood there stunned, nearly unconscious with grief, as motionless as the trunk of a tree. Her eyes then turned copper-red with anger, and her lovely curved lips trembled with fury. From the corners of her eyes she shot fiery glances at the king, as if to burn him to ashes. Almost wild with anger, she gained control of herself and concealed her expressions of rage, holding in check the fiery power accumulated by a lifetime of austerity. Filled with pain and outrage, she stopped for a moment and thought over the situation. Then, boldly staring at her husband, she angrily spoke these words. 
Çré Çakuntalä said: 
You do know, Mahäräja, so why do you speak like that? Why do you say, so indifferently, that you do not know, as if you were nothing more than a degraded man? Your heart knows what is true and what is false in this matter, and you, my good man, are certainly a witness to your heart. Do not, therefore, degrade your own soul. A person who presents himself as one thing when he is really another is a thief who robs himself of his own soul. Since such a man is lost to himself, what sin will he not commit? 
Perhaps you think that we were alone when you loved me, that there was no witness; but are you not aware of the omniscient Lord, the source of all who dwells within our hearts, He who knows all that evil men do? Do you dare torture others in His presence? 
Having committed a sin, a man thinks, «No one knows what I have done.» But the demigods know, and so indeed does the Lord within his heart. The sun and the moon, wind and fire, heaven and earth, the heart, the lord of death, day and night, dawn and dusk, and the god of justice–all of them know what men do. 
The Supreme Lord resides in everyone's heart, and He is the witness of our acts, the knower of all that we do on the field of the body. If He is satisfied with our acts, then even the lord of death, who is born of the sun, will pardon us and take away the wrong we have done. But if a man is so stubbornly foolish that he will not satisfy the Lord, then Yama, lord of death, drags away the wrongdoer for all the sin he has committed. If a man degrades himself by giving his word and then acting otherwise, even the gods will not help him, for his own soul could do him no good. 
You should be happy and think, «My wife loves me so much that she came without waiting for a royal escort.»öDo not instead humiliate me in this way, for I accepted you as the lord of my life. Your own wife has come and is now standing before you, but you will not honor her with a proper welcome and gifts, as would any decent man. 
As I stand here in your court, why do you ignore me as if I were an ordinary woman? I am not crying out into a void; I am speaking to you, my husband, so why do you not hear me? If you will not heed my words, even when I beg you like this, then, Duùñanta, on this very day your head will burst into a hundred pieces! 
It is within his wife that a husband enters and takes birth again from her womb in the form of his son. Since ancient times scholars have recognized this, and therefore they called the wife jäyä, the source of birth. 
When a man approaches his wife and begets a child, he delivers his departed forefathers by creating a future generation of his family line. Indeed, the son saves his father from the hell named Put, and thus the creator has called a son putra. 
She is a true wife who is expert in household duties. She is a true wife who bears good children. She is a true wife whose husband is her life. She is a true wife whose vow to her man is unbroken. 
A faithful wife is half of her man. A faithful wife is the very best friend to her husband. A faithful wife brings morality, joy, and prosperity to the home. A faithful wife is the one who cares till the last breath. 
Men with good wives observe the holy days. Men with good wivesöknow how to manage a home. Men with good wives rejoice in God's kindness. Men with good wives know abundance and beauty. 
Wives who speak to their husbands with love are dear friends in solitude. They are like fathers when it is time for religious duties to be performed, and they are the most affectionate mothers when their man is in pain. 
Even when a man journeys through the darkest wilderness, he finds rest and comfort in his wife. He who has a good wife is a man to be trusted. Thus a good and faithful wife is the best path for a man of this world. 
A devoted wife ever accompanies her husband, even to the next world, and in all sorts of tribulation, for they share a single destiny. If the wife is first to pass away, she waits in the next world for her husband. And when the man is first to die, a saintly wife follows after him. It is for all these reasons, O king, that one should take the hand of a woman in marriage, for a husband obtains a a true friend in this world and in the life to come. 
Because a father is born again through his son, a man brings himself to life when he brings a son into this world. Therefore he should see his wife, who is mother to his son, as his own mother. When a father beholds his son, whom he begot in his devoted wife, he rejoices, for it is as if he beholds his own face in a mirror. Heaven is assured to him for the good he does unto his family. 
Intelligent men who burn in the anguish and anxiety of this world rejoice and find relief in their good wives, just as those tormented by heat are relieved by cool water. An intelligent man, even when enraged, will not speak unkindly to the woman who loves him, for he clearly sees that his affection, his love, and his virtue all depend on his wife. 
Loving women are eternally the sacred field in which one's good progeny arise. What power do even the saintly ones have to create progeny without a caring woman? When a son, while running about and covered with dust from the earth, comes and embraces his father's limbs, what more is there for a father to relish? When your own son who loves you comes to you, anxious to see your love, how can you possibly frown and reject him? Even the tiny ants care for their eggs and do not break them. Being so learned in the principles of religion, how could you not care for your own son? 
The pleasure one feels at the touch of fine garments, affectionate women, or cool water cannot compare to the pleasure of being embraced by one's son when the child comes to embrace his parent. As a brähmaëa is best among the two-legged beings, a cow most valuable among four-legged creatures, and a guru is best among those who are heavy with knowledge, so of all kinds of touch the touch of one's own son is best. This beautiful boy is your son; let him touch you! There is no worldly happiness equal to the touch of one's son. 
After three full years of pregnancy, I gave birth to this boy, O emperor, and he will destroy all of your grief. At the time of his birth, O Püru king, a celestial voice declared that he will perform a hundred horse sacrifices. 
We actually see that when men have traveled to other villages and then return to their homes, they immediately take their children upon their lap and kiss their heads and rejoice. You know very well that at the birth ceremony for sons, the twice-born recite these verses from the holy Vedas: 
«You arise from all of my limbs, for you are born of my heart. You are my very self whom I call my son; may you live for a century of autumns. 
«My own strength and nourishment depend on you, for in you rests the unbroken line of our family. Therefore, my beloved, live most happily for a century of autumns.» 
Duùñanta, this child was born from your limbs. Man has come from man. You must see my son as your own self, just as you see your own reflection in the clear water of a lake. As families pass on the perpetual fire within their house and from it ignite the sacred fire of sacrifice, so has this child come from you. Though you are one, Duùñanta, you have now become two, for you have a son. 
Drawn away by a deer as you chased about on the hunt, you, O king, approached me, a virgin girl, in the religious home of her father. 
Of all the heavenly Apsaräs, the finest are Urvaçé, Pürvacittä, Sahajanyä, Menakä, Viçväcé, and Ghåtäcé. Of these, the one named Menakä, born of Brahmä, is the best. Coming all the way from heaven to earth, she united with Viçvämitra and bore me as her child. The Apsarä Menakä gave birth to me on a Himalayan peak, and then the heartless woman abandoned me there and went away, as if I were another's child. Oh, what evil work have I done in my past life that I should be rejected by my own parents in infancy, and now by you, my husband! 
All right, if you reject me I shall go to a hermitage, but it is not right for you to reject this child who is born of you, whom you brought to this world. 
Duùñanta said: 
I do not recognize the son born to you, Çakuntalä. Women are known to speak lies, so who will have faith in your words? Your mother, Menakä, was but a merciless courtesan who cast you down on a Himalayan peak as if you were a withered garland. And was not your father also merciless? Viçvämitra was born from a royal mother, but he gave in to his personal desires and became greedy for the status of a brähmaëa. 
Even granting that Menakä is the best of the Apsaräs and that your father is the best of the great sages, how can you, a loose woman who runs after men, claim to be their child? You are not embarrassed to speak words that people will simply not believe. Especially in my presence, you dare to speak in that way. It is best that you leave, O false ascetic! 
What are you in comparison to the great and mighty sage who begot you, or to that famed Apsarä Menakä? You are clearly a wretched woman who has taken the dress of an ascetic. You say that your son is a six-year-old boy, but his body is too large to be that age, and he is already very strong–stronger than a mere child. In such a short time, how could he have grown up as high and sturdy as the trunk of a Çäla tree? All that you say, O ascetic, is a mystery to me. I do not recognize you. You may go where you will! 
Çré Çakuntalä said: 
O king, you notice other people's faults, even when they are as tiny as mustard seeds. Your own faults are as big as bael fruits, but even seeing them, you cannot see. Menakä is accepted among the thirty demigods; indeed, these thirty even follow after Menakä. My birth is higher than yours, Duùñanta. 
You walk on the earth, O king, while I wander the heavens. You should try to understand that the difference between us is like that between the mighty Mount Meru and a tiny mustard seed. I travel at will to the homes of Indra, Kuvera, Yamaräja, and Varuëa. O king, behold my influence! 
That which I am about to state is the truth, O sinless man, and I speak it to teach you something, not because I hate or envy you. Hear my words, and forgive any offense on my part. 
As long as a homely man does not see his face in the mirror, he thinks himself more handsome than others. But when he actually sees his ill-formed face in a mirror, he understands that he, and not others, is the homely one. One who is actually beautiful does not belittle anyone. But one who speaks too much and in a nasty way, constantly injuring others, is an offender. When a fool hears people speaking good and evil words, he prefers to take the evil words, just as a pig eagerly eats excrement. A wise person, hearing people speak good and evil words, takes the good words, just as a swan extracts precious milk from water. 
When a good person criticizes others, he feels remorse, but when a wicked person criticizes others, he feels great satisfaction. When pious people offer respect to the wise and elderly, they experience pleasure, but a fool feels pleasure by reviling the pious. Those who do not see the faults in others live happily, but the pleasure of fools is to always look for such faults. Even when berated by others, the saintly speak well of their critics. Yet there is nothing more ridiculous in this world than a wicked person who accuses saintly people of being wicked. 
A man who has fallen from truth and virtue and who is like an angry, venomous snake disturbs even an atheist. How much anxiety, then, does he cause a firm believer in God? 
When a man begets a son like this boy and then treats him with contempt, the gods in heaven destroy his opulence, and he fails to achieve the worlds of the blessed. Our forefathers say that a son is the foundation of the family tree and that he is our first duty. Therefore, one should never reject his own son. Manu has said that in addition to the son one begets with his wife, there are five other kinds of sons: those obtained as a gift, purchased, raised, adopted, and begotten in other women. 
Sons are like sturdy ships of righteousness, for as soon as they are born they bring their fathers virtue and fame, fill their minds with love, and save their forefathers who have fallen into hell. O tiger among men, surely it is not right for you to reject your own son. O lord of the earth, you must now protect religion, truth, and your own soul! O lion of kings, do not practice deceit! 
