King Añöaka said: 
My dear teacher, what can a mortal do to achieve the very best planets? Is it by austerity or by serious study? Being questioned by me, please explain all this precisely–that is, how can a person gradually achieve the exalted planets of the righteous? 
King Yayäti said: 
One should practice austerity, charity, tranquillity, self-control, humility, honesty, and compassion toward all creatures. But the saintly say that these qualities will all be ruined and defeated by darkness if one is taken over by pride. 
For example, if a person devotes himself to study but then proudly thinks himself learned and uses his erudition to defeat and humiliate others, then even if he achieves the higher planets he will fall down, and his study of higher knowledge will bear no fruit. 
Four activities–sacrifice, austerity, learning, and worship–free us from all danger, but when performed proudly the same four activities create danger for the performer. Do not take pleasure when you are honored in this world, and do not grieve when you are insulted. Rather, try to satisfy the saintly persons, for the saintly recognize and honor the saintly, and materialistic persons cannot understand the value of a servant of the Lord. 
«One should give charity as I have! People should worship as I do! They should study like me! Look at my vow!» Such a proud mentality is most dangerous for our spiritual life and must always be avoided. By carefully avoiding false pride, thoughtful sages recognize that their true shelter is in the primeval Lord, and they take pride in Him, their minds devoted to Him. Departing from this world, they achieve an effulgent form full of spiritual bliss and attain the supreme state of peace. 
King Añöaka said: 
How can people who live as householders reach the worlds of the demigods? How do a mendicant or a student who is always serving his äcäryaö attain to the gods? Does a vänaprastha settled on the spiritual path achieve the higher worlds? Nowadays there are many answers given to this question. 
King Yayäti said: 
Let us go in order, beginning with the student. A student should recite his lessons when called upon by his teacher, and should be eager to serve his teacher, without being reminded. He should get up before his teacher and lie down after him. A student should be gentle, self-controlled, and determined, and never crazy or negligent, and he must always be inclined to study. In this way, a brahmacäré, or student, becomes perfect. 
Next is the life of a married man. Having acquired money by virtuous means, a householder should perform religious sacrifice, give in charity, and feed any guests who happen to visit his home, having first offered the food to the Supreme Lord and his representatives, the demigods. He should not take from others what they do not offer him. This is the ancient teaching for those living at home in family life. 
Those who have retired from household life and gone to the forest, the vänaprasthas, should live by their own effort, always avoiding deceit, giving to others, and never causing others pain or suffering. Thus dwelling in the forest and strictly regulating their eating and other activites, they live just like sages and thus achieve the highest perfection. 
A mendicant in the stage of full renunciation never maintains himself by any craft, nor does he ever own a home or dwelling. He carefully controls his senses, freed from any type of material attachment, moving about without dependence on material arrangements, and with very few possessions. He goes to different countries and lands, traveling a short distance at a time. 
Although such spiritual practices seem like darkness itself for the materialists, it is precisely in that so-called darkness that the higher planets are attained, the greatest happiness is realized, and one's desires are fulfilled. Therefore, an intelligent person who has gone to the forest should seriously endeavor to learn self-control during the so-called night of self-realization. One who thus dwells in the forest and eventually leaves his body in the forest provides the rewards of piety not only for himself but to ten generations of his family before him and to ten generations that come after him. 
King Añöaka said: 
How many types of renounced sages are there, and how many different kinds of austerities do they perform? Please explain this, for we are eager to hear. 
King Yayäti said: 
One who turns his back on the village when living in the forest and turns away from the forest while living in the village is called a muni, O ruler of men. 
King Añöaka said: 
How does one living in the forest turn his back on the village? And how does one dwelling in the village turn his back on the forest? 
King Yayäti said: 
The forest sage must not use anything from the village while living in the forest, and thus he turns his back on the village and becomes a muni. And while living in the village, a sage turns his back on the forest and becomes a muni when he gives up the use of fire, has no dwelling, takes no support from his family, and desires only a loincloth and rags to cover his body, with only enough food to maintain his life. 
One who gives up all desires for sense gratification, as well as all activities aimed at material gain, and who controls his bodily senses becomes a muni, or a most thoughtful man. By remaining fixed in austerity, one will achieve perfection in this world. 
If a person cleans his teeth, cuts his nails, bathes, dresses appropriately, and despite a low background now acts like a pure soul, who will not honor and accept him? Thin from austerity, emaciated, and weak in flesh, bone, and blood, when a muni finally transcends the duality of this world, completely fixed in self-control, then, having conquered this world, he goes on to conquer the planets beyond the earth. When a muni feels no anxiety for his maintenance and looks for his food like a cow, with innocent assurance, he regains his original world and becomes eligible for immortal life. 
King Añöaka said: 
Some sages live in a village and some go to the forest. Both run steadily in their path, like the sun and the moon. Of the two types of sage, which will be first to attain equal status with the gods? 
King Yayäti said: 
One who lives among householders but has no house, who lives among people working to fulfill their material desires but remains self-controlled–that is, a mendicant who can live in the village and still remain pure–will first achieve the godly life. 
Before one has lived a long life, if the body grows weak or diseased one should try to continue one's practice of austerity. But if it is too difficult or painful, then one may practice some other austerity, for one is never to practice that which is tantamount to cruelty. Authorities say that we are not to follow a path that leads to cruelty [to oneself or others]. Rather, O king, if one devotedly follows the laws of God without thinking of profit, even though one be penniless and positionless, then such a devoted life is true honesty, real meditation, and actual nobility. 
King Añöaka said: 
Who has sent you today as their messenger, O king? You are young, handsome, and radiant, and you bear a beautiful garland. Whence have you come, and in which direction lies your royal capital? 
King Yayäti said: 
My piety spent, thrown from the heavens to come once more to earth, I must now continue my fall to this earthly hell, for even as I speak to all of you, the planetary rulers and priests are rushing me down. Yet I chose to fall into the midst of saintly persons–all of you qualified men who are gathered below. Just as I was about to fall to the earth, I obtained that benediction from Lord Indra, O best of kings. 
King Añöaka said: 
I request you, do not keep falling! O king, if I have earned the right to any higher worlds in the middle sky or in heaven, [then take those planets to break your fall], for I deem you to be a knower of the field of spiritual principles. 
King Yayäti said: 
O lion and leader of kings, you should know that as many cows and horses as the creator has put on the earth, and also as many forests, animals, and mountains, that many planets await you in heaven and are yours. 
King Añöaka said: 
I give those planets to you–all the worlds that are mine in heaven! O best of kings, whether they be in heaven or middle space, take them immediately, O valiant one, but do not keep falling! 
King Yayäti said: 
O leader of kings, although I have knowledge of Brahman, the Absolute Truth, persons like me are not brähmaëas, and therefore we do not accept charity. Charity is always to be given to the twice-born brähmaëas, as I used to give it myself. One who is not a brähmaëa should not be wretched and live by begging. Not even a brähmaëa's wife should do so. Therefore, I must not do what noble kings never did before. What benefit could I hope to achieve, O saintly one? 
King Pratardana said: 
O handsome one, I also would like to inquire from you if I, Pratardana, have earned any higher worlds either in the sky or heaven, for I too deem you to be a knower of this field of spiritual principles. 
King Yayäti said: 
O king, many higher planets await you. In fact, if each of those planets–dripping with honey, full of purest butter, and free of sorrow–were to receive you for but seven days, those worlds would last you forever. 
King Pratardana said: 
I give those planets to you. Do not keep falling! Let all those worlds be yours, be they in heaven or middle space. Take them immediately, without hesitation! 
King Yayäti said: 
A king of equal prowess, O king, cannot desire the pious rewards of another, nor can he beg his maintenance. When a learned king comes to misfortune by the order of divine providence, he will never try to flee his plight by inflicting cruelty on others. Fully conscious of the glorious religious path, a king should focus clearly on the spiritual principles and follow them. A person like me who is ever mindful of virtue and fully aware of the sacred law cannot perform the miserly act you have proposed. I must not do what noble kings have never done before. What benefit could I hope to achieve, O saintly one? 
Çré Vaiçampäyana said: 
As King Yayäti was thus speaking, the illustrious ruler Vasumanä then addressed him. 
King Vasumanä said: 
I, Vasumanä, known as Rauçadaçvi, request you [to take my future worlds], O best of kings, if I have earned a higher planet, either in the middle sky or in heaven. For I too deem you, great soul, to be a knower of the field of spiritual principles. 
King Yayäti said: 
As many worlds as there are, wherever the sun shines–in the sky, on earth, or in all directions–that many are destined for your pleasure in heaven, and those superior planets will host you unendingly. 
King Vasumanä said: 
I give you my rights to those planets, but do not keep falling! Let all the worlds be yours! O king, purchase them from me with a piece of straw, if charity is completely repulsive to you. 
King Yayäti said: 
Since childhood I have hesitated to accept anything falsely acquired, and I do not remember ever making an unfair purchase. I must not do what noble kings never did before. What benefit could I hope to achieve, O saintly one? 
King Vasumanä said: 
O king, please accept my rights to those planets. If the purchase I proposed is not desirable, then I will simply give them to you. I shall not go to those worlds, O best of kings, for they must all be yours. 
King Çibi said: 
I, Çibi, known as Auçénara, ask you, dear king, if I have earned the right to enter any higher worlds, in middle space or heaven, for I too deem you to be a knower of the field of spiritual principles. 
King Yayäti said: 
O best of kings, not by words, nor within your heart, did you ever demean or refuse those who came to you seeking help and charity. Thus you have earned admission to great celestial worlds that are as bright and beautiful as lightning and are alive with song. 
King Çibi said: 
O king, please accept my rights to those planets. If a sale is not desirable, then I shall simply give them to you. I shall not journey to those worlds, having given them to you. Go to those planets, and there worship the Supreme. 
King Yayäti said: 
O lord of men, just as you are equal to Indra in your strength and influence and have earned an unending residence in the higher planets, so I must earn my own progress. I cannot enjoy in a world that was earned and then given by another. Thus, dear Çibi, I cannot welcome such a gift. 
King Añöaka said: 
Dear king, if you do not welcome our gifts of the higher planets when each of us offers them, then all of us together shall present you our merit, and we shall go to hell, so that a greater man be saved. 
King Yayäti said: 
You are all saintly men, devoted to truth and full of compassion, but kindly give your gift to a truly worthy person, for I dare not do what I have never done before. 
King Añöaka said: 
Look! There are five golden chariots! Whose are they? They are tall and full of light, shining forth like tall flames of fire. 
King Yayäti said: 
These five golden chariots, tall and full of light, shining forth like long flames of fire, have come to carry all of you. 
King Añöaka said: 
Please get on this chariot, O king, and go courageously through the celestial skyways. We shall follow you when the time comes. 
King Yayäti said: 
All of us must go now, together, for it is together that we have gained admission to heaven. Look! There is the pure path leading to the abode of God. 
Çré Vaiçampäyana said: 
Thereupon those great and devoted kings all boarded the chariots, and as they ascended the heavens, their shining devotion to sacred law covered the earth and sky. 
King Añöaka said: 
I thought that I alone would be first to go to heaven, since Indra, the great soul, is my friend in every way. How then is Çibi passing our horses at such a terrific speed? 
King Yayäti said: 
Çibi, son of Uçénara, gave all his acquired wealth to the Lord's mission, and therefore Çibi is the best of all of us. Charity, austerity, truthfulness, justice, humility, beauty, forgiveness, tolerance–all these qualities, O gentle king, are to be found in the incomparable King Çibi, whose mind never knew a malicious thought. Because this is his nature, and because he is embarrassed to hear us glorify him, he has gone ahead in his chariot. 
Çré Vaiçampäyana said: 
Then King Añöaka again turned with intense curiosity to King Yayäti, who shone like Indra and who was actually his maternal grandfather, and asked him, «I ask you, O king–and tell me the truth–where have you come from, whom do you serve, and whose son are you? Certainly no other king or brähmaëa in this world could accomplish what you have done.» 
King Yayäti said: 
I am Yayäti, son of Nahuña and father of Püru, and I once ruled all the earth. I am speaking confidential knowledge to my own people, for I now reveal myself as your maternal grandfather. Having conquered the entire earth, I captured a hundred beautiful sacrificial horses on the plains and gave them to the brähmaëas, whom I serve. The gods too received their share of my religious gifts. 
I gave this full and wide earth to the brähmaëas in its entirety, with horses, cows, gold, and the greatest treasures. The cows alone numbered in the hundreds of millions. In truth I say both heaven and earth were mine, and the fire of sacrifice was ever blazing among humankind. These words of mine are not false, for all saintly and religious people ever honor the truth. And in truth I say that all the godly beings, the sages, and their saintly abodes are worthy of my worship. That is my conclusion. 
I declare that whoever, without envy, explains our ascent to heaven to qualified brähmaëas will receive from us the right to dwell on the very same godly planet. 
Çré Vaiçampäyana said: 
Thus that most exalted soul and king, against whom no foe could stand, was saved by the sons of his daughter, and, giving up the earth, he went to the heavenly planets. He acted with extraordinary nobility, and his fame has filled the earth. 
A Genealogy of the Püru Dynasty 
King Janamejaya said: 
My lord, I would like to hear about the kings who expanded the Püru dynasty, of their heroic strength and their qualities, of their numbers and conquests. In this dynasty there never was a monarch who lacked good character, nor was there a weak or cowardly king, nor one bereft of worthy children. O ascetic sage, whose wealth is austerity, I want to hear at length about the deeds of those kings, for their lives were glorious, and so was their wisdom. 
Çré Vaiçampäyana said: 
Yes, I shall explain to you, as you requested, about the heroic kings who sustained the House of Püru with power equal to that of Indra. 
King Püru, founder of the dynasty, begot in his wife Pauñöi three sons–Pravéra, Éçvara, and Raudräçva–all of whom were mahärathas, warriors of the highest category. Of these, Pravéra continued the dynasty, begetting in his wife Çyeni a heroic and masterful son, the lotus-eyed Manasyu, who protected the four corners of the earth. Subhrü, Sanhanana, and Vägmé were the three sons of Manasyu and his wife Sauvéré, and all were heroes and mahäratha warriors. 
Raudräçva begot ten sons in an Apsarä goddess, and all ten were devoted to sacrifice, heroic, highly educated, and blessed with good children. All ten had expert knowledge in all kinds of weapons, and they were all fully committed to the sacred law. Their names were Åcepu, Kakñepu, the powerful Kåkaëepu, Staëòilepu, Vanepu, Sthalepu the mahäratha, the mighty Tejepu, the learned Satyepu, who was as daring as Indra, Dharmepu, and the tenth, Sannitepu, who was as daring as the gods. Anädhåñöi was the mother of these ten sons, all of whom performed the great Räjasüya and Açvamedha sacrifices. 
King Matinära, the learned son of Åcepu, had four sons, O king, each of unfathomable prowess. They were Taàsu, Mahä, Atiratha, and the incomparably effulgent Druhyu. Of the four, the mighty Taàsu, the official head of the dynasty, won a brilliant reputation by conquering the earth. The heroic Taàsu begot Ilina as his son, and Ilina was victorious over the entire world, being the best warrior of his day. 
Ilina begot in his wife Rathantaré five sons who were as solid as the five great elements: earth, water, fire, air, and sky. Their names were Duùñanta, Çüra, Bhéma, Prapürva, and Vasu. The eldest among them, Duùñanta, became the king, O Janamejaya. 
From Duùñanta and his wife Çakuntalä, the learned King Bharata was born, and he spread far and wide the great fame of the Bharata dynasty. Bharata begot nine sons in three women, but the king did not rejoice in his sons, for he did not consider them worthy to carry on his work. Bharata then worshiped the Lord with great sacrifices and obtained from sage Bharadväj a son named Bhumanyu, O Bhärata. King Bharata, the beloved descendant of Püru, then considered himself to be blessed with a worthy son, and he consecrated Bhumanyu as the successor to the throne. O best of the Bhäratas, this lord of the earth, having obtained a son from the sage, then himself begot a son named Vitatha, and Vitatha was raised as the son of Bhumanyu. 
With his wife Puñkariëé, Bhumanyu, also known as Åcéka, had four sons, named Suhotra, Suhotä, Suhavi, and Suyaju. Suhotra, eldest of the princes, inherited the kingdom, and he worshiped the Supreme Lord with many sacrifices, such as the Räjasüya and the Açvamedha. Suhotra held sway over the entire ocean-skirted earth, with its plenitude of elephants, cattle, and horses and its abundance of multicolored jewels. 
The earth seemed to sink under the heavy burden of her own abundance, for when Suhotra was king the land was full of elephants, horses, chariots, and prospering throngs of human beings. Under his virtuous administration hundreds and thousands of religious shrines and sacrificial pillars decorated the land. As the people and their agriculture flourished, the earth goddess shone in the company of her fellow gods. 
With her husband, Suhotra, who was lord of the earth, Aikñväké gave birth to Ajaméòha, Suméòha, and Puruméòha, O Bhärata. Ajaméòha was senior among them, and he sustained the dynasty, himself begetting six sons in three women, O Bhärata. Dhüminé gave birth to Åkña, Nélé to Duùñanta and Parameñöhé, and Keçiné to Jahnu, Jana, and Rüpiëa. All the great heroes who came to be known as the Päïcälas descend from Duùñanta and Parameñöhé, O king, and the lineage of the Kuçikas springs from Jahnu, of immeasurable prowess. 
Older than Jana and Rupiëa, Åkña was declared to be the king, and from Åkña was born Saàvaraëa, who is a pillar of your dynasty, O king. When Saàvaraëa, son of Åkña, was ruling the abundant earth, a terrible devastation took place among the citizens. We hear from authorities that the kingdom was shattered by various kinds of calamities. Severe drought brought on famine and death, diseases spread rampantly, and the Bhärata warriors were stunned by the armies of their enemies. Shaking the earth with powerful elephants, cavalry, infantry, and chariots, the Päïcäla king, having quickly conquered the rest of the earth, marched against King Saàvaraëa with ten full armies and defeated the Bhärata king in battle. 
