The Birth of the Päëòavas 
Çré Vaiçampäyana said:ö 
The mighty Päëòu lived for some time in the region of Çataçåìga, perfectly executing religious austerities. Higher beings like Siddhas and Cäraëas, who frequented the area, appreciated his noble character and grew quite fond of him. They saw that Päëòu was free of false pride, always eager to help others, and completely self-controlled in mind and senses. To some residents of Çataçåìga he was like a brother, and to others he was a close friend. The senior sages loved him like their son and took care of him in every way. O noble Bharata, after a long time, Päëòu achieved mastery in his religious austerities and became exactly like a powerful sage versed in the spiritual wisdom of the Vedas. Desiring to cross to the shore of the heavenly abode, Päëòu was about to depart from Çataçåìga with his two wives, headed toward the north, when the ascetics spoke up and said, «Headed for the north, [on our way to Brahmä's abode,] going all the way up to Çailaräja, the king of mountains, we have seen on that mountain many lands that are difficult to cross, places where the gods themselves, as well as the Gandharvas and Apsaräs, have established exclusive recreational areas. We have seen there the famous gardens of Kuvera, both flat and hilly, the undulating banks of mighty rivers, and impenetrable mountain canyons. 
«There are lands en route which are always cold–icy places where no trees, animals, or birds can live. There are vast expanses of inaccessible terrain and zones of such heavy rainfall that even birds cannot cross, what to speak of other animals. Mystic Siddhas and liberated sages like ourselves can make it across, but other than us only the wind goes through that land. How could your two wives possibly travel across Çailaräja without collapsing on the way? Those fine ladies are the daughters of kings and are quite unaccustomed to such hardship. We might add that they hardly deserve such pain and trouble. O Bhärata king, it is best that you not go.» 
[Hearing the words of the sages whom he so deeply revered, Päëòu bowed to their request. But then he revealed to them that which troubled his heart, despite all of his austerities.] 
Päëòu said: 
O most fortunate sages, authorities say that there is no way to heaven for a childless man. I confess to you all that being childless causes me great anguish. Men are born in this world strapped with four kinds of debts, for they have dues to pay to the forefathers, the gods, the sages, and to other men–debts by the hundreds and thousands. Knowers of the law have established that a human being who does not acknowledge these debts at the proper time will not attain to the higher planets. One satisfies the gods by performances of sacrifice, the sages by study and penance, the forefathers by children and çräddha rites, and humankind by kindness. 
By law I am freed of my debts to the sages, gods, and humankind, but I still owe a debt to the forefathers, and for this I feel pain, O ascetics rich in austerity. If a man leaves no descendants, then when his body perishes his forefathers also perish. That is a fact. Thus it is for the purpose of begetting progeny that noble men take birth in this world. 
Dear sages, just as I was begotten in my father's widow by a great soul, so by a similar arrangement could there not be offspring from my wives? 
The ascetics said: 
O virtuous king, you certainly will have beautiful and sinless children, like unto gods. We know it by divine sight. O tiger of men, by your acts you must accomplish what is ordained by providence. An intelligent man who is not distracted enjoys a happy ending. Dear son, since the goal is already in sight, you must simply endeavor, and upon obtaining very qualified children, you will attain happiness. 
Çré Vaiçampäyana said: 
Hearing these words from the ascetic sages, Päëòu absorbed himself in thought, knowing well that because of the brähmaëa-deer's curse, he could not beget a child. He then spoke to his religious wife Kunté in a secluded part of the forest, urging that celebrated woman to accept the right and necessary means to beget children in times of difficulty: 
Päëòu said: 
My dear Kunté, to beget good children is the religious foundation of society, and thus it is enjoined in the sacred lawbooks. Sober authorities have therefore recognized that to raise good children is sanätana dharma, a perpetual duty for civilized human beings. The performance of sacrifice, charity, and austerity, the careful observation of regulative principles–it is said that even all these will not suffice to sanctify the life of a childless man. 
Knowing this well, I clearly see that as a childless man I myself shall not achieve the blessed worlds. That is how I'm thinking, O sweet-smiling woman. O shy one, due to my immaturity I was cruel toward the brähmaëa-deer, and as I ruined his act of begetting, so my power to conceive a child has been ruined by his curse. 
But in the sight of the law there are six kinds of sons accepted as legitimate heirs to the family fortune, and six who are not lawful heirs. Please hear of these, Påthä: 
Of rightful heirs, the first is the father's own child, born of his lawfully wedded wife. In the second case, if a man is impotent and therefore allows his wife to conceive with another qualified man who is acting selflessly, then the child so born is accepted as the son of the mother and her lawful husband. In the third case, the son is begotten by a proper man paid with a fee by the impotent father. In the fourth instance, after the father's death a son conceived in the mother by a fit man is a legitimate heir. In the fifth circumstance, a man begets a child with a qualified young maiden according to religious principles. Finally, a child begotten even with an unchaste wife is considered to be one's lawful heir. 
A child given to another family does not inherit the family property. A child purchased or adopted is in the same category. A young person who approaches a couple and begs them to take care of him is considered the same. The fourth case is a child born from a woman who is already pregnant at the time of her marriage. The fifth case is the brother's son, and the final instance is that of a child whom a man begets in the womb of an unqualified woman who is not his wife. 
A woman should always try to have a child of the first kind, and if that fails she tries by the second method, or the third, and so on, until she obtains her child. In times of difficulty, a woman should always seek to unite with a superior man. 
My dear Påthä, learned men know well that raising a good, religious son is the best way to lead a pious life and enjoy all its attendant rewards. The great law-giver Sväyambhuva Manu has declared this to be true. He confirms that even if a husband cannot beget with his own seed, he should raise a religious son or daughter. 
Most respectable wife, that is why I want to send you today to conceive a child with someone who is equal to or better than me, because in this life I can never beget a child. Kunté, listen to this story of a royal lady named Çäradaëòäyané. She was the wife of a powerful ruler, and when her husband could not give her a child, she was ordered by her family elders to somehow beget a son who could maintain the family tradition. 
Dear Kunté, one night, when her proper time had come, she bathed herself and went to a major crossroads to find a qualified father. She selected a learned brähmaëa, perfect in his spiritual practice, and with him lit a sacrificial fire to worship the Supreme Lord. She fasted and performed various sacred rituals to cleanse her mind of lust, and when all these functions were complete, she joined with him in the religious act of conception. 
That lady begot three sons, headed by Durjaya, who were all great warriors and leaders of men. Similarly, by my order you also, my beautiful and innocent wife, should quickly arrange to conceive a child with a saintly brähmaëa who is even greater than me in his austerity and dedication to the religious path. 
Çré Vaiçampäyana said: 
Päëòu was the world's leader, but for Kunté he was her beloved husband. Hearing his words, she replied as follows to the powerful leader of the Kuru dynasty, looking into his eyes, which appeared to her as beautiful as the silver moon: 
Kunté said: 
You should never speak to me in that way. You know our sacred principles. It is by those principles that you accepted me as your true and religious wife. O mighty-armed Bhärata, you are a hero, and you will beget in me heroic children, in accord with our sacred law. O tiger of a man, I shall go with you to the heavenly abode. O beloved Kuru monarch, come to me, you alone, if we are to have a child. I shall never, even in my mind, approach any man but you. [You say I should approach a man who is better than you,] but what man on earth is better than you? You have such big and beautiful eyes. Now please hear from me, for I shall recite an ancient story, which is well known to Vedic scholars and which helps us on the spiritual path. 
Long ago there was an earthly king named Vyuñitäçva, who was utterly devoted to religious principles. So great was this king that he increased the prestige and influence of the famous Puru dynasty. 
Once while that great and religious man was performing a sacrifice to the Supreme Lord, the demigods, headed by Indra, along with the great sages, came to his ceremony. Indeed, Indra himself became intoxicated by drinking the great supply of Soma, heavenly nectar, that the king's potent sacrifice had produced. And the saintly brähmaëas were overwhelmed by the many priceless gifts they received from the great soul Vyuñitäçva. 
My dear husband, Vyuñitäçva shone forth above all other men, like the mighty sun, which surpasses all creatures as it shines in the cool of early spring. That greatest of monarchs conquered all the kings of the east, north, south, and west, and the middle provinces, exacting taxes from them and bringing them under the control of Vedic law. 
Having conquered all other rulers, Vyuñitäçva was able to perform the Açvamedha sacrifice, and thus he became the powerful emperor of the world, endowed with the strength of ten bull elephants. Those who are learned in the ancient histories sing this song about the great king: 
«Vyuñitäçva conquered this bountiful, water-bounded earth, and he governed all the citizens like a father caring for his beloved children. He worshiped the Supreme Lord and His empowered representatives with magnificent sacrifices, at which he distributed fabulous wealth to the saintly teachers. Collecting countless jewels, Vyuñitäçva stretched out the Soma rites and produced large quantities of the celestial beverage.» 
His wife, O leader of kings, was the most celebrated Käkñévaté Bhadrä, whose beauty was unrivaled on earth. History tells that they grew very attached to each other. In fact, Vyuñitäçva became so completely absorbed in sexual affairs with his wife that he was eventually stricken with tuberculosis, and within a short time he passed from this world like the inexorably setting sun. 
His poor wife Bhadrä, widowed and without child, wailed in agony. Dear Päëòu, O tiger among men, hear from me how she cried out to her departed husband: «Most wise and virtuous man,» she wept, «you know that a woman is unfulfilled without a husband and child. A woman who lives without her man does not live at all, for her life is nothing but misery. O fierce leader of warriors, death is better than life for a woman who has lost her beloved husband. I want to go with you. Be merciful and take me with you! I cannot bear to live even a moment without you. Be kind to me, O king, and take me quickly from this place. I will follow along behind you, in good times and bad, and wherever you go, you will never have to wait for me. I shall be your shadow; I shall never leave you and shall always obey your command. At every moment, I shall act for your pleasure. O beloved lotus-eyed husband, if from now on I cannot have you, then unbearable grief will surely dry up my heart and overwhelm me. 
«Surely in my previous bodies, O king, without any kindness or mercy I separated loving companions or sundered dear connections. And the very misery that in former bodies I gathered up [for others] by my sinful deeds has now come back fully on me, O king, in my separation from you. From this day on, I shall make my bed on the bare stalks of kuça grass, for I am merged in anguish. O dear king, I only want to see you! O tiger of a man, be kind and reveal yourself to me, for I am filled with pain, I am wretched, abandoned, and miserable, and I am crying to you, O lord of men.» 
As Vyuñitäçva's wife cried for her husband, praying to him again and again in many piteous ways and tightly clasping his dead body, suddenly an unembodied voice spoke to her, «Arise, dear Bhadrä, and go now! I shall give you the boon you desire. O Bhadrä, let that lovely smile return to your lips, for I shall beget children in you. On the eighth or the fourteenth day of the moon, at your time of fertility, when you have bathed, O shapely woman, lie down with me on your bed.» 
At these words, the goddess Bhadrä, devoted to her husband and yearning for his child, did exactly as she was instructed. And by contact with her husband's expired body that godly woman gave birth to seven illustrious sons–the three Çälva kings and the four Madra monarchs. Similarly, by the strength of your austerities and devotion to God, O noble Bharata, you have the power to beget sons in me, just with your mind. 
Çré Vaiçampäyana continued: 
Thus addressed by Kunté, King Päëòu, who knew the path of virtue, replied to his godly wife in words imbued with that virtue. 
Paëòu said: 
Dear Kunté, King Vyuñitäçva did indeed accomplish all that you said. My lovely lady, he was like a god on earth. But now I shall explain to you an interesting moral principle. Please hear from me, for it is an ancient rule known to the sages, the great souls who know the sacred law. 