Better than a hundred wells is a single pond, and religious sacrifice is better than a hundred ponds. Better than a hundred sacrifices is a single son. Yet truth, O king, is to be chosen over a hundred sons. Honesty was placed on a scale opposite one thousand horse sacrifices, and honesty was found to be greater. Learning all the Vedas and bathing in all the sacred waters may or may not be equal to speaking the truth. 
There is no higher virtue than speaking the truth, for there is nothing higher than the truth. And nothing in this world is more bitter than deceit. O king, to speak the truth is to stand with God, and therefore our willingness to tell each other the truth is the highest covenant. Do not break your covenant, O king; rather, may you be united with truth! 
But if you are so fond of telling lies and do not believe in the value of honesty, then I shall go, for I will not unite with someone like you. And even without you, Duùñanta, my son will rule over the earth, whose four directions are crowned by the king of mountains. 
Çré Vaiçampäyana said: 
Having spoken these words, Çakuntalä began to leave. But then, even as Duùñanta sat there surrounded by his priests, ministers, teachers, and counselors, an unembodied voice spoke out to the king: 
«The mother is the vessel in which the father begets his son. The son cannot be separated from the father, for he is of his father. Care for your son, Duùñanta! Be not unkind to Çakuntalä! 
«The son who bears the father's seed will lift up his father from the abode of the lord of death. It is you, O king, who planted the seed of this child. Çakuntalä has spoken the truth. 
«When a wife gives birth to a son, her own body is made into two. Therefore, Duùñanta, take care of your son born of Çakuntalä. What man is so bereft of goodness and fortune that while living he would give up a living son? O descendant of Püru, care for this great soul who is the son of Çakuntalä and Duùñanta. By our command, you are to care for this child. Therefore let your son be known by the name Bharata. » 
Hearing this command and declaration, which came from the celestial denizens, the Paurava king was filled with joy, and he said to his priest and counselors, «Gentlemen, heed this declaration made by a messenger of the gods! Now I freely acknowledge this boy to be my own beloved son. Had I accepted my son simply on his mother's words, or even on my own, people would have doubted the purity and circumstances of his birth, which would have ruined his life as a king. [I spoke as I did, therefore, knowing that the gods themselves would send their messenger to defend the daughter of Menakä and her powerful son. I acted as I did so that I could honor my promise to my wife–that her son would be king–and to avoid a great scandal that would have forced me to give up my family.]» 
Now that the messenger of the gods had cleared the name of his son, the jubilant king, his heart ecstatic, took his son within his arms and kissed his head and embraced him with tender affection. Learned brähmaëas heartily welcomed the child, and the royal poets praised him. The king indeed felt the greatest joy by the touch of his beloved son. 
The king knew well the principles of religion, and in accord with those principles he bestowed full honors upon his wife. To pacify her wounded heart, he said, «O goddess, my union with you was unknown to the people, and therefore after lengthy reflection I acted as I did in order to establish your purity. People might have thought I was captivated by your feminine charm and thus united with you. [The public demands that a king act for the welfare of all, that he choose a wife who will serve the people and give him a worthy son. They would never accept as queen one chosen by a king's lust, nor would they ever consider as crown prince a child born from that lust. I cannot give up my duties as king, in the line of my forefathers, for the world depends on us, and so I would have lost my family. I had already chosen this child of ours to be the next king, and I desperately searched for a way both to save our relationship and to preserve the kingdom for our son.] 
«O beautiful-eyed one. O most saintly woman, even if in your anger you spoke the most painful words to me, you did so because of your love. Therefore all is forgotten.» 
O Bhärata, having spoken thus to his beloved queen, Duùñanta sincerely honored her with garments, food, and drink. Thereupon King Duùñanta consecrated the son of Çakuntalä as Prince Bharata, successor to the throne. 
As the glowing sun circles wide in the heavens, so did the celebrated chariot of the great soul Bharata circle wide in this world. As his great, unconquered chariot thundered through the land, he brought light and the rule of law to all people. 
Controlling the regional rulers of the earth, he brought them under a unified and harmonious rule, at the same time practicing the principles of the saints. Thus he won for himself the very pinnacle of fame. This king was a true emperor, a mighty warrior who ruled the whole earth, and he performed many religious sacrifices like those of Indra himself, lord of the Maruts. Like Dakña before him, he engaged the sage Kaëva to officiate at a sacrifice in which fabulous gifts were presented to all who participated, even to common people who came as spectators. The wealthy king initiated a horse sacrifice at which valuable milking cows were widely distributed. Indeed, King Bharata gave billions of cows to Kaëva Muni alone. 
From King Bharata springs the fame of the glorious Bhärata dynasty, in which appeared many famous and ancient kings who took the name of Bharata. In fact, in the line of King Bharata were many mighty kings who were as noble and powerful as the gods themselves. So devoted were these kings to the Supreme Lord that they were accepted by the people as genuine representatives of God on earth. It is not possible to mention all of their names, for the great Bhärata kings cannot be counted. But I shall mention the most important among them, O Bhärata–kings of extraordinary good fortune, who shone like gods on earth, fiercely devoted to truth and rectitude. 
A Genealogy from Dakña 
Çré Vaiçampäyana said: 
O sinless king, I shall now describe to you the pious, auspicious, and glorious dynasty that begins with the progenitor Dakña and continues through Manu, the law-giver born of the sun. This is the dynasty of Bharata, Kuru, Püru, Ajaméòha, the Yädavas, the Pauravas, and all the Bhärata kings. I shall describe the entire lineage, for this will bring fortune, fame, and long life to all who hear. 
Authorities still recall that in ancient times Pracetä had ten sons who were supreme in power, all of them having the potency of great sages. Yet despite their great strength, they were burned up by a fire that shot down from a cloud. 
From them, Präcetasa Dakña took birth, and from Dakña, the grandfather of the world, all creatures arose, O tiger of men. Dakña was a brilliant thinker, and by his intercourse with Vériëé he was able to beget a thousand sons, who, like their father, were strictly adherent to their religious vows. When these thousand sons were gathered together, however, the great saint Närada taught them the highest transcendental knowledge. By Närada's mercy they corrrectly understood the temporary nature of this world and thus fixed their minds on spiritual salvation. Therefore they did not follow their father in his career of begetting progeny, but rather renounced the material world entirely. 
Then the progenitor Dakña, still desiring to populate the world, begot fifty daughters. Dakña gave ten daughters to the demigod Dharma, thirteen to Kaçyapa, and twenty-seven, who were meant to help conduct material time, to the lord of the moon. 
Kaçyapa, son of Maréci, begot in Aditi, the best of his thirteen wives, the Ädityas, headed by Lord Indra, and also Vivasvän, who rules the sun. Yama, lord of death, took birth as the son of Vivasvän, and Märtaëòa appeared as the son of Yama. The wise Manu, lord of men, took birth as the son of Märtaëòa. The descendants of Manu became famous as the Mänavas, or the race of men, for it is from Manu that teachers, warriors, and others of the human species had their origins. 
At the beginning, O king, there was cooperation among the brähmaëa teachers and the kñatriya rulers of this race, and the brähmaëa descendants of Manu preserved the book of knowledge, the Veda, with its branches, so that the rulers would know how to govern. 
Manu had ten sons who were powerful and highly devoted to the sacred duties of kingship. Their names were Vena, Dhåñëu, Nariñyanta, Näbhäga, Ikñväku, Kurüña, and Çaryäti, with Ilä as the eighth, Påñadhna the ninth, and Näbhägäriñöa the tenth. We have heard that Manu had fifty other sons of the warrior class who took birth on the earth. Unfortunately, they fought with one another, and all perished. 
Thereafter, the wise Purüravä took birth from Ilä. We have heard from authorities that Ilä was both Purüravä's mother and his father. The illustrious Purüravä became the lord of thirteen ocean islands, and although he was a human being he was surrounded and assisted by nonhuman beings. Intoxicated by his strength, Purüravä waged war against learned brähmaëas and took away their jewels as they cried out in protest. Sanat-kumära then descended from the planet of the creator, O king, and explained to the monarch the proper relationship between teachers and rulers. But the proud king would not hear of it, and at this the great sages became enraged and cursed the king, who instantly perished. Overcome by greed, the unfortunate monarch lost his mind in the madness of power. 
It was the mighty Purüravä who, while staying in the Gandharva planet with Urvaçé, brought to earth the three fires especially recommended for use in sacrifice. Six sons were born to this son of Ilä through his connection with the goddess Urvaçé, and their names were Äyus, Dhémän, Amävasu, Dådhäyus, Vanäyus, and Çrutäyus. 
Scholars report that Äyus had several sons by Svarbhänavé, and their names are Nahuña, Våddha-çarmä, Raji, Rambha, and Anenasa. Of these, Nahuña, son of Äyus, was a wise ruler of the earth who found strength in his devotion to truth. He thus ruled a very great kingdom according to the sacred law. So powerful was this king that he ruled and protected the forefathers, sages, brähmaëas, Gandharvas, serpents, and Räkñasas, as well as the earthly teachers and kings. Slaying thieves by the multitude, he forced the sages to give him taxes and carry him on their backs. Defeating the denizens of heaven by his power, austerity, daring, and stamina, he ruled like Indra, lord of heaven. 
Nahuña begot six sons in Priyaväsä, and their names are Yati, Yayäti, Saàyäti, Äyäti, Päïca, and Uddhava. Of these, Yayäti, son of Nahuña, became emperor of the world and derived great strength from his devotion to truth. He ruled the world and offered sacrifice to the Supreme Lord with various types of ceremonies. Always devout, he worshiped with extraordinary energy the God-conscious kings who preceded him, the Lord Himself, and the Lord's empowered representatives, the demigods, who rule the universe. Yayäti was never defeated, and he was particularly merciful to all creatures. 
He begot in Devayäné and Çarmiñöhä, O king, great warrior sons who were glorified by all good qualities. From Devayäné, Yadu and Turvasu took birth, and from Çarmiñöhä, Druhyu, Anu, and Püru were born. Strictly following dharma, the sacred law, he ruled his subjects for what seemed like endless years, O king, until this son of Nahuña was suddenly faced with a most horrible old age that robbed him of his beauty. Overwhelmed by age, the king spoke these words to his sons Yadu, Püru, Turvasu, Druhyu, and Anu, O Bhärata: «My dear sons, I want to enjoy my life with youthful vigor, fulfilling my lusty desires as a young man with young ladies. Please help me.» 
His eldest son, Yadu, son of Devayäné, then said, «What is to be done for you, and what can we do with our youth?» 
Yayäti said to him, «Please accept my old age so that I can enjoy sense gratification with your youth. While I was performing long sacrifices the sage Uçanä cursed me, and now although I strongly desire to enjoy women, I am bereft of the power to enjoy and am therefore suffering, my dear sons. One of you should rule the kingdom with my old body, and I will be able to fulfill my desires with a new and youthful body.» 