Because of the great danger, King Saàvaraëa fled from his city with his wife, ministers, children, and close friends. He made his dwelling in the groves beside the large Sindhu River, near an adjacent mountain. There the Bhäratas lived in hardship for many long years. 
When they had been living there for a thousand years, the exalted sage Vasiñöha approached them. Seeing the sage, who had gone to some endeavor to journey there, all the Bhäratas immediately arose, greeted him respectfully, brought him gifts, and respectfully told the resplendent seer all that happened to them. 
Vasiñöha lived with them for eight years, and then the king chose him to be their priest and adviser. 
«Good sir, you must become our royal priest, for I am now going to try to regain my kingdom.» 
Vasiñöha uttered the sacred syllable Oà, by which he accepted the cause of the descendants of Bharata. We have heard that Vasiñöha then performed the sacred royal bathing cremony, declaring the Paurava king Saàvaraëa to be the rightful emperor of every king upon the wide surface of the earth. Under the tutelage of Vasiñöha, King Saàvaraëa again occupied the excellent city that was the former seat of King Bharata himself, and again all the kings of the earth were made to bring tribute. Having regained the earth, the mighty son of Ajaméòha again offered sacrifice to the Lord with many great ceremonies in which generous gifts were distributed to all the people. 
Then Saàvaraëa's austere wife Sauré gave birth to Kuru, and all the citizens chose the prince as successor to the throne. «He knows well the principles of justice,» they said. It is by his name that the land of Kurujäìgala has become so famous throughout the world, and that great ascetic king, on the strength of his austerities, made Kurukñetra a holy land. We have heard that Kuru's learned wife Vähiné bore him five sons: Açvavän, Abhiñvän, Citraratha, Muni, and the well-known Janamejaya. 
Abhiñvän's sons were Parikñit, the heroic Çabaläçva, Abhiräja, Viräja, mighty Çalmala, Uccaiùçravä, Bhadrakära, and the eighth, Jitäri. Among their descendants are many famous leaders, whose qualities manifested in their works and brought them glory. In that same line were seven other mighty sons, headed by Janamejaya. 
All the sons of Parikñit were expert in the principles of religion and government. Their names are Kakñasena, Ugrasena, the mighty Citrasena, Indrasena, Suñeëa, and Bhémasena. 
The powerful sons of Janamejaya were celebrated throughout the world. The first-born was Dhåtaräñöra, followed by Päëòu, Bählika, the very splendid Niñadha, the mighty Jämbünada, Kuëòodara, Padäti, and the eighth, Vasäti. Each of them was expert in the principles of religion and government, and each was dedicated to the welfare of all creatures. 
Dhåtaräñöra became the king, and his sons were Kuëòika, Hasté, Vitarka, Krätha, Kuëòala, Haviùçravä, who resembled Indra, and the invincible Sumanyu. 
From Bhémasena, the great archer Pratépa took birth, and from Pratépa three sons were born, O noble Bhärata. Their names were Deväpi, Çantanu, and Bähléka, the mahäratha. Although Deväpi, as the oldest son, was heir to the throne, he was anxious for self-realization, and so he renounced his kingdom and went to the forest. Çantanu and the mahäratha Bähléka then received the kingdom. 
In the Bhärata line, O king, many exalted monarchs arose. They were powerful mahäratha warriors, and at the same time they were as spiritually-minded as godly sages. Similarly, in the line of Manu other invincible godlike warriors took birth, and they caused the dynasty of Ilä to flourish. 
King Janamejaya said: 
I have heard from you, O learned one, of the glorious beginnings of our family, and I have carefully listened to you describe the generous and broad-minded kings of this dynasty. But I am not satisfied by such a brief telling of this truly enjoyable story. Please, sir, kindly tell me again at greater length this brilliant account, from the Prajäpati Manu onward. 
This history of saintly people creates enthusiasm for a godly life. The splendid fame of these kings and their wives is not fiction, but rather is inspired by their true greatness, for they seriously dedicated their lives to the eternal and universal laws of God. By such devotion they developed truly exceptional qualities, and they are worthy of the highest praise. By hearing about them, people will be encouraged to lead a godly life, and this will purify the atmosphere of the entire world. Therefore, who would not be glad to hear of these saintly, powerful men? 
I have not heard enough about these heroes who possessed purity, power, heroism, stamina, goodness, and daring. Indeed, to discuss them is to savor a celestial ambrosia. 
Çré Vaiçampäyana said: 
Formerly, O king, I heard this topic fully from Çréla Vyäsa, who completely explained the auspicious origins of your dynasty. Now hear it from me. 
From Dakña came Aditi; from Aditi came Vivasvän; from Vivasvän, Manu; from Manu, Ilä; from Ilä, Purüravä; from Purüravä, Äyu; from Äyu, Nahuña; from Nahuña, Yayäti. Yayäti had two wives: Devayäné, the daughter of Çukra, and Çarmiñöhä, the daughter of Våñaparvä. The lineage coming down from these two ladies is as follows: 
Devayäné gave birth to Yadu and Turvasu; Çarmiñöhä, daughter of Våñaparvä, gave birth to Druhyu, Anu, and Püru. The descendants of Yadu are the Yädavas, and those of Püru are the Pauravas. The wife of Püru was named Kausalyä, and from her was born Janamejaya, who performed three horse sacrifices. Having also worshiped the Lord by the grand Viçvajit rite, he retired to the forest. 
It is well known that Janamejaya married Anantä of the Yadu dynasty, and from her Präcinvän was born. This son conquered the East up to the point where the sun rises, and therefore he was named Präcinvän, the «owner of the East.» 
Präcinvän then married Açmaké and begot in her a son named Saàyäti. Saàyäti married the beautiful daugher of Dåñadvän named Varäìgé, and Ahaàpäti was born as their son. 
Ahaàpäti married the daughter of Kåtavérya, named Bhänumaté, and Särvabhauma took birth as their son. Särvabhauma carried away the Kaikeyé princess Sunandä, and Jayatsena was born as their son. Jayatsena then married the Vaidarbha princess named Suñuvä, and from her Aräcéna was born. Aräcéna married another Vaidarbha princess, named Maryädä, and from her Mahäbhauma was born. Mahäbhauma in turn married the daughter of Prasenajit named Suyajïä, and from her Ayutanäyé was born. Because he brought ten thousand men to sacrifice, he is called Ayutanäyé. Ayutanäyé married the daughter of Påthuçravä named Bhäsä, and Akrodhana was born as their son. 
Akrodhana married the Käliìga princess named Karaëòu, and from her Devätithi took birth. Devätithi then married a princess of Videha named Maryädä, and Åca took birth as their son. Åca married Sudevä of Aìga and begot in her a son named Åkña. Åkña then married the daughter of Takñaka named Jvälä and begot in her a son named Matinära. 
Matinära performed a twelve-year sacrifice on the bank of the sacred Sarasvaté River, and when the sacrifice was finished Sarasvaté herself, the goddess of the river, approached him and selected him as her husband. He then begot in her a son named Taàsu. The lineage that descends from this noble couple is as follows: 
Sarasvaté gave birth to a son named Taàsu by Matinära, and Taàsu begot in Kälindé a son named Ilina. Ilina begot in Rathantaré five sons headed by Duùñanta. Duùñanta, of course, married Çakuntalä, the daughter of Viçvämitra, and from her Bharata took birth. There are two well-known verses from the story of Duùñanta and Çakuntalä: 
«The mother is the container 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! Do not be 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.» 
A celestial voice commanded King Duùñanta: bharasva putram, «Care for your son!» Hence the child was called Bharata. 
Bharata then married King Sarvasena's daughter, a Käçi princess named Sunandä, and from her Bhumanyu took his birth. Bhumanyu married a Däçärha princess named Jayä, and from her Suhotra was born. 
Suhotra married the daughter of Ikñväku named Suvarëä, and from her arose Hasté, who arranged to build the city of Hästinapura, which was named after him. Hasté married a princess of Trigarta named Yaçodharä, and she bore him a son named Vikuëöhana. Vikuëöhana married a Däçärha princess named Sudevä, and from her Ajaméòha was born. Ajaméòha begot 2,400 sons in a Kaikeyé princess, a Näga princess, and a Gandhära princess, and in Vimalä and Åkñä, and each of the sons became a king who founded a royal lineage. Among them the principal dynasty was preserved by Saàvaraëa. 
Saàvaraëa married a princess in the line of Vivasvän named Tapaté, and from her Kuru was born. Kuru then married a Däçärha princess named Çubhäìgé, and from her Viòüratha was born. Viòüratha married a princess of Mägadha named Saàpriyä, and they begot a son named Arugvän. Arugvän also married a Mägadha princess named Amåtä, and from her Parikñit was born. Parikñit then married the daughter of Bahuda named Suyaçä, and from her Bhémasena took birth. 
Bhémasena in turn married a Kaikeyé princess named Sukumäré, and from her was born Paryaçravä, who was also called Pratépa. Pratépa then married a princess in the line of Çibi named Sunandä, and in her he begot three sons named Deväpi, Çantanu, and Bähléka. While still a boy, Deväpi retired to the forest for spiritual life, and therefore Çantanu became the ruler of the earth, and from him descends another branch of the family tree. 
Whatever aged person Çantanu touched with his two hands would regain his youth and enjoy a happy life. Thus the king was called Çantanu, for he brought well-being to the bodies of the aged. Çantanu married Gaìgä, the goddess of the sacred Ganges River, and from her was born Devavrata, who came to be known as Bhéñma. In order to please his father, Bhéñma brought him the maiden Satyavaté, also known as Gandhakälé, and honored her as his mother. 
While Satyavaté was still a virgin girl, the sage Paräçara begot in her an exalted child, Çréla Vyäsadeva. She had two other sons by Çantanu: Citräìgada and Vicitravérya. Of the two, Citräìgada became king, but he was slain in his youth by a Gandharva also named Citräìgada. Then Vicitravérya became king. Vicitravérya married Ambikä and Ambälikä, the two daughters whom the Käçi king begot in his wife Kausalyä, but despite this marriage, Vicitravérya left this world childless. 
Satyavaté worried, «The dynasty of Duùñanta will be severed and lost.» She thought of the sage Vyäsadeva, and he at once stood before her and said, «What shall I do for you?» She told him, «Your brother Vicitravérya has gone to heaven childless. Be kind and beget a child on his behalf.» 
«So be it,» he replied, and fathered three children: Dhåtaräñöra, Päëòu, and Vidura. Of these, Dhåtaräñöra had one hundred sons by Gändhäré, who had received a boon to that effect from Vyäsadeva. Among Dhåtaräñöra's hundred sons, the most prominent were Duryodhana, Duùçäsana, Vikarëa, and Citrasena. 
Päëòu had two wives, Kunté and Mädré, who were both jewels among women. Once while hunting, Päëòu saw a sage disguised as a deer and mating with a doe [who was actually the sage's ascetic wife]. When the deer, who had not yet tasted the pleasure of union, happened to come near, Päëòu struck him down with his arrows. 
Struck by the arrows, the sage said to Päëòu, «You know well that I was engaged in lawful activities, and yet you struck me down. Before I could even taste the pleasure of union, you have slain me. Therefore you also will undergo this same experience, and before you can taste the pleasure of union, you will suddenly die!» 
Päëòu, pale of complexion, always avoided the curse and thus did not approach his two wives. Finally he said to his spouse Kunté, «Because of my whimsical act I have now come to this. I hear from authorities that a childless man cannot achieve the higher planets. For my sake you yourself must find a way to beget children.» 
Thereafter, Kunté gave birth to Yudhiñöhira by the demigod Dharma, to Bhémasena by the Wind, and to Arjuna by Indra. Päëòu was joyous and said to her, «Here is your co-wife, who is childless; be kind and help her to also have progeny.» 
«So be it,» said Kunté. 
Then Mädré conceived Nakula and Sahadeva with the twin Açvins. 
Once Päëòu saw Mädré beautifully dressed, and his heart went out to her. But upon touching her he lost his life. Mädré insisted on following him and mounted his funeral pyre after saying to Kunté, «You, O noble woman, should carefully raise my twin sons.» The forest sages then brought Päëòu's five sons and Kunté to the royal city of Hästinapura and entrusted them to Bhéñma and Vidura. 
A plot was devised to burn to death the five Päëòavas and their mother in a house of lac, but they escaped with the help of Vidura. After fleeing and then killing the demon Hiòimba, they went to the city of Eka-cakrä, and while there Bhéma killed the Räkñasa named Baka. Thereupon they all went to the capital of the Päïcälas, where they won Draupadé as their wife. Regaining their fortune, they returned to their own country. The five Päëòava brothers all begot sons in Draupadé. Yudhiñöhira begot Prativindhya; Bhéma, Sutasoma; Arjuna, Çrutakérti; Nakula, Çatänéka; and Sahadeva, Çrutakarmä. 
Yudhiñöhira also married Devikä, the daughter of the Çaibya king Goväsana, and begot in her a son known as Yaudheya. Bhéma married a Käçi princess named Baladharä after heroically fighting for her hand, and he begot in her a son named Sarvaga. 
Having gone to Lord Kåñëa's city of Dvärakä, Arjuna married the Lord's sister Subhadrä and begot in her a son named Abhimanyu. 
Nakula married a Cedi princess named Kareëuvaté and begot in her a son named Niramitra. Obtaining a wife from his mother's country, Sahadeva married a Mädré princess named Vijayä, whom he won in a svayaàvara ceremony, and begot in her a son named Suhotra. Previous to that, Bhémasena had begotten in the Räkñasa woman Hiòimba a son named Ghaöotkaca. These then are the eleven sons of the Päëòavas. 
Abhimanyu married Uttarä, the daughter of King Viräöa, and a lifeless child was prematurely born to them. Then, instructed by Lord Kåñëa, Kunté took the dead child on her lap and the Lord said, «I shall give life to this six-month-old embryo.» Reviving the infant, the Lord told him, «Because this child took birth when the Kuru dynasty was facing extinction (parikñéëe), his name will be Parikñit.» 
Parikñit eventually married Mädravaté, and their son was Janamejaya. Janamejaya begot in Vapuñöamä two sons named Çatänéka and Çaìku. Çatänéka, of course, married a princess of Videha, who bore him a son named Açvamedha-datta. 
Thus the Püru and Päëòava dynasty has been described, and one who faithfully hears of the lineage that began with Püru is freed of all the reactions to sin. 
The Story of Çantanu 
Çré Vaiçampäyana said: 
Once in the dynasty of Ikçväku there was born a king named Mahäbhiña, who ruled the earth. He always spoke the truth, and his heroic deeds brought justice to the world. [But like many great kings, Mahäbhiña was not satisfied with the pleasures of this world. He desired to experience life on higher planets, where the inhabitants are far more advanced than the human beings of earth, and so he took help from the Vedic scientists, the wise brähmaëas.] Thus by the performance of a thousand Açvamedha rites and a hundred Väjapeyaö sacrifices, he satisfied Lord Indra, and on the strength of his piety he attained the heavenly abode. 
On one occasion Indra and his followers went to an even higher world, that of Brahmä, the primeval creator of this universe. On that occasion many saintly kings were present, and Mahäbhiña also was in attendance. The greatest of river goddesses, the celestial Ganges, had also come to worship the venerable Brahmä. 
Gaìgä, as she is known, wore garments as luminous as the moon, but when she entered the assembly a celestial wind shook those garments and raised them up, exposing her flawless beauty. Immediately the hosts of gods turned their faces down at the embarrassing scene, but Mahäbhiña alone stared boldly at the lovely goddess, even in the presence of holy Brahmä, who frowned at Mahäbhiña's lack of modesty and chided him: «Mahäbhiña, you will have to take birth again among the mortal beings of the earth, and after that you will again achieve the higher planets.» 
[Though cursed to take birth on the earth, Mahäbhéña was given the right to select his own parents.] He began to consider all the different earthly kings whom he might accept as his father. «King Pratépa is the best,» he said to himself. «He is a brilliant monarch who is thoroughly religious, the best choice to be my father.»à 
The lovely Gaìgä saw that her beauty had caused a great king to lose his self-control and fall from heaven, and pondering his plight, the noblest of river goddesses departed. Then as Gaìgä was going down a celestial pathway, she saw the eight Vasus, but their bodies looked battered, and some sort of impurity had robbed them of their normal effulgence. Indeed, they seemed to be thoroughly dejected. Seeing such important gods in that condition, the supreme river goddess inquired, «My dear Vasus, why are you so pale and forlorn? Are you all right?» 
The godly Vasus replied, «Dear Gaìgä, the great saint Vasiñöha Muni became angry with us for a small offense and has cursed us. Somehow we all became bewildered and crossed him while he was sitting concealed during his twilight rites. Vasiñöha grew furious and cursed us: `[Leave heaven!] All of you take birth in a [human] womb!' 
«There is no way to counteract Vasiñöha's curse, for he is a realized speaker of the Absolute Truth. Therefore, dear Gaìgä, please come to earth as a human lady and become our mother, for we cannot enter the womb of an ordinary human woman.» 
Thus addressed, Gaìgä said to the Vasus, «So be it!» and she added, «[I want to know who my husband will be.] Tell me, therefore, what noble man will be your father?» 
The Vasus replied: 
A most virtuous soul named Çantanu will appear in this world as the son of King Pratépa, and that Çantanu will be our father. ö 
Gaìgä said: 
O sinless Vasus, I was thinking the same way. Yes, I agree, just as you have stated it. I shall give pleasure to Çantanu and also grant what you godly Vasus desire. 
The Vasus said: 
Gaìgä Devi, you travel throughout the three worlds, [and thus you know how miserable is the earth compared to heaven]. As soon as we are born as your sons, you must throw us into the river waters so that we can quickly atone for our offense. 