Long ago women were not at all restricted, O lovely one. Women were self-reliant in those remote times and could go where they liked and enjoy in their own way. From childhood, fine lady, they were not faithful to their husbands, and yet their behavior was not irreligious, for that was the religious principle of those former days. 
Even today females of the animal species follow that ancient rule, without lust or rivalry. [Similarly, the women of those remote times were by nature pure and innocent, free of lust and uncorrupted by their contact with men. Likewise, men were not jealous or possessive with women. It was a golden age of highly advanced human beings. The great sages recognized this purity of the people.] Therefore they honored this liberal law, which is also seen in the Puräëa scriptures. 
Even today, O shapely woman, this principle exists among certain of the northern Kurus. It is an eternal rule that is very kind to women. O sweet-smiling one, hear from me in detail why and by whom our current moral code was established in this world, not long ago. We have heard that there was a great sage named Uddälaka, whose son was known as Çvetaketu, «the sage of the white flag.» It is this Çvetaketu, according to Vedic authority, who established restrictions on human sexuality. He did so out of anger, my lotus-eyed lady, and I shall tell you how it came about. 
Once a brähmaëa grabbed the hand of Çvetaketu's mother in the presence of her husband and ordered her, «Come, let us go, just the two of us!» Çvetaketu happened to arrive on the scene, and when he saw his mother being led away as if by force, he exploded with rage. Seeing his son Çvetaketu so furious, the father, Uddälaka, told him, «My dear son, don't become angry. This brähmaëa is acting according to the principles of religion. Women of all social orders are unrestricted on the earth. Just as cows and bulls mix freely, so do the creatures of all species and social groups.» 
But the sage's son could not tolerate this principle, and he established a moral law for male and female among human beings, but not other creatures. We hear from authorities, O fortunate lady, that since then, that law has been in effect. Çvetaketu declared, «From this day on, women who offend their husband by adultery commit a sin equal to killing the embryo in the womb, and their deed shall bring them to grief. A man will surely fall by the very same sin when he offends by adultery a devoted and religious wife. And this very sin will arise for a wife who refuses when her husband enjoins her to have a child.» 
O timid one, it was thus Uddälaka's son Çvetaketu who, by his spiritual strength, established these moral laws in the olden days. We also hear, O shapely one, that on the order of Saudäsa, his wife Madayanté, «the enchantress,» went to the sage Vasiñöha, and with the desire to please her husband, that shy woman obtained from the sage a son named Açmaka. O lotus-eyed one, you know that I myself was begotten in a similar way by Kåñëa-dvaipäyana so that the Kuru dynasty might flourish. 
O faultless lady, considering all these examples, you should carry out my lawful instruction. 
Dear daughter of a king, you are so strict in your chaste vow, but whenever a woman comes into her fertile season, she is not to ignore her husband's request. Knowers of the sacred law know this to be the law. At all other times, a woman deserves to make her own decision. The saintly persons recognize this to be the ancient rule. O daughter of a king, that which a husband says to his wife, be it traditional or unusual, must be done. Knowers of the law understand this principle. And it is especially the case when the husband hankers for a son yet has lost his own power of begettting. Dear princess of faultless limbs, that is my situation, and you know how I yearn to see my son. 
Good woman, I cup my red-nailed hands like lotus petals, and placing them on my head in supplication, I beseech your mercy. O lovely-tressed lady, at my behest approach a brähmaëa who is greater than me in his vows and austerity and beget sons endowed with every noble quality. With your help, broad and shapely woman, I will surely go to the blessed land reserved for the fathers of good sons. 
Çré Vaiçampäyana said: 
Determined to help her husband and to please him, that lovely woman of tapering thighs then replied to her Päëòu, who had conquered the cities of all impious kings: 
Kunté said: 
While living as a young girl in my father's house, I was engaged in serving the respected guests who came to our kingdom. Once I received the fierce brähmaëa Durväsä, who is so strict in his vows. Durväsä possesses frightening power and is extremely dangerous when displeased. It is moreover most difficult to understand what will please or displease him. I made every possible effort to serve him nicely, and at last that strict seer was satisfied. He gave me a boon and revealed a set of mantras invested with mystic power, and he said this to me, «Whatever demigod you care to summon with this mantra, he will certainly come under your control, willing or unwilling.» 
O Bhärata, that brähmaëa spoke thus when I was still in my father's house. His words are true, and the time has come. O mighty, saintly king, with your permission I shall summon a god with this mantra so that we may have a child. You know best what is right and true. Tell me, which god shall I summon? Know that I simply await your permission, for I am determined to carry out this mission. 
Päëòu said: 
This very day, O statuesque woman, you must act, and by the rule! Bring here the god Dharma, good lady, for he among all the gods is devoted to virtue. Dharma would never join us in this endeavor if it were unjust or evil. O statuesque lady, thus the world will conclude, «This act was lawful.» Our little son will undoubtedly be the very image of justice for us Kurus. When he is given to us by Dharma, the lord of justice, his mind will never delight in adharma, injustice. Therefore, making dharma, virtue and justice, our first priority, you must concentrate, sweet-smiling one, and with reverence and mystic mantra, seek the blessings of Dharma. 
Çré Vaiçampäyana said: 
When Kunté was thus addressed by her husband, that excellent woman replied, «So be it!» She offered him her heartfelt obeisances and, with his permission, respectfully circumambulated him. 
Çré Vaiçampäyana continued: 
My dear King Janamejaya, after a year of pregnancy, Dhåtaräñöra's wife Gändhäré still had not given birth to a child. At that time Kunté summoned the unfailing Dharma so that she herself could become pregnant. 
Kunté quickly offered an oblation to Dharma and carefully chanted the mantra given to her years ago by Durväsä Muni. Joining with Dharma, who appeared in his true form as a devoted servant of the Lord, the statuesque princess obtained as her son the best of all that breathe. 
Exactly at noon, at a most auspicious moment, when the moon is especially benevolent and the stars foretell pious victory, Kunté gave birth to a son of glorious fame. As soon as he was born, an unembodied voice spoke from the heavens: «Among all who faithfully follow the laws of God, this child is undoubtedly the best. The first-born son of Päëòu will be known as Yudhiñöhira, `steady in battle,' and his fame as a monarch will spread throughout the universe. Fully endowed is he with fame, strength, and kindness.» 
Having obtained a virtuous child as his first son, Päëòu again approached Kunté and said, «It is said that a kñatriya king is preeminent in strength. [Our sons will be leaders, and they must have ideal qualities.] Therefore, choose for your boon a son who is the strongest of all men.» 
Being so instructed by her husband, Kunté summoned the mighty wind-god, Väyu, and from him was born a mighty-armed son named Bhéma, «the terrific one,» for he would act with terrifying power. Indeed, Bhéma's surpassing strength would never fail, and at his birth a heavenly voice declared, «Of all mighty men, the mightiest has now taken birth.» 
Soon after his birth, a most amazing incident took place. Still an infant, Bhéma once fell from his mother's lap and with his tender limbs pulverized masses of solid stone. On the tenth day after his birth, Kunté had taken her son to a charming lake to bathe him. After bathing him, she went to visit various religious shrines in the area to obtain blessings on her baby. Just as Kunté reached the foot of a mountain and stopped to rest, a huge tiger suddenly emerged from a mountain cave and rushed with deadly speed toward the helpless mother and child. [Päëòu had been keenly watching his wife as she walked toward the mountain. He always carried his bow and arrows in order to protect his family in the dangerous jungle.] As the huge tiger rushed to kill, Päëòu, with the prowess of the gods, pulled back his handsome bow and pierced the tiger's body with three deadly arrows. Lunging back into its cave, the mortally wounded beast filled the cavern with his awful roars. 
When the tiger had attacked, Kunté had jumped up in terror, forgetting that her child slept peacefully on her lap. The infant Bhéma had fallen from her lap and begun to role down the slope. He had struck the stone mountain with the strength of thunderbolts hurled by mighty Indra. Indeed, as Bhéma had bounced down the slope, solid stone had shattered into hundreds of pieces. Seeing his beloved son fall from his mother's lap, Päëòu had come running, but when he beheld the shattered stone he was struck with awe. 
On the very day that Bhéma was born, O lord of the abundant earth, Duryodhana also was born. Soon after Våkodara'sö birth, Päëòu began to desire yet another son. «How can I have another excellent son,» he thought, «a son who will be most exalted in this world? Success in life depends on both God's blessings and our own honest endeavor. If we carefully follow the laws of God and act at the proper time, surely we can obtain His blessings. 
«We have heard that among the demigods who manage our world, Indra is the chief. He is said to possess immeasurable strength, courage, nobility, and splendor. [Surely Indra could give us the greatest son of all.] I shall make a special effort to satisfy Indra by performing austerities, and I shall thus obtain a mighty son. Indeed, Indra will give a most exalted son. Yes, I shall perform very difficult austerities with my body, mind, and speech [to convince mighty Indra of our sincerity].» 
Päëòu discussed his plan with the great sages and he then instructed Kunté to observe an auspicious vow for one year. And with utmost concentration, Päëòu underwent a grueling austerity, standing on one leg without rest from sunrise to sunset, determined to gain the favor of Lord Indra, the chief of the thirty principal demigods. After a long time, O Bhärata, Indra addressed the virtuous Kuru king: «I shall give you a son who will be celebrated throughout the universe. That excellent child will fulfill the mission of the gods, the brähmaëas, and his own loved ones, for I shall give unto you the first of sons, and he will vanquish all who oppose him.» 
Hearing these words from Lord Indra, and keeping them in his mind, the noble Päëòu said to Kunté, «O sweet-smiling wife, we have received the mercy of the king of gods. O shapely wife, call him now and beget a son who contains all the fire and might of the warrior race, a great soul who will be strict in moral principles, brilliant as the sun, invincible in battle, dynamic, and exceedingly wondrous to behold.» 
At these words, that illustrious lady called Indra, and the king of gods came to her and begot Arjuna. As soon as the child was born, an unembodied voice spoke out in such deep, clear tones that the heavens resounded with the message: «O Kunté, this child shall bring glory to your name, for he will be as invincible as his mighty father, Indra. Indeed, his power and courage will equal that of kings like Kärtavérya and Çibi. 
«Just as the Supreme Lord Viñëu gave ever-increasing pleasure to His mother Aditi [when He advented as Vämana], similarly your son Arjuna, who is like Viñëu Himself, will increase your happiness more and more. He will subdue Madra warriors, along with the Kekayas and the warriors of Cedi, Käçi, and Karuña, and thus he will establish the authority of the Kuru dynasty. By the strength of his arms, the god of fire will be fully satisfied by consuming all the creatures of the Khäëòava forest. 
«This powerful leader of his people will heroically conquer the regional rulers of the earth and then with his brothers perform three great religious sacrifices. O Kunté, your son will be fierce in battle like Paraçuräma Himself, and his deeds will be as glorious as those of primeval Viñëu. Arjuna will be the very best of heroes, and none will defeat him, for he will secure unto himself the most advanced celestial weapons. Thus this best of men will bring back the lost glory and opulence of his dynasty.» 
Resting in the maternity room, Kunté heard these most extraordinary words, which Väyu himself vibrated in the sky. When the learned ascetics of Çataçåìga heard these loud declarations, the greatest joy arose among them. And so Lord Indra himself, with all the demigods, great sages, and other denizens of heaven, began to celebrate the birth of his earthly son. Celestial drums sounded forth, and a joyful tumult filled the skies. Showers of flowers floated to earth from the heavenly abodes as communities of demigods and godly beings, shouting congratulations, gathered to honor the exalted son of Påthä. 