Yayäti's sons, headed by Yadu, refused to take their father's old age, but then the youngest son, Püru, whose great strength came from his devotion to truth, said to his father, «O king, go and enjoy with my young body and experience the pleasures of youth. I shall accept your old age and by your command govern the kingdom.» 
Now, taking strength from the many austerities he had performed in his life, the saintly king invested his old age in his son Püru, who was a great soul. Thus the king took to youthful enjoyment with Püru's youth, and Püru ruled the kingdom with Yayäti's old age. And at the end of a thousand years the unconquerable Yayäti, who still had not satisfied his desires, said to his son Püru, «In you I now have a rightful heir. You are the son who will carry on the dynasty. It will be known as the Paurava dynasty after you, my son, and it will be glorified throughout the world.» 
That tiger among kings then consecrated Püru as the permanent ruler of the kingdom, and after a long duration of time Yayäti at last succumbed to the inexorable rule of time. 
The Story of King Yayäti 
King Janamejaya said: 
How did my ancestor Yayäti, who was tenth in line from the Prajäpati, marry Çukra's daughter, who was most difficult to win as a wife? O best of brähmaëas, I wish to hear of this in detail. Also, please tell me, in order, of the kings who continued the dynasty of King Püru. 
Çré Vaiçampäyana replied: 
Yayäti was a saintly king who shone as if he were the king of gods. Both Çukra and Våñaparvä selected him as their son-in-law. Because you have inquired, I shall now describe to you how that happened, and how there was union between lovely Devayäné and Yayäti, son of Nahuña. 
A serious conflict once arose between the godly Suras and their foes the Asuras over who would rule the three worlds and all their moving and nonmoving creatures. [Victory would depend on superior technology, for the supremely subtle Vedic science depended on competent sages who could manage its almost inconceivable intricacies.] 
The gods, therefore, eager for victory, selected the son of Aìgirä Muni as their priest, and the Asuras chose the learned Çukra. These two brähmaëas, both masters of Vedic rites, always opposed one another in a deep rivalry. 
When the gods and demons met in battle, the gods slew their demonic foes, but so expert was Çukra that by the strength of his knowledge he was able to bring back to life all the demonic Dänavas, who then rose up and again waged war upon the Suras. At the height of this battle, the Asuras gained the advantage and began to slay the gods, but their priest, Båhaspati, for all his vast learning, could not revive them because he did not know the science of revival that Çukra knew so well. Seeing this, the gods felt the greatest despair. 
Kaca Learns the Science of Bringing the Dead Back to Life 
Shaken by fear of the learned Çukra, they said to Kaca, the eldest son of Båhaspati, «Please help us, for we have always helped you. and perform for us the greatest act of friendship. The science of revival rests with Çukra, a brähmaëa of unfathomable power. Go and bring us that knowledge as quickly as possible, and you will partake in all our shares. You can find Çukra near the residence of King Våñaparvä. There he protects the Dänavas, but he will not protect others. You are still quite young and will be able to win the favor of that exalted sage and also of his beloved daughter Devayäné. There is no one but you who can win their favor, and as soon as you satisfy Devayäné with your character, skill, kindness, behavior, and self-control, you will surely obtain that science.» 
«So be it,» said Kaca, son of Båhaspati, and as the gods honored him, he departed for the kingdom of Våñaparvä. O king, thus sent on a serious mission by the gods, he went with haste to the city of the Asura king, and upon seeing Çukra he spoke these words: «Sir, please accept me as your faithful student. My name is Kaca, and I am the grandson of the sage Aìgirä, and the son of Båhaspati himself. I shall practice strict celibacy under you, my guru. O brähmaëa, please allow me to study with you for a thousand years.» 
[Although Båhaspati and Çukra stood on opposing sides, they were both liberal brähmaëas, committed to the same noble culture, and thus Çukra replied,] «Kaca, you are most welcome here. I accept your request. In fact, I must honor you, for you are worthy of honor, and so too must I honor your father, Båhaspati.» 
Çré Vaiçampäyana said: 
«So be it!» said Kaca to Çukra, and he accepted the strict vow of celibacy enjoined by Çukra, son of Kavi. Kaca accepted the vow for the time he had promised, O Bhärata, and he strove to win the favor of his teacher and his teacher's daughter Devayäné. Kaca was at the height of his youth, and he satisfied her by singing, dancing, and playing on musical instruments. O Bhärata, Devayäné was a virgin in the full bloom of her youth, and Kaca satisfied and delighted her with flowers, fruits, and errands. Devayäné would lovingly sing along with him, and when they were alone together she would happily wait on the young brähmaëa, who strictly kept his vow of celibacy. 
In this way, five hundred years passed while Kaca practiced his vow, until one day some wicked Dänavas came to know that he was actually Kaca, the son of their enemies' priest. Seeing him alone and herding the cows in a lonely forest, they could not control their anger. Out of hatred for Båhaspati, and with a desire to protect the secret science, they killed Kaca, hacked his body into pieces the size of sesame seeds, and fed the pieces to the local jackals. 
Thereafter, the cows returned to their home without their herdsman, O Bhärata, and seeing them return from the forest without Kaca, Devayäné at once spoke up to her father, «My lord, the sun has already set, and your sacred fire has not been ignited. The cows have come home by themselves, dear father, and no one has seen Kaca. It's clear that he has died, father, or else someone has killed him! I tell you the truth–without Kaca I cannot live!» 
Çukra replied: 
If he is dead, then I shall now call him here and bring him back to life. 
Çré Vaiçampäyana said: 
Çukra then applied his knowledge of revival and called Kaca. Called by his teacher, Kaca suddenly appeared there unharmed. He had been saved by the very science he had come to learn. 
His teacher's daughter asked him what had happened. He replied, «I was murdered,» and explained what had happened. Some time later, Devayäné happened to ask him to gather flowers for her, and the brähmaëa Kaca again went to the forest. The Dänavas again spied him there and murdered him a second time, burning his body and grinding the remains and ashes into a fine powder, which they dissolved in wine. Then they offered the drink to Çukra, and he unwittingly drank it. 
When Kaca did not return, Devayäné again spoke to her father, «Father, Kaca went to gather flowers for me, and now he is not to be seen.» 
Çukra replied: 
My daughter, Kaca, son of Båhaspati, has gone to the world of the departed. He was brought back to life by scientific means, but now he has been killed again. What can I do? 
Devayäné, do not be so sad and do not cry. A lady of your stature and religious education should not lament for a mortal. All the demigods and the entire universe must submit to the temporary nature of the material body. 
Devayäné said: 
But the most senior sage Aìgirä is his grandfather, and the great ascetic Båhaspati is his father. How will I not not lament for one who is the son and grandson of sages? Why should I not cry? 
Kaca strictly followed his vow of celibacy and made austerity his only wealth. He was so alert and expert in everything he did. O father, the beautiful Kaca is the one I love, and therefore I shall stop eating and follow his path unto death. 
Çukra replied: 
The Asuras undoubtedly envy me, for they have murdered my sinless disciple. Those wrathful Dänavas praise me with their prayers, but their real desire is to ruin my position as a brähmaëa. Let there be an end to this sinful crime! They have murdered a brähmaëa, and such a heinous act will burn anyone, even Indra himself, to ashes. 
Çré Vaiçampäyana said: 
Urged on by Devayäné, the great and learned sage, with great energy, again called Kaca, son of Båhaspati. Thus summoned by the science known to his guru, Kaca slowly began to call out from within his teacher's belly. Çukra asked him, «O brähmaëa, tell me how you have come to reside in my belly.» 
Kaca said: 
By your mercy, my memory has not abandoned me. I remember everything, exactly as it happened. It appears that my austerities are not finished, for I must tolerate this horrible inconvenience. 
O learned Çukra, after killing me, burning my body, and grinding it into powder, the Asuras gave me to you in a cup of wine. But with you present here, how can the mystic power of the demons overcome that of a brähmaëa? 
Çukra said: 
My dear child Devayäné, what must I do now to please you? Kaca can live only by my death. Now that Kaca is inside of me, he can only appear again by splitting my stomach. 
Devayäné said: 
There are two sorrows that would surely burn me up like fire: the death of Kaca and your destruction. If Kaca dies, I will have no peace in this world, and if you are destroyed I shall be unable to live. 
Çukra said: 
O son of Båhaspati, you have achieved the greatest success, for as you have been kind to Devayäné, she now adores you. Take from me now the science of revival–if, that is, you are not Indra himself disguised as Kaca. No one else but a brähmaëa can come out of my stomach alive, for I would take such trouble only for a brähmaëa who can then revive me. You are the only one whom I can so trust. Therefore, take the science. Become my son and bring me back to life, just as I bring you back to life. Dear child, once I have departed from this body and you possess this science, be very careful to do everything properly and honestly, having received this science from your guru. 
Çré Vaiçampäyana said: 
Kaca received the entire science from his guru, and then, splitting his teacher's stomach, emerged from his right side. As the waxing moon finally appears in its full splendor, so did Kaca appear in a most beautiful form. Seeing his guru, so full of Vedic science, fallen dead, Kaca, who had perfectly assimilated the Vedic science, at once revived him. Kaca then saluted his guru and said to him, «The guru is the giver of the highest knowledge, and he is the most precious of all treasures that one can possess. Therefore those who do not honor their worshipable guru surely go to the sinful worlds called Apratiñöha, where there is no opportunity for happiness.» 
By drinking wine, the learned Çukra had suffered a terrible loss of consciousness, and in that deluded state he had drunk the remnants of Kaca. Seeing now the handsome Kaca before him, he fully realized the evil effects of drinking liquor. The exalted Çukra then stood up in anger and made this solemn declaration: 
«From this day on, if a brähmaëa is so foolish and bewildered that he dares to drink liquor, then it will be understood that he has deviated from his religious principles and is destroying the very tradition he is meant to teach. He will be condemned in this world and in the next. Let the gods, the saintly brähmaëas who are faithful to their teachers, and all people of the world hear and witness the moral code I now ordain. The religious principle I have spoken is a boundary and limit for brähmaëas throughout the universe.» 
Having uttered those words, the great soul Çukra, an unfathomable treasure among the ascetics, then called together the Dänavas, whose wits had been deranged by destiny, and spoke to them these words: 
«I tell you, Dänavas, that you have the brains of children. Kaca is now a perfected sage, for he has obtained the invaluable science of revival, and he will live by my side. He is a self-realized soul whose power is virtually equal to that of Lord Brahmä.» 
After living for a thousand years at the side of his guru, Kaca received permission to leave and prepared to return to the abode of the gods. 
Çré Vaiçampäyana continued: 
His vow complete, and having been released by his guru, Kaca was about to depart for the abode of the gods when Devayäné spoke to him. 