[The moment we take birth, the curse is finished, and we can return at once to our real home in the higher planets.] 
Gaìgä said: 
I shall do what you ask, but Çantanu should have at least one son who lives. His union with me should not go completely in vain. 
The Vasus said: 
Each of us shall contribute an eighth of our potency, and with that combined prowess Çantanu will have from you the son he desires. But no lineage will arise from that child among the mortal beings. Therefore your powerful son will be sonless. 
Çré Vaiçampäyana said: 
When the Vasus completed this agreement with Gaìgä, their minds were filled with joy, and they quickly went on their way, as they wished. 
Çré Vaiçampäyana continued: 
King Pratépa worked for the welfare of all living beings, and for his spiritual advancement he once sat on the banks of the holy Ganges and for many years chanted the Vedic hymns that describe and glorify the Absolute Truth. 
One day the lovely Gaìgä, the goddess of that sacred river, appeared before the king. As Gaìgä came out of the water, her most desirable body glowed with celestial beauty, as if she were the goddess of fortune herself. 
[Gaìgä knew that Pratépa was to be her future father-in-law, and she wanted to test his spiritual purity. She also wanted him to promise her his future son, Çantanu.] 
Thus with an innocent and lovely countenance, and in all her celestial beauty, the clever goddess went directly up to the saintly king as he studied the Vedas and sat down on his right thigh, which was as wide and powerful as a Çäla tree. 
Seeing the thoughtful young lady sitting on his lap, King Pratépa said to her, «My good woman, what can I do for you? What is it you desire?» 
The woman said: 
It is you I desire, O king. Take me, O best of the Kurus, for to reject women who are eager and in need is forbidden by the saintly. 
Pratépa said: 
I cannot approach another woman for sex, O fair one, nor one who is not of my warrior race. Good woman, please understand that I have taken strict religious vows [and can therefore only enjoy my own wife]. 
The woman said: 
I am not an impure or improper woman who is not to be approached. Indeed, you will find no fault in me, and I will never bring you misfortune. O king, accept me, even as I am accepting you, for I am an eligible virgin girl. 
Pratépa said: 
You urge me to engage in a pleasurable act, but one that would violate my religious vow. Were I to surrender to your proposal, that transgression of law would surely destroy me. 
Moreover, fine woman, you chose to sit on my right thigh, which is a seat for one's child or daughter-in-law. You should know, O shy one, that the left thigh is meant as a seat for one's lover, but you rejected it. Therefore I will not make love to you, fine woman. Rather, my good woman, become my daughter-in-law, for I accept you on behalf of my future son. 
[Since you seem to be a goddess, you will not grow old like human beings, and you may thus wait until my son is born and reaches the proper age for marriage.] 
O lovely one, after all, you approached me and sat on my right thigh, which is the seat of a daughter-in-law. 
The woman said: 
O virtuous king, let it be so! I shall unite with your son. Actually, it is because of your sincere devotion to God that I shall agree to enter your dynasty, the illustrious House of Kuru. Certainly all earthly kings find shelter in you Kuru monarchs, for the saintliness of your dynasty is beyond compare, and I could not describe the outstanding qualities of your family even in one hundred years. And yet your son must not investigate my noble lineage, nor should he ever try to judge all that I may do. If I may thus live with your son, I shall ever increase his joy, and he will have with me beloved and pious sons, and by these sons he will attain to the heavenly abode. 
Çré Vaiçampäyana said: 
«So be it!» he said, and she vanished on that very spot. The king then awaited the birth of his son, and within his heart he held firm to his promise. O Kuru child, at that time Pratépa, the best of royal warriors, joined by his wife, performed austerities to obtain a worthy son, and when the couple were in their latter years, Mahäbhiña was born to them. He took birth to extend the lineage of a peaceful father, and thus he became Çantanu.à 
Çantanu remembered well the indestructible worlds he had conquered by his former work, and thus, O noble Kuru, he devoted himself to pious acts. And when Çantanu reached the maturity of his youth, King Pratépa instructed his son as follows: «Once in the past, Çantanu (before you were born), a woman approached me, seeking your good. She was a goddess from heaven, endowed with exquisite beauty. If that fair-skinned lady comes to you in a secluded place, my son, desiring you as her husband, and desiring to have a son by you, then you must never question her. Never say, `Who are you? Who is your authority, fair woman?' Even if she does something that you feel should not be done, do not examine her, my innocent child. My dear son, if that woman accepts you as her husband, then by my order you must accept her.» Having thus instructed his son, Çantanu, and anointed him as king of the realm, King Pratépa entered the forest to prepare himself for the next life. 
Çantanu ruled his kingdom wisely, and his fame spread around the world. He was an accomplished archer and was always seen in the forests, for he was accustomed to hunt. He was the best of kings, and as he hunted stags and wild buffalo, he wandered alone along the banks of the Ganges, which are frequented by perfected mystics and Cäraëas. 
Once, as the king wandered alone on the riverbank, he saw an extraordinary woman who glowed intensely as if she were the goddess of fortune herself. Each of her limbs was faultless, and she was adorned with celestial jewels. She wore the finest garments, and her skin was lustrous and fair like the bright whorl of a lotus. 
Seeing the perfection of her beauty, the king was astonished, and his hairs stood on end. He drank up her beauty with his eyes, but his thirst could not be quenched. And simply by seeing that effulgent king walking there, she felt a strong affection for him, as if he were her dearest friend. That splendid, playful goddess continued to glance at him, but she too could not satisfy her eyes. 
Then the king spoke to her with a kind and comforting voice: «Whether you are a goddess or a lady of the Dänavas or the Gandharvas; whether you are an Apsarä, a Yakñé, a Pannagé, or an earthly woman; whatever you may be, O thin-waisted maiden, you appear to be a child of the gods, for you are beautiful and good. Please become my wife.» 
Hearing the king's kind and gentle voice and seeing his smiling face, and remembering too her own promise to the Vasus, the blameless Gaìgä approached the king and gladdened his mind with the following words: «O earthly ruler, I shall become your obedient queen. But please hear my words. Whatever I may do, whether it be good or bad, you must not try to stop me, nor should you criticize me with unkind words. As long as you act in that way, I will stay with you, O king. But if you should restrain me or speak unkindly to me, then I shall most certainly leave you at once.» 
«So be it!» the king told her, and Gaìgä felt the greatest joy, for she had obtained the best of kings as her husband. Çantanu came to his queen and enjoyed loving affairs with her, and he was controlled by his desire for her. 
«She is not to be questioned!» These words of warning stayed in his mind, and thus he spoke not a single word against her. King of the world, he found satisfaction in her character and behavior, her beauty, generosity, and noble qualities, and the way she served him when they were alone together. The beauty of her form was celestial, for she was the goddess of the sacred river that travels throughout the universe. But now, that fairest of women had accepted a beautiful humanlike body, and she behaved just like a most submissive wife to Çantanu, that lion among kings, who shone like the king of the gods. And all of Çantanu's fortunes now rested on his ardent desire for Gaìgä. 
Gaìgä pleased her husband in many ways. She was expert in conjugal affairs and knew how to make her husband feel loved. She would allure him with coquettish gestures and charm him with romantic dancing. And as the king enjoyed his heavenly wife, so Gaìgä delighted as much in Çantanu. 
Çantanu was overwhelmed by her supreme feminine qualities and became so attached to their loving affairs that he failed to notice that the many months, seasons, and years were passing by. As he enjoyed life with his wife, fulfilling all his desires, the powerful king begot eight sons in Gaìgä's womb, and all of them shone like the immortal gods. But as soon as each son was born, Gaìgä would immediately carry him to the river and throw him into the water, saying, «I do as you wish,» and thus drown her son in the waves of the Ganges. 
The king was very unhappy with this, but he did not say a word, fearing that his wife would leave him. Then his eighth son was born, and his wife seemed to be laughing. The king finally spoke out to her, for by this time he was filled with grief and longed to have a son. «Don't kill this boy!» he cried, «Who are you? Who has taught you these things? Why do you kill your own sons? You child-killer! Don't commit this greatest of sins! Stop, you wretched woman!» 
The woman said: 
You desire a son, and actually you are an ideal father. I will not kill this boy, but my time with you has now expired, according to our agreement. I am Gaìgä Devé, the daughter of Jahnu, and I am served by all the great sages. In order to perform a duty for the gods, I have lived with you as your wife. 
Our eight sons are the powerful demigods known as the Vasus. These exalted beings were cursed by Vasiñöha Muni and were thus forced to take human births. They did not want anyone but you to be their father on the earth. There was no human mother who could properly give birth to them, and so at their request I accepted that duty, and therefore I accepted a human life. 
Dear Çantanu, because you became the father of the eight godly Vasus and loved them as your sons, you will return to the imperishable planets to live with the celestial beings. 
[I knew how much you desired to go back to the higher planets, and I sincerely wanted to help you. Now your desire will be fulfilled.] 
Dear Çantanu, know that I promised the godly Vasus that as soon as they were born I would liberate them from their human birth. By my actions they are now freed from the curse of the great soul Vasiñöha. [Only this one Vasu, your eighth son, will remain on the earth.] 
I wish the best for you, but I must leave. Please protect your son, for he will live to carry out the greatest of vows. By my agreement with the Vasus, my time on earth is over. But our son will remain. Dear Çantanu, always remember that I, Gaìgä, have given you this child. 
Vasiñöha Curses the Vasus 
Çantanu said: 
You referred to the sage who cursed the Vasus as «Äpava.» Who indeed is that Äpava? And what did the godly Vasus do wrong, so that by his curse they all came to have human bodies? And this child you have given me, Gaìgä, what did he do? What deed has caused him to stay and live in human society? 
The Vasus are lords of the entire world. How could they take birth among human beings? O Jähnavé, please explain this to me. 
Çré Vaiçampäyana said: 
When thus addressed, the goddess Gaìgä, known as Jähnavé, spoke these words to her husband, King Çantanu, who was the best of men: 
Gaìgä said: 
O noble Bhärata, Vasiñöha Muni is the son of Varuëa, the lord of the water. Therefore Vasiñöha is also known as Äpava, «son of the water.» ö 
On the slopes of Meru, the lord of mountains, is an äçrama filled with gentle birds and animals and the flowers of all seasons. There, in a region of forests rich in tasty fruits, vegetables, and roots, the most pious of sages, Vasiñöha, son of Varuëa, performed his austerites. 
Now, it so happened that Dakña's powerful daughter named Surabhé, along with her husband Kaçyapa, created a wonderful cow that gave not only milk but everything its owner desired. The great soul Vasiñöha desired to use that cow, not for any selfish purpose, but to do good to the world, and that extraordinary cow came under his care. 
Vasiñöha's desire-cow lived peacefully with its master in that sacred forest, where sages purified their lives through disciplined penances. The inhabitants of that forest were happy to follow the laws of God, and the desire-cow grazed peacefully without any fear. 
One day the eight godly Vasus, headed by Påthu, came to that forest, which was a favorite spot even for the gods and godly seers. The Vasus came with their wives and strolled all about the forest, enjoying the charming hills and groves. 
At that time the lovely wife of one of the Vasus was wandering in the forest and she saw the amazing desire-cow of Vasiñöha Muni. The Vasu's wife was struck with wonder by the perfect behavior of the cow and the opulence it provided. Fetching her husband, she showed him the attractive desire-cow and pointed out its full, rich udder and handsome tail. Indeed, the cow was endowed with all desirable qualities, and its behavior was excellent. 
Her husband, who was the Vasu named Dyau, commented on the beauty and fine features of the cow, but then informed his celestial wife as follows: «Dear goddess, this excellent cow belongs to Vasiñöha Muni, the son of Varuëa. In fact, my beautiful one, this entire celestial forest belongs to that sage. Vasiñöha's desire cow is quite famous. I've heard that even an ordinary human being who drinks the sweet milk of this cow will live for ten thousand years without losing his youth.» 
Hearing her husband's words, the slender-waisted goddess, who was exceptionally attractive, spoke to her powerful husband as follows: «My darling, I have a girlfriend in human society who is a king's daughter. Her name is Jinavaté, and she's so lovely and youthful. Her father, whose name is Uçénara, is a saintly king known for his honesty and wisdom. Jinavaté is well known among human beings for her exquisite beauty. 
«My powerful husband, it is for her that I so much want this desire-cow and her calf. O best of the gods, you always do good to others. Quickly take this cow away for me so that my girlfriend can drink its milk. Then she alone among humankind will be free of old age and disease. 
«My dear faultless husband, you are so powerful. You must do this for me. I want that cow more than anything else in the world.» 
Hearing these words from his celestial wife and desiring to please her, the Vasu Dyau, along with his brothers, headed by Påthu, took away the cow. Dyau was so much swayed by his lotus-eyed wife that he did not even stop to consider that the cow's owner, Vasiñöha, had acquired frightening power through his severe austerities in yoga, nor did Dyau forsee his own falldown as a result of stealing the sage's cow. 
When the son of Varuëa returned to his äçrama and began gathering up fruits, he did not see his cow and her calf in the celestial forest. He therefore began searching throughout the forest, but the great-minded one could not find his cow. He soon understood, however, by his divine vision, that the cow had been led away by the Vasus. Suddenly rage overwhelmed him, and he cursed the eight Vasus: «Since the Vasus have dared to steal that wonderful cow, they shall certainly fall from the higher planets and take birth among mankind.» Thus the lordly, noble thinker Vasiñöha, son of Varuëa, came fully under the sway of his wrath and cursed the Vasus. 
Vasiñöha is an ascetic who has gathered a great wealth of austerity. Consequently he is very powerful, and when that seer of the Absolute was roused to fury, he cursed even the gods. Having cursed the eight Vasus, he again set his mind on the practice of austerity. 
Knowing they had been cursed, the Vasus returned to the hermitage of that great soul and approached the seer. They tried to appease Vasiñöha so that he might withdraw his curse, but the sage refused to grant their request. He had come to his own conclusion about what was best for the offenders, for he was expert in matters of justice and religion. Accordingly, he told the Vasus, «Seven Vasus, headed by Dhara, will be free from my curse within a single year. But this Vasu, Dyau, for whose sake the others have been cursed, will remain on the earth. Since it is Dyau who stole the cow, he will live a long life on the earth. 
«Even though I spoke to you in anger, I will not make my words false by changing them. But I will grant the following to the Vasu Dyau: he will take birth as a great-minded man, learned in all the books of knowledge and always devoted to dharma, the path of virtue. For his father's sake he will renounce the pleasure of women and thus beget no offspring on earth.» 
Having thus spoken to the eight Vasus, the powerful sage departed, and the Vasus then approached me and begged me for a boon, which of course I granted them. 
«O Gaìgä,» they said, «as soon as each of us is born, you must throw us into the water so that we can come home to the higher planets.» Therefore, O saintly king, it was to save the poor Vasus from the pain of earthly life that I acted as I did. Indeed, I acted properly. 
My dear Çantanu, only this Vasu named Dyau, now born as our child, will remain for a long time in this world, due to Vasiñöha's curse. [I will take him now and train him, and later he will return to live with you as your son.] 
Çré Vaiçampayana said: 
Having explained all this to the king, the goddess Gaìgä vanished from his sight; taking the child with her, she went her way as she desired. Her celestial child would become famous as Devavrata, «one who has taken a godly vow.» People would also called him Gäìgeya, the son of Gaìgä. Thus the son of Çantanu, who surpassed his father in good qualities, received two glorious names. And Çantanu himself, burning with grief at the loss of his wife, returned alone to his city. 
Now I shall describe the greatness of Çantanu, whose qualities were beyond measure. He was an exalted Bhärata king, and the central story of this history begins with him. 
Çré Vaiçampäyana continued: 
Çantanu was universally admired by gods, kings, and sages as an enlightened ruler of keen intelligence. His honesty and religious devotion were legendary. Indeed, qualities such as self-control, charitableness, wisdom, modesty, determination, and exceptional power were ever present in that very best of men. Born in the Bharata line, Çantanu clearly possessed all the excellent qualities of the Bhärata kings. Expert both in religious affairs and practical action, the king carefully protected the law-abiding citizens and faithfully guarded the fabled Bhärata dynasty. 
The king's shoulders were large and broad, and his handsome neck was marked with three attractive lines like a well-formed conch. When challenged, Çantanu moved with the ferocity of a maddened elephant, yet he always placed justice and virtue above his personal pleasure or gain. Such extraordinary qualities were present in the great soul named Çantanu. 
There was no other king on earth equal to him in virtue, and thus even as he peacefully engaged in his own duties, the other world leaders anointed him as their king, to guard the earthly realm, for they knew him to be the wisest and most fair-minded leader. 
Under Çantanu's leadership, the kings of the earth remained free of distress, fear, and harassment and always awoke refreshed after sleeping peacefully at night. Thus King Çantanu preserved the glory and stature of the Bhärata race. 
The world was secure and safe under the protection of saintly kings, headed by Çantanu, and teachers, warriors, merchants, and laborers all performed their duties with care as an offering to God. The brähmaëas automatically commanded the people's respect, and thus all mankind progressed on the spiritual path. 
The ruling kings and princes served the self-realized teachers, while merchants and farmers gladly followed the rulers. The laborers were loyal to their teachers and rulers, and they worked honestly to assist the merchants and farmers. Amid this most auspicious social climate, King Çantanu dwelt in the charming capital city of Hästinapura and ruled this ocean-bounded earth. 
The king gave generously in charity but restricted his personal sense gratification, and thus by God's grace he was blessed with supreme opulence. Yet even with his unlimited wealth he remained simple and straightforward, honest and wise. 
King Çantanu was as handsome to see as the shining moon; indeed, it gave the people great pleasure to see him. And he neither envied nor unduly favored anyone. As fiery as the sun, as swift as the wind, and as frightening as death when aroused to anger, the king was nevertheless as tolerant as the earth itself. Moreover, when Çantanu ruled the earth, no one could whimsically kill a bird, beast, or any other creature simply for sport or out of malice. 