There were the celestial serpent sons of Kadrü, great birds owing their lineage to Vinatä, the Gandharvas, the Apsaräs, all the lords of creatures, and the seven great sages. There were also seers like Bharadväja, Kaçyapa, Gautama, Viçvämitra, Jamadagni, Vasiñöha, and he who rises when the great light-maker sets. And Atri, the godly sage, came too. 
There were Maréci, Aìgirä, Pulastya, Pulaha, Kratu, and Dakña, progenitor of many creatures. Adorned in celestial garlands and garments, with jewels and all kinds of adornments, Apsarä maidens sang and danced in honor of the frightening warrior, Arjuna. And the Gandharvas, led by handsome Tumburu, loudly sang his glory. 
Among the Gandharvas were Bhémasena, Ugrasena, Ürëäyu, Anagha, Gopati, Dhåtaräñöra, and Süryavarcä as the seventh. There were also Yugapa, Tåëapa, Kärñëi, Nandi, and Citraratha. Çäliçirä was the thirteenth, Parjanya the fourteenth, Kali the fifteenth, and Närada the sixteenth. 
Then there were Sat, Båhat, Båhaka, and the celebrated Karäla, as well as Brahmacäré, Bahuguëa, and Suparëa, of wide fame. Finally there were Viçvävasu, Bhumanyu, Sucandra, as the tenth, and also the illustrious Hahä and Huhü, who are gifted with the sweetest of songs. These were the godly Gandharvas who sang there to that best of all men. 
Adorned with all kinds of jewels and ornaments, the most fortunate Apsaräs, with wide and lovely eyes, joyfully danced and lifted their voices in song. Their names were Anünä, Anavadyä, Priyamukhyä, Guëävarä, and Adrikä; also Säcé, Miçrakeçé, and Alambusä; Maréci, Çucikä, Vidyutparëä, Tilottamä, Agnikä, Lakñaëä, Kñemä, Devé, Rambhä, and Manoramä; Asitä, Subähu, Supriyä, Suvapu, Puëòarékä, Sugandhä, Surathä, and Pramäthiné; Kämyä and Çäradvaté–all danced there in groups; Menakä, Sahajanyä, Parëikä, and Puïjikasthalä; Kratusthalä, Ghåtäcé, Viçväcé, and Pürvacitti; the renowned Umlocä and Pramlocä completed a group of ten, with Urvaçé as the eleventh, and these maidens sang with wide and lovely eyes. 
All the Ädityas were there, glowing like the flames of a fire: Dhätä, Aryamä, Mitra, Varuëa, Aàça, Bhaga, Indra, Vivasvän, Püñä, Tvañöä, Savitä, Parjanya, and Lord Viñëu. Situated in the sky, they increased the glories of the son of Päëòu. 
Also present were Mågavyädha, Çarva, the renowned Niråti, Aja Ekapäd, Ahi, Budhnya, and Pinäké, burner of foes. O lord of the earth, there was Dahana, Éçvara, Kapälé, Sthäëu, and Lord Bhava and the Rudras. Attending all around were the twin Açvins, the eight Vasus, the mighty Marut wind-gods, the Viçvedevas, and the Sädhyas. Karkoöaka, Çeña, Väsuki the serpent, Kacchapa, Apakuëòa, and the large serpent Takñaka–-these and many other serpents, endowed with fiery strength and terrible anger, all came and participated in the festivities. The sons of Vinatä were present there: Tärkñya, Ariñöanemi, Garuòa, Asitadhvaja, Aruëa, and Äruëi. Seeing this great wonder, all the exalted sages of Çataçåìga were astonished, and they showed even greater affection and admiration for the sons of Päëòu. 
King Päëòu, overjoyed by his blessings, was still not satiated, but rather felt encouraged to pursue further his intense yearning for exalted children. Again, therefore, the illustrious monarch requested his lovely and shapely wife Kunté to beget a child, but this time Kunté adamantly refused and spoke the following words: 
«Even in times of crisis, authorities do not allow a woman to approach four different men. If I approach another man, I shall certainly become a fallen woman. A fifth time and I would become an ordinary harlot. Päëòu, you speak like a madman. How can you think to violate my honor like this for the sake of another son, knowing as you do our religious principles? We should remember those principles!» 
«Yes,» said Päëòu, «you are right. The religious principle is exactly as you've stated it.» 
Çré Vaiçampäyana continued: 
After Kunté and Gändhäré gave birth to their children, the lovely Mädré, daughter of the Madra king, approached her husband, Päëòu, in a secluded place and spoke these words: «I have no complaint against you, even if you have treated me unfairly. I have always taken the inferior role, though by right I was to be honored. Nor was I unhappy or jealous when I heard that Gändhäré gave birth to a hundred sons. But allow me to tell you what makes me very, very unhappy. Although I am equal to these women, I still have no children! It is our good fortune that Kunté has given you sons to preserve your family line. If she could possibly arrange for me to give you sons also, this would be the greatest blessing for me, and it would be good for you as well. Because of my natural rivalry with Kunté, I cannot bring myself to ask her, but if you are in any way pleased with me after all these years, you should convince her.» 
Päëòu said: 
My dear Mädré, you know that the desire for children is ever turning in my heart. I did not dare ask this of you because I was not certain whether you would be pleased with the idea or not. But now that I know your feelings, I accept personal responsibility to do this for you. I'm sure that Kunté will carry out my instruction. 
Çré Vaiçampäyana said: 
Thereafter Päëòu again spoke to Kunté in a secluded place and told her, «You must act to preserve my family and bring happiness to the world. You are a good woman, and now, out of your love for me, you must carry out a supreme act of goodness so that I and our forefathers never lose the holy piëòa. For the sake of your good name and glory, perform this difficult task. Even after achieving sovereignty, Lord Indra performed sacrifices, seeking a good reputation. O lovely lady, so do the twice-born knowers of mantras yet undertake grueling austerities and wait upon their gurus for the sake of a good name and glory. Likewise all the saintly seers, brähmaëas, and ascetics underwent difficult tasks, large and small, for the sake of true glory. O faultless woman, with the boat of your boon, it is you who must take Mädré across the river of her grief. Share the gift of progeny and attain to the highest glory.» 
Thus addressed, Kunté at once spoke to Mädré, «You must think of a deity, one time, and he will undoubtedly bestow on you a child with qualities similar to his own.» Hearing these words, Mädré began to carefully consider the matter, until finally her mind settled on the twin Açvins, the handsome physicians of the heavenly planets. Kunté then faithfully chanted her powerful mantra, and the twin gods came at once and begot in Mädré a set of twins. 
Mädré's two sons, unequaled in their beauty, became known in this world as Nakula and Sahadeva. As with Päëòu's other children, an unembodied voice announced their glorious birth: «These two boys will surpass all others in their beauty, strength, and kindness. Indeed, they are blessed with extraordinary splendor, stamina, beauty, and wealth.» 
As these noble Kuru princes were born to Päëòu, each child one year after the other. the joyful brähmaëas bestowed the names: the eldest they called Yudhiñöhira; the middle son of Kunté, Bhémasena; the third, Arjuna; and they declared the eldest twin of Mädré to be Nakula, and the younger Sahadeva. All five possessed great nobility, stamina, courage, strength, and daring. Seeing that his sons were as handsome as gods and very powerful, the monarch rejoiced, and the greatest happiness was his. And the five Päëòava boys were loved by all the sages who dwelled in Çataçåìga, and by all their saintly wives. 
Then Päëòu again spoke to Kunté, requesting that Mädré be allowed to use the special mantra again. As they sat alone together, the chaste Påthä replied, «I invoked the mantra only once on her behalf, and yet she obtained two children. Somehow I feel cheated by that. I fear that Mädré will surpass me. I am sorry, but that is the nature of women. I was so foolish. I didn't know that by calling two gods it was possible to get two sons at once. Therefore, I should not be ordered by you to do this. Please give me that benediction.» 
[Päëòu agreed.] Thus five god-given sons were born to King Päëòu. Each of them possessed great strength, all would be glorified for their heroic deeds, and all would increase the prosperity and influence of the Kuru dynasty. Their bodies were marked with auspicious signs, and they were as agreeable to the sight as the placid moon. Proud as lions, they possessed deadly skills with the bow and arrow. They walked with the confident gait of lions, and their necks were as strong as a lion's. They were the natural leaders of society, and as they grew to maturity their heroic deeds revealed their godly origins. Growing up in the holy Himälaya range, the five constantly amazed the saints who resided there with them. In fact, both the five Päëòavas and the hundred sons of Dhåtaräñöra grew quickly, like lotus flowers quickly rising up in clear waters. 
As soon as the sons of Päëòu came into this world, the ascetic inhabitants of Çataçåìga immediately accepted them within their community, treating them as if they were their own children. Meanwhile, all the members of the Våñëi dynasty, headed by Vasudeva, [who was Kunté's brother and Päëòu's brother-in-law,] discussed among themselves as follows: «Frightened by a brähmaëa's curse, Päëòu journeyed to Çataçåìga and there became an ascetic, dwelling with the sages. He has lived on forest vegetables, roots, and fruits, performed austerities, carefully controlled his senses, and fully devoted himself to mystic meditation on the form of the Lord within the heart. So has the king lived.» 
The many Vrñëi warriors, along with their friends and allies, all shared a great love for Päëòu, and as they heard the news of his condition, they were torn by grief. «When will we hear good news about Päëòu?» they lamented. 
But when the Våñëis and their friends heard, even as they were thus grieving, that [Päëòu, despite the brähmaëa's curse,] had become the father of worthy sons, all of them were filled with joy. Celebrating among themselves, they spoke these words to Vasudeva: «The mighty sons of Päëòu must not be deprived of the proper religious ceremonies. O Vasudeva, you ever seek their welfare and affection. Send the royal priest to them!» 
«So be it!» said Vasudeva, and he sent the royal priest, together with many gifts appropriate for young boys. Remembering Kunté and Mädré, he also sent cows, gold, and silver, and he dispatched servants, maidservants, and gifts for the home. When all these gifts were ready, the priest took them and departed. 
When King Päëòu, who had conquered the cities of his enemies, saw that the royal priest Käçyapa, the best of brähmaëas, had come to them in the forest, he received him with full honor, strictly observing the protocol. Kunté and Mädré were joyous, and they praised Vasudeva. Päëòu then had the priest perform all the religious rites for the birth of his sons, and Käçyapa did all that was required and all that was beneficial. He cut the hair of those illustrious princes, whose gaze was like that of a bull. He initiated them as serious students of the Vedic science, and they all became masterful in their studies. 
Päëòu Leaves This World 
Çré Vaiçampäyana continued: 
Thereafter, watching his five beautiful sons grow up in the great Himälaya forests, Päëòu rejoiced, and he protected the boys with his powerful hands. Once, at the height of spring when the forest was ablaze with colorful new blossoms, King Päëòu began to wander about the woods with his faithful wife Mädré. So lovely and sensuous was that forest that it could enchant the mind of any creature. 
The lovely forest was alive with the fruits and flowers of blossoming coral and palm trees, glory bowers, mango, and heavenly campaka. The colorful scenery sparkled with cooling springs, rivers, and lotus-filled lakes, and as Päëòu contemplated the forest, mind-meddling Cupid arose in his heart. 
Mädré was dressed in bright garments. She saw Päëòu sporting there like a demigod, his handsome face bright with affection, and she followed behind him. Päëòu observed his youthful wife walking along in her thin dress, and his desire now grew like a fire that flames up from the depths of its fuel. Alone with Mädré in that secluded dale, Päëòu saw the same fire burn in Mädré's heart, and as he peered into her lovely eyes he could no longer control his desire, for it had taken over his very life. 