«O grandson of saintly Aìgirä, by your noble work and family, by your knowledge, austerity, and self-control, you shine forth. Just as my father reveres your grandfather, illustrious and saintly Aìgirä, so do I in turn revere and honor your father, Båhaspati. Knowing this well, please also remember, O ascetic, how properly I behaved with you while you observed your vow of celibacy. Now that you have completed your vow and obtained the science you so much sought, you shouldölove me as I love you. Take my hand in proper marriage, with due chanting of the sacred hymns.» 
Kaca replied: 
My dear lady of flawless limbs, just as I must always honor and worship your father as my lord, so must I honor you even more, for you are more dear to your father, the exalted son of Bhågu, than his very life. You are the daughter of my guru, and by all religious principles, O pure one, I must always worship you. Just as I am to honor your father, Çukra, so am I to honor you exactly in that way. Therefore, Devayäné, you should not make such proposals to me. 
Devayäné said: 
O best of brähmaëas, you are not my son, but rather the grandson of my father's guru. Therefore I must honor and worship you. Do you not remember the love I showed you when the Asuras repeatedly killed you, and ever since that time? You know that I have treated you with the greatest friendship and affection. Knowing religious principles, you cannot abandon the very one who has so faultlessly loved and worshiped you. 
Kaca said: 
You, who so beautifully keep your vows, are now commanding me with an order that should not be given. O tender-browed woman, be merciful to me, for I worship you above my own guru. O fiery woman whose face is as bright as the moon, I have dwelled in the very same place as you, good lady, within Çukra's body, and therefore by the principles of religion you are my sister. O radiant woman, please, therefore, do not speak to me of marriage. I have lived here happily and there is no bitterness within me. 
I take your leave, for I must go. Wish me well on my journey and remember me with kindness, for in the course of our talks I have not violated the principles of religion, which we hold in common. Always worship my guru attentively and without neglect. 
Devayäné said: 
If you are so eager for piety or to enjoy another woman that you now refuse me, then, Kaca, I declare that the knowledge you have acquired will never work for you! 
Kaca said: 
I refused you because you are the daughter of my guru, not to offend you in any way. Morever, your father gave me permission to return to my home. But go ahead and curse me if you like! I speak the religious principles of sages, Devayäné, and it is improper of you to curse me now, whether for motives of love or piety. I therefore now declare that your desire will never be fulfilled. No son of a sage will ever take your hand in marriage. You said to me, «The knowledge will never work for you,» and by your curse it will be so, but the knowledge will certainly work for that person to whom I teach it. 
Çré Vaiçampäyana said: 
Having spoken thus to Devayäné, Kaca, the most prominent of the twice-born, quickly went to the abode of Indra, lord of the demigods. Carefully observing his arrival, the demigods, headed by Indra. joyfully spoke to Kaca, having duly honored his father, Båhaspati: «Because you have performed a most wonderful feat on our behalf, your fame will never die, and you will become a full shareholder in the opulence of the gods.» 
The Story of Devayäné and Çarmiñöhä 
Çré Vaiçampäyana continued: 
When Kaca returned with his acquired knowledge, the celestial denizens rejoiced. O best of the Bhäratas, learning the science from Kaca, they fulfilled their purpose. Assembled together, they said to Lord Indra, «Now is the time for you to show your courage. You who shatter evil cities must now conquer the enemy.» Thus addressed by the assembled demigods, Indra replied, «So be it!» and set out on his mission. 
He noticed some women in a forest. [The girls were bathing,] and transforming himself into a wind, Indra mixed and scattered all the clothes of those young virgin girls as they sported in the charming woods, which resembled the celestial garden of Citraratha. Coming out of the water, each girl picked up clothes from the spot where she had left hers. The leaders of the girls were Devayäné, daughter of Çukra, and Çarmiñöhä, daughter of Våñaparvä, the Asura king whom Çukra served as priest. Not knowing that Lord Indra had mixed up their clothes, Çarmiñöhä mistakenly grabbed the garments of Devayäné. A quarrel between Devayäné and Çarmiñöhä immediately broke out over the clothes, O best of kings. 
Devayäné said: 
Why do you take my clothes when you are supposed to be my disciple? Have you no proper manners, O child of a demon? Such behavior will do you no good. 
Çarmiñöhä said: 
When my father is sitting upon his throne or lying down at his leisure, your father stands humbly beneath him and incessantly offers him praises and recites his heroic deeds. You are the daughter of one who begs, offers praises, and accepts in charity, whereas I am the daughter of one who is praised, gives in charity, and does not beg from anyone. Unarmed and alone, you tremble before me, who am a king's daughter, ready and able to use weapons. Find someone to fight with, beggar girl; I do not count you a worthy foe. 
Çré Vaiçampäyana said: 
Devayäné stood up as tall as she could and clung to her garments, but Çarmiñöhä threw her into a well and returned to her father's city. She knew very well that her friend would die in the well, but Çarmiñöhä's mind, overcome by violent anger, was set on sin, and without any concern for Devayäné she went to her home. 
Soon thereafter, Yayäti, son of Nahuña, arrived in the area eagerly hunting wild beasts. His charioteer and horses were exhausted, and he suffered from thirst. Looking down that same well, the son of Nahuña saw it had gone dry, but at the well's bottom he saw a young girl as radiant as the flames of a fire. Seeing the maiden, with the complexion of a goddess, fallen in the well, the greatest of kings inquired from her in a very charming voice meant to console her. 
«Who are you, with your bright red nails, your dark complexion, and your elegant earrings made of the brightest gems? O learned woman, why do you go on so, brooding and breathing such heavy sighs? How did such a lovely young lady fall into this well covered with branches and grass? Whose daughter are you, and who is looking after you? Please tell me everything!» 
Çré Devayäné said: 
He who raised up the Asuras with his science when they were slain by the demigods–that very Çukra is my father. But he does not know that I am here. Here is my right hand, O king, with bright red nails. Take hold of me and lift me out, for I think you are a man of noble birth. Just by seeing you, I know that you are a very peaceful and powerful man and doubtlessly very famous. Therefore, you must lift me out of this well into which I have fallen. 
Çré Vaiçampäyana said: 
Knowing the woman to be a brähmaëa, and taking her right hand, the son of Nahuña quickly lifted her out of the hole. Having easily rescued her from the well. King Yayäti took leave of that shapely woman and returned to his city. When the son of Nahuña had departed, the innocent Devayäné stood under the shelter of a tree and cried in anguish. When many hours had passed and she did not return home, her powerful father called for his daughter's maidservant and said, «Madam, please bring at once my sweet-smiling daughter Devayäné.» 
As soon as she was so addressed, the maidservant quickly went to fetch her, carefully visiting all the places Devayäné had gone that day with her girlfriends. 
At last the maidservant found her standing alone in terrible distress, exhausted and weeping, and said, «O fair lady, what are you are doing here? Tell me quickly, for your father has sent for you.» 
Thus addressed, Devayäné told her nurse, who was named Ghürëikä, of the evil act committed by Çarmiñöhä. 
Devayäné said: 
Go quickly, Ghürëikä, and explain everything to my father. Tell him that from now on I shall not enter the city of Çarmiñöhä's father, Våñaparvä. 
Çré Vaiçampäyana said: 
Ghürëikä went immediately to the palace of the Asura king, and upon seeing the sage Çukra she blurted out in great anxiety, «O great and wise one, I must inform you that your daughter Devayäné was violently attacked in the forest by Çarmiñöhä, the daughter of Våñaparvä.» 
Hearing this, Çukra immediately left the palace and in great anguish began to follow his child's path into the forest. Finding his daughter Devayäné in the woods, Çukra embraced her in his arms and sadly said to her, «By their own mistakes all people beget their own joy and sorrow. I think you must have done something wrong, and therefore someone took revenge on you.» 
Devayäné said: 
Whether this suffering is deserved or not, listen carefully to what Çarmiñöhä, daughter of Våñaparvä, said to me! It is certainly the truth, I suppose, when she said that you are the hired singer of the Asuras! Those are the sharp and cruel words that Çarmiñöhä, daughter of Våñaparvä, spoke to me with her raging red eyes–!You are the daughter of one who flatters, begs, and accepts in charity, but I am the daughter of one who is always praised, who gives in charity, and who accepts from no one!» That is what she said to me again and again, that Çarmiñöhä, daughter of Våñaparvä, so full of ugly pride, and her eyes all red with anger. 
My dear father, if I am the daughter of one who flatters and lives on charity, then it is better I go and seek the favor of Çarmiñöhä. 
The learned Çukra said: 
My beautiful one, you are not the daughter of one who flatters and lives on charity. Devayäné, you are the daughter of one who need flatter no one, for your father is praised by all. Våñaparvä knows that, and so does Lord Indra, as well as King Yayäti, son of Nahuña. They all know that the inconceivable Brahman, the absolute one that rules this world, is the source of my strength. 
The learned Çukra continued: 
Devayäné, you should understand clearly that a man who can always tolerate insulting words from his rivals can win everything in life. A person who restrains his anger when it strains forth, just as one controls a horse, is said by saints to be a competent conductor of his life, not he who lets loose the reins. Please understand, Devayäné, that one who repels the attack of anger with peace and self-control can thereby gain everything in life. One who rejects the rush of anger with forgiveness, as a snake rejects old skin, is the true enjoyer of life. One who fully contains his anger and tolerates insulting words, who though suffering does not make others suffer, is certain to achieve the actual goal of life. 
Of two men–one who performs a sacrificial offering every month for one hundred years, and another who is never angry at anyone–the man who is free of anger is the greater. A wise person must not imitate the fighting that goes on between foolish boys and girls who do not know what is true strength and weakness. 
Çré Devayäné said: 
My dear father, I may be a young girl, but I know the meaning of religious principles, and I also know the strength of tolerance, as well as the weakness in insulting others. But my point is this: one who desires to teach and help others should not tolerate improper behavior on the part of a student. Therefore, I no longer care to live among those whose behavior is so impure and disordered. A learned person should not live among those of wicked minds who blaspheme the proper conduct and noble descent of others. Authorities say that the best place to live is among saintly persons who appreciate noble conduct and birth in a religious family. 
The daughter of Våñaparvä spoke the cruelest and most dreadful words! In all the three worlds I do not think anyone more abominable than one who worships the opulence of his enemy, being deprived himself of opulence. 
Çré Vaiçampäyana said: 
Thereupon Çukra, exalted among the Bhågus, angrily approached Våñaparvä, and without deliberating further, he said, «Irreligion does not produce its effect immediately, as if it were a cow. If we do not see the reaction to injustice in the perpetrator, we shall certainly see it in his children or grandchildren. But sin will certainly bear its fruit, like heavy food that must act in the belly! 
«You arranged to kill Kaca, a descendant of Aìgirä who never offended you, who was a religious scholar, and who was always eager to serve. You dared to kill him while he was a guest in my house! 