Çantanu was steady in his submission to the laws of God, and thus his entire kingdom bowed down as one to the Creator's will. Casting off selfish desire, Çantanu ruled all creatures equally. And to satisfy the demigods, sages, and the Supreme Lord Himself, [who is the enjoyer of all sacrifices,] the king initiated grand religious ceremonies and brought them to completion. 
In that kingdom not a single creature met an unfair death, and if anyone was unhappy or lost without shelter, the king himself took him under his wing. Whether man or animal, all of God's creatures found a kind and caring father in the king. When that best of Kuru lords ruled this world as the king of kings, speech was devoted to truth, and thinking directed toward charity and virtue. 
After enjoying the pleasure of women for thirty-six years, King Çantanu found himself alone, and so he left his opulent capital city and went to live in the forest. 
The Birth of Bhéñma, and His Terrible Vow 
In the meantime, Çantanu's only son, Devavrata, had grown under his mother's care into an extraordinary child, as strikingly handsome as Çantanu himself. In fact, he equaled his father in every way–in his excellent behavior, practical ability, and sincere devotion to spiritual knowledge. The son of Gaìgä was actually one of the celestial Vasus appearing in a human form, and he easily learned the military science by mastering both earthly and celestial weapons. He had great strength, stamina, and courage, and he possessed great skill in the battle of chariots. 
One day King Çantanu was walking along the Ganges, hunting game, when he noticed there was very little water in the great river. Çantanu wondered why the water had suddenly stopped flowing in the holy Ganges, and looking about for the cause, the wise king saw a beautiful young boy, quite large for his age, with a powerful physique. The boy was employing celestial weapons as if he were Indra himself and was blocking the entire Ganges River with his powerful arrows. 
Seeing this boy completely block the great river with sharp and perfectly placed arrows, the king was struck with wonder, for it was a superhuman feat worthy of Indra himself. Of course the lad was Çantanu's own son, but since the wise king had seen him only once, and that just moments after his birth, he remembered too little of his son to recognize him now. 
Upon seeing his father, the boy bewildered him with mystic power and quickly vanished from that place. This extraordinary event made King Çantanu begin to suspect that the boy was actually his own son, and thus he cried out to Gaìgä Devé, «Please let me see him!» 
Gaìgä then revealed herself to the king in a most beautiful form, taking her well-dressed boy in her right hand. Gaìgä was exquisitely adorned with jewels and spotless raiment. Although the king had known her before, she appeared in such a way that the king could not recognize her. She then spoke to him as follows: 
Gaìgä said: 
O king, here is the eighth son, whom you previously begot in me. O tiger among men, kindly take him with you. Your powerful son, taught by Vasiñöhaö himself, has now mastered the Vedas and their supplements. He is perfect in the use of arms and is a master archer, equal to Lord Indra in battle and deeply respected by the gods as well as the demons. 
The great sage Çukra has mastered many Vedic scriptures, but your son knows all of those scriptures in full. The son of Aìgirä is honored by gods and demons alike, but whatever Vedic science is known to that child, your great and mighty-armed son has fully understood in all its subtleties. The fierce sage named Paraçuräma is so deadly in battle that no one can approach him, but whatever weapons that sage has mastered are firmly in the grasp of this boy. He is your own son, O king, whom I place in your hands. He is an extraordinary fighter, but he is also wise in the religious and practical affairs of kings. O heroic Çantanu, take this young hero to your home. 
Çré Vaiçampäyana said: 
When the goddess Gaìgä thus entreated the king, he took his child, who shone like the sun, and departed for his city. When he reached that city, which was equal in splendor to the city of Indra, King Çantanu felt that all his desires had been richly fulfilled. Before all the members of the royal family, he proceeded to install his son as the heir to the Kuru throne. 
Çantanu's son quickly grew in fame, and by his acts he delighted the royal family, the residents of the capital, his father, and the entire kingdom. Devavrata, the son of Çantanu, displayed excellent behavior and strictly followed the spiritual principles of life. In fact, he surpassed his father in good qualities and displayed perfect knowledge of earthly weapons and extraterrestrial arms as well. He was all that a king could desire in a son. 
Four more years passed as the powerful King Çantanu enjoyed life with his son. Then one day as the king walked along the bank of the Yamunä River, he smelled an extraordinary, almost indescribable fragrance. Searching for its source, the king wandered all about, until he saw a young girl who had been reared by fishermen. That simple maiden was as lovely as a goddess in heaven. 
«May I ask who you are, young lady,» said the king to the lotus-eyed girl, !and to what family you belong?öWhat are you doing here?» 
«I am a fisherman's daughter,» she replied. «Actually my father is the king of the fishermen. He's a very good man, and by his order my duty is to steer this boat and take passengers across the Yamunä River.» 
Observing the beauty, sweetness, and fragrance of the fisherman's daughter, whose body seemed to be divine, King Çantanu strongly desired her. He went at once to her father and requested him to give his daughter in marriage. 
«The day my daughter was born,» replied the leader of the fishermen, «I knew that some day I would give this lovely girl to a suitable husband. However, I do have a certain desire in my heart, dear king, and if you've actually fallen in love with my daughter and want her hand in religious marriage, then please let me tell you what my desire is. You're a saintly king who always speaks the truth, and I believe your word. If you grant me what I want, then on those terms I shall certainly give you my daughter, since I shall never find another man as good as you.» 
Çantanu said: 
Dear fisherman, when I hear what you want, I may accept it or not. If it is proper to give, I shall give it, but I will never grant you that which should not be given. 
The fisherman said: 
Dear king, my daughter's son, and no one else, will be installed after you as ruler of the earth. 
Çré Vaiçampäyana said: 
Though his body burned with desire, Çantanu would not bestow such a boon upon the fisherman. 
[He had already promised the throne to his son, and Çantanu could not break his word, certainly not to his beloved son, Devavrata.] 
Thinking only of the fisherman's daughter, that lord of the earth headed back to Hästinapura, his mind torn by grief. After this incident, Devavrata saw that King Çantanu continually lamented and was always meditating on something, and so he approached his father and spoke these words: 
«Dear king, you have provided all kinds of prosperity and comfort to all the world's leaders and their citizens. Why are you unhappy and always lamenting? It seems you are always pondering something, O king; why don't you ever talk about it?» 
Thus addressed by his son, Çantanu replied, «Without doubt, I am always brooding, just as you say I am. The problem is that in our great Bharata dynasty you are my only son and heir. Therefore, dear boy, I am grieving over the ephemeral nature of this mortal world. 
«O son of Gaìgä, somehow or other our family must not come to misfortune. You alone are undoubtedly better than a hundred ordinary sons, and I would not dare to accept another wife uselessly. Bless you, son; I only want that our great family not perish from this earth. Those who know the principles of dharma, divine law, say that to have but one son is like having no son at all. Indeed, even the performance of agni-hotra, study of the three Vedas, and the offering of sacrifices with generous remuneration–all of these together do not hold even a sixteenth of the merit of having a good son. I have no doubt on this point, that it is most important for mankind to have good children, and it is even so for all creatures. This is the everlasting message of the three Vedas, gleaned from the greatest of the sacred histories. 
«My son, you are courageous by nature and always intolerant of insult, and your duty is to constantly bear arms. [At any time, day or night, the people can come to you for protection, and you must give them shelter against all aggressors.] Therefore, my sinless son, your death cannot come otherwise but by battle of arms. And that is why my mind is torn by doubt. If and when you pass away, how will this family go on? Now, my beloved child, I have revealed to you the real reason for my unhappiness.» 
Devavrata was very intelligent, and he took leave of his father to think deeply on the matter. Hastily approaching a senior government minister who was a sincere friend to his father, Devavrata asked him to explain the actual cause of his father's grief. 
The trusted minister then explained to the noble Kuru prince what had actually happened. He told him how his father had begged for the hand of a fisherman's daughter and how the fisherman king had placed a condition on the marriage. Then Devavrata, accompanied by a group of senior warriors, went to personally request the fisherman's daughter on behalf of his father, King Çantanu. 
The fisherman welcomed the Kuru prince and, after properly honoring him, addressed Devavrata as he sat in the assembly of kings. «You are indeed a lord and a worthy representative of your father, Çantanu. You are a fine man, Devavrata, and an ideal son for any father. What can I say to you? It would be most desirable and very prestigious for anyone to marry into your great family. Even Indra himself would regret missing such an opportunity. 
«Of course this child, Satyavaté, is actually the daughter of a great king who is equal to you people in his fine qualities. It was from his seed that my respectable daughter was born. [We fishermen have simply raised her.] Her real father, the great King Vasu, many times praised your father, Çantanu. He would say `Among all the rulers of the world, Çantanu deserves to marry my daughter.' [I took King Vasu's words very seriously.] So even when the celestial sage Asita requested to marry my daughter, I turned down that exalted sage. 
«And yet as the girl's father, I should tell you something. To have a strong rival in this world is a bad thing. That's how I see it. You are a fierce warrior, Devavrata, and whoever gets you as his rival, even if he's a Gandharva or an Asura, what to speak of a human being, can never live in peace once you become angry with him. My lord, that and nothing else is the problem with this proposed marriage. I desire only the best for you, but please understand that I must also consider the welfare of my daughter's son before I give my daughter in marriage.» 
The son of Gaìgä could only think of his father's happiness, and having been addressed thus by the fisherman king, he replied at once, as the other Kuru warriors sat and listened. 
«You are an honest man,» he told the fisherman, «and you should believe what I am about to tell you. There is no king, living or dead, who would dare to make this vow. I now declare that the son born to your daughter will become our lord and king. I hereby renounce my father's throne. You say that your daughter's son should have no rival, and so it shall be!» 
Hearing these grave words, the fisherman was still not satisfied. Struggling to secure the kingdom for his grandson, he again spoke to Devavrata. 
«You are indeed our lord, Devavrata, being the worthy representative of your father, Çantanu, who is a monarch of unfathomed splendor. You are a just and religious man, and indeed you know what is fair in this matter. You have all power to decide how my daughter should be given. But please hear from me the following words, which I speak only out of a father's duty to his beloved daughter. My gentle prince, there is yet something more to be done. 
«I know that you are sworn to virtue and truth, and the vow you have taken in order to obtain my daughter Satyavaté is indeed consistent with your exalted character. And yet, dear prince, I have but one doubt and no other: you may yet have a son. That is my greatest worry. When your powerful son is born, there will be no peace for my daughter's child.» 
Devavrata was determined to please his father, and his life was sworn to honestly carry out his religious principles. Thus, when he understood the fisherman's decision, he made the following vow. 
Devavrata said: 
O fisherman king. most respectable monarch, hear now my words, which I speak for my father's sake in the presence of all these kings. I have already renounced my father's kingdom in favor of your grandson, and I have now decided the following in regard to my descendants. From this day on, O fisherman, I accept brahmacarya, the difficult vow of celibacy. I shall have no wife or children on this earth, but rather I shall attain the immortal worlds of the spiritual sky.» 
Çré Vaiçampäyana said: 
When the honest fisherman heard these words, he was filled with joy and his hairs stood on end. «Yes, I will now give you my daughter!» he said to Devavrata. 
In the space between heaven and earth the celestial pleasure maidens and the gods themselves, along with the great sages, showered down flowers and cried out, «This man is Bhéñma!» [The word bhéñma means «awesome,» and by his awesome vow, Çantanu's son, out of love for his father, had given up everything that a young prince could desire in this world.] 
«Bhéñma! Bhéñma!» they cried in wonder. And Bhéñma himself, as Devavrata would henceforth be known, turned to the celebrated Satyavaté and said, «My dear mother, please mount my chariot, for my father is waiting and we must go to our home.» Having thus spoken, Bhéñma lifted the beautiful woman onto his chariot and departed. Arriving in Hästinapura, he explained everything to King Çantanu. The kings who had accompanied him glorified his deeds, which were so difficult to perform. Indeed, whether assembled together or speaking privately, the Kuru warriors glorified Çantanu's son, repeating the words of the gods, «This man is Bhéñma!» 
Çantanu was so satisfied upon seeing the difficult act Bhéñma had performed on his behalf that he awarded his son this blessing: Bhéñma's death could come only at a moment of his own choosing. 
Çré Vaiçampäyana continued: 
When the royal wedding was over, King Çantanu settled his beautiful virgin bride in her personal quarters, and some time later an intelligent and heroic son with superhuman prowess was born to Çantanu and Satyavaté, and they named him Citräìgada. 
Several years later, the mighty Çantanu begot in his wife another warrior son, and the new-born prince was named Vicitravérya. However, before this child reached adolescence King Çantanu passed away by the inexorable force of time. When Çantanu had thus returned to the heavenly worlds, Bhéñma, with the approval of Satyavaté, established Citräìgada on the royal throne. 
Citräìgada wanted to reaffirm the sovereignty of the Kuru dynasty, and with great courage he subdued all the other kings of the earth. Many simply accepted his authority, and those who challenged him were defeated in battle. The Kuru monarch boldly asserted that no man on earth could equal him, and so powerful was Citräìgada that he could challenge even the gods and demons. 
There was a powerful king of the Gandharvas who was also named Citräìgada. [The Gandharvas are generally far stronger than human beings, and the Gandharva king was angry to hear that a mere human king was using his name.] He came and challenged the son of Satyavaté, and a terrible fight ensued on the field of Kurukñetra between the Gandharva chief and the leader of the proud Kuru dynasty. There on the bank of the Hiraëvaté River they fought for a full three years. 
In that tumultuous and crushing battle, showers of deadly weapons crowded the sky. The Gandharva king finally managed to employ his superior mystic strength and cut down the noble king of the Kurus. Having ended the life of Citräìgada, the Kuru chief who was so skillful with arrows and bow, the leader of the Gandharvas went back to his own luminous planet. 
When that most brilliant tiger of a king was struck down in battle, Bhéñma, son of Çantanu, arranged for the funeral rites. Then mighty-armed Bhéñma installed on the Kuru throne the child Vicitravérya, who had not even reached physical maturity. Vicitravérya simply followed the instructions of Bhéñma, and thus he ruled the kingdom of his forefathers. Even in his youth he was learned in the books of wisdom and carefully followed their injunctions. Thus he properly honored Bhéñma, son of Çantanu, and Bhéñma in turn carefully protected the young prince. 
Çré Vaiçampäyana continued: 
O sinless king, Citräìgada was dead and his brother still a child, so Bhéñma, with the approval of Satyavaté, managed the affairs of the Kuru dynasty. When he saw that his younger brother had reached his mature youth and was outstanding even among the intelligent, Bhéñma began to think about Vicitravérya's marriage. He then heard that the three daughters of the Käçi king, who were all as lovely as Apsarä goddesses, would be choosing their husbands at a svayaàvara ceremony. 
Bhéñma was the best of chariot fighters, and with the approval of Satyavaté he clad himself in armor and went with a single chariot to Varänasé city, capital of the Käçi kingdom. There the son of Çantanu saw kings everywhere. They had come with high spirits to compete for the princesses, and Bhéñma also observed the three lovely young sisters, who were the objects of the kings' desire. 
While the names of the kings were being announced by the thousands, Bhéñma, with the independence born of power, personally chose the princesses [for his stepbrother]. Boldly placing the girls on his chariot, O king, Bhéñma, the most excellent of fighters, then turned to the earth's leaders, and with a voice as deep as thunder rumbling in clouds, he declared, 
«The learned enjoin that a gift of eligible maidens is to be offered to good and qualified men called for that occasion. Indeed, the maidens are to be adorned as nicely as can be done, and they are to be offered rich dowries. Some parents offer their daughter with a gift of a fine cow and bull, or with offerings of money, while other parents offer their daughter to a powerful man who can properly defend her. Some men directly approach a beautiful woman without even speaking to the parents, and scholars even cite cases where men have obtained their desired women by secretly embracing them while they were sleeping, intoxicated, or disordered in mind. 
«Kings and princes, however, generally reserve their praises for the svayaàvara marriage, as we witness here today, and they much enjoy attending such ceremonies. Those who know the science of statecraft have said that a monarch obtains a most desirable wife when he defeats all other kings at a free and open svayaàvara and thus takes away the woman he desires. 
«Therefore, O rulers of the earth, I shall now carry these young ladies away by force. After all, they attended this ceremony prepared to accept the most powerful of earthly kings, and I claim to be that man. Try your best to stop me, if you like, and we shall see whether you succeed or not. I am ready to fight, O earthly kings, and I shall not turn back.» 
Having thus spoken to the assembled warriors, including the girls' father (the king of Käçi), mighty Bhéñma of the Kuru dynasty secured the three lovely princesses on his chariot. Greeting them with kind words and sheltering them on the chariot, he quickly departed. 
At once the kings leaped up in rage from their seats. With unimaginable fury they struck their arms and ground their teeth and lips. Casting off their priceless ceremonial ornaments, they hurriedly put on their armor, while utter confusion filled the arena. Shining and bejeweled armor crashed like colliding stars as warriors rushed about in all directions, grabbing their lustrous and decorated shields. As they tensed for battle, their brows furrowed with indignation, and their eyes turned red with rage. 
These spirited kings, equipped with all types of weapons, mounted their beautiful chariots, which had been quickly yoked by their drivers to purebred horses that lifted the chariots in their eagerness for battle. Brandishing weapons, they pursued the Kuru lord as he departed alone on a single chariot, and within moments a tumultuous, hair-raising battle took place between the many kings and Bhéñma, who stood alone. 
The attacking kings simultaneously fired off ten thousand arrows at Bhéñma, but he immediately cut the deadly darts to pieces before a single arrow could find its mark. All the kings then surrounded Bhéñma and showered relentless torrents of arrows down on him, like rain clouds tirelessly buffeting a mountain. But Bhéñma again checked all the enemy arrows with his own. 