In that secluded forest the monarch pressed down his wife by force. The goddess writhed and struggled with all her strength to stop him, but desire had already possessed him, and Päëòu remembered nothing of the curse as by force he went upon Mädré in the act of love. As if to end his life, the great Kuru monarch, throwing off his long fear of the curse, fell under the sway of mind-churning Cupid and went upon his beloved by force. 
[God is said to be the force of time, which carries away all things in this world.] Destiny, as revealed through time, so harassed Päëòu's senses and bewildered his intelligence that he lost his reason, and even his ordinary awareness. O Kuru child, even as he united with his wife, that most virtuous king was joined to the inexorable workings of time. 
Tightly embracing the unfeeling king, Mädré wailed in agony. Again and again her tormented cries pierced the forest sky until Kunté came running with all five boys to see what was wrong. As they came near the fallen king, Mädré cried out to Kunté, «Come here alone! The children must stay where they are!» 
Hearing these words, Kunté held the children back and proceeded alone. [Knowing intuitively what had happened,] she moaned to herself: «My life is over! My life is finished!» Then she saw Päëòu and Mädré lying on the ground, and every one of Kunté's limbs was seized with sorrow, and she wailed in pain. 
«I always protected him!» she sobbed, «and he was a self-realized soul, in full control of himself. O Päëòu, you knew that the forest brähmaëa had cursed you. How could you violate the curse?» [Trembling with pain, Kunté turned to Mädré.] 
«You, Madré, you were meant to protect the king. How could you hanker for him in this secluded forest? The poor king was always worried about the curse. How could he approach you in a secluded place and be so aroused? 
«O Mädré, you are blessed; you are far more fortunate than I. You have seen the face of the king in his rapture of desire.» 
Mädré said: 
Even as the king began to yearn for me, I tried again and again to stop him, but he would not turn back, as if he himself would make the brähmaëa's words come true. 
Kunté said: 
I am the oldest of his religious wives, and if our years of faithful service are to bear fruit, then the first reward is for the eldest. Do not turn me back, Mädré, from that which must come to be. I am going to follow our lord, who has now passed away. You should rise now! You can let go of him, [for I shall die with Päëòu on the funeral pyre.] Take care of these children! 
Mädré said: 
I must follow my husband, for he will not return. My desires for him were not satisfied. As my senior, please let me do it! The great Bharata king was approaching me with desire at the moment of his death. How could I thwart his love, even in the halls of Yamaräja? And were I to remain in this world, Kunté, I would not treat your children like my own. I would act in such a way, noble lady, that sin would taint me. Therefore. Kunté, you must take care of my boys like your sons, for you can actually do it. After all, the king was longing for me when he passed away. My body is to be burned on the funeral pyre along with that of the king. The bodies must be completely covered. O noble woman, do me this kindness! Be mindful, and do what is best for the children! I can see nothing else to be said. 
Çré Vaiçampäyana said: 
Päëòu was the best of men, and the daughter of the Madra king loved him with a sacred vow. Having thus spoken, that famous woman rose up without delay and joined him as he lay on the funeral pyre. 
The Funeral 
Çré Vaiçampäyana continued: 
The great and godly sages performed the avabhåtha bath to conclude the funeral rites for Päëòu. Thereafter they came together and took counsel. 
«King Päëòu gave up his kingdom and country and came here to undertake austerities under the shelter of the ascetics. That noble soul, that great ascetic, has now left his young sons and wife under our care and has gone to the spiritual world.» 
The ascetics of Çataçåìga, kind and self-realized men dedicated to the welfare of all creatures, placed the interest of Päëòu's sons before their own and decided to leave their peaceful forest retreat and escort Päëòu's family back to Hästinapura, the capital, and entrust them to Bhéñma and Dhåtaräñöra. Taking the remains of his body, and of Mädré's, the ascetics departed immediately with Päëòu's wife and sons. 
Kunté was joyful by nature, and although she faced a long journey, as an affectionate mother she thought about her children, and the long road seemed very short. Before much time had passed she found herself once again in Kuru-jäìgala, the country of the Kurus. The illustrious lady approached the capital and arrived at the city gate known as Vardhamäna. 
When the city folk heard that thousands of Cäraëas and learned sages had arrived, they were filled with wonder. As soon as the sun rose, the men of the city, accompanied by their wives, went out to see the ascetics, eager to receive their distinguished guests according to the generous principles of sacred law. Delegations of women and warriors rode out on masses of vehicles, along with brähmaëa men and their wives. Similarly, groups of merchants and workers poured out of the city, and in the midst of the mighty tumult, not a single person was jealous or disturbed, for all the citizens were spiritually-minded people. 
So too Bhéñma, son of Çantanu; Somadatta Bählika; Dhåtaräñöra, [the saintly king who had served with the eye of wisdom in Päëòu's absence;] and Vidura all came in person. Päëòu's famous mother, Ambälikä, accompanied by godly Satyavaté, and Gändhäré and all the women of the royal palace all came out together. The sons and heirs of Dhåtaräñöra, headed by Duryodhana, well adorned with colorful ornaments, and numbering one hundred, came to greet the sages. All bowed their heads to the ground before the host of illustrious sages, and all the Kauravas, together with their royal priests, seated themselves near the sages. In the same manner the capital residents and country folk bowed to the sages, touching their heads to the ground, and sat near the Kauravas. 
Seeing that the mass of people were sitting in complete silence, Bhéñma then respectfully offered the kingdom and country to the great sages. The oldest ascetic, with his matted locks and deerskin, stood up, and knowing the feelings of the other sages, the mighty seer said, «He who was heir to the Kauravya throne, the ruler of men named Päëòu, renounced pleasure and property and went hither to Çataçåìga. He lived a life of celibacy, with high spiritual motives, and so this son of his, Yudhiñöhira, was begotten by Dharma himself, the god of justice! Similarly, the wind-god gave to that great soul and king a very powerful son named Bhéma, who is most distinguished among powerful men. Lord Indra begot in Kunté this boy Arjuna, whose bold prowess lies in his dedication to the highest truth. It is his glory that he will defeat all the bow-wielding warriors of the world. And Mädré begot twin sons by the twin Açvin gods. Her two sons, the very pride of the Kuru dynasty, are the young boys standing here with bow and arrows, tigers among men. 
«Thus while living in the forest, constantly devoted to the religious path, the illustrious Päëòu has again raised up and exalted the family of his forefathers. Seeing his sons take birth, grow, and flourish, and seeing them learn their Vedic lessons, he felt happiness and love ever swell in his heart. Yet even as he walked the path of the saints, and obtained the gift of good sons, Päëòu passed away to the blessed land of his fathers seventeen days ago. 
«Knowing him to be on the funeral pyre, a sacred offering in the mouth of the holy flame, Mädré too entered the fire, rejecting her own mortal life. She is with him now, having followed him to his world. Whatever is to be done for her soul and his, let it be done at once! 
«Here are the remains of their bodies, and here are their excellent sons. Let these courageous young men and their mother be received with ceremony, honor, and kindness, and when the rites for the departed are done, may he who knew everything of virtue and justice, may he who raised up the Kuru nation, may the illustrious Päëòu receive the sacred oblations offered to the departed fathers.» 
Having spoken thus to the Kurus, the sages, together with the Cäraëas and Guhyakas, instantly vanished before the very eyes of the Kurus. Seeing the multitude of sages and perfected mystics vanish like a magical Gandharva city-in-the-sky, the people were struck with the greatest of wonder. 
King Dhåtaräñöra said: 
Vidura, arrange all the funeral rites for Päëòu and see that they are worthy of a king, for he was a lion among kings. And take special care for Mädré. On behalf of Päëòu and Mädré, give presents of animals, garments, jewels, and different valuables to anyone in need, and as much as they need. Just as Kunté would, so you must honor Mädré. Her body must be so well covered that even the Wind and Sun cannot see her. That sinless Päëòu is not to be pitied. Rather the king is to be exalted, for indeed five heroic sons, like unto the gods, were born to him. 
Çré Vaiçampäyana said: 
«So be it,» said Vidura to his brother, and together with Bhéñma, he arranged all the sacraments for Päëòu in a most secure area. The royal priests quickly brought from the city blazing sacred fires headed by the Äjyahoma. They adorned his bier with all the bestöscents and garlands of the season, and covered it with cloth on all sides, and it shone with the finest garlands, fabrics, and valuable jewels. His relatives, close friends, and royal ministers stoodönear in prayerful attendance on the departed one, and when the lion among kings was placedöin an exquisitely adorned vehicle drawn by an honor guard of men, they took him away, fully covered, with Mädré at his side. The beautiful scene was enhanced by the the royal white umbrella, white yak-tail fans, and the stirring sounds of all kinds of instruments. Men by the hundreds carried heaps of jewels and distributed them to those in need on behalf of Päëòu, so that his charity might speed him to a godly destination. Then for Päëòu's sake they brought [for distribution] large, shining, white umbrellas and beautiful garments. 
White-robed sacrificial priests poured oblations into the flaming sacred fires that moved along in front of the funeral wagon. Teachers, rulers, merchants, and workers by the thousands, sobbing and burning with grief, followed their fallen king. «He has left us,» they cried, «placing us in unending grief. The greatest protector no longer protects us. Where will our monarch go now?» 
Crying out in grief, all the Päëòavas, with Bhéñma and Vidura, set down, in a lovely corner of the forest on the bank of the Ganges, the funeral bier of Mädré and Päëòu, the lion of kings, ever truthful and ever victorious. Then when his body had been adorned with all the finest scents, anointed with the purest yellow sandalwood, and bathed with the finest bath oils, they quickly sprinkled it with water from golden pots and then spread on the finest white sandalwood paste and tuìga juice mixed with aloe. Then they wrapped him up in sparkling white cloth produced in his own country. Covered by the cloth, that leader of men appeared as if still living, and he shone even as he lay in his most valuable bed, which was worthy of such a tiger among men. 
The sacrificial priests, learned in the rituals for the departed, then gave their permission, and the bodies of the king and Mädré, anointed with ghee, finely adorned, and scented with very fragrant sandalwood mixed with tuìga, padmaka, and many other costly fragrances, were set ablaze. Seeing the two bodies on fire, Päëòu's mother cried out, «My son! O God, my son!» and, stunned with grief, suddenly collapsed onto the ground. Seeing her fallen in such agony, all the capital's residents and the countryfolk cried out at once with heart-rending sounds, for they loved the king, and the sight of his mother tore at their souls. Joining mankind, all the creatures, even the poor animals, let out their anguished cries, as if their lives were leaving them. 
Bhéñma, son of Çantanu, the broad-minded Vidura, and all of the Kauravas wailed from the depths of their grief. Then Bhéñma, Vidura, King Dhåtaräñöra, their relatives, and all the Kuru women made the offering of sacred water for the departed. O king, when the sons of Päëòu had made their offering of sacred water and were pale and drawn from lamentation, all the government officials, themselves lamenting, surrounded the boys. That night the young sons of Päëòu simply lay down and slept there on the bare earth, and all the citizens, headed by the brähmaëas, did not return to their homes; they lay there with te young boys on the empty ground. For twelve nights the entire city, down to the little children, remained there with the Päëòavas. There was no pleasure, nor did anyone feel sound or healthy, nor was there joy in a single heart. 
Çré Vaiçampäyana continued: 
Then Vidura, King Dhåtaräñöra, Bhéñma, and the rest of the family offered Päëòu the sacred offering of food and nectar meant for the departed. They fed the Kuru people and the qualified brähmaëas by the thousands, giving to the very best brähmaëas excellent villages and heaps of jewels. When the Päëòavas, the pride of the Bharata line, had cleansed themselves and put on new garments, the citizens took them along and entered the city of Hästinapura. Constantly grieving for the departed Bhärata chief, the capital's residents and countryfolk all felt as if their own friend and kin had died. 