«Because of the killing of that innocent boy, and especially now because of an attempt to kill my very own daughter, I tell you this, Våñaparvä: I shall reject you and your company! I shall not be able to reside in your country, O king, and live with you. Indeed, O Daitya, do you know me to be a mere fool who speaks nonsense? Is that why you do not control your offenses but instead ignore them? 
King Våñaparvä said: 
O Bhärgava, I know that neither injustice nor false speech can ever be found in you. Rather, you are the abode of justice and truth. Please, sir, be merciful to us. If you abandon us now and go away, O Bhärgava, we shall have no other recourse but to throw ourselves in the sea. 
The learned Çukra said: 
Then go and jump in the sea, or run wherever you like, Asuras! I am unable to tolerate this unkindness to my daughter, for she is my beloved child. If you want me to remain, then you must obtain the blessings of Devayäné, for she is my very life. Remember, as Båhaspati maintains the well-being of the demigods, so I maintain all of you. 
King Våñaparvä said: 
O Bhärgava, whatever wealth the Asura kings possess in this world, whether in elephants, cows, or horses, you are its actual master, as you are my own master. 
The learned Çukra said: 
I am the master of whatever wealth the Daitya kings possess, O great Asura, if Devayäné is pleased upon you. 
Çré Devayäné said: 
My dear father, if you are actually the master of the king's wealth, then, O Bhärgava, I do not wish to hear it from you, but rather let the king himself say it to me. 
King Våñaparvä said: 
Good woman, your father is always worthy of my highest praise and honor. O sweet-smiling girl, anything at all that you desire, even if it is rare and difficult to obtain, I shall give to you at once. 
Çré Devayäné said: 
My desire is that Çarmiñöhä, along with a thousand maidens, become my menial servant, and that wherever my father may send me to be married, Çarmiñöhä will follow me there to continue her service. 
Çré Vaiçampäyana said: 
King Våñaparvä commanded a female attendant, «You there, arise and bring Çarmiñöhä at once! Whatever Devayäné desires must be immediately provided.» 
The nurse then went to Çarmiñöhä and said, «Get up, fair maiden, for you must now act for the welfare of your kin. The great brähmaëa is about to reject all his Asura disciples because he is disturbed about what happened to Devayäné. Whatever she may now desire, you are to perform it immediately, O innocent one.» 
Çarmiñöhä replied: 
Yes, whatever she may want I must now do. Çukra and Devayäné must not go away because of me. 
Çré Vaiçampäyana said: 
On her father's order, Çarmiñöhä, surrounded by a thousand handmaidens and sitting in a palanquin, then quickly left the city and came before Devayäné. 
Çarmiñöhä said: 
I am now your servant, and I shall wait upon you with these thousand handmaidens. I shall follow you wherever your father may send you to be married. 
Devayäné said: 
Since I am the daughter of one who flatters and begs and lives on charity, how will you, the daughter of one who is flattered, be my menial servant? 
Çarmiñöhä said: 
By whatever means, I must act for the welfare of my suffering kin. Therefore, I shall follow you wherever your father may send you. 
Çré Vaiçampäyana said: 
O best of kings, when the daughter of Våñaparvä had thus sworn to become her menial servant, Devayäné then spoke to her father, «My dear father, O best of the twice-born, I am now satisfied, and I will enter the city. Your deep knowledge and the power of your science will never fail.» 
Thus addressed by his daughter, the illustrious Çukra, the best of the twice-born, joyfully entered the city and was honored by all the demons. 
Çré Vaiçampäyana continued: 
A long time later, O excellent king, the fair-skinned Devayäné went out with Çarmiñöhä to the very same woods to play, each of the two bringing a thousand handmaidens. Reaching the same place as before, Devayäné began to walk about and do whatever she liked, feeling very happy in the company of all her girlfriends. All of them joyfully played in the woods, drinking sweet honey that exuded from spring flowers, eating varieties of good food, and chewing the forest fruits. And again King Yayäti, the son of Nahuña, happened to arrive there in his pursuit of wild game. Coming to the same spot as before, drawn by fatigue, he searched for good water to drink. 
There he saw Devayäné and Çarmiñöhä, along with all their women, adorned with celestial jewels and frolicking about the forest. He watched the sweet-smiling Devayäné, with her incomparable beauty, as she sat among the lovely women. He noticed that Çarmiñöhä was engaged in serving Devayäné by massaging her feet and attending her in various ways. 
Yayäti said: 
May I ask you two girls, who are surrounded by two thousand other girls, about your names and families? 
Devayäné said: 
I shall tell you, O king, and believe my words. The guru of the Asuras is known to be Çukra, and you may know me to be his daughter. This other girl is my friend and servant, and she waits on me wherever I go. She is Çarmiñöhä, the daughter of the demon king Våñaparvä. 
Yayäti said: 
I am most curious to know how this girl of lovely complexion, the daughter of the Asura king, is your friend and menial servant. 
Devayäné said: 
Everything follows its destiny, O tiger of men, so you may consider this to be an arrangement of fate. Do not trouble yourself with elaborate explanations. Your beauty and dress are that of a king, and your speech is that of a learned man. What is your name, where are you from, and who is your father? Kindly tell me. 
Yayäti said: 
As a celibate student I was privileged to hear and learn all of the Vedas. I am a king and a king's son, widely known as Yayäti. 
Devayäné said: 
What is your purpose in coming to this land, O king? Was it your desire to take some lotuses from the lakes, or were you rather hunting for game? 
Yayäti said: 
I was out in search of wild game, fair maiden, and I came here looking for water to drink. You have asked me many questions; now kindly permit me to go on my way. 
Devayäné said: 
I, with my servant Çarmiñöhä and my two thousand handmaidens, am subservient to you. I wish all good unto you, and I ask that you become my friend and my husband. 
Yayäti said: 
Please understand, O daugher of Çukra, that I do not deserve you. O passionate woman, Devayäné, kings cannot marry into your father's family. 
Devayäné said: 
The kingly class was created together with the brähmaëas, and the kings and teachers are meant to work together in cooperation. Dear son of Nahuña, you are a sage and a sage's son. Please marry me. 
Yayäti said: 
All four social divisionsöarise from the single body of the Supreme Lord, but they have different duties andöreligious principles because of their different levels of purity and spiritual knowledge. Of the four divisions, the brähmaëas are the best. 
Devayäné said: 
O son of Nahuña, not a single man had ever touched my hand until you took hold of me. You were the first, and therefore I have chosen you. How could any other man ever touch my hand? I am a thoughtful woman, and I have already been taken hold of by a sage's son, who is himself a sage, and that is you! 
Yayäti said: 
An experienced person knows that a brähmaëa is more dangerous than an angry, poisonous snake or a fire blazing on all sides. 
Devayäné said: 
O leader of men, how can you say that a brähmaëa is more dangerous than an angry, poisonous snake or a fire blazing on all sides? 
Yayäti said: 
A poisonous snake kills one man, and a sword kills one man, but a brähmaëa, when angered, destroys a kingdom with all its cities. Therefore, O timid one, I consider a brähmaëa to be more dangerous. Hence, I shall not marry you, my fine lady, unless your father gives you to me. 
Devayäné said: 
Then marry me when my father bestows me upon you, for I have chosen you, O king, as my husband. There is no danger for a man who does not ask for a woman but accepts her when she is freely offered. 
Çré Vaiçampäyana said: 
Devayäné then quickly sent a message to her father, and the moment he heard the news Çukra came to see the king. When Yayäti saw that the great Çukra had arrived, the ruler of the earth bowed down to the learned brähmaëa and received him with folded hands and prayerful words of greeting. 
Devayäné said: 
Dear father, this king is the son of Nahuña, and when I was trapped in the well he took my hand. With all due obeisances unto you, please give me to him, for I shall not select any other man in the entire world as my husband. 
Çukra said: 
O heroic one, my beloved daughter has chosen you as her husband; I now give her to you and ask that you accept her as your queen, O son of Nahuña. 
Yayäti said: 
O Bhärgava, I beg of you one boon: that this great violation of dharma, my marriage with a woman of superior status, not taint me with sin, O brähmaëa. 
Çukra said: 
I release you from this breach of law. Be satisfied now to marry this girl. In this sacred union there should be no hesitation, for I shall remove from you any taint of sin. By the sacred rules of dharma, take as your wife this slender, lovely Devayäné, for together you will achieve the greatest pleasure. This young girl Çarmiñöhä, the daughter of Våñaparvä, will also go with you. You must always honor her in every way, O king, but you are not to call her to your bed. 
Çré Vaiçampäyana said: 
At these words, Yayäti respectfully circumambulated the sage, and with the permission of that great soul he joyfully returned to his city. 
Çré Vaiçampäyana continued: 
Upon reaching his city, which shone in splendor like the city of the great Indra, Yayäti entered his palace and settled his new wife, Devayäné, in the women's quarters. With Devayäné's permission, he constructed a house near a small grove of açoka trees, and there he settled the daughter of Våñaparvä, who lived in the midst of her thousand maidservants. Yayäti treated Çarmiñöhä with much respect and gave the Asura princess an equal portion of fine garments, food, and drink. 
For many years the royal son of Nahuña enjoyed his life with Devayäné, passing his days as joyfully as a god. When her proper season had come, the shapely Devayäné became pregnant for the first time and gave birth to a boy. After a thousand years had passed, Çarmiñöhä, the daughter of Våñaparvä, saw that she herself had also reached the full maturity of her youth and that her season for begetting had come. 
She began to think, «My fertile season has come, but I have not chosen a husband. What is happening to me, and what should I do? And what can I do, that things be rightly done? Devayäné has given birth to a son, but I have reached my full youth for nothing. Devayäné simply chose the king as her husband, and it came to pass. I am going to do the exact same thing! I will also choose him as my husband. The king must give me the fruit of a son. That is my conclusion. Would he agree, even now, to come and see me in private?» 
At that time, the king happened to come out of his palace and went walking near the Açoka grove. He reached the spot where Çarmiñöhä was standing and stood in front of her. Seeing him alone in that secluded place, Çarmiñöhä went right up to the king with a beautiful smile on her lips, and folding her hands in supplication, she said, «Who dares touch a woman who resides in the house of Soma, Indra, Viñëu, Yama, or Varuëa, or indeed in your house, O son of Nahuña? No man will approach me! O king, you have always known me to be an attractive woman, of royal descent and faithful conduct. Now I beg you, I beseech you, for your mercy. O lord of men, give me a child, for it is my season. 
Yayäti said: 
I know you as the faultless Daitya girl whose behavior has always been ideal. As far as your physical beauty is concerned, I do not see a flaw the size of a needle point. But when I took away Devayäné, the learned Çukra said, «Do not call the daughter of Våñaparvä to your bed.» 