Çantanu's son then went on the attack, striking each of the thousands of enemy kings with three arrows. Seeing Bhéñma's superhuman feat, his speed of hand, and his skill in self-defense, the other chariot warriors, though enemies, could not help but praise him, for Bhéñma was a military master. Himself uninjured, he began to exact a heavy toll of enemy kings, and soon they admitted defeat. Having conquered the kings in battle, Bhéñma once more departed with the virgin princesses toward the ancient city of the Bhäratas. 
As the chariot rolled along, the young king of Çälva, considered a master chariot fighter, suddenly rushed up from behind to attack the son of Çantanu. He charged like a maddened bull elephant striking another bull in the thighs with his tusks in the heat of passion over a female. 
«Stop! Stop, you woman-hunter!» cried the mighty king, trembling with indignation. 
Bhéñma was like a tiger in human frame, and he could crush his enemy when aroused. Hearing the insulting words of Çälva-räja, he burned with anger like a smokeless fire. «This will be settled by the warrior code,» he thought, devoid of fear or confusion. In a cold rage, the glorious chariot fighter turned his chariot back toward Çälva. 
All of the opposing kings had already begun to leave, but when Çälva suddenly challenged Bhéñma and Bhéñma turned back his chariot, the assembled kings rushed back to the spot and became eager spectators to the impending fight. Bhéñma and Çälva both roared like maddened bulls fighting to the death for a prized female. Both were fiercely strong in battle, and each immediately attacked the other. 
Çälva-räja, greatly admired among men, quickly covered Çantanu's divine son with hundreds and thousands of arrows. And seeing that Bhéñma was the first to be put in distress, the assembled kings were amazed and cried out in praise of Çälva's fighting skill. To witness his speed of hand in battle thrilled the kings, and they showered Çälva with praise. 
Bhéñma was accustomed to victory, however, and when he heard the kings shouting Çälva's praises, the angry son of Çantanu cried out to his enemy, «Stand there! Stand there and we shall see! 
«Take me where that king is standing,» Bhéñma told his chariot driver, «and I shall strike him down like mighty Garuòa thrashing a lowly snake.» 
At once the Kuru lord expertly fired the Väruëa weapon, and Çälva's four celestial horses were immediately put into trouble. When Çälva attempted a counterattack, the Kuru prince drove back his weapons and then dealt a death blow to Çälva's charioteer. Bhéñma, that tiger among kings, then struck down Çälva's four fighting horses with a single weapon. 
Thus Bhéñma, son of Çantanu, defeated the younger Çälva in the battle for the royal maidens. Bhéñma decided to spare his life, and Çälva, a leader of kings, returned to his capital city. All the rulers who had come to see the svayaàvara ceremony also returned to their kingdoms. 
Bhéñma had shown himself to be the best of warriors, and the young girls would now marry into the great House of Kuru. Once again he departed for the Kuru capital, Hästinapura, where the Kuru king awaited him. He traveled without delay, crossing over charming rivers, forests, and mountains covered with variegated trees. 
Uninjured himself, Bhéñma had punished his enemies in battle, for as a celestial Vasu in human form, born from the womb of Gaìgä, he possessed immeasurable strength. Having thus exhibited his superhuman prowess, he dutifully brought home the beautiful princesses of Käçi. 
Bhéñma was a man of impeccable virtue. As his chariot moved steadily on toward the fabled land of the Kurus, he treated the young ladies like his daughters-in-law or younger sisters, and at times like his own daughters. The women were all exceptionally qualified, and Bhéñma had taken them with great courage. Arriving at Hästinapura, he formally presented the three sisters to his younger brother, Vicitravérya. 
Bhéñma carefully followed the rules of dharma, the moral and spiritual principles prescribed for civilized persons. In accordance with dharma, he had performed a superhuman feat for his brother, Vicitravérya. Together with his stepmother, Satyavaté, the learned Bhéñma was ready to arrange his brother's marriage with the daughters of the Käçi king when the oldest daughter, the chaste Ambä, spoke the following words: 
«Previously,» she said, «within my mind I had already accepted King Çälva as my husband, and he had also accepted me. My father also wanted us to marry. I was supposed to formally choose Çälva as my husband in the svayaàvara ceremony. Bhéñma, you know the principles of dharma, and now that you know my situation, please do what is fair and proper.» 
The Käçi princess thus addressed Bhéñma as he sat in an assembly of learned brähmaëas, and Bhéñma began to analyze the problem, thinking, «Although I took the three girls according to the warrior code, this eldest princess is already attached to another man. By word and thought she was already given to another man.» 
Bhéñma knew the principles of dharma, and after consulting with brähmaëas learned in the Vedas, he gave permission to Ambä, the oldest daughter of the Käçi king, to return to the man she desired. He then presented the two younger sisters, Ambikä and Ambälikä, to his younger brother, Vicitravérya, and had them wed according to Vedic principles. 
Proud of his strength and beauty, Vicitravérya took their hands in sacred marriage, and he who had always devoted himself to virtue now became devoted to the pleasures of women. Indeed, his two young wives were of dark-golden complexion, with statuesque figures and silken, curling hair. Their deep red fingernails were long and graceful, and their hips and breasts were shapely and full. Convinced that they had married a worthy husband, they worshiped the gentle Vicitravérya. Indeed, the Kuru king was as handsome as the heavenly Açvins, and he carried himself with godly strength and bearing. So attractive was Vicitravérya that virtually all women who saw him were struck by romantic desires. 
But in the seventh year of their marriage Vicitravérya was suddenly struck down in the flower of his youth by deadly tuberculosis. His loving relatives and friends fought desperately to save him and brought in the most highly qualified and trusted physicians. But like the inexorably setting sun, Vicitravérya steadily faded till he passed on to the abode of Yama, the lord of death. 
Assisted by the best of the Kuru priests, and in consultation with Satyavaté, the heartbroken son of Gaìgä carefully arranged for all the rites observed for the departed. 
Çré Vaiçampäyana continued: 
Grieving piteously for her lost sons, Satyavaté joined with her two daughters-in-law in performing the religious rites for Vicitravérya. Yet even in her wretched grief, that thoughtful lady deeply deliberated on the dynastic line of her father and of Çantanu, and she reflected on how the religious principles would best be preserved. 
[As a Kuru queen, Satyavaté had lived her adult life at the side of the world's leader. Protecting justice and religious freedom for all mankind were daily duties for the Kuru elders, and the prosperity and happiness of the world was their constant meditation. So deeply did the Kurus imbibe these grave duties that the dynasty's collapse was unthinkable for them. And now there was no ruler. Again and again Satyavaté turned the matter over in her anguished mind. Only Bhéñma remained; there was no one else.] 
Satyavaté therefore approached the son of Gaìgä and spoke these words: «Your illustrious father, King Çantanu, was always faithful to the religious principles, and in his absence you have the responsibility to maintain the memorial offerings, the good name, and the unbroken lineage of your father's House. 
«As surely as one goes to the higher planets by performing good deeds, and as surely as honesty leads to a long life, so it is certain that dharma, real virtue, will be found in you. You know what is right and wrong, for you understand dharma fully, and its technical details as well. You have studied so many authorized scriptures, and thus you comprehend the Vedas completely. I can see practically that in your determination to follow the laws of God, in your willingness to help your family, and in your ability to act in times of trouble, you are just like the celestial sages Çukra and Aìgirä. 
«Since all our hope now centers on you, most virtuous one, I wish to engage you in a most important duty. After hearing from me, please do what I ask. My poor son Vicitravérya was your brother. He was a powerful man and was very dear to you. Now, though still practically a child and with no children of his own, he has gone to the heavenly planets. His two queens, the chaste daughters of the Käçi king, are still young and beautiful, and they both desire sons. O Bhéñma! Please give them both a child so that our family will survive after us. O great soul! Take my instruction and do what is right. Let us install you on the royal throne. Only you can rule the Bharata dynasty. Accept these two ladies according to the religious principles. Do not bring your forefathers to ruin.» 
Not only Satyavaté, the powerful queen mother, but all of Bhéñma's intimate friends and advisors urged him to accept the Kuru throne and beget progeny to preserve the Kuru line. After patiently hearing their statements, the godly Bhéñma replied, «My dear mother, what you have spoken is undoubtedly a most important religious principle, but you know that I have given my word not to beget children. You are also aware that it was because of you that I made the promise. I had to satisfy your father so that he would give you in marriage, as you also desired. And now, Satyavaté, I repeat to you that same promise. 
«One may renounce the entire universe or a kingdom among the gods or whatever is beyond even these things, but one can never give up his word of honor once it has been freely given. The earth may renounce its fragrance, water its taste, light its power to make us see, and the air its power to make us feel what we touch. The sun may stop shining and the moon give up its cooling rays. The king of the gods may give up his courage, and the king of dharma may even give up dharma itself, but I cannot bring myself, by any means, to give up my true promise.» 
Thus addressed by powerful Bhéñma, who was like her own son, Satyavaté replied at once: «I know of your great determination to keep your word. Your determination is so strong that if you so desired you could indeed create another universe with upper, middle, and lower planets! I also know that it was for my sake that you made your promise. But you also have to understand that there are special rules in times of emergency. You must carry the burden of your family! You must see to it that your forefathers' dynasty is not ruined, along with virtue itself. You should act in a way that will bring joy to your dearest friends.» 
Grieving piteously for her lost sons, Satyavaté in her anguish thus tried to convince Bhéñma to renege his sacred vow. Finally, Bhéñma spoke to her as follows: 
«Dear Queen, try to understand–you would destroy all our sacred principles. It is not very commendable for a man of the royal order, a kñatriya, to fall down from his religious principles. Rather, I shall explain to you how we can preserve the line of Çantanu unbroken on earth by following the actual religious principles for the royal order. My dear queen, thus considering the actual ways of this world, please hear and carry out these ancient principles with the help of learned priests who know how to achieve both material and spiritual welfare in times of emergency. 
Bhéñma continued: 
O illustrious lady, Jamadagni's son, Lord Paraçuräma, was outraged by the murder of his father, and in His terrible fury He slew the lord of the Haihayas and sliced off the ten hundred arms of Arjuna. And again taking up his bow, he coursed the earth on his conquering chariot, firing awesome weapons that consumed the royal order. 
[Twenty-one times the cruel monarchs rose to oppress the earth.] And twenty-one times the great soul Paraçuräma released his full range of arms, until at last there was not a single kñatriya king on the face of the earth. 
Thereafter, [to rejuvenate the royal order,] all the kñatriyä ladies from all over the world united with strict, self-controlled brähmaëas, and children were born of their union. The Vedas conclude that a son belongs to the father who originally took the hand of the mother in marriage. [Thus the sons begotten by brähmaëa fathers still belonged to the royal class, being technically the sons of their slain warrior fathers.] So the royal ladies, fixing the sacred law within their minds, approached the brähmaëas, and by their faithful compliance with duty, the royal order was reborn before the eyes of the world. 
Also there was a very learned sage known as Utathya, whose wife was the highly respected Mamatä. Once Utathya's younger brother, Båhaspati, the greatly powerful priest of the gods, became attracted to Mamatä, but when he approached her, she said to her most eloquent brother-in-law, «I am already pregnant by your older brother, so you must desist. Utathya's son is already in my womb, O noble Båhaspati, and even there he has studied the Veda with its six divisions. You must not waste your semen, and in view of the situation you must certainly desist at once.» 
Even when thus properly advised by Mamatä, the mighty Båhaspati, who had already succumbed to desire, was unable to pull back his senses, and he joined with his unwilling sister-in-law, driven by desire. As he discharged his semen, the child in the womb addressed him and said: «My dear little uncle, I tell you that there is no room in here for two. Your semen is never to be spent in vain, but I came here first.» 
At this, the mighty sage Båhaspati was furious, and he cursed Utathya's young son, who was still in the womb: 
«Because at such a moment, which is longed for by all creatures, you spoke to me thus, you will therefore enter into a long period of darkness.» 
By the curse of the illustrious seer Båhaspati, the sage was born blind. He received the name Dérghatamä, «Long Darkness,» but he was equal to Båhaspati in strength, and he acquired an excellent reputation. Then, to expand the lineage of his father, saintly Dérghatamä begot several sons, headed by Gautama. But these sons were overcome by greed and illusion, and they tossed their poor father onto a raft and sent him floating down the Ganges River. «What is the use of this blind old man who lives at our expense?» said the merciless sons, and they calmly went back to their house. 
Dérghatamä, blind from birth, floated down the endless river through many towns and villages, until finally a wise and religious king named Bali, who had gone for his morning ablutions, saw him just as the waves brought poor Dérghatamä very close to the shore. The pious King Bali, who was always devoted to truth, rescued Dérghatamä from the river. 
King Bali was anxious to beget good children, and when he understood that the blind old man was actually the great sage Dérghatamä, the king said to him, «Most fortunate one, kindly beget in my wives excellent children who are expert in both material and spiritual affairs.» 
Thus addressed by the king, the potent sage agreed. Bali then ordered his wife named Sudeñëä to approach the sage, but when Sudeñëä learned that Dérghatamä was blind and elderly, she refused to go to him. Rather, she sent one of her handmaidens to the elderly seer. 
The pious sage begot eleven sons, headed by Käkñévat, in the womb of that servant woman. One day, when the powerful king saw the eleven boys dutifully studying their lessons, he asked the sage, «Are these boys my sons?» 
«No,» said the great sage, «they are mine. I begot all these boys, headed by Käkñévat, with a servant woman. Unfortunately, Queen Sudeñëä, thinking that I was a blind old man, felt it beneath herself to approach me, and therefore she sent me one of her handmaids.» 
Once again King Bali begged that excellent sage to give him an extraordinary son. When Dérghatamä agreed, Bali again ordered Sudeñëä to approach him. This time, Dérghatamä merely touched her limbs and then told her: «You will have a powerful son who always speaks the truth.» Thereafter Sudeçëä gave birth to an extraordinary child who grew to be a saintly king. This child was called Aìga [!limb»] because the saint begot him simply by touching the limbs of his mother. 
There are other such examples in this world of warriors born by brähmaëa fathers who became great archers, supremely learned in the laws of God, rulers who were mighty and courageous. Dear mother, having heard this, it is you who must act so that you achieve what you desire. 
Bhéñma continued: 
Mother, I will explain to you the proper way for our dynasty to grow and flourish. Please hear what I have to say. We should arrange to bring a very qualified brähmaëa, whom we can pay if necessary, and he can beget offspring in the wives of Vicitravérya. 
Çré Vaiçampäyana said: 
Satyavaté smiled and gave a nervous laugh. «What you say is true,» she said in a shy and faltering voice. «My dear mighty-armed son, you are a worthy member of the Bharata family. Therefore, because I trust you, I am going to tell you something that I hope will enable our family to grow and flourish. Considering the crisis we now face, there is something I cannot avoid telling you. You are the real virtue of our family, Bhéñma. You are truth itself, and it is you whom we must follow and emulate. Therefore, after hearing my words, do the needful. 
«O virtuous one, my stepfather was a mere fisherman, but he was a good man, a leader among his people. He owned a small boat, and one day, when I had just reached my mature youth, I went alone on that boat. The liberated sage Paräçara, who is the greatest of those who uphold religious principles, desired to cross the Yamunä River and came on our boat. As I was taking that most noble thinker across the Yamunä, he was struck with a strong desire, and coming near me, he began to speak many sweet and gentle words. 
«O Bhärata, fearing that Paräçara would curse me, and having been promised the most rare gifts by him, I did not dare to refuse him. I also feared my father's displeasure. But as I was just a child, the sage overcame me with his splendor and brought me under his control. [I told him that there were many sages on both sides of the river who could see us.] But as I sat there in the boat, Paräçara at once created a dense fog that covered everyone's eyes. Moreover, O Bhärata, although previously my body had a strong fish odor, the sage granted me the lovely fragrance I now enjoy. 
«[I asked him how I could go home to my father if my virginity were spoiled.] He then told me, `Simply give birth to my child on this island in the Yamunä River, and you will again become a virgin.' A great seer who is an empowered devotee of the Supreme Lord then appeared as the son of Paräçara. He was born to me, a virgin girl, on a river island, and thus he was called Dvaipäyana, `the island-born.' 
«Dvaipäyana is the divine seer who, by his austerities, divided the Veda, the book of knowledge, into four divisions so that all people could easily understand its message. Therefore my son is called Vyäsa, `the compiler and arranger' of the Veda. And because of his dark complexion and his being an empowered incarnation of Lord Kåñëa, he is also known as Kåñëa. He is thoroughly honest, peaceful in mind, and most austere. Sin cannot touch him because he is constantly engaged in loving service to the Supreme Lord. 
«Vyäsa is the greatest brähmaëa. If I order him, naturally with your approval, then he will beget excellent children in the wives of your brother. 
«When Vyäsa appeared in this world, he said to me, `Mother, if ever you need me, just set your mind on me, and I shall appear before you.' O mighty Bhéñma! If you so desire it, I will fix my mind on him this very moment. With your approval, Vyäsa himself will surely beget children in the wives of Vicitravérya.» 
When Bhéñma thus heard Satyavaté glorify her son, he joined his palms in prayerful veneration, for everyone knew Dvaipäyana Vyäsa to be the holy sage who had divided the Veda and written down the ancient histories known as the Puräëas. 
«Your proposal is perfectly consistent with our religious principles,» said Bhéñma, «and will certainly help our family. I therefore think it an excellent idea.» 
Vyäsa Saves the Kuru Dynasty 
Thus with Bhéñma's approval Satyavaté fixed her mind on her son, who at that moment was reciting the Vedas. When the wise sage understood that his mother had set her mind on him, he appeared before her within a moment. Satyavaté welcomed her son with great honor, strictly following the Vedic rituals. Then she tightly embraced him with her arms and moistened him with her tears, for when the fisherman's daughter saw her son after long years of separation, she could not check her tears. 
Satyavaté's first-born child bowed respectfully to his aggrieved mother sprinkled her with holy water. Then the grand seer spoke to her these words: «Dear mother, you are learned in the principles of religion, and I have full confidence in your judgment. Therefore please order me. How may I please you? Whatever your purpose was in calling me, that is what I have come to do.» 