At the completion of the çräddha ceremony for the departed, Vyäsadeva, seeing the people bewildered with grief and his mother, Satyavaté, agonizing over the loss, said to her, «The happy times are passed, and dreaded times are coming quickly upon us. Now each new day will bring greater sin, for the earth has lost her innocent youth. Filled with abundant delusion, infested with all kinds of faults, a terrible age is coming that will ravish the principles of religion, good conduct, and the holy rites. 
«You must go now. Take up the life of renunciation by engaging in the service of the Lord, and live in the forest with the ascetics. I do not want you to see the tragic devastation of your dynasty.» 
«So be it,» she said, in complete agreement with her son. Satyavaté then entered the quarters of her daughter-in-law and said, «Ambikä, we have heard that the Bhärata men, with their relatives and grandsons, will all perish, and it will happen by the wicked counsel of your son, Dhåtaräñöra. Let us take your sister, who is tortured with grief over the death of her son Päëòu, and if you think it best, let us go to the forest and seek the blessings of the Supreme Lord.» 
«So be it,» replied Ambikä. O Bharata king, ever true to her vows, Satyavaté then received final permission from her stepson Bhéñma, and taking her two daughters-in-law with her, she went to the forest. O best of the Bharatas, living in the forest, those godly women performed the most difficult and frightening austerities, and after giving up their mortal bodies they all achieved the desired perfection. 
The Princes Study Under Their Guru 
The Päëòavas, living in their father's house, were trained in all the Vedic reformatory ceremonies meant to sanctify human life, and they steadily grew, enjoying all the pleasures of a princely life. In their father's house they played with the sons of Dhåtaräñöra, and in all the games that children play, the Päëòavas excelled their cousins. In racing, hitting a target, eating, and raising dust, Bhémasena soundly defeated all the sons of Dhåtaräñöra. He would joyfully grab them by the tufts of hair above their ears as they played, and holding their heads down, the Päëòava boy would have them fight one another. All the sons of Dhåtaräñöra were very powerful boys, trained and destined to be fighters and kings, but Våkodara, Bhéma, alone would push and defeat them all with little trouble, even though they numbered 101. With his great strength he would grab them by their legs, pull them down, and drag them yelling on the ground, scraping their knees, heads, and faces. Playing in the water, he would embrace ten of them with his arms, remain submerged in the water until they had almost drowned, and then release them. When they would climb a tree to collect fruits, Bhéma would strike the tree with his foot and make it shake. When the tree was struck so forcefully by Bhéma, the dizzy boys immediately slipped and fell down with their armfuls of fruit. In combat, in racing, in drills and gymnastics, the boys could never win against Bhéma, though they tried to defeat him. 
Although Bhéma always competed with the sons of Dhåtaräñöra, he had no desire to hurt his cousins. Rather, he acted with the natural enthusiasm of a young boy. But his cousins developed a terrible hatred for him. Observing that Bhémasena was becoming most renowned for his strength, one fierce warrior son of Dhåtaräñöra began to show a wicked attitude toward Päëòu's second son. Turning away from virtue, this son of Dhåöaräñöra began to contemplate evil deeds. So deluded was he by greed for power that a sinful idea arose in him: 
«Bhéma is the mightiest of men, and since I cannot kill him fairly, I will destroy by trickery the middle son of Kunté and Päëòu. Then, by capturing and locking up by force his older brother Yudhiñöhira and his younger brother Arjuna, I shall rule the earth and all its riches.» 
Having made up his mind, that sinful Duryodhana began to constantly look for opportunities to assassinate the great soul Bhémasena. 
Then, to engage in water sports, O Bhärata, Duryodhana had large and colorful cloth tents erected on a bank of the Ganges near Pramäëa-koöi. All the cousins went there, and when their play was finished, they put on fresh clothes and attractive jewelry and silently enjoyed eating heaping plates of sumptuous food that satisfied all their desires. When day was done, the Kuru princes, exhausted from a long day of sports, eagerly entered their tents to rest. Having won all the contests and games, even mighty Bhéma was fatigued. That powerful prince had carried all the other boys during their games within the water. Eager to bed down for the night, he climbed up on the raised earth where their tents were built and slept on the fertile land of Pramäëa-koöi. Tired, and dizzy from the excitement, O king, the son of Päëòu, dressed in white cloth, slept unmoving, like a dead body. 
Duryodhana then silently approached Bhéma in the black of night and bound him up with strong cords made from crawling plants. He pushed him off the camping plateau down into the deep water below as it rushed by with fearful force, like that of Bhéma himself. Waking up within the rushing waves of the Ganges, the son of Kunté, the best of fighters, snapped apart the binding cords and climbed out of the water. 
Another time, while Bhéma slept, Duryodhana brought highly venomous serpents with sharp fangs and a furious temperament and had them bite deeply into all the vulnerable parts of Bhéma's body. But even when those terrible serpents angrily sank their fangs into the softest parts of Bhéma's body, they could not pierce his skin, for his broad-chested body was as hard as iron. Bhéma then awoke and crushed all the snakes, and in the process he struck his favorite chariot driver with the back of his hand. 
On another occasion, Duryodhana threw into Bhéma's food fresh Kälaküöa poison, so deadly that to hear about it makes one's hair stand on end. Yuyutsu, son of a vaiçya mother, wanted to save the sons of Pärtha and so he told them what had happened. But Bhéma had already eaten the food, and without suffering any effect he simply digested it. That most virulent poison could not produce any effect in Bhéma, for his body was so powerful that it consumed the poison. 
Thus by various schemes and plots, Duryodhana, Karëa, and Çakuni, son of Subala, tried to assassinate the sons of Päëòu. O tamer of the foe, the Päëòavas discerned all that was happening, but staunchly following the advice of Vidura, they did not reveal their knowledge. 
Seeing that the children's play was becoming too violent, King Dhåtaräñöra looked for a guru to educate the boys and eventually turned them over to Gautama, also known as Kåpa, a master of the Vedic literature, who had taken birth from a clump of grass. 
The Origin of Kåpa and Droëa 
King Janamejaya said: 
Great brähmaëa, kindly explain to me Kåpa's origin. How could he take birth from a clump of grass, and how did he acquire his expert knowledge of weapons? 
Çré Vaiçampäyana said: 
Once the great seer Gautama had a son who was born with arrows and hence was named Çaradvän, O mighty king. The mind of this child was inspired to study not the religious texts of the Vedas but rather the Vedic texts teaching military science. Just as by austerity the religious scholars master the Vedas, so by serious austerity did that child acquire expertise in all kinds of weapons. Wholly dedicated to the Dhanur Veda (the military science), empowered by endless austerities, the son of Gautama greatly disturbed Lord Indra, king of the gods. O Kaurava, the lord of the celestials then dispatched a heavenly maiden named Jälapadé, telling her, «You must go and break the austerities of that sage!» 
She approached the charming hermitage of Çaradvän, and finding him with bow and arrows in hand, she enticed that son of Gautama. Seeing the Apsarä maiden, who had but a single cloth to cover a figure unmatched in this world, the son of Gautama stared with wide-open eyes. His prized bow and arrows slipped from his hands and fell to the ground, for simply by seeing that young girl, his whole body trembled. Because of his continuous austerities, he had developed very heavy spiritual knowledge, and with his utmost self-discipline, that sage of great learning stood his ground. But with the sudden transformations in his body, the sage unknowingly discharged semen. Leaving his hermitage and the lady behind, the sage went away, and his semen fell into a clump of reeds. Fallen in that clump of reeds, the semen divided into two, O king, and thus twins were born of Çaradvän, son of Gautama. 
Once when King Çantanu was off hunting, one of his soldiers happened to see the twins lying in the forest. Seeing too the bow and arrows that had fallen there, and also the black deerskins, he determined the children to be the offspring of a brähmaëa who had mastered the Dhanur Veda, and he showed the twins and the arrows to the king. The king was filled with compassion, and taking the twins, he went back to his home, declaring, «These two shall be my children.» He then raised them carefully, and he engaged them in the purifying religious rites. Meanwhile Çaradvän, son of Gautama, having escaped the wiles of the Apsarä maiden, rededicated himself to the Dhanur Veda, the military science. 
«I have carefully raised these two children out of a sense of mercy,» thought the king, and he thus named the male child Kåpa (!mercy»), and the female Kåpé (!lady mercy»). By his powerful austerities, the son of Gautama, also called Gautama, discovered that he had fathered two children, and he came to the king and explained everything about the birth and lineage of the twins. 
Çaradvän then taught his son the four branches of the Dhanur Veda and fully explained the use of all kinds of weapons. Within a short time, Kåpa became a great teacher, paramäcärya, of the military art. From him, the sons of Dhåtaräñöra and the mighty Päëòavas, along with the Våñëis and other kings who came from many countries, all learned the Dhanur Veda and achieved the exalted warrior status of mahäratha. 
Çré Vaiçampäyana scontinued: 
Bhéñma sought a distinct excellence for his grandsons and desired self-discipline for them. So he searched about for great teachers of archery and missile warfare renowned for their prowess. No man of small intelligence, nor one lacking exalted qualities and keen knowledge of weapons, nor one not as strong and noble as the gods could hope to control the mighty Kuru warriors and train them in the use of weapons. 
It so happened that once the great self-realized sage Bharadväja happened to be in Hardwar, where the Ganges enters the plains. The illustrious sage, ever strict in his vows, was busy in the work of sacrifice when he beheld an Apsarä, Ghåtäcé, who had come there to bathe. The sage saw that she was filled with youth and beauty, that she had been drinking, and that the drink had made her bold and careless. A wind blew past, lifting her garments and dragging them away. Thereupon the sage discharged his semen, but the wise Bharadväja placed his seed in a pot. From that vessel the wise Droëa took birth. and he thoroughly studied all the Vedas with their supplements. 
Powerful Bharadväja, the best of the righteous, taught the weapon of fire to the lordly Agni-veçya, who was born on the day of glorification of the fire-god. Agni-veçya then taught the same great weapon, the Ägneya, to Bharadväja's son, Droëa. 
O best of the Bharatas, there was a king named Påñata, who was Bharadväja's friend, and to the king was born a son named Drupada. The son of Påñata was a leader among all the princes, and he used to always go to Bharadväja's hermitage, where he would play and study with Droëa. When Påñata passed away, the mighty-armed Drupada became sovereign king of North Päïcäla. The exalted Bharadväja then ascended to heaven, and the illustrious Droëa, by his father's command and by his own desire to have a son, took the hand of Kåpé, daughter of Çaradvän, in sacred marriage. Kåpé, the grandaughter of Gautama, was always fond of offering sacrifice into the fire and practicing the principles of religion and self-control. It was her fate to obtain Açvatthämä as her son. 
As soon as this child was born, he sounded forth like Uccaiùñravä, the celestial stallion. Hearing this sound, an invisible being standing within middle space said, «This child has sent forth his horselike sound in all directions, and therefore his name will be Açvatthämä.»à 
The learned Droëa was very pleased with his son, and he remained there where his son was born and devoted himself to the Dhanur Veda. Once he heard that the great soul and warrior Paraçuräma, son of Jamadagni, desired to give all kinds of wealth to the brähmaëas. Upon learning that Lord Paraçuräma possessed complete mastery of the Dhanur Veda and many divine weapons, Droëa decided to beg them in charity and also to beg for instruction in political science. Thereupon, the great and mighty-armed ascetic departed, surrounded by his austere disciples, fixed in their vows, and they all headed for the glorious mountain called Mahendra, where Lord Paraçuräma had retired after annihilating the royal class. Approaching Mahendra, the saintly son of Bharadväja saw Lord Paraçuräma, protector of the brähmaëas, sitting patiently, his senses fully quieted, having already slain his enemies. 