Çarmiñöhä said: 
O king, words spoken in jest do no serious harm, even when less than the truth, nor do words spoken to women or at the time of a wedding or when life is about to be lost or when all one's fortune is being stolen. In these five circumstances, speaking less than the truth is not a sin. O lord of men, if a person is called as a witness and speaks falsely, then he is said to be false and fallen. A lie will damage one who speaks it to those joined with him in a common purpose. 
King Yayäti said: 
A king has to be a model for all other people, and if he speaks falsely his position will be lost. Even if I come to suffer the greatest misfortune, I do not dare act falsely. 
Çarmiñöhä said: 
It is generally considered that a girl's own husband and the husband of her best friend are very close in her eyes. When her best girlfriend is married, it is almost like her own marriage. Thus, since my best friend has chosen you as her husband, it is natural that I also do so. 
King Yayäti said: 
I have taken a sacred vow to give charity to those who beg it from me, and now you are begging from me. All right, then, tell me what I can do to please you. 
Çarmiñöhä said: 
Save me from irreligion, O king , and keep me on the path of virtue. If in this life I could become the mother of your child, I would then practice the most noble principles of virtue. O king , three persons–a wife, a servant, and a son–do not keep separate property, but rather live under the protection of the husband, the master, and the father. Whatever these three acquire is of the same patrimony. 
I am the humble servant of Devayäné, a descendant of Bhågu, and she in turn is under your control. Therefore, O king , you should care for me also. Oh, please accept me! 
Çré Vaiçampäyana said: 
When addressed in this way, the king was convinced that she was correct, and he honored Çarmiñöhä and taught her the sacred law for begetting, so that she might prepare. After he had approached Çarmiñöhä for union and taken her as much as he desired, they earnestly honored one another and departed as they had come. 
By that contact Çarmiñöhä, with her lovely smile and charming brows, obtained her first pregnancy from the highest of kings. In due time, O king, that lotus-eyed woman gave birth to a lotus-eyed son who shone like a child of the gods. 
Çré Vaiçampäyana continued: 
O Bhärata, hearing that her unmarried girlfriend had given birth to a male child, the sweet-smiling Devayäné, not knowing the father's identity, began to worry and was filled with grief over Çarmiñöhä's situation. Approaching Çarmiñöhä, Devayäné said, «O Subhrü. how could such a disaster take place out of lust for romance?» 
Çarmiñöhä said: 
Some saintly person passed by here, a most religious man who had mastered all the Vedas. He offered me a boon, and I begged him to fulfill my desire to beget a religious child. My desire was proper, and I did not satisfy it in an illicit way, O sweet-smiling one. Thus my child is born of that sage, and I am telling you the truth. 
Devayäné said: 
It would be quite nice, modest lady, if this brähmaëa were someone familiar to us. I want to know the lineage, the name, and the parents of this sage. 
Çarmiñöhä said: 
He was blazing with strength and potency, like the fiery sun, and seeing him before me, I had no power to question him on all these matters, O sweet-smiling lady. 
Devayäné said: 
If that is the case, Çarmiñöhä, if in fact you obtained this child from the best and most senior of the twice-born, then I am not angry. 
Çré Vaiçampäyana said: 
When Çarmiñöhä had relieved Devayäné's anxiety with her story, the two old friends began to talk together, joking and laughing with each other for some time. Then the daughter of the learned Çukra returned to her palace, convinced that everything was proper. 
King Yayäti begot two sons in Devayäné, Yadu and Turvasu, who were like a second Indra and Viñëu. And by the saintly King Yayäti, Çarmiñöhä, daughter of Våñaparvä, gave birth to three boys named Druhyu, Anu, and Püru. 
Then one day, O king, sweet-smiling Devayäné went out with Yayäti to the deep forest, and there she saw three young boys, as beautiful as gods, playing without any cares. Amazed by this, she said, «Whose children are these, O king, these splendid boys who are sons of the gods? Their brightness and beauty remind me of you.» 
After thus questioning the king, she began to inquire from the boys, «My dear sons, what is the family name of your brähmaëa father? Explain to me truthfully. I want to hear it from you.» 
With their forefingers, the boys kept pointing to that best of kings, Yayäti, and they explained that their mother was Çarmiñöhä. Having spoken, they all came up to the king, but the king would not receive them in front of Devayäné, and the little boys then ran crying to their mother, Çarmiñöhä. 
Seeing how much love the boys showed toward the king and understanding what had actually happened, the goddess Devayäné then spoke to Çarmiñöhä: «You are meant to serve me! Why did you do that which displeases me? You are fixed in the ways of the Asuras. Have you no fear?» 
Çarmiñöhä said: 
O beautiful smiling woman, what I told you about the sage was true. I do what is right and religious, so I do not fear you. When you chose the king, I also chose him. By the principles of dharma, fair lady, the husband of a girl's best friend becomes her husband. I honor and respect you because you, being a brähmaëé, are older and better than I. But even above you, I am to respect and honor my saintly king. Don't you know this? 
Çré Vaiçampäyana said: 
Hearing her words, Devayäné then said, «O king, I will not live here any longer, for you have treated me most unkindly.» 
Devayäné suddenly rose up with tears in her eyes and quickly departed for the house of her father, Çukra. Seeing this, the king became very disturbed and followed her, trying to pacify her. But her eyes were red with fury and she would not turn back. Without speaking a single word to the king, the lady of lovely eyes quickly arrived in the presence of the learned Çukra. Upon seeing her father, she respectfully greeted him, standing directly before him. Immediately thereafter, Yayäti also paid his respects to the descendant of Bhågu. 
Devayäné said: 
Irreligion has conquered religion, and there is chaos in the world. The natural order has been overturned, for once again Çarmiñöhä, the daughter of Våñaparvä, has offended me. Dear father, I tell you she has given birth to three sons by King Yayäti, but to me he has given only two sons! 
O learned one of the Bhågu dynasty, this king is celebrated as a knower of religious principles, but I tell you he has transgressed all morality. 
Çré Çukra said to King Yayäti: 
Knowing well the religious principles involved here, you have broken those principles for your pleasure! Therefore I curse you that invincible old age will immediately take hold of you. 
King Yayäti said: 
My lord, the daughter of the Asura king begged me for a child in her proper season. I had no other motive in my mind, and I acted in accord with religious principles. O brähmaëa, it is clearly stated in scripture by the brähmaëas themselves that a man who does not give a child to a worthy woman who begs him for it commits the sin of killing the embryo. When an eligible woman yearning for a child begs a man in a private place and he does not approach her according to the sacred rules, then according to the learned he is killing the embryo. O lord of the Bhågu line, I was afraid of committing an irreligious act, and therefore, after carefully considering all these reasons, I agreed to approach Çarmiñöhä. 
Çré Çukra said: 
Still, O king, you are subordinate to me, and since I gave you a specific instruction in this regard, I should have been consulted if you wanted to act otherwise. When a person behaves falsely in matters of religion, it is nothing but thievery, O son of Nahuña. 
Çré Vaiçampäyana said: 
Cursed by the angry Çukra, Yayäti, the son of Nahuña, then and there gave up his youth and suddenly became a very old man. 
King Yayäti said: 
O brähmaëa, my youthful desires to enjoy with Devayäné have not been satisfied. Be merciful! Don't let this old age overcome me! 
Çré Çukra said: 
I do not speak falsely, and thus old age has already come to you, O king. However, if you so desire, you may transfer your old age to someone else. 
King Yayäti said: 
O brähmaëa, please grant me that if one of my sons gives me his youth, he will inherit the kingdom and receive all the rewards of piety and fame. 
Çré Çukra said: 
I shall transfer your old age as you wish, O son of Nahuña. Always remember me and my command, and you will not suffer any further sin. Whichever of your sons gives you his youth, he will be king. And long life, glory, and many fine children shall all be his. 
Yayäti Regains His Youth and Goes to Heaven 
Çré Vaiçampäyana said: 
Having become an old man and returned to his city, King Yayäti called his oldest and most celebrated son, Yadu, and said to him, «Yadu, by the curse of the learned Çukra, old age, wrinkles, and white hair have imposed themselves on me even though I did not have my fill of youth. [How shall I thus gain liberation from this world if I do not sate these desires?] 
«You, dear Yadu, should take upon yourself my sin and old age, and with your youth I will be able to finish enjoying material sense objects. At the end of one thousand years I will give you back your youth, and I shall take back my sin and my old age.» 
Yadu said: 
With old age, one's head and beard turn white, and the body turns wretched and slack. It is covered with wrinkles, and it is thin, weak, and unpleasant to see. An old person has no strength to do his work, and younger people, the very ones he maintained with his labor, take advantage of him. I do not hanker for such old age. 
King Yayäti said: 
Though you are born of my heart, you will not offer me your youth. Therefore, beloved son, I also regret to say that your children will not receive a kingdom. 
Turvasu, my dear son, please take upon yourself my sin, along with the old age, and with your youth I will be able to finish enjoying the material sense objects. At the end of one thousand years, I will give you back your youth, and I shall take back my sin and my old age. 
Turvasu said: 
I do not want to be old, father, for old age ruins one's pleasure and enjoyment of life. It destroys one's strength and beauty and devastates one's intelligence and stamina. 
King Yayäti said: 
Though you are born of my heart, you will not offer me your youth. Therefore, Turvasu, your children will be cut off from the noble Vedic culture. Foolish one, you will be king of a people whose behavior and laws are utterly confused, whose way of living runs counter to the culture of the twice-born, and who are the lowest of mankind, feeding themselves on flesh. They will lust after the wives of their own gurus and degrade themselves to the species of lower life. There you will be king–among the sinful killers of animals who follow the customs of beasts. 
Çré Vaiçampäyana said: 
Having thus cursed his son Turvasu, Yayäti called Çarmiñöhä's son Druhyu and said to him, «Druhyu, you must give me your youth for a thousand years and accept my old age, even though it destroys strength and beauty. After a full thousand years, however, I shall give you back your youth, and I shall take again my own sin and decrepitude. 
Druhyu said: 
An old man cannot enjoy riding on elephants or chariots or on horseback, nor can he know the pleasures of women. Even his voice quivers and cracks. I do not hanker for such a life of old age. 
King Yayäti said: 
Though you are born of my heart, you will not offer me your youth. Therefore, Druhyu, you will never achieve what you most desire. You will not be called king, but rather you and your followers will be known as Bhojas, and you will dwell where there is scarcity of roads and traveling is by ferry and boat. 
My son Anu, you must take upon yourself my sin and old age, so that I may live for a thousand years with your youth. 
Anu said: 
An old man takes his food like a baby–unclean, drooling, and at irregular times. Also, he cannot offer sacrifice into the fire at the proper times. I am not eager to accept old age. 