Before Satyavaté could reply to her son, the head priest of the Kuru dynasty came and, with the chanting of holy mantras, offered worship to Vyäsa, who was a seer of the Supreme. Vyäsadeva accepted the honor as a religious duty. When Satyavaté saw that her son was comfortably seated, and that he was in fine health, she spoke her mind, carefully observing her son's face to note his response. 
«My wise son,» she began, «everyone knows that children are born from their mother and father, and that without doubt both father and mother are to be respected and obeyed by their children. Just as, by God's grace, you are my first son, similarly by His grace Vicitravérya is my youngest son. And as Bhéñma is Vicitravérya's brother through their father, Çantanu, so through me, your mother, you are also Vicitravérya's brother, as you also acknowledge, my son. Here is Çantanu's son, Bhéñma. He is courageous in his devotion to truth, and to make true his word, he will not even entertain the thought of having children or ruling the kingdom. Therefore, O sinless son, to perpetuate your brother's family and bestow mercy and protection upon all creatures–by the word of Bhéñma and at my request–be kind and do what I am about to ask you. 
«Your younger brother left behind two lovely young wives, who are like children of the gods. These two women desire to get sons by religious principles. Please give them progeny, my dear son. You have the power to do it. Beget children worthy of our family and culture so that this great House of Kuru may live.» 
Vyäsa said: 
You are quite familiar with religious principles, both in spiritual and worldly affairs. You not only know these principles, but you are ever resolved to abide by them. Therefore whatever you order me to do, for the cause of dharma, I shall do, for this is the time-honored custom. I shall beget for my brother sons equal to the gods Mitra and Varuëa. However, both those godly women, Ambikä and Ambälikä, must first properly carry out a religious vow so that they will be purified. [Thus they will be able to conceive noble and virtuous children.] For no woman who is not purified by spiritual vow can approach me. 
Satyavaté said: 
In kingdoms without rulers, there is no rainfall or worship of deities. Let one of those godly women get with a child immediately! My lord, how is it possible to sustain a kingless kingdom? Therefore beget a son, and Bhéñma will raise him. 
Vyäsa said: 
If I am to give a child at once, even though it is not the proper time, then the ladies will have to tolerate my unattractive appearance. Their intimate contact with me will constitute their vow and purification. [I live an ascetic's life of constant meditation, and I give little concern to my body.] If these women can tolerate the austerity of my unpleasant smell, my strange appearance and dress, and my body, then this very day let one of them conceive a fine son. 
Çré Vaiçampäyana said: 
Having consented to his mother's proposal, Vyäsa vanished from that spot. Satyavaté then approached her oldest daughter-in-law, Ambikä, and, meeting privately with her, pleaded for Ambikä's cooperation on the basis of religious principles and practical necessity. 
«You belong to a very noble family,» said Satyavaté, «and I speak to you on the basis of religious law. The great Bharata line, which has protected the earth since time immemorial, has been severed and virtually destroyed by the tragic death of my sons. Bhéñma understands how disturbed I am by this grave threat to his father's dynasty and fully shares my concern. Therefore he told me how our family could again flourish and continue to uphold virtue on the earth. 
«Dear daughter, Bhéñma's proposal depends on you. Deliver this vanquished dynasty so that it lives on. O lovely Ambikä, beget a son as brilliant as the king of the gods himself. Your son will surely lift the heavy burden that weighs down our family.» 
Ambikä, the oldest widow of the fallen king, had followed the law of dharma throughout her life. Gradually she was persuaded that somehow or other she must help save the great Bharata lineage. Filled with hope, Satyavaté sumptuously fed the godly brähmaëas and sages, along with all who were guests in the pious capital of the Kurus. 
Çré Vaiçampäyana continued: 
At the proper time, in Ambikä's fertile season, after she had bathed, Satyavaté led her into the sleeping quarters and carefully told her these words: «Noble woman, your brother-in-law is here, and he will come to you tonight to beget a child. Please stay up and wait for him.» 
Hearing her mother-in-law's words, Ambikä lay on a beautiful bed and began to think about Bhéñma and the other heroes of the Kuru dynasty. [They were all strong and handsome rulers, and she wondered if Vyäsa was also like that.] Soon thereafter Vyäsa, the truthful seer, who had first been instructed to beget a child in Ambikä, came to her bed. The flames of the lamps were lit, and as Ambikä, who was as lovely as a goddess, gazed upon his tawny matted hair, glowing eyes, and dark brown beard, she closed her eyes tightly. 
In order to please his mother, Vyäsa had intercourse that night with the daughter of the Käçi king. But as long as he was present, Ambikä refused to open her eyes and look upon him. Later, as Vyäsa was leaving Ambikä's room, his mother, Satyavaté, approached him and anxiously inquired, «My son, will Ambikä give birth to a qualified prince?» 
Vyäsa was most intelligent, and as a liberated sage he possessed knowledge beyond the ordinary senses. When his mother urged him to reply, the truthful sage told her, «Ambikä's son will possess the strength of ten thousand elephants. He will be learned and famous, the most illustrious of monarchs, and an intelligent king who will himself have a hundred powerful sons. However, because his mother refused to open her eyes for even a moment as she engaged in the act of conception, I am sorry to say that her son will be born blind.» 
At these words Satyavaté turned pale. «My son!» she cried out. «A blind king is not fit to rule the House of Kuru! You must give us a second king who can actually protect our family and manage this world properly, an emperor who will carry on the normal traditions of your forefather's dynasty.» 
«So be it,» the great ascetic promised, and he departed. In due course of time Ambikä, the Kosala princess, gave birth to a blind son, [who was named Dhåtaräñöra]. 
The goddess Satyavaté then approached her younger daughter-in-law, and after convincing Ambälikä, Satyavaté again fixed her mind on her son Vyäsa and, just as before, brought him to her presence. The great sage, in obedience to the very same Vedic rule, agreed to approach his younger sister-in-law Ambälikä. 
[Ambälikä knew that her sister's son would be blind, and so she did not close her eyes,] but when the seer approached her, Ambälikä, like her sister, shrank at the sight of the sage, and her skin turned white. O Bhärata king, seeing her pale with fright and morose, Vyäsa, son of Satyavaté, told her, «O lovely lady, because you have turned so pale upon seeing my misshapen appearance, an equally pale son will be born to you, and he will be known thoughout the world as Päëòu, `the pale one.'» 
Having thus spoken, that most noble seer, who was a divine personality, departed. Seeing him leave, Satyavaté again anxiously questioned her son, and Vyäsa explained to her why this child would be pale. When Satyavaté understood what had happened, she again requested her son to beget another child. «As you wish,» the great sage replied to his mother. 
In due course of time the godly Ambälikä gave birth to a son who was distinctly pale in complexion, though he shone with exceptional beauty. This child, named Päëòu, would himself have five powerful sons, famous in history as the Päëòavas, the sons of Päëòu. 
Thereafter, when the time for begetting had come, Satyavaté again engaged Vyäsa with Ambikä, the oldest widow. Ambikä, who shone like a child of the gods, was afraid to argue with her mother-in-law, but when she remembered the appearence and smell of the great sage she could not even bear the thought of having intercourse with him again. 
Ambikä had a female servant who was as beautiful as an Apsarä goddess. Ambikä dressed this servant with her own royal cloth and jewels and sent her to await Vyäsa. When the sage arrived, the maidservant got up at once and bowed down to him. With his permission they sat down together, and she waited upon him with great respect. So anxious was that girl to please Vyäsa that he spent the entire night with her, accepting her devoted service. At the end the sage was fully satisfied by their intercourse, and as he got up to leave he told the girl, «You will be a servant no longer. Because of your devoted service, you will now attain a most honored position in society. And the beautiful son who has entered your womb will dedicate his life to virtue and will in fact be the wisest of men.» 
Thus the learned Vidura took birth as the son of Vyäsa and as the brother of Dhåtaräñöra and Päëòu. Actually, Vidura was the demigod Dharma, the universal minister of justice, forced to take birth on earth by the curse of a great sage named Mäëòavya. Vidura was to become celebrated in this world for his vast learning in the spiritual and political sciences, and for his freedom from lust and anger. 
Vyäsa again met with his mother and explained to her the circumstances of Vidura's conception in the womb of Ambikä's maidservant. Having fulfilled his debt to his mother, he vanished from that spot. And so Dvaipäyana Vyäsa, acting so that the Kuru dynasty might flourish, begot in the wives of Vicitravérya three sons as splendid as the children of the gods. 
The Kuru Dynasty Expands 
Janamejaya inquired from his teacher: 
O seer of the Absolute, how was Dharma, the lord of justice, cursed to be born on the earth as Vidura? What did he do wrong? And who had the power to curse him to take birth from the womb of a maidservant? 
Çré Vaiçampäyana replied: 
There was a celebrated brähmaëa named Mäëòavya, who was determined on the spiritual path. Steady in truthfulness and austerity, he knew all the religious laws. Mäëòavya was a mighty yogé capable of great asceticism. Beneath a tree at the entrance to his äçrama, he stood unmoving with upraised arms and observed a religious vow of silence. Much time passed until one day, as the sage dutifully performed his penances, a band of thieves rushed into his äçrama carrying stolen valuables. Followed closely by a large group of police, the frightened thieves quickly concealed their booty in the sage's cottage and then hid themselves in the same spot, just as the heavily armed policemen arrived there. 
Seeing the sage, who stood silently with upraised arms, the police captain anxiously questioned him, «Brähmaëa, which road did the thieves take? Whichever way they went, we have to follow them immediately!» 
Even when thus questioned, the sage maintained his religious vow of silence and spoke not a word, true or false, to the police. At that point the king's men searched the sage's äçrama and quickly discovered the thieves, together with the stolen property. The police then suspected the sage of complicity in the crime. They arrested him and delivered him with the thieves to the king. 
The king then sentenced the sage and the actual thieves: «Let them be put to death!» The government executioners, not realizing that Mäëòavya was a holy ascetic, impaled him on a lance and left him in that condition. The guards then returned to the king and took their valuable reward. 
Although that most religious man remained impaled on the stake for a considerable time without food or drink, he still did not die. Mäëòavya was such a powerful yogé that not only did he keep himself alive, but through his mystic power he was able to summon his fellow yogés to that place. That night many saintly sages, assuming the form of birds, came there from all directions and by their mystic strength revealed themselves to Mäëòavya. Seeing him struggle to carry on his religious austerities even though suffering on a stake, the assembled sages were mortified and could hardly bear the sight. Grief-stricken, they said, «O brähmaëa, we want to hear it directly from you. What sin have you committed to be punished in this terrible way?» 
[Mäëòavya replied, «Surely every soul suffers and enjoys the fruit of his own actions. Therefore] whom shall I wrongly blame for my sufferings? Surely none other than myself has committed some offense.» Thus the tiger of a sage replied to his fellow ascetics. 
Shortly thereafter, the police happened upon the sage Mäëòavya and were astonished to see that after so many days he was still alive. They told the king exactly what they had seen, and the monarch instantly understood that Mäëòavya was a true and powerful ascetic. The king and his ministers rushed to the spot, fell at Mäëòavya's feet, and begged the sage, who was still fixed on the lance, for mercy and forgiveness. 
«O best of sages,» the king wept, «out of ignorance and illusion I have greatly offended you. Please forgive me. I beg that you not be angry with me.» 
Thus addressed by the king, Mäëòavya blessed him with his mercy, and the grateful ruler at once tried to remove the loathsome stake. Unable to pull it out, the king broke it off, and a portion remained in the sage's body. 
Mäëòavya Muni then resumed his travels, with a portion of the stake still in his body. So determined was he to carry on his religious duties, however, that he began to think of the stake in his body as a flower garland, and by such extraordinary penance he gained promotion to the higher planets, which are extremely difficult to reach. After this incident, the sage became known throughout the universe as Aëémäëòavya, or «Mäëòavya-of-the-lance.» 
Eventually that most learned sage went to see Yamaräja, the lord of death, who is also known as Dharma [because he punishes the sinful according to the laws of God]. Seeing Dharma sitting in his abode, the powerful Aëémäëòavya began to rebuke him. The sage had acquired great power through his extraordinary austerities, and he spoke to Dharma in a threatening voice. 
«What evil deed have I committed? Why was I made to suffer such a sinful reaction? Why was I falsely accused and impaled on a lance? I can't understand it. Answer me at once!» 
Dharma said, «Previously you pierced the tails of small birds with a sharp blade of grass. For this act, O ascetic brähmaëa, you received that reaction.» 
Aëémäëòavya said, «For a small offense, Yamaräja, you have exacted a very heavy punishment indeed. Therefore, Dharma, for your own sin you will fall among the human beings of earth and take birth from the womb of a çüdra woman!» 
Aëémäëòavya then declared, «I hereby establish as a principle of justice that henceforth there will be no heavy sin for children up to fourteen years of age. After that they will be held responsible for their offenses.» 
Çré Vaiçampäyana said: 
Because of his offense, Dharma himself had to bear a sage's curse, and he took birth as the noble Vidura from the womb of a çüdra woman. Completely free of greed and anger and vastly learned in both spiritual and material affairs, he was far-seeing, peaceful, and always devoted to the welfare of the noble Kuru dynasty. 
Çré Vaiçampäyana continued: 
When those three handsome boys were born, the following three began to flourish: the Kuru family, the land of Kurukñetra, and the region of Kurujäìgala. Grains grew up high toward the sky and yielded rich harvests; rains fell in the proper season; trees were thickly laden with flowers and fruits; horses, oxen, and camels happily carried their loads, as beasts and birds were ever in good spirits; flowers increased in fragrance; fruits were full with sweet nectar; merchants, traders, artists, and craftsmen grew rich in the prosperous towns of the Kuru kingdom. Indeed, courageous leaders, learned teachers, and honest citizens all became happy in the land of the Kurus. 
There were no thieves in that land, nor did anyone take delight in irreligious deeds. In every country and state of the vast Kuru empire, it seemed as if the great Age of Truth had returned. The people enjoyed giving charity, performing religious ceremonies, and following the laws of God, and they were true to their vows and eager to offer the fruits of their labor in sacrifice to the Supreme Creator. They tried to help and please one another, and their spirit of cooperation brought prosperity to all. The citizens were devoid of conceit, anger, and greed, and as they helped each other grow and flourish, virtue itself ruled the land. 
Crowded with hundreds of palatial mansions, the Kurus' capital shone with its majestic gateways, decorated arches, turrets, and steeples that seemed to float like clouds. Indeed, the city rose full like the ocean, bright as the city of great Indra. 
The people sported happily in the kingdom's many rivers, forests, lakes, and pools, as well as in her lovely mountains and groves. The southern branch of the Kuru dynasty enjoyed a peaceful rivalry with the northern branch, and their citizens mingled freely with higher beings like the perfected sages and Cäraëas. In that generous land there was not a miser or a neglected woman to be found. 
In such a pleasurable monarchy, the members of the Kuru family built for the saintly brähmaëas many villages, schools, and colleges, all equipped with wells, recreational areas, swimming ponds, and auditoriums. The kingdom was fully protected from all danger by Bhéñma, who acted strictly according to the Vedic injunctions. Bhéñma firmly established justice and virtue in the agreeable Kuru kingdom, which was adorned with hundreds of areas for sacrificial performance. Unifying the surrounding states under their enlightened government, the Kuru nation surpassed all others. 
Seeing that the young Kuru princes possessed noble character and carefully carried out their royal duties, all the citizens of the Kuru lands were satisfied and always in a festive mood. Thus in the houses of the Kuru leaders and in the homes of their followers, as indeed in all directions, one could always hear people saying, «Please, accept this gift!» and «Please, come eat with us!» 
From the time they were born, Dhåtaräñöra, Päëòu, and the wise Vidura were completely protected by Bhéñma, who treated them as his own sons. The three Kuru princes purified themselves with the Vedic ceremonies, called saàskäras, which lead to goodness and self-realization. They dedicated themselves to their studies with strict vows and self-discipline, and they became expert in all types of athletic and martial competition. 
Reaching physical maturity, they showed themselves to be masters of archery, horseback riding, club fighting, sword and shield fighting, elephant training, political science, and ethics. In the histories, as well as in the ancient accounts called Puräëas–in all fields of learning–they studied and practiced untiringly, until they became knowers of the Veda in all its divisions and supplements. 
Päëòu was supreme in archery, surpassing all other men. Dhåtaräñöra excelled all others in physical strength. And throughout the three worlds there was no one who could equal Vidura in the greatness and goodness of his character, or in his unfailing devotion to justice. 
When the people realized that the threat to Çantanu's dynasty had been powerfully dispelled, a popular saying arose throughout the land: «Among mothers of heroes, the two daughters of Käçi are the best. Among countries, Kurujäëgala is the best. Of all men who know and practice justice, Bhéñma is the best, and of all cities, Hästinapura is the best.» 
Dhåtaräñöra, [although the eldest prince,] could not take over the kingdom because he was blind, nor could Vidura because he was born from the queen's maidservant. Thus the House of Kuru coronated Päëòu as lord of the earth. 
Bhéñma said: 
Our celebrated family has rightly risen to glory by its noble qualities, and thus this dynasty is sovereign over all the kings of the earth. Our forefathers were thoroughly religious kings, great souls who served and protected their family so well that our royal line has never been broken or vanquished. 
Now, despite serious difficulty, the great soul Vyäsa, your grandmother Satyavaté, and I have again solidly established our dynasty through you three boys. Indeed, the family line now depends on you. 
I must arrange for our family to grow as broad and powerful as the ocean, and for that, my son, I depend especially on you. I've heard there is a very nice princess in the Yadu dynasty who would be quite suitable for our family. Similarly, King Subala has a nice daughter, and so too the king of Madras. All three girls received the finest education from their families. They are beautiful and chaste women who were fully protected by their fathers, and they are qualified to marry into our family. As far as I am concerned, we should accept those princesses so that we may properly continue our family line. My dear Vidura, you are the wisest. What do you think about my proposal? 