Approaching the Lord, Droëa, accompanied by his disciples, gave his name, told of his birth in the line of Aìgirä, and respectfully greeted Him by offering his head on the ground at the Lord's lotus feet. Droëa then said to Lord Paraçuräma, who had retired to that forest, «You may thus know me to be Droëa, a leader among the brähmaëas, and I have come here seeking financial help.» 
Lord Paraçuräma said: 
My dear ascetic, I have already given everything–all My gold and whatever wealth I had–to the brähmaëas. Even the earth goddess herself, till the ends of her oceans, with all her towns and garlands of cities–all of the earth I have given to the sage Kaçyapa. All that I have left now is this body of Mine, My invaluable missiles, and various other weapons. You choose, Droëa! What shall I offer you? Tell Me quickly. Choose My weapons or My body, for I place them at your disposal. 
Çré Droëa said: 
O Bhärgava, You should kindly offer me all of Your weapons, with all the secrets related to their use, including the art of pulling them back even after they have been launched. 
Çré Vaiçampäyana said: 
«So be it,» said Lord Paraçuräma, acting as a brähmaëa in the line of Bhågu, and He gave Droëa all His weapons, with their secret rules, and the entire military science. Accepting it all, Droëa, best of the twiceborn, thus became accomplished in weapons, and he went in great joy to see his dear friend Drupada. 
Çré Vaiçampäyana continued: 
Thereupon, my dear king, the mighty Droëa, son of Bharadväja, approached Drupada, son of Påñata, and said, «O king, know me to be your friend Droëa!» 
[Drupada was embarrassed by the raggedy brähmaëa who addressed him in such an intimate way. And not realizing that his old friend had acquired extraordinary weapons from Lord Paraçuräma, the king replied to Droëa unkindly.] 
King Drupada said: 
Brähmaëa, your understanding of things is not very mature, nor is it at all sound, for you come in such a forward manner and tell me that I am your intimate friend. Nowhere at all, O simple one, do we find such friendship between exalted monarchs and those who are bereft of opulence and wealth. Close friendships fade away in time, for men themselves are worn out by time. Your intimate friendship with me was justified and proper in the past because we were both students in a similar situation. But nowhere in this world do we ever see friendship that does not suffer the effects of aging. Selfish desires pull it apart, and anger cuts it to pieces. You should not depend so much on aging friendships, but rather find new ones for yourself. O best of the twice-born, you and I once enjoyed a friendship because it was practical at that time. A poor man cannot be the friend of an affluent man, nor can a weak man be the friend of a hero. What is the value of a friend of the past? When two people have similar wealth and are born in families of similar nobility, then there can be friendship and marital ties between them, not however between the rich and the poor. An unschooled man cannot be the friend of a scholar, nor does a man with no chariot become the friend of a chariot warrior. Kings do not fraternize with commoners. What need is there for a friend of the past? 
Çré Vaiçampäyana said: 
When the mighty Droëa was thus addressed by King Drupada, fury filled his heart, and he pondered for a moment. Setting his mind against the king of Päïcäla, the clever sage then journeyed to Hästinapura, the capital of the Kuru leaders. As he was arriving, the young princes, coming out of the city together, ran happily about, playing and batting a ball with a stick. As they sported, the ball fell into a well, and they found no means to get their ball back. Seeing the boys endeavoring to get their ball, powerful Droëa chuckled at the scene and rebuked them in a friendly way, 
«Look at that! Shame on your warrior strength! Shame on your skill with weapons! You who are born in the line of King Bharata cannot even get back your ball. Here is a handful of arrows made of reeds; I have empowered them by chanting military mantras. Now watch and see the strength of these arrows, which no other arrows possess. I shall pierce your ball with a reed-arrow, and I shall pierce that arrow with another, and that with another, till I form a chain connecting your ball to my hand.» 
Eyes wide open with wonder, the boys looked on as Droëa proceeded to pull up the ball. Having seen this, they said to the man who rescued their ball with such skill, «O brähmaëa, we salute you; no one else can do that. Who are you? How shall we address you, and what can we do to serve you?» 
Çré Droëa said: 
Tell your grandfather Bhéñma about me, what I look like, and what I have done. He is most intelligent and will correctly ascertain my identity. 
Çré Vaiçampäyana continued: 
«So be it,» they said, and they all went and told their grandfather Bhéñma exactly what the brähmaëa had said, and especially what he had done. Hearing from the boys, Bhéñma knew that the brähmaëa was Droëa, and he began to think, «Such a qualified person is the right man to teach these boys.» 
Bhéñma, the greatest of swordsmen, then personally brought him with much honor and questioned him in a delicate manner, and Droëa submitted all the reasons for his coming to Hästinapura. 
«O unfailing Bhéñma,» he began, «in the past I went to the great saint Agni-veçya to get skill in weapons, for I wanted to master the military science. I lived there with him for a very long time, many years in fact, as a humble and celibate student with matted locks of hair, for I was anxious to acquire skill in the Dhanur Veda. The son of the Päïcäla king, a powerful boy then named Yajïasena. was also there, and we studied together under our guru with great endeavor and concentration. That boy became my dear friend, and he would always help me in any way he could. I was also attached to his friendship, and we associated together for a long time, from our childhood up through our student years. O Kauravya, he used to approach me to do kind things and speak kind words. He would say things, Bhéñma, that made my affection for him grow. He would say, `Droëa, I am the most dear son of my father, and when he installs me on the royal throne of Päïcäla, then, I swear to you, my friend, the kingdom will be yours to enjoy. My property and wealth will be at your disposal, and my royal pleasures will also be yours.' 
«Because he said that to me, when I had graduated from my study of weapons and had left school to seek an income for my family, and when I then heard that he had been installed as king, I thought, `Now my purpose is fulfilled.' In a loving mood, I set out to see once more my dear friend, and on the way I constantly remembered how we had lived together and all that he had promised me. 
«Approaching my old friend Drupada, I said, `My lord, O tiger of men, it is I, your friend!' As I stood there humbly, having come to him in a spirit of loving friendship, he laughed at me as if I was most insignificant and said, `Brähmaëa, your understanding of things is not very mature, nor is it at all sound for you to come in such a forward manner and tell me that I am your intimate friend. Nowhere at all, O simple one, do we find such friendship between exalted monarchs and those who are bereft of opulence and wealth. An unschooled man cannot be the friend of a scholar, nor does a man with no chariot become the friend of a chariot warrior. Kings do not fraternize with commoners. What need is there for a friend of the past?' 
«When I was thus addressed by King Drupada, fury filled my heart, and I came straight here to the Kuru capital, Bhéñma, anxious to find qualified royal students.» 
Bhéñma and the sons of Päëòu accepted him as guru, and gathering together all his grandsons, with varieties of riches, Bhéñma said, «Here are your disciples.» He turned everything over to Droëa with proper protocol, and the great archer accepted the Kaurava princes as his disciples. 
When they were alone together in a secluded place and the disciples sat at his feet, Droëa said to them with great determination, «There is a task that needs to be done, and it ever turns in my heart. Once you have learned weapons, you must execute that task for me. O innocent ones, tell me in truth that you will.» 
O ruler of the earth, hearing these words, the Kaurava princes remained silent. But then Arjuna, the great fighter, promised to give to his guru all that he desired. Droëa then kissed the head of Arjuna again and again, and embracing him with affection, he wept tears of joy. The powerful Droëa then taught the sons of Päëòu to use all kinds of divine and human weapons. 
Joining the sons of Päëòu, kings and princes from the Våñëi and Andhaka dynasties and from many other countries came to Droëa, the best of brähmaëas, for they were eager to learn the use of weapons. The alleged son of a chariot driver, Rädheya, also came to Droëa to accept him as guru. Most intolerant, competing with Arjuna, he insulted the sons of Päëòu with the support of Duryodhana. 
The Story of Ekalavya 
Çré Vaiçampäyana continued: 
Arjuna consistently endeavored to honor his guru, and he strove to master the weapons with absolute dedication. He thus became especially dear to Droëa. Once Droëa called the cook to a private spot and told him, «Never give Arjuna food in the dark.» Thereafter, when Arjuna was eating by lamplight the wind blew and extinguished the lamp's flame, but Arjuna continued to eat. He noticed that his hand was not baffled in finding his mouth because it was so accustomed to the act of eating, and so despite Droëa's warning to the cook, Arjuna thus discovered the effect of constant practice, and he began to practice shooting at night. O Bhärata, Droëa heard the reverberating twang of the bow, and rising from bed, he approached Arjuna. Embracing him, he said, «I shall now endeavor in such a way that no other bowman in the world will be your equal. I declare this to you in truth!»ö 
Droëa then taught Arjuna the art of fighting upon chariots, on the backs of elephants and horses, and on foot. He carefully instructed the son of Päëòu in the art of battling with clubs, swords, lances, javelins, and darts, and in the art of combat that mixed different weapons. 
Witnessing Droëa's skill, kings and princes assembled by the thousands, Mahäräja, eager to learn the military Veda. Hiraëyadhanu, the Niñäda king, had a son named Ekalavya, who also approached Droëa, but the master would not accept him as a student, out of consideration for the others.à 
[Yet even though Droëa had turned him down, Ekalavya did not accept the decision of the master.] The fierce warrior grabbed Droëa's feet and placed his head upon them. He then immediately went to the forest and, [without the teacher's knowledge or consent,] crafted out of earthen clay a mystical form of Droëa. He began to act in a most respectful way toward his clay teacher as he practiced with arrow weapons and strictly followed his discipline. Although he was performing the greatest deceit, he had high faith, and he acquired unholy speed in taking, fixing, and releasing arrows. 
One day, with Droëa's permission, all the Kuru and Päëòava princes, who were fierce warriors, set out on their chariots to hunt in the forest. There happened to be one particular man who carried the paraphernalia of the Päëòavas and followed behind them, taking along a dog. As all the princes wandered about, each engaged in his own quest, the foolish dog lost his way while roaming about in the forest and approached Ekalavya, the son of the Niñäda king. Staring at the dark Niñäda man, who was covered with dirt and dressed in a black deerskin, the dog kept barking. As the dog continued to bark at him, Ekalavya shot seven arrows into its mouth so quickly that they seemed to fly all at once. Its mouth full of shafts, the dog ran back to the Päëòavas. When the heroic sons of Päëòu saw the hound, they were utterly astonished, [for all seven arrows had entered the dog's mouth before he could close it]. Realizing the extraordinary speed required for such a feat, and verifying also by certain symptoms that the bowman had aimed the arrows at the sound of the target, without looking, the princes were humbled and praised the feat. 
Searching the forest for the forest-dweller who had shot the arrows, the Päëòavas found Ekalavya incessantly hurling his arrows. O king, not recognizing him because of his strange appearance, they inquired, «Who are you, sir, and whom do you serve?» 
Ekalavya replied: 
Please know, my dear warriors, that I am the son of Hiraëyadhanu, the Niñäda king, and that I am a disciple of Droëa, striving hard to master the Dhanur Veda. 