King Yayäti said: 
Though you are born of my heart, you will not offer me your youth. Therefore you will have to accept the very problems of old age you have just mentioned. Your children will perish upon attaining their full youth, and you yourself will slip and fall before the sacrificial fire. 
Püru, you are my beloved son, and you will be the best. Dear child, old age, wrinkles, and white hair have come upon me by the curse of the learned Çukra, but I could not yet satisfy my youthful desires. Püru, you must accept my sin and decrepitude, so that for some time I may enjoy material sense objects with your youthful vigor. After a full thousand years, however, I will give you back your youth, and I myself shall accept my own sin and old age. 
Çré Vaiçampäyana said: 
Thus addressed, Püru replied to his father without hesitation, «Mahäräja, I shall carry out your words just as you have spoken them. I shall accept, O king, your sin and old age, and you please take my youth from me and fulfill your desires as you like. Covered by your old age and bearing your withered form, having given to you, sir, my youth, I shall pass my life as you have instructed me.» 
King Yayäti said: 
Püru, you actually love me, my child, and with my love I offer you this: your children will be endowed with all they desire, and they will have the kingdom. 
Çré Vaiçampäyana continued: 
Endowed with the youth of his son Püru, King Yayäti, son of Nahuña, was quite satisfied, and that greatest of kings began to enjoy, according to Vedic principles, all that his senses desired. As a prominent king, he did not violate the religious principles or enjoy what he should not, but following his enthusiasm, he enjoyed whatever and whenever he desired, according to his taste and pleasure. He satisfied the gods with sacrifices, and he pleased the forefathers with çräddha ceremonies for their benefit. He mercifully granted the desires of the downtrodden and gave the exalted members of the twice-born community whatever they needed. 
He gratified unexpected guests with food and drink, and he encouraged the mercantile community by providing social and political security. He treated the laboring class with kind consideration, and the criminals with stern repression. Ultimately the king pleased all the citizens of the land by his strict adherence to the sacred law, and he ruled and protected the people like a new Indra incarnate. Strong and bold as a lion with his youthful body, the king could again appreciate the sense objects, and without transgressing religious law, he experienced the greatest material joy. 
Having attained all the good things he desired, the monarch grew sated and weary of wordly enjoyments. Remembering that his youth was supposed to end in a thousand years, and well conscious of time, the mighty king counted the days and hours and realized that the time was up. He therefore said to his son Püru, «With your youthful vigor, my son, I have experienced the sense objects as much as I desired, following my enthusiasm at suitable times and places. My dear Püru, I am so pleased with you, and may God bless you. Take now your youth, and take the kingdom also, for you are the son who most pleased me.» 
King Yayäti, son of Nahuña, then accepted his old age, and Püru took back his youth. Seeing that the king desired to consecrate his youngest son, Püru, as the next ruler, members of the four social divisions, headed by the brähmaëas, then spoke out to the king: «O lord, how can you pass over Yadu, the grandson of Çukra and the eldest son of Devayäné, and instead award the kingdom to Püru? Yadu took birth as your eldest son, and he was followed by Turvasu. Next came Çarmiñöhä's son Druhyu, then Anu, and only then Püru. How can the youngest son deserve to pass over his older brothers and accept the kingdom? We bring this to your attention, for you must always preserve the principles of justice. 
King Yayäti said: 
O citizens of all the social classes, headed by the brähmaëas, all of you please hear my words. My eldest son, Yadu, did not carry out my command, and that is why I can in no way give him the kingdom. One who is against the father is not considered by saintly authorities to be a true son. A son who acts on the words of his mother and father, always desiring their welfare, is a son on the proper path. A son who abides by his father and mother is worthy to be called a son. I was insulted by Yadu and similarly by Turvasu, Druhyu, and even by Anu. All of them showed me great disrespect. It is Püru who obeyed my command and treated me with special consideration. My youngest son will inherit my kingdom, for it is he who bore my old age! Püru acted as a true son and fulfilled his father's wish. 
The learned Çukra himself gave me a boon that whatever son of mine faithfully followed his father would become the next king and ruler of the earth. Therefore I humbly entreat you good people, let Püru be consecrated as your king! 
The people said: 
The son who demonstrates good qualities, always acting for the good of his mother and father, deserves all good fortune, my lord, though he be the youngest. Püru deserves this kingdom, for he is the son who has pleased you, and considering the boon given by Çukra, nothing further need be said. 
Çré Vaiçampäyana said: 
Inspired by the words of the citizens, the son of Nahuña then consecrated his son Püru as the new ruler of his kingdom. After giving over the kingdom to Püru, he took religious initiation into the next phase of his life, and accompanied by brähmaëas and ascetics, the king departed his city to dwell in the forest as a renunciant. 
From Yadu were born the Yädavas; the sons of Turvasu were the Yavanas; Druhyu's sons were called the Bhojas; and Anu begot sons of the mleccha class. From Püru came the Paurava dynasty, in which you were born, O king. Control of the state is now in your hands, and you are to rule this kingdom for one thousand years. 
Çré Vaiçampäyana continued: 
King Yayäti, son of Nahuña, having thus installed his beloved son on the royal throne, was filled with joy. He then adopted the third stage of life. 
[In the first stage of his life as a young student, he had lived as an austere and celibate brahmacäré. Then he married and entered the second stage of his life, that of a king, husband, and father. Now he adopted the third stage of life, called vänaprastha, in which the husband and wife give up all family affairs and go to a sacred forest or hermitage to revive their pure spiritual consciousness. Fortunately, King Yayäti was happy to come to this third stage of life.] 
Dwelling in the forest, he resided in a hermitage with saintly brähmaëas, taming his senses and eating only the fruits and roots that grew in the forest. So serious was the king in his religious practice that he was promoted at the time of death to the heavenly planets. Yayäti went to the abode of the gods and joyfully dwelled in that happy land, but after a relatively short time, Lord Indra caused him to fall again to the earth. I have heard from authorities that when King Yayäti was cast out of heaven and was falling downward, he did not reach the surface of the earth but remained positioned in space. Thereafter, it is said, the mighty king again reached the heavenly planets after having met with kings Vasumän, Añöaka, Pratardana, and Çibi. 
King Janamejaya said: 
By what act did that earthly ruler again achieve the heavenly abode? O saintly scholar, I desire to hear all this, here in the presence of so many saints and sages, just as it happened, with nothing omitted. King Yayäti ruled the wide earth and caused the Kuru dynasty to flourish. He was equal to Lord Indra, king of the gods, and he was as brilliant as the shining sun. His fame has spread wide and his glory is based on fact. He was indeed a great soul, and I want to hear all about his activities in heaven and on earth. 
Çré Vaiçampäyana said: 
Yes, I shall explain to you the later history of Yayäti in heaven, as well as on the earth, for it is a pious story that vanquishes all the woes of sin. 
After consecrating his youngest son as king, King Yayäti, the son of Nahuña, joyfully departed for the forest. Having sent away his other sons, headed by Yadu, to the far corners of the earth, the king resided for a long time in the forest and subsisted on forest fruits and roots. He was regulated, he subdued anger, he satisfied the forefathers and demigods with religious rites, and he made regulated sacrificial offerings into the sacred fire. In this way he carefully practiced the renounced life of vänaprastha. 
That powerful man honored all his guests with forest fare that had first been offered to the Lord, and he lived off whatever he could glean from his austere environment, humbly eating the remnants of others. The king lived in this way for a full thousand years. For thirty autumns the king lived on water and strictly controlled his speech and mind. Then for one year, with his mind fully alert, the king ate only air, and for another year he performed the grueling austerity of «five fires,» [lighting fires on all four sides and exposing himself to the blazing sun overhead throughout the heat of summer]. For six months the king stood on one foot and consumed only air, determined to conquer the demands of the body as he had once conquered hostile kings. It was thus that he acquired a pious fame, and moving beyond the earth and outer space, he went to the heavenly abode. 
Çré Vaiçampäyana continued: 
Having gone to the heavenly planets and dwelling thus in the abode of the gods, that best of kings was honored by the celestial denizens such as the Sädhyas, the Maruts, and the Vasus. Self-controlled, ever doing good, the former king of the earth went from Devaloka, the planet of the administrative gods, to Brahmaloka, the planet of the cosmic creator, and authorities say that he resided there for a long time. 
Once Lord Indra happened to arrive in that place, and after some discussion with Yayäti, he questioned the king. 
Indra asked: 
What did you say to Püru when you awarded the kingdom to him and released him from the burden of old age. Tell me the truth. 
King Yayäti said: 
I told him, «All the land between the Gaìgä and Yamunä rivers is under your jurisdiction. You are the king of the middle portion of the earth, while your brothers will be the rulers of uncivilized men who dwell in the far lands. 
«One who is free of anger surpasses the angry. And one who tolerates is better than an intolerant person. Above the nonhuman creatures stand human beings, and he who is wise will ever stand above one who lacks wisdom. 
«When we are abused, we should not abuse others; but when a tolerant person is finally moved to wrath, his anger burns up the abuser, and the tolerant one, even in his wrath, enjoys the fruits of piety. 
«Do not torment others or speak cruelly or seize the little that a wretched person has, nor should you utter those words that so disturb another, words that wound, or words that take the speaker to the world of sin. 
«A man who injures others with his harsh speech, tearing at them with his thorny tongue–know him to be the most unfortunate of all people, for he bears evil calamity tightly bound to his mouth. 
«A person who seeks progress on the spiritual path should act in such a way that he is honored to his face by the devotees of the Lord. Those same devotees will protect him from behind. Thus a civilized person must follow the example of the Lord's devotees and always tolerate the insulting words of materialistic people. 
«Words that are like arrows fly from one's mouth, and whoever they strike begins to grieve day and night. Thus a wise person, a paëòita, never shoots those words that fall like arrows into the very heart of another soul. 
«In all the three worlds there is no better way to win the hearts of others than to be a true friend to all creatures, to be giving, and to speak sweet and gentle words. Thus one should always speak comforting words, and never words that cut and wound. One should honor the honorable, give to others, and never beg at any time.» 
Lord Indra said: 
Having finished all your family and kingly duties and having renounced your home, you went to the forest. Therefore I frankly ask you, Yayäti, O son of Nahuña, who is equal to you in the performance of austerity? 
King Yayäti said: 
Lord Indra, I do not see anyone among the gods, the human beings, the Gandharvas, or even the great sages who is equal to me in the performance of austerity. 
Lord Indra replied: 
O king, you show disdain for persons who are actually equal to or better than you, without actually understanding the real strength and quality of any of them, and therefore these higher planets must come to an end for you. By your arrogance you have exhausted your piety, and today you will fall. 