Vidura said: 
You are our father, you are our mother, and you are our greatest teacher. Therefore, without question you should simply consider the situation and do what you feel is best for the family. 
Çré Vaiçampäyana said: 
Bhéñma heard that of the three princesses, Gändhäré, King Subala's daughter, had worshiped Lord Çiva so nicely that the mighty demigod blessed her to give birth to a hundred sons. Upon confirming this, Bhéñma, the Kuru grandsire, sent word to Subala, king of Gändhära, that he desired to marry Dhåtaräñöra to the king's daughter. 
King Subala was doubtful at first. «Dhåtaräñöra is blind,» he thought. «How can he marry my beloved daughter?» But after this initial reaction, he began to carefully reconsider the nobility, character, and prestige of the Kuru family. Finally, he agreed to give his faithful daughter to the young Dhåtaräñöra. And when Gändhäré heard that her father and mother had given her to the blind Kuru prince, she took a strip of cloth and wound it many times around her own eyes. So determined was she to be a devoted wife that she decided, «I shall not enjoy beyond my husband.» 
King Subala's son Çakuni then escorted his sister and her fabulous dowry to Hästinapura, the capital of the Kurus. Prince Çakuni properly presented his sister and the numerous gifts to the noble Kurus. Then Çakuni, the handsome son of Subala, arranged for his sister's wedding at an auspicious time. After being honored by Bhéñma, he returned to his own city. 
Lovely Gändhäré satisfied all the Kurus with her good character, manners, and activities. She was so completely devoted to her husband that she practically worshiped his family members and would not even speak about any man other than her husband and the members of his family. 
Çré Vaiçampäyana continued: 
King Çüra, the leader of the Yadu dynasty, was the father of Vasudeva, [who later became the father of Lord Kåñëa]. Çüra's daughter was named Påthä, and no woman on earth had beauty like hers. 
The sister of King Çüra's father had a son named Kuntibhoja, who was unable to beget children, and so the mighty Çüra promised to give his first child to his cousin. Thus when Påthä was born, Çüra declared, «This girl is my first child,» and acting as a true friend, he gave the baby girl to his friend Kuntibhoja, a great soul who yearned for the gift of a child. 
[Kuntibhoja was a saintly king, and as his daughter began to grow up] he engaged her in worshiping the Supreme Lord and respectfully serving guests who came to the palace. Once Påthä was asked to take care of a fierce brähmaëa named Durväsä, who was strict in his vows but possessed a frightening temper and an inscrutable sense of propriety. Påthä made every effort to please the brähmaëa, and he was fully satis<F299>Z<F255>ed with her service. Foreseeing her need for a lawful means to overcome her future problems, the sage gave her a mantra endowed with mystic power and said to her, «Whichever god you summon with this mantra, that god will bless you with a child.» 
When the brähmaëa had thus instructed her, that chaste maiden of high reputation was filled with curiosity. [She wondered how the mantra worked, and when she was alone she decided to see for herself.] Thus she summoned the sun-god, and at once she saw coming toward her the great light-maker, maintainer of the world. Shapely Påthä gazed upon this wonder and was astonished, and the resplendent sun, who reveals all visible things, then gave her a child. 
Påthä thereupon gave birth to a heroic son destined to be the best of all who bear arms. Covered with armor, that handsome child of a god abounded in natural opulence, for he was born with a natural armor and glowing earrings that illuminated his face. One day this son would be famous throughout the world as Karëa. 
The supremely splendid sun then returned to the girl her virginity, and having given this, that most generous god returned to his celestial abode. Kunté was terrified to face her relatives, and to conceal [what she felt to be] her improper deed, she sent her child, born with extraordinary armor and earrings, to float alone down the river. Just then a man who was the respectable son of a chariot driver, and the husband of Rädhä, found the abandoned child and with his wife accepted the babe as his own son. The two of them fashioned a name for the child: «This child has taken birth with riches, so his name shall be Vasuñena.» 
Vasuñena matured into a powerful and heroic youth who excelled in the use of all kinds of weapons, and he would worship the sun-god until his back was burning. He was true to his word, and at the time when he chanted his prayers to the sun, there was nothing that great soul and hero would not give to the brähmaëas. 
Once the effulgent Indra, who maintains this world, assumed the form of a brähmaëa and begged Vasuñena for his natural armor and earrings. Though discouraged at this request, Karëa cut off his bleeding armor and earrings and offered them with folded hands. Amazed at this act, Indra gave him the çakti weapon and said, «Whomever you desire to conquer, whether he be a god, a demon, or a man, whether a Gandharva, a celestial snake, or a horrible Räkñasa–at whomever you angrily hurl this weapon, that person shall be no longer.» 
Before, his name was known to be Vasuñena, but now by this deed he became known as Vaikartana Karëa. 
Çré Vaiçampäyana continued: 
The daughter of Kuntibhoja could take great vows and carry them out faithfully, for she delighted in following the laws of God. She possessed a natural goodness, and her beauty was beyond compare. At the svayaàvara ceremony arranged by her father, thousands of monarchs eagerly courted her. From among them Kunté selected the young and powerful Päëòu, the beloved Kuru prince who had the chest of a lion, shoulders like a bull elephant, and large, handsome eyes as fearless as those of an angry bull. 
Päëòu accepted Kunté's hand, and all agreed that his was a blessed life and that no one could estimate the fortune and happiness of a man who had gained such a qualified wife. Päëòu joined with Kuntibhoja's daughter in sacred marriage just as mighty Indra had joined with the goddess Paulomé. 
King Kuntibhoja, a lord of the earth, married his daughter Kunté to Päëòu, and then he honored his son-in-law with all kinds of valuable gifts and sent Päëòu and his new wife back to the city of the Kurus. With fatherly concern for the royal couple, he also arranged for a powerful military escort colorfully bedecked with varieties of official flags and festoons. 
When Päëòu reached his city, he was met with an equally festive reception. Great sages and qualified brähmaëas escorted him into the majestic capital city, all the while blessing and praising him with beautiful hymns. [After completing brief formalities,] King Päëòu saw to it that his wife Kunté was comfortably settled in their new home. 
Thereafter he journeyed with Devavrata Bhéñma to the capital of Madra, for Mädré, the daughter of the Madra ruler, was renowned throughout the three worlds as a woman of incomparable beauty. She was acquired, on Päëòu's behalf, with the payment of a large treasure. Bhéñma then arranged her marriage with that great soul Päëòu. The wise Päëòu was a tiger among men. Throughout the earth all men who saw him were amazed, for he had the chest of a lion, shoulders like a mighty elephant, and large, handsome eyes as fearless as those of an angry bull. Satisfied with his marriages, endowed with extraordinary strength and daring, Päëòu now desired to conquer the world, and he lashed out against the many enemies of the House of Kuru. Päëòu first marched upon the wicked Daçärëas and defeated them in battle. Päëòu fought like a lion, for he knew that the honor of the Kuru dynasty rested on him. The Kuru army was a colorful sight with its many bright banners whipping in the wind. 
Päëòu next directed this powerful force of elephants, horses, chariots, and infantry toward the kingdom of Magadha. King Darva of Magadha was the declared enemy of all the world's kings, whom he cruelly harassed in many ways, but Päëòu boldly struck him down in his royal palace. [The kingdom of Magadha had grown wealthy and powerful by its constant aggression.] Päëòu now carried away the vast contents of the treasury, as well as many fine animals and soldiers. Next Päëòu went to Mithilä and defeated the Videha army in battle, and then in direct combat with the fighting men of Käçi, Suhma, and Puëòra, Päëòu established the glory of the Kurus by the frightening strength of his own two arms. Young Päëòu, with his blazing volleys of arrows and the shooting flames of his lances, was like a scorching fire, and when the kings of men approached that fire they were burned to ashes. The kings with their armies were devastated by Päëòu and his army, and they were brought under Päëòu's government and integrated into the central tax structure.à 
When Päëòu conquered all the kings of the world, the rulers themselves unanimously agreed that Päëòu alone was a great hero, just like Indra, who overshadows all other cosmic rulers. Thus all the leaders of this abundant earth came before Päëòu with their hands folded in respect, bringing as tribute to the world's leader varieties of jewels, precious pearls, coral, gold, and silver, along with a wealth of cows, bulls, horses, chariots, and elephants. The kings also delivered asses, camels, buffalo, goats, and sheep. The great ruler of Hästinapura accepted all these offerings and again set out with his spirited mounts, touring and engladdening the lands of his kingdom, and finally returning to his capital city, Hästinapura. 
The people exclaimed, «Çantanu was a lion among kings, and steeped in wisdom was the fabled Bharata, yet their glorious victory cry perished. But now Päëòu has again raised up that celebrated sound. Those who stole the royal lands and treasures of the Kurus now are dutiful subjects who pay tax to their lord, the lion of Hästinapura.» 
Thus with trusting hearts, jubilant kings and royal ministers joined the citizens of town and country in praise of King Päëòu. When Päëòu returned to the capital after conquering the entire world, all the citizens, along with the royal family, were overwhelmed with happiness. Headed by Bhéñma, they all hurried out to meet him. Before they had gone very far, the citizens of Hästinapura were thrilled to see that the earth was crowded with many types of people who had returned with the victorious Päëòu. Bhéñma and the other Kurus could see no end to the fabulous wealth carried by the victorious army. Varieties of vehicles were being employed simply to carry the jewels and precious stones. There seemed to be unlimited herds of elephants, horses, bulls, and cows as well, and there were numberless camels and sheep and countless chariots and wagons. 
When Päëòu caught sight of Bhéñma, who was like his father, he immediately came forward and offered respect at his feet. Then Päëòu gave great joy to his mother and duly honored even the simple citizens of the town and country. 
[Päëòu had brought the entire world back into order and] had smashed the hostile kingdoms. His mission accomplished, he had now come home. The mighty Bhéñma shed tears of joy as he approached his beloved son. 
To the stirring sounds of hundreds of musical instruments being played together, and with the deep rumbling of kettledrums, King Päëòu, lifting the hearts of the citizens, entered the royal city of Hästinapura. 
Çré Vaiçampäyana continued: 
With his own hands Päëòu had conquered great riches, [but he did not keep them for himself. ] After consulting with his older brother, Dhåtaräñöra, Päëòu offered the wealth to Bhéñma, Satyavaté, and his mother, Ambälikä, and he set aside riches for his wise brother Vidura. 
Päëòu was generous by nature, and he fully satisfied his well-wishing friends with opulent gifts. In that festive atmosphere, Bhéñma also pleased Satyavaté by presenting her with a gift of beautiful gems won by Päëòu. With great affection Ambälikä embraced her mighty son Päëòu, the best of men, just as Paulomé embraces Jayanta. 
With the vast wealth amassed by Päëòu, Dhåtaräñöra performed the five great sacrifices that are ultimately meant to satisfy the Supreme Lord. At these powerful events, which were equal to a hundred horse sacrifices, hundreds and thousands of precious gifts were offered to the teachers of mankind and to other respectable citizens. 
[Although Päëòu had truly conquered the world, he was nevertheless disinterested in a life of leisure and royal opulence.] Taking his wives, Kunté and Mädré, he left his palatial residence, with its gorgeous beds and couches, and went to the forest. Päëòu always liked to wander through the beautiful forests and woods, and he would spend most of his time away from the city engaged in hunting. 
King Päëòu especially enjoyed the delightful foothills and valleys south of the Himälayan range, and he established a dwelling there in a forest of giant Çäla trees. Accompanied by his charming wives, Kunté and Mädré, Päëòu shone in that forest setting like Indra's lordly elephant in the midst of two she-elephants. 
Päëòu was large and handsome and a consummate master of weapons. When the simple inhabitants of the forest saw the heroic Bharata king with his two wives, wielding his arrows, sword, and bow and dressed in his fabulous armor, they considered him to be a god on earth. Encouraged by Dhåtaräñöra, the forest dwellers always brought to Päëòu whatever he needed or desired, immediately carrying it even to the far ends of the forest. 
Meanwhile, in the Kuru capital of Hästinapura, Bhéñma heard that King Devaka had a beautiful young daughter named Päraçavé, who was eligible for marriage to a royal family. After studying the matter, Bhéñma decided that she was a most desirable bride for a Kuru prince, and so he arranged to bring her to the Kuru capital, where he married her to the great-minded Vidura. Indeed, her birth was similar to that of Vidura. Vidura was especially admired by the Kuru royalty for his wisdom and kindness, and with his faithful wife he begot fine sons who shared all the sublime qualities of their father. 
Çré Vaiçampäyana continued: 
O king, then Dhåtaräñöra begot a hundred sons in his wife, Gändhäré, and his one-hundred-and-first child was born from the daughter of a merchant. And Päëòu, to expand his royal lineage, obtained five sons, all mahäratha warriors, through his two wives, Kunté and Mädré. These five sons were all fathered by the gods themselves. 
King Janamejaya said: 
O best of the twice-born, how did a hundred sons take birth from Gändhäré? How long did it take to beget them all, and who was the eldest of the boys? How was a single child born to Dhåtaräñöra from a merchant's daughter? And how could Dhåtaräñöra disregard in that way a wife like Gändhäré, who was always devoted to his happiness and who ever walked in the path of righteousness? 
How is it that Päëòu, though cursed by a saintly sage, obtained from the gods five sons who were all mahäratha warriors? O ascetic whose wealth is austerity, you know the answers to my questions. Explain, then, in detail these events as they actually took place, for I never grow tired of hearing about my ancestors. 
Çré Vaiçampäyana said: 
Once the great sage Dvaipäyana, known as Vyäsa, happened to be troubled by hunger and fatigue. Gändhäré, the chaste wife of Dhåtaräñöra, met him in that exhausted state and fully satisfied him with her devoted service. Vyäsa then offered her a boon, and she chose to have a hundred sons of the same character as her husband. Vyäsa blessed her as she desired, and in time she became pregnant by her husband Dhåtaräñöra. 
Gändhäré carried her pregnancy for two full years, and still she was childless. Gradually, grief took hold of her mind. Hearing that her sister-in-law Kunté had given birth to a son who was like a little sun-god, and seeing no progress in her own pregnancy, Gändhäré desperately thought of what to do. Unable to bear her frustration, she repeatedly struck her womb with great effort, causing the embryo to fall out. A hard lump of flesh, like a red iron ball, fell from her womb. After two years of suffering, this was the result. Pain and anger grew in her chest, and without saying anything to her husband, Gändhäré was about to throw away the lump of flesh. 
The great sage Vyäsa had blessed Gändhäré to have one hundred sons. Now by his powerful vision he understood that Gändhäré was about to destroy her embryo, and so that eloquent sage quickly came to her and saw the fleshy mass. He then said to her, «O daughter of Subala, what are you planning to do?» 
Gändhäré truthfully revealed her plan to the great sage. «When I heard,» she said, «that Kunté was the first to have a son and that her child was as beautiful as the sun-god himself, I could not bear the frustration and struck down this embryo from my womb. My lord, you once blessed me to have a hundred children. But now, for my hundred sons this mere lump of flesh has taken birth.» 
Çré Vyäsadeva said: 
Dear daughter of Subala, it is even so [as I spoke to you] and cannot be otherwise, for my words never prove false, even when spoken in jest. [Certainly whatever I promised you must come true.] Quickly, prepare a hundred bowls and fill them with clarified butter. Then sprinkle cold water over this ball of flesh. 
Çré Vaiçampäyana said: 
When the fleshy ball was sprinkled with cold water, it divided itself in time into 101 little embryos, each the size of a thumb. Vyäsadeva then placed these embryos in the bowls filled with clarified butter and arranged for the bowls to be carefully guarded. Vyäsa instructed Gändhäré that the pots should be opened only after a certain amount of time had elapsed. When the arrangement had been completed, the great soul Vyäsadeva returned to the mighty Himälaya mountains to continue his austerities. 
Gändhäré carefully followed the instructions of the great sage, and eventually her first child, known as Duryodhana, took birth. Although Duryodhana was the first son born to Gändhäré and Dhåtaräñöra, Päëòu's son Yudhiñöhira was clearly his senior, being by birth the eldest Kuru prince. 
The moment his son was born, Dhåtaräñöra called for many learned brähmaëas. along with Bhéñma and Vidura, and said to them, «Let me first acknowledge that among the Kuru princes, Yudhiñöhira, the son of Päëòu, is the eldest, and I am certain that he will bring nothing but fortune to our family. By his excellent qualities he has earned the right to rule our kingdom, and we cannot speak even a word against him. But will my son Duryodhana, who was born immediately after Yudhiñöhira, also become a worthy king? All of you, tell me truly and precisely what the future is for my son.» No sooner had Dhåtaräñöra finished speaking when evil omens appeared in all directions. Jackals and other scavenging beasts began howling. Observing such fearful signs everywhere, the brähmaëas, along with the wise Vidura, said to Dhåtaräñöra, «O king, it is manifest from the signs that this son of yours will destroy the entire dynasty! If you want any peace for your family, we urge you to reject this child. If you raise him as your son, you will commit a grievous mistake. O king, be satisfied with ninety-nine sons. Sacrifice one to save the world and to protect your family. One relative may be rejected to save the family, and one family may be given up to save a village. A single village may be sacrificed to save the state, and the whole world should be renounced to save one's soul.» 
Even when thus addressed by Vidura and all the learned brähmaëas, Dhåtaräñöra was unable follow their advice, bewildered as he was by affection for his infant son. And in the following month, all of Dhåtaräñöra's hundred sons were born, as well as a single daughter, his hundred-and-first child. 
During the time that Gändhäré had been suffering and incapacitated with the burden of her large and prolonged pregnancy, a merchant's daughter had taken care of the mighty-armed Dhåtaräñöra, [who was blind and always needed a nurse.] After serving the king for one year, the woman gave birth to his child, the famous and wise Yuyutsu, also named Karaëa because of his mixed birth by a royal father and a mother of a vaiçya, or mercantile, family. 