Çré Vaiçampäyana said: 
Realizing his actual identity and returning home, the Päëòavas told Droëa the entire amazing story, just as it had taken place. Arjuna in particular kept thinking of Ekalavya. Motivated by love for his teacher, he met Droëa in a secluded place and said, «Did you not embrace me once with affection and tell me in private these very words, that `no student of mine shall be better than you'? Why then is there now another student of yours, the son of the Niñäda king, who is a better warrior than I, better indeed than anyone in the world?»ö 
Droëa thought for a moment and made his decision. Taking ambidextrous Arjuna along with him, he went to see the Niñäda prince. Droëa beheld Ekalavya smeared all over with dirt and filth, his hair in matted locks, his garments ragged, and with bow in hand, incessantly firing arrows. Seeing Droëa approaching him, Ekalavya came forward, touched his head to the ground, and embraced his master's feet. [Ekalavya had not actually obeyed Droëa's order that he not become his disciple, but] now Ekalavya worshiped Droëa according to standard procedure. Presenting himself as Droëa's disciple, he stood before the great master with his hands folded in reverence. 
Then, O king, Droëa said to Ekalavya, «If indeed you are my disciple, then you must immediately give me my fee.» Hearing this, Ekalavya was pleased and said, «What may I offer you, my lord? May my guru command me! O best of Vedic scholars, there is nothing that I would not give my guru.» Droëa replied, «Give me your right thumb.» 
Hearing Droëa's frightful words, Ekalavya kept his word, for he always made true his vow. His face jubilant and his mind free of remorse, he sliced off his right thumb without any hesitation and offered it to Droëa. He then continued shooting arrows with his remaining fingers, but not as quickly as before, O king. Arjuna was then free of anxiety and pleased in mind; Droëa was now true to his word. for none could defeat Arjuna.à 
Arjuna Passes Droëa's Test and Shoots the Target 
Çré Vaiçampäyana continued: 
Droëa had two disciples among the Kuru princes who were especially skillful in club-fighting: Duryodhana and Bhéma. Açvatthämä was best in mystic arts, and the twins Nakula and Sahadeva surpassed all others in sword fighting. Yudhiñöhira was the best charioteer, but in overall skill Dhanaïjaya, Arjuna, was the finest. To the limits of the seas, Arjuna was celebrated as the natural chief of all other military leaders, for in the use of weapons he had strength, daring, and consummate knowledge. Because of his strong devotional link to the Lord, he performed his duty with courage and in full knowledge of the Supreme.Ð 
In weaponry, as in affection for his teacher, Arjuna towered above all others. Although the same instructions in the use of weaponry were given to all the students, Arjuna alone, by his skill and dedication, received the title atiratha, «an outstanding chariot fighter.» But, O ruler of men, the wicked sons of Dhåtaräñöra could not stand to see the superior strength displayed by Bhémasena or the perfect knowledge achieved by Arjuna. 
When his students had at last completed their studies, Droëa, a leader of men, gathered them all together, eager to test their knowledge. He placed an artificial bird fashioned by craftsmen on top of a tree, where the students could hardly see it, and pointed it out as the target. 
Çré Droëa said: 
Quickly, all of you take up your bows! Hurry now, fasten your arrows to the bows and take up your positions, aiming at this bird. The instant I give the word you must cut off its head. Dear sons, as I command each of you, one by one, do just as I say. 
Çré Vaiçampäyana said: 
Thereupon Droëa, the best in the line of Aìgirä, first commanded Yudhiñöhira, «Fasten your arrow, O invincible one, and when I give the word, let it fly!» 
Yudhiñöhira was thus the first to be tested, and firmly grasping his loud-sounding bow, he stood aiming at the bird, totally fixed on the word of his guru. O best of the Bharatas, as Yudhiñöhira, the beloved Kuru prince, stood with his bowstring stretched, Droëa paused for a moment and said to him, «O son of a noble man, do you see the bird on top of the tree?» 
«I see it,» replied Yudhiñöhira to his teacher. 
A moment later, Droëa again said to him, «Is it the tree only that you see, or do you also see me and your brothers?» 
The son of Kunté replied, «I see the large tree and you, sir, and also my brothers, as well as the bird.» 
Droëa pressed him on this very point; again and again Yudhiñöhira gave the same answer. Droëa was not pleased, and he said in a scolding voice, «You may leave the shooting ring, for you cannot hit the target!» 
The illustrious teacher then tested all the sons of Dhåtaräñöra, headed by Duryodhana, asking the same questions. Then he tested his other disciples, headed by Bhéma, and the kings of various countries, but all replied, «We see everything you have mentioned.» And all were similarly rebuked by the master. 
Then, smiling, Droëa spoke to Dhanaïjaya, Arjuna: «Listen, you must strike this target, releasing your arrow the very instant you hear my command! Now, bend your bow and wait for that moment.» 
Thus addressed, the ambidextrous Arjuna bent his bow into a circle and stood there aiming at the target, awaiting his guru's command. As before, Droëa paused for a moment and then said, «Do you see the bird on the tree, or do you also see me?» 
Arjuna replied, «I see the bird. I see neither you nor the tree.» 
Droëa was pleased. A moment later the mighty teacher spoke again to the greatest Päëòava warrior, «If you see the bird, then speak more about it.» 
«I see only the bird's head, not its body.» 
At this reply of Arjuna's, Droëa's hair stood on end out of sheer joy and he ordered Arjuna, «Shoot!» Arjuna shot his shaft without any hesitation, and the razor-sharp arrowhead cut off the head of the bird and knocked it to the ground. Seeing Arjuna execute his command perfectly, Droëa embraced him, and within himself he considered King Drupada and his associates already defeated in battle. 
O best of the Bhäratas, some time later, Droëa, the leader of the Aìgirä line, accompanied his disciples as they bathed in the Ganges. As Droëa bathed, a powerful crocodile living in those waters, prompted by destiny's hand, grabbed him by the shin. Although he was able to free himself, Droëa called out to his disciples, «Kill the crocodile and save me! Quickly!» 
The very instant his guru spoke these words, the terrifying warrior Arjuna struck the submerged beast with a rush of five razor-sharp shafts while the other princes were still rushing about in utter confusion. Seeing Arjuna in action, Droëa was delighted, and he deemed the son of Paëòu to be the best of all his disciples. 
Cut into numerous pieces by Arjuna's arrows, the crocodile released Droëa's shin and relinquished its life. 
Droëa then said to the great soul and fighter Arjuna, «O mighty-armed one, take from me the best of all weapons, the invincible brahmästra, complete with the means for launching and withdrawing it. Under no circumstances is it to be used against human beings, for if it is launched against an enemy of little strength, the excess fire of this weapon can burn up the cosmos. It is said that there is no equal of this weapon in all the worlds, so guard it carefully. Heed this instruction: if ever any nonhuman enemy should put you into difficulty, O hero, then you are to unleash this weapon and kill him in battle.» 
«So be it!» said the frightening Arjuna, promising his teacher with folded hands. 
When Arjuna accepted the weapon, his guru again declared to him, «There is no man in this world who will equal you in a trial of bows.» 
The Military Exhibition, and the Appearance of Karëa 
Çré Vaiçampäyana continued: 
O Bhärata, seeing that both the sons of Dhåtaräñöra and the sons of Päëòu had acquired proficiency in the use of weapons, Droëa spoke to Dhåtaräñöra, ruler of the people, in the presence of Kåpa, Somadatta, the wise Bähléka, Bhéñma, Vyäsadeva, and Vidura: «O king, your boys have fully assimilated the military science, and now, noble Kuru, with your approval they should demonstrate to you what they have learned.» 
With a jubilant mind, the king said, «Droëa, you are a great teacher and have done a great job! Whenever you think is the best time, and in whatever place you like, just order me so that things can be arranged exactly as you want. 
«Today I must sadly envy those men who have good eyes and who will thus be able to see my children perform heroic feats to demonstrate their skill in weapons. Vidura, do exactly as the learned guru commands, for there will be no other pleasure like this, my righteous brother.» 
Taking permission from the king, Droëa went outside, followed by Vidura. That very learned Droëa proceeded to locate and measure an area of flat, fertile land, without trees or bushes and gently sloping to the north. On that land, on the holy day of a venerable star, he made to the Supreme an offering whose purpose was announced throughout the city, O eloquent king. On the site of the proposed arena, skilled workmen then constructed, exactly according to scriptural codes, a large palatial grandstand for the king and his associates, equipped with all kinds of weapons. And he made proper facilities for the ladies. The countryfolk arranged large, high platforms for themselves, and the wealthy families arranged for special accommodations. 
When the day arrived, the king placed Bhéñma and the noble professor Kåpa in the front of his entourage and traveled with his ministers to his viewing palace, which was built of gold, shaded by a canopy of interlaced pearls, and adorned with precious gems. Then the king's wife, Gändhäré, the glorious Kunté, and all the women of the king's family, with their fully bedecked attendants, joyfully went up to the viewing platform like the wives of the gods ascending holy Mount Meru. 
The four social orders, headed by the brähmaëas and kñatriyas, quickly came out of the city, eager to see the Kuru princes demonstrate their skill with arms. With the thrilling music of bands and the excited roar of the crowd, that assembly of humanity heaved and sounded forth like a great tossing sea. Then the great teacher, garbed in white array, with a white silk thread round his chest, with white hair, white moustache, a white garland, and his body anointed with white unguent, entered the very center of the stadium with his son, like the moon attended by Mars entering brightly into the cloudless sky. That most excellent of mighty men then made an offering unto God, suitable for the moment, and commanded the brähmaëas learned in mantra to chant the auspicious hymns. They chanted the holy hymns of the day, blessing the moment, and then special men entered the arena carrying varieties of weapons and gear. 
Next, the mighty young bulls of the Bharata race entered the arena, their armor fixed tightly about them, their belts tightened for action, and their quivers bound tightly to their bodies. The princes came in order of age, with Yudhiñöhira in the lead. They first proceeded to the center of the field, and after offering a respectful greeting to their teacher, Droëa, they proceeded to formally honor in the traditional way both Droëa and Kåpa. When the two great professors conferred their blessings, all the princes were filled with joy, and they next offered respectful greetings to their mystical weapons, which were adorned with flowers that had been previously offered to the Deity. The Kaurava princes honored their weapons with sacred flowers mixed with red sandalwood. They themselves were anointed with red sandalwood paste, and they wore red garlands. All of them used red flags, and their eyes were red with the fire of determination. 
With Droëa's permission, those fierce fighters took their weapons in hand. First they took up their bows, crafted of refined gold. With various styles and facial expressions, the princes strung their bows, fixed arrows upon them, and twanged their bow-strings, making a wonderful sound to honor all the people gathered there. 
Those great adolescent heroes then exhibited the most amazing weapons. Some people in the crowd ducked their heads in fear of being struck by a flying arrow, and other people boldly stared at the exhibition, struck with utter astonishment. Riding by on horses, the princes pierced the targets with vollies of arrows beautifully marked with their names and released with agility and speed. Observing the strength of the boys in wielding their bows and arrows, the crowd of people were amazed, as if they were seeing a magical Gandharva mansion-in-the-sky. Wide-eyed with wonder, hundreds and thousands of spectators would suddenly cry out, «Sädhu! Sädhu!»ö as the stunning events unfolded. And the mighty princes went on exhibiting their routines–with bows, on chariots, on elephant-back, on horseback, and in hand-to-hand combat. 
The combatants then grabbed their swords and shields and, moving all over the field, displayed the ways of swordsmanship just as they had been taught. As the princes competed with sword and shield, the experienced spectators studied their agility, tactics, daring, steadiness, and firmness of grip. Then Duryodhana and Bhéma, ever enlivened for combat, came down together, clubs in hand, their weapons like two big mountains with a single peak. Tightening their belts, those two heavy-armed warriors were brazenly determined to show their masculine strength. As they faced one another, their strength only increased like that of two maddened bull elephants fighting for a willing female. Their flawless clubs working away, the two mighty men circled each other to their left like maddened bulls. The great-minded Vidura described to Dhåtaräñöra all the deeds of the young princes, while Kunté narrated to Gändhäré. 