King Yayäti said: 
O king of the gods, if by my offenses to the gods, sages, Gandharvas, and humans I have actually lost my residence on the upper planets, then grant me this one desire: let he who is now bereft of the heavenly abode fall into the midst of saintly devotees of the Lord. 
Lord Indra said: 
O king, you will fall as you desire into the midst of saintly devotees of the Lord, and thus even having fallen you will again regain your position. Knowing all this, Yayäti, never again show disdain for those who are your equals and superiors. 
Çré Vaiçampäyana said: 
Thereupon, King Yayäti gave up the pious planets enjoyed by the king of the immortals, and as he was falling, a saintly king named Añöaka, who protected the principles of devotional service to the Lord, saw Yayäti coming down and said to him, «Who are you, as young and beautiful as Indra? By your potency you are as luminous as fire, and you seem to fly as you fall, like the best of sky-goers, the glowing sun, as he emerges from shifting masses of darkening clouds. Seeing you fall from the sun's path, all of us are confused, and we wonder and guess–who is this immeasurable being, as radiant as the sun or fire, falling into our midst? 
«Observing your power, which resembles that of Indra, the sun, or Lord Viñëu Himself, and seeing you descend the very road that leads to the gods, all of us rise up at once to receive you, for we eagerly desire to know the truth of your fall. We assume you are in a superior position and would not dare question you first. But since you do not ask us who we are, we shall inquire first from you, who have such enviable form and beauty. Who is your leader, and why have you come here? 
«Let all your fear be done! And give up all sorrow and confusion, you whose beauty equals that of the king of the gods. Know with certainty that you are in the company of the Lord's servants, and thus no one, not even Lord Indra, the slayer of Bala, can bother you here. 
«For the Lord's servants who have fallen from their happy life, association with the Lord's devotees is the basis foröregaining that happy life. For when the saintly devoteesöunite, they are the natural leaders of all moving and unmoving creatures. Now you are properly situated, for you are among persons who, like yourself, are devoted to the eternal path. 
«As fire is the lord of heat and warming, as earth is the lord of planting, as the sun is the lord of illumination, so for the Lord's servants, a guest who arrives is their lord.» 
Yayäti Falls into the Midst of Devotees 
King Yayäti said: 
I am Yayäti, the son of Nahuña and the father of Püru. Because of my disdain for all other creatures, I was expelled from the planets of the gods and perfected sages. Now, having deviated, and with little pious credit, I am falling straight down. It is only because I am senior to you gentlemen in age that I did not first offer you a respectful greeting. The twice-born always honor a person who is senior in knowledge, in austerity, or in age, and I waited for you to greet me in deference to their rule. 
King Añöaka said: 
Although you said, O king, that one who is senior in years is to be honored, and that therefore you did not greet us in any way, it is also a fact that for the twice-born a more learned person is considered older and worthy of honor. Thus we accept you not only as older in age, but in wisdom as well. 
King Yayäti replied: 
Authorities say that sin is undesirable because it goes against the progress of our activities and gradually leads us to a life of evil and suffering. Therefore, the saintly do not follow the sinful path of materialistic persons but rather listen to the Lord within the heart, who always speaks that which is favorable and desirable for the soul. 
Great and abundant wealth was certainly mine, and I shall not have it again soon, however I might endeavor. But one who resolves to act for the benefit of the soul and not just the body, and who keeps to his determination, can realize spiritual knowledge even while living in this world. 
There are many different states of existence in this world of conditioned souls, and all conditions of life depend on the sanction of divine providence, for the soul in this world has lost his freedom to do whatever he likes. Therefore, remembering that the soul is different from the body and that the body is placed in certain conditions by very strong destiny, a sober person is not overwhelmed in any condition of life. 
A living being should not burn with grief or rejoice over the material conditions of life, for whether one enjoys material happiness or suffers distress, both depend on divine providence and are not within our personal power. 
One should not grieve when there is trouble or rejoice over material success, but rather a sober person should always remain equal in both. Remembering that destiny is very strong, one should never burn with grief or rejoice for temporary things. 
My dear King Añöaka, I am never bewildered by danger, nor do I experience any suffering in my mind, for I remember that I will undoubtedly achieve that which the creator ordains for me in this world. All creatures–the insects born of sweat, the egg-born, the vegetables, the crawling things, the worms, the fish in the sea, the stones, the stalks of grass, the woody tree–all must face their destined destruction. Only their original spiritual nature remains. 
My dear Añöaka, considering the impermanence of joy and sorrow, why should I accept material suffering [as real]? Why should I endeavor [to get material happiness]? How can I avoid suffering? Rather, I try to be alert to my spiritual progress and free myself of all anxiety over my temporary condition. 
King Añöaka said: 
Formerly you were a great king of the earth. Then you experienced many other planets. Please tell me, O king, of the most important worlds you visited, and how long you remained in each. Explain everything exactly as it happened. I am eager to hear from you, for you speak on religious principles like a self-realized soul dwelling within the field of the body. 
King Yayäti said: 
I was a king in this world; indeed, I ruled the entire earth. After that life, I attained to the great planets and dwelled there for a thousand years. From there I was able to approach a higher planet and enter the charming city of Lord Indra, with its thousand gateways and its eight-hundred-mile diameter, and there I lived well for a thousand years. Thereupon I approached a superior planet that so few attain: the dazzling, unaging world of the Prajäpati, the cosmic lord. I dwelled there for a thousand years, and from there I approached a higher planet. 
Thus winning admission into the worlds of one demigod after another, I attained to all the planets and dwelled in each as long and as well as I desired. All the gods honored me, and in power and splendor I was not less than the controllers of the universe. Thus able to change my form at will, I dwelled for countless centuries with the celestial pleasure maidens in the paradise called Nandana, where there are groves of the most gorgeous trees with flowers of pure, sublime fragrance. 
I remained there, attached to those godly pleasures, and a long time passed, time beyond reckoning, until one day an official messenger of the gods appeared in a frightening form and in a deep voice called out to me, «Go down! Go down! Go down!» 
That is as much as I know, O lionlike king. I exhausted my pious merit and fell from the material paradise called Nandana. As I fell through inner space, O noble kings, I heard the voices of the gods, who out of their compassion lamented my fate: «How painful it is that Yayäti has exhausted his pious merit, and that now, even though he performed so many pious deeds and had such pious fame, he is falling.» 
I said to them, even as I fell, «Tell me how I can fall into the midst of saintly persons!» 
They pointed out to me your sacrificial ground, and upon seeing it I quickly came here, guided and reassured by the aroma of pure butter being offered into the fire, and the curling smoke of holy sacrifice. 
King Añöaka said: 
Having lived in the paradise of Nandana for centuries beyond reckoning, and assuming any form at will, how could you forsake it and come again to the earth, you who were king in the Age of Truth? 
King Yayäti said: 
Just as on earth people abandon kith and kin and dearest friends whose wealth is spent, so it is in material heaven. A human being may reach that realm, but as soon as his piety is spent, all the cosmic rulers and the hosts of gods immediately reject him. 
King Añöaka said: 
How do people exhaust their piety in that realm? My mind is extremely confused on this point. And what sort of qualifications enable one to go to which planets? Speak on these points, for I believe you are a self-realized soul within the field of the body. 
King Yayäti said: 
Wailing in utter grief, their piety spent, O king, they all fall back down to this earthly hell and flourish in different species to serve as food for herons, jackals, and crows. That is the sum and substance of going to material heaven. Therefore people in this world should avoid the abominable process of promoting oneself to that realm, a process contaminated by lust and greed and personal ambition. Now that I have explained that, dear king, tell me what else I should tell you. 
King Añöaka said: 
When the vultures, flies, and white-necked birds of prey have thus ripped up the body, how does the soul then live and how does he return? Before this, I had not heard the earth described as another hell. 
King Yayäti said: 
The soul rises from its deceased body and clearly returns to the earth, impelled by his flagrant attempts to enjoy the material world. He falls to this earthly hell and does not reckon the countless years that pass. 
But there are other miseries. When souls begin their fall from the higher planets, they fall in space for sixty thousand years–others for eighty thousand years–and horrible man-eating Räkñasas of heart-stopping visage who dwell in the earthly hell beat and harass them as they descend. 
King Añöaka said: 
Since horrible earthly Räkñasas of heart-stopping visage beat and harass the sinful as they fall, how do those poor souls continue to exist, and how do they arise in new bodies? What type of existence do they have, and how do they again enter the womb of a mother? 
King Yayäti said: 
Coming to earth within a tearlike drop of rain, the soul is absorbed into a flowering or fruit-bearing plant, and when the plant is eaten by a man, the soul enters his semen, which is then released by the man and enters into a woman at the time of her passionate season. Thus the soul again develops an embryonic body to ready himself for rebirth. 
The soul may also assume the form of a lordly tree or that of an herb. Or he may reside in water, in air, or beneath the surface of the earth, or he may remain in the sky. The soul takes on various bodies as a quadruped or biped, for he may enter all the species of life. Thus he exists and enters the womb of a mother. 
King Añöaka said: 
Does the soul in the womb directly furnish himself another body, or, as the soul enters a human womb, is his desire sufficient to cause the body to grow? I am asking this out of doubt, so please explain to me. 
How does the soul attain full development of his body, with all its limbs and organs? How does he acquire physical eyes and ears, and full consciousness? Please explain the truth of all that we ask you, for we all consider you to be a knower [of the soul] within the field of the body. 
King Yayäti said: 
Mixed in the juice of flowering plants, which are then consumed, the soul enters within the semen, and the system of subtle airs within the body then draws the semen well up into the female womb. There, according to the specific size and nature of the womb, the same system of bodily airs expands the embryo step by step. 
Grabbing on to the human body, which fosters full development of the five senses and mind, the soul is born and perceives sound with his ears, and learns to recognize all forms with his eyes. He perceives aroma with his nose, flavor with his tongue, touch with his sense of touch, and moods and feelings with his mind. Añöaka, you should know this to be the aggregate of faculties found within the material body of that great being called the soul, who bears in this world a mortal covering. 
King Añöaka said: 
When a person dies, his body is burned or buried, or is simply worn away by the elements. Apparently the person has perished and no longer exists, so how does he again awaken to consciousness? 
King Yayäti said: 
Having given up his material body with loud cries and groans, the soul enters a state resembling sleep. All of his good and evil deeds are then placed before him, and following the pathway opened by the subtle airs, he enters another womb. Having given up one body, he accepts another, O lionlike king. Those who have performed good deeds enter a good womb, and those who lived sinfully enter a sinful womb. The sinful take birth as worms and flies, but I do not want to speak more of that, O great soul. 
Living beings appear in bodies of four legs, two legs, six legs, etc., entering the womb of a mother and accepting a particular body. I have explained everything to you fully, O lionlike king. What else would you ask?