Thus the learned Dhåtaräñöra begot a hundred warrior sons in the royal line along with a single lovely daughter named Duùçalä [and an additional son begotten in a vaiçya maiden]. Each of these hundred sons would become masters of chariot fighting, able to fight alone with thousands of enemy warriors. 
Janamejaya said:ö 
You have told us how, by the mercy of saintly Vyäsa, Dhåtaräñöra had a hundred sons. You have also mentioned that Dhåtaräñöra begot a son named Yuyutsu with a nurse born of the merchant community. But you have not explained about Dhåtaräñöra's daughter. 
It is well known, O sinless one, that Gändhäré was blessed by Vyäsadeva, the seer of measureless might, to have a hundred sons. Now, my lord, please describe how that single daughter was born. If saintly Vyäsa divided the lump of flesh into one hundred parts, and Gändhäré had no other children after that, how was her daughter Duùçalä born? Please tell me what happened. O learned sage, I am extremely curious to hear about this. 
Çré Vaiçampäyana said: 
Dear descendant of Päëòu, you have raised a very good question, and I shall answer you. 
The great ascetic Vyäsa had sprinkled cold water on the lump of flesh, thus dividing it into different living parts. As each new embryo appeared, Gändhäré's nurse placed them one by one into bowls filled with clarified butter. As this continued, the pious Gändhäré, always firm in her religious vows, began to meditate on what it would be like to have a daughter. That lovely woman had been blessed to have a hundred sons, but now within her mind she felt a mother's natural affection for a daughter. The more she thought about it, the more her desire grew. 
«Undoubtedly,» she thought, «the holy sage will fulfill his promise and I will have a hundred sons, but if I could have just one daughter, I would feel the greatest satisfaction. Just one little daughter, younger than all her one hundred brothers, would be so nice. Then my husband could enjoy the pious rewards given to those whose daughters beget good sons. 
«Women cherish a special love for a son-in-law. I have been blessed with one hundred sons, but if I just had one daughter in addition, [whom I'd marry with a fine son-in-law], then, surrounded by my sons and my daughter's sons, I would certainly fulfill all my duties in life. 
[Gändhäré's mind was fixed in her desire to have a daughter, and she offered this prayer to God:] 
«If I have been truthful in life, if I have performed austerities, given charity, or ignited the fire of sacrifice–if ever I have pleased my respectable superiors–then may I please have a daughter.» 
Just as Gändhäré was praying in that way, the illustrious sage Dvaipäyana Vyäsa finished dividing the lump of flesh, counting the pieces to make sure there were a hundred. He then addressed Gändhäré, the daughter of King Subala. 
Çréla Vyäsa said: 
Dear lady, there are a full hundred sons here, and so I did not make you a false promise. But somehow by the arrangement of providence there is one extra part, in addition to the hundred, and it shall become the daughter you so much desire, O fortunate woman. 
Çré Vaiçampäyana said: 
The grand ascetic Vyäsa then had one more pot full of clarified butter brought to that place, and he placed within it the embryo that was Gändhäré's daughter. And so, dear Bhärata king, I have now explained to you how Gändhäré gave birth to a single daughter named Duùçalä. Now tell me, sinless king, what else shall I narrate to you? 
King Janamejaya said: 
O potent sage, tell me the names of Dhåtaräñöra's sons in order, starting with the eldest. 
Çré Vaiçampäyana said: 
O King, the eldest son was Duryodhana, followed by Yuyutsu, Duùçäsana, Duùsaha, Duùçala, Jalasandha, Sama, and Saha; then Vinda, Anuvinda, Durdharña, Subähu, Duñpradharñaëa, Durmarñaëa, Durmukha, Duñkarëa, and Karëa; Viviàçati, Vikarëa, Sulocana, Citra, Upacitra, Citräkña, Cärucitra, and Çaräsana; Durmada, Duñpragäha, Vivitsu, Vikaöa, Ürëunäbha, Sunäbha, and also Nanda and Upananda; Senäpati, Suñeëa, Kuëòodara, Mahodara, Citrabäëa, Citravarmä, Suvarmä, and Durvimocana; Ayobähu, Mahäbähu, Citräìga, Citrakuëòala, Bhémavega, Bhémabala, Baläké, and Balavardhana; Ugräyudha, Bhémakarmä, Kanakäyu, Dåòhäyudha, Dåòhavarmä, Dåòhakñatra, Somakérti, and Anüdara; Dåòhasandha, Jaräsandha, Satyasandha, Sadaùsuväk, Ugraçravä, Açvasena, Senäné, and Duñparäjaya; Aparäjita, Paëòitaka, Viçäläkña, Durävara, Dåòhahasta, Suhasta, Vätavega, and Suvarcä; Ädityaketu, Bahväçé, Nägadanta, Ugrayäyina, Kavacé, Niñaìgé, and Päçé; Daëòadhära, Dhanurgraha, Ugra, Bhémaratha, Véra, Vérabähu, Alolupa, Abhaya, Raudrakarmä, and Dåòharatha; Anädhåñya, Kuëòabhedé, Virävé, Dérghalocana, Dérghabähu, Mahäbähu, Vyüòhoru, and Kanakadhvaja; Kuëòäçé, Virajä, and the daughter, Duùçalä, the hundred-and-first child. 
Know that these are the names of Dhåtaräñöra's children, in the order of their birth, O king. The hundred sons were all great warriors, expert in battle and able to fight with many opponents at once. All were knowers of the Veda and learned in political and social science. Indeed, all of them were brilliant both in their education and in the aristocracy of their lineage. 
At the proper time, Dhåtaräñöra arranged suitable wives for all of his sons, carefully studying the nature and desire of each one and marrying them according to Vedic customs. And at the proper time, O Bhärata, Dhåtaräñöra gave his only daughter, Duùçalä, with Gändhäré's approval, to Jayadratha, the well-known Sindhu king. 
The Curse of Päëòu 
King Janamejaya said: 
O master of Vedic knowledge, you have told how, by the arrangement of the sage Vyäsadeva, the human sons of Dhåtaräñöra took birth in a nonhuman and extraordinary way. And I have heard you systematically recite their names, O brähmaëa. Now please describe the sons of Päëòu, who were great souls, as mighty as the king of the gods, for as mentioned by you, the gods incarnated in this world by investing their own potency in the sons of Päëòu. Therefore, I want to hear all about their birth, for their deeds were superhuman. O narrate it, Vaiçampäyana! 
Çré Vaiçampäyana said: 
While living in the woodlands, King Päëòu once entered a vast forested area that teemed with wild and dangerous beasts. There he saw a large male deer about to mate with his doe, and with five quick, deadly arrows with golden shafts and handsome plumes, Päëòu pierced both the deer and his female companion. The deer was actually a sage's son who had grown powerful by practice of severe austerities. Just as that young and mighty ascetic was having intercourse with his wife, who had taken the shape of a lovely doe, he was struck down by Päëòu's arrows. Giving out a human shriek, he fell to the ground in shock and anguish, and realizing what had happened, he cried out to the king. 
The deer said: 
Even the most sinful men filled with lust and anger and lacking all reason and sanity would never act as cruelly as you have! Your judgment is not above the law! It is the law that is above you! Wisdom does not agree to purposes forbidden by law and providence. You took birth in a leading family, a family that has always been devoted to religious principles. How could you be so overwhelmed by desire and greed that your mind could deviate so far from those principles? 
Päëòu said: 
It is the function of kings to personally kill enemies in battle, and kings are also authorized to hunt wild animals. O deer, you should not wrongly condemn me. Kings are allowed to kill deer when they do so without concealment or trickery. You know this to be the law, so why do you condemn me? 
The great sage Agastya, while present at a sacrifice, went to the deep forest and hunted for deer, which he then consecrated and offered to all the appropriate deities. Why do you condemn us, when we have our duty, as shown by the evidence of a great soul? It is rather by the incantation of Agastya that your flesh is offered in sacrifice. 
The deer replied: 
Kings do not shoot their arrows at enemies who are caught in a moment of weakness. There are very specific times at which one is allowed to kill one's enemies. 
Päëòu said: 
Kings slay deer whether they are alert or not, wherever they find them, using their sharp arrows and strength. Therefore, deer, why do you condemn me? 
The deer said: 
I do not condemn you for my own sake, simply because you were hunting deer. But you should have waited while I begot a child in my beloved wife. You did not have to be so cruel. All God's creatures desire to beget children, for the begetting of life is a blessing for all. What truly wise man would slay a deer who was in the very act of begetting a child? We wanted to beget a religious child. That was the goal of our life, and now you have ruined everything. 
You took birth in the great Kuru dynasty. The wise Kuru kings never caused suffering or harm to an innocent person. Therefore you have done something that does not befit you. You have committed the cruelest of all acts, something the whole world condemns. What you have done will not lead you to heaven, nor will it spread your good name, for it is a most irreligious deed, O ruler of the Bharatas. 
O Päëòu, you know quite well about affairs with women, and you have learned the truth and meaning of the law from our scriptures. O Päëòu, you who shine like a god should never have committed such an unholy act! Indeed, it is you who are meant to subdue the perpetrators of cruelty, the sinful men who care nothing for civilized life, who seek money and pleasure without regard for the rights or happiness of others. What have you done? O best of kings, you have struck me down, a simple sage who offended no one, who asked nothing from others. I lived in this forest eating roots and wild fruit, always peaceful and kind to all creatures. 
Hear my words, Päëòu! Because you have cruelly slain us, a married couple joined in the act of begetting, I declare that one day when you are helplessly driven by desire, the same act of begetting will most surely bring your life to an end! 
I am Kindama, a sage of unrivaled austerities. Feeling embarrassed among human beings, I took the form of a stag and wandered with the deer in the deep woods, engaging in conjugal affairs with my wife, who took the form of a doe. You will not incur the sin of killing a brähmaëa, for you did not understand my identity. Nevertheless, you slayed me when I was lost in conjugal desire. You fool! For that sin you must suffer. Indeed, you will suffer the very same fate, for when you go to lie with your dear one, enchanted by desire, in that very situation you will go to the world of the departed! And the lover with whom you lay in your final moment will follow you with great devotion as you fall into the hands of the lord of death, whom all creatures must obey. O wisest of men, as I was hurled into distress, even as I was experiencing such happiness, so will you, at a time of happiness, come to a painful end. 
Çré Vaiçampäyana said: 
Having spoken thus, the grief-stricken ascetic lost his life, and in that instant Päëòu fell into utter despair. 
Çré Vaiçampäyana continued: 
Seeing the young sage pass away, the king was distraught. Agonizing over the accidental killing of a saintly brähmaëa, he and his wives lamented as if for their own kin. 
Päëòu said: 
People like me who lack spiritual advancement, even though born in noble families, come to misfortune by their own foolish activities. They are trapped in the network of their selfish desires. 
I have heard that my father, the young king Vicitravérya, though born to religious parents, became absorbed in sex pleasure and, by overindulgence, died childless. Therefore, the self-disciplined and divine sage Dvaipäyana begot me in my father's wife. [What a blessed birth was mine!] And yet today my degraded mind became absorbed in evil passion, and I foolishly lost myself in hunting. I am so wicked that even the gods have abandoned me! 
[I conquered the earth with military strength, but because I did not conquer my own material desires I remained in bondage.] I am determined to seek salvation, for bondage to this world is nothing but a great calamity. Now I shall follow the imperishable path of my father, Dvaipäyana. I have no doubt. I shall practice the most severe austerities and wander the world alone as a thoughtful mendicant, staying each day beneath the shelter of a single tree. I am going to shave my head and cover my body with dust. I shall live in deserted houses or simply beneath a tree, and nothing will please or displease me. I shall not lament or rejoice for any material thing. Whether people ridicule or praise me, I shall accept both ridicule and praise equally. I shall not hanker for anything in this mortal world, nor shall I flatter any man for his favor. Heat and cold, happiness and distress, victory and defeat–I shall not waver in the face of these worldly dualities, nor will I claim anything to be mine. I will not ridicule or frown upon any creature. I will always be of cheerful countenance and dedicate myself to the spiritual welfare of every living being. I will not commit violence against any life, moving or unmoving, for I shall always look upon all God's creatures as my own beloved kin. I shall treat all living things with equality. 
Once each day I shall approach seven families for alms, and if I receive nothing I will simply fast. I will eat very little, and only food that is fit to be offered to the Supreme Lord. Whatever food I obtain, I shall never save for a future meal. Having gone to seven houses, even if I receive nothing I will not go to another house. I will never transgress this rule. Whether I receive food or not, it will be the same to me. I shall undergo this great austerity. 
If someone chops off one of my arms with an ax and someone else spreads luxurious sandalwood paste on my other arm, I will not wish good fortune to one and bad fortune to the other. I will not behave like one who is eager to live or like one eager to die. I will not welcome either life or death, nor will I hate either of them. 
I must now completely transcend all those rituals and activities that men perform for material advancement. I shall live like the sages who sit with half-open eyes, oblivious to the external world. In all situations I will give up sense gratification. Completely renounced and devoted to virtue, I will surely purify myself of my evil deeds. Free of all sins, I will overcome all the traps and pitfalls of this material world. I shall be like the wind, which is controlled by no man. 
Thus shall I always live, maintaining myself by these principles without anxiety, for adherence to this path will certainly free me from all fear. Never shall I live like a common dog, serving and flattering others so that they will care for my bodily needs. If I tried to enjoy life like that, lacking any dignity, I should deviate from my spiritual principles. 
Whether honored or dishonored, if a person is so greedy and low-minded that he sells himself to others for material gain, surely he follows the path of ordinary dogs. 
Çré Vaiçampäyana said: 
Speaking thus, King Päëòu, deeply aggrieved, breathed heavily for a long time. Carefully meeting the eyes of his beloved Kunté and Mädré, he told them, «Everyone must be told [of the change in my life.] Many people depend on me, so as gently as possible you must inform wise Vidura, King Dhåtaräñöra, my mother, and all our other relatives. Speak to the noble Satyavaté and Bhéñma, all the priests of the royal family, and the brähmaëas, those great souls so strict in their vows who drink the nectar of the gods. Tell all the senior and elderly citizens who depend on us. Tell them all that Päëòu has gone, gone alone to the forest.» 
Hearing of his decision to live in the forest as an ascetic, the women replied with equal determination: «There are stages of life for married people in which you can perform heavy austerities together with us, your lawful wives. Undoubtedly you will be successful and reach the heavenly abode. Both of us are ready to fix our mind and senses on spiritual life, for we are determined to follow you in this life and the next. We have decided to give up material lust and enjoyment, and we shall undergo serious austerities. O most learned one, O lord of the earth, if you reject us we shall immediately give up our lives, and there is no doubt about it.» 
Päëòu said: 
If that is what you have both decided, then you may come along, since your proposal is in accord with religious principles. But I warn you, I shall follow my vows strictly, following my father Dvaipäyana Vyäsa. I am truly going to renounce all domestic comfort and concerns and perform severe austerities. I shall wander in the deep forest, dressed in tree bark, nourished on wild fruits, nuts, and roots. I'll sit by the fire, not only in freezing winter but in scorching summer. I shall bathe in the river not only in summer but in winter as well. I shall wear rags and skins and long matted hair, and my body will grow thin from my meager diet. I shall have to tolerate cold, wind, and heat. Hunger, thirst, and fatigue will be my constant companions. By all these difficult austerities I must conquer and dry up the senses before they conquer me. If my senses overwhelm me, I shall immediately die, and not a glorious death. 
In all my thoughts and activities spiritual progress will be my only goal. With the fruits of the wilderness, ripened or not, and with my words and thoughts and all that I collect, I shall worship my venerable forefathers and the Supreme Personality of Godhead, whom they adored, and I shall revere the Lord's empowered servants who manage this temporary world. 
As I wander about the wilderness, I shall never do anything to harm or displease the elderly who have retired to the forest for spiritual liberation. Nor will I disturb my countrymen or any of the simple village-dwellers. I will strictly follow the scriptural injunctions for renounced life in the forest. Indeed, I wish to follow the most severe of those injunctions until this body is finished and I lie down in peace. 
Çré Vaiçampäyana said: 
Having thus spoken to Kunté and Mädré, the great Kuru monarch took off his jeweled crown, medallion, bracelets, and earrings, and he offered everything to the saintly brähmaëas, including his invaluable wardrobe and the wardrobes and jewels of his wives. 
Päëòu then spoke again, this time addressing his followers and personal attendants. «Go to Hästinapura,» he said sadly, «and make it known that Päëòu, along with his faithful wives, has departed for the forest to live as a mendicant, without worldly riches or pleasure.» 
Hearing these heartrending words from their beloved lord, Päëòu's followers and personal attendants gave forth a terrible cry and sobbed in anguish. Shedding hot tears, they turned away from their monarch and ran to Hästinapura to deliver his final message. When the Kuru leader Dhåtaräñöra heard from them all that had happened in the deep forest, he could not stop weeping for his younger brother. 
Meanwhile Päëòu, the beloved Kuru prince, eating only wild fruits, nuts, and roots, journeyed with Kunté and Mädré to the mountain called Nägasabha, along the way. Next they came upon the gardens of Caitraratha, and beyond them they crossed the land of Väriñeëä, continuing their trek by crossing over the mighty Himälayan range and traveling up to Gandhamädana. All along the way, Päëòu and his women were protected by powerful higher beings such as the mystic Siddhas and liberated sages. Sometimes he stayed on smooth and easy earth, and at times on the steep sides of mountains. He lived at times in hardship and at times with an abundance of natural gifts. Reaching the famous lake of the primeval monarch Indradyumna, he crossed beyond to Haàsaküöa and finally arrived at the mountain region called Çataçåìga, [!Hundred Peaks,»] where he surrendered fully to the practice of religious austerity.