Çré Vaiçampäyana continued: 
With the Kuru prince in the arena against Bhéma, the best of strong men, the crowd split into two factions, taking sides according to their affection. 
«Go, hero!» «Go, Kuru king!» «Come on, Bhéma!» cheered the people, and their sudden roaring and shouting at each new blow resounded throughout the arena. Seeing the stadium shaking like a stormy sea, the wise Droëa said to his dear son Açvatthämä, «Both Bhéma and Duryodhana are highly trained and very powerful; stop them before a riot breaks out in the stadium.» 
Thus the son of the guru stopped the two warriors, who stood with upraised clubs, as wild as the fire of cosmic annihilation and as mighty as the ocean. Droëa then entered the playing field of the arena. Stopping the music, he spoke out in a voice as deep and resonant as the rumbling of great clouds. 
«He who is dearer to me than my own son, he who is first among those who wield all the weapons, born from Indra and equal in splendor to Lord Viñëu Himself–may you behold now Arjuna, son of Påthä!» 
Blessed by the words of his guru, Arjuna came before the crowd in the full vigor of his youth, carrying his deadly bow, his arm- and finger-guards tightly fastened, and his quiver full. Garbed in golden armor, Arjuna appeared like a sunset raincloud flashing with sunrays, rainbow, and lightning. There was a great commotion throughout the arena, conchshells trumpeted, and the bands burst into music from every side of the stadium. 
«There is the son of Kunté! That beautiful young man is the middle son of Päëòu! He's actually the son of Indra himself! He will protect the Kuru kingdom! He's the best of all in his knowledge of weapons! He's the most religious of all the warriors! You may talk of noble men, but his knowledge of noble conduct is a transcendental ocean, for he is the dearest friend of Lord Kåñëa Himself, the Personality of Godhead, who slew evil Kaàsa. Lord Kåñëa holds Arjuna to be as dear as His very self. Thus whatever Arjuna promises, he will certainly do, for the Lord is ever with him.» 
When Arjuna's mother, Kunté, heard these unique praises voiced by the spectators, loving tears ran down her chest and mixed with the milk that flowed from her breasts as she gazed upon her son. The great sound of the crowd filled Dhåtaräñöra's ears, and that leader of men then joyfully said to Vidura, «O Kñattä, what is that mighty sound which makes the arena shake like a stormy sea? It has arisen suddenly from the stadium and pierces the very heavens.» 
Çré Vidura said: 
Mahäräja, it is because of Arjuna, the beloved son of Päëòu and Kunté. He has come down onto the field with his golden armor, and the crowd is in an uproar. 
King Dhåtaräñöra said: 
I am fortunate. I am blessed. I am protected, O learned one, by these fiery warriors, the sons of Päëòu, who have arisen from the sacred kindling wood of that great lady Kunté. 
Çré Vaiçampäyana said: 
When the uproarious arena somehow became settled, Arjuna the awesome warrior then displayed the military skill acquired from his teacher. With the weapon of fire, he created fire; with the sea-lord's weapon, he created water; with the weapon of the wind-god, he let loose the wind; and with the weapon of the lord of the rain, he released the clouds. With the weapon of earth, he entered the earth; using the science of mountains, he spread hills before everyone's sight; and employing the weapon of internal placement, he vanished from view. 
One moment he expanded his body upwards, and at the next moment he shrank it down. In an instant he went to the front of his chariot, a second later he was sitting on the chariot seat, and at the next moment he was again standing on the ground. Endowed with consummate skill, that teacher's favorite pierced with varieties of arrows targets that were very delicate, barely visible, impenetrable, and in all ways troublesome. An iron boar was made to move about the field, and Arjuna shot fire arrows into its mouth in such rapid succession that the arrows appeared to the crowd to be one continuous shaft. Then the heroic prince buried twenty-one arrows into a hollow cow's horn as it swung about on a rope. In this and similar ways–with a huge sword, a bow, and a club–that military master showed wonderful feats to the audience. 
After the demonstration by Arjuna, the program was nearly finished. The crowd began filing out and the musicians put down their instruments, when suddenly from the area of the main gate came a mighty slapping of arms that resembled the clashing of thunderbolts. So mighty and awesome was the sound that people began to wonder, «Are the hills exploding? Or is the earth breaking asunder? Or has the sky filled up with thundering clouds?» 
These were the spontaneous thoughts of the stadium crowd, O king, as everyone turned and stared at the main gate of the arena. Surrounded by the five sons of Päëòu, Droëa stood brilliantly like the glowing moon surrounded by the bright hand-constellation. Deadly Duryodhana rose to his feet, and his hundred strong brothers and Açvatthämä at once surrounded him. Club in hand, he stood at the ready, and his brothers raised their clubs and stood with him. The eldest son of Dhåtaräñöra shone like Indra surrounded by the hosts of gods, ready to shatter the cities of the wicked. 
Çré Vaiçampäyana continued: 
Wide-eyed with wonder, the people gave way as into that broad stadiumöstrode Karëa, conqueror of cities, his face dazzling with the jeweled earrings he was born with, and his body shielded by the mighty armor that he also wore at birth. Girded tightly with a sword and ready with a bow, he moved like a proudly pacing mountain. 
Destined for wide fame, handsome with large, wide eyes, Karëa was born from the virgin Kunté, begotten by the sharp-rayed light-maker, the mighty Sun. Invested with the Sun's own virile strength, Karëa would lay low the hosts of his enemies. He fought and lived with the power and courage of the lion, the bull, and the elephant, and in brilliance, beauty, and luster he shone as bright as the sun and the moon. He was tall and straight like a golden palm tree, and his youthful body was built as solid as that of a lion. This handsome child of the sun clearly possessed innumerable qualifications. The strong-armed warrior looked all about the arena and then offered his obeisances to Droëa and Kåpa, but without much real respect. Not a single person in that vast assembly moved, nor for a single moment did they take their eyes off Karëa. 
«Who is he?» they frantically asked one another, as suspense and curiosity filled the air. Then Karëa himself spoke out in an eloquent voice as deep and grave as the rumbling of clouds. He addressed himself to Arjuna, not knowing that he spoke to his own brother, [for the mother of both was Kunté. Nor did Karëa know the identity of his real father.] The child of the sun called out to the earth-born son of Indra, «Son of Påthä, whatever deeds you have performed here today, I shall perform better than you, and before everyone's eyes. So steady your mind, and don't be overwhelmed by what you are about to see.» 
Before Karëa could even finish his words, the entire audience rose to its feet as if shot up by a machine. O tiger of men, at that moment joy came to Duryodhana, and for an instant, shame and anger pierced mighty Arjuna. Then with Droëa's official permission, mighty Karëa, who ever loved a fight, performed all that Arjuna had done. Seeing all this, O Bhärata, Duryodhana and his brothers joyfully embraced Karëa and said to him, «You are most welcome here, mighty-armed one. It is our good fortune that you have come, for I see that you are a true gentleman. I myself and the entire Kuru kingdom are at your full disposal, to enjoy as you wish.» 
Karëa said: 
I need nothing else but your friendship, sir, and if I must accept some other boon, O Bhärata, then I would fight a duel with that son of Kunté named Arjuna. 
Duryodhana said: 
Enjoy with me all that princes enjoy! Do good to your friends, O tamer of the enemy, and put your foot on the head of those who wish us ill. 
Çré Vaiçampäyana said: 
Feeling himself deeply insulted, Arjuna called out to Karëa, who stood fixed like a mountain in the midst of that assembly of royal cousins, «Those who enter though not invited, and those who speak their whim though not requested, attain the worlds reserved for their kind. Slain now by me, Karëa, you will attain those very worlds.» 
Karëa said: 
This arena is open for all. What is your complaint, Arjuna? Among the royal order, leadership goes to the strongest men, for justice depends on power. Why these insults that are uttered by weaklings to comfort themselves? Speak with arrows, Bhärata, for today with arrows I shall take off your head before the eyes of your guru. 
Çré Vaiçampäyana said: 
With Droëa's consent, and quickly embraced by his brothers, Arjuna, conqueror of hostile cities, went toward Karëa for combat. Embraced by Duryodhana and his brothers, Karëa took up his bow and arrows and stood ready for battle. Thereupon the sky was suddenly covered by thundering clouds that flashed with lightning, and there were profusions of rainbows and formations of shrieking cranes. Seeing Lord Indra affectionately sending his signs to encourage his son Arjuna and forecast his victory, the Sun vanquished the clouds that came too near to his child Karëa. Thus Arjuna could be seen covered by the shadow of Indra's clouds, whereas Karëa was fully exposed, bathed in the heat of the sun. 
The sons of Dhåtaräñöra stayed on Karëa's side of the field, and Droëa, Kåpa, and Bhéñma stayed on the side of Arjuna. Two factions also arose among the ladies in the crowd. Only the daughter of King Kuntibhoja understood that a fight to the death between blood brothers was about to take place, for Arjuëa and Karëa were both her beloved sons, and thus she became faint with anxiety. Seeing her in utter confusion, Vidura, the knower of all justice, tried to bring her to her senses by sprinkling her with water mixed with sandalwood. Kunté came back to her senses, and seeing her two sons fit with armor, she went through such agony that she could not follow anything that was happening. Kåpa, son of Çaradvän, was an expert in the customs and rules of duel combat, for he knew all of the sacred law, and he thus said to the two warriors who stood with their large bows raised for action, «This man here is the beloved son of Päëòu, and the youngest child of Påthä. He is a Kuru prince, and he will make battle with you, sir. And you, mighty-armed one, must now tell us the names of your mother and father and your royal line. Who are those leaders of men to whom you bring glory? As soon as we learn this, the son of Påöhä will set his bow against you, or perhaps he will not.» 
Thus addressed, Karëa's face bent down in shame like a withered lotus flooded by the monsoon waters. 
Duryodhana said: 
Professor, our religious scriptures conclude that a man becomes a king in three ways: by birth in a royal family, by acts of heroism, and by leading an army. If Arjuna does not wish to fight with a non-king, then I hereby install this man as king of the land of Aìga. 
Çré Vaiçampäyana said: 
That very moment, learned brähmaëas ceremonially anointed mighty Karëa with sacred grains and flowers, bathed him with water from golden pitchers, installed him on a golden seat, and endowed that mahäratha warrior with riches, for he was now the new ruler of Aìga. He then received the paraphernalia of kingship, such as the royal umbrella and yak-tail fan, and he was honored with cries of victory. He then said to the Kuru king, «What could I give to you or do for you that would equal your gift of a kingdom? Say it, O tiger of kings, and I shall certainly do it.» 
«I desire everlasting friendship with you,» replied Duryodhana. Thus addressed, Karëa replied, «It shall be so!» and the two warriors happily embraced and felt the greatest joy. 
Çré Vaiçampäyana continued: 
Then with his upper cloth scattered about him, Adhiratha came trembling and sweating into the arena, out of breath and held up by his rod. Catching sight of him, Karëa, bound by reverence for his father, put aside his bow and worshipfully bowed his head, still wet from the royal consecration. Adhiratha was embarrassed and covered his feet with his cloth. Then to Karëa, whose purpose had been fulfilled, the chariot-driver said, «My son!» and embraced Karëa, and with his tears again wetted his head. 
Seeing all this, Bhémasena, son of Päëòu, concluded, «He's the son of a chariot driver.» [Bhéma had witnessed the unwarranted attempt of Karëa and Duryodhana to humiliate and destroy his younger brother Arjuna.] Now it was Bhéma who laughed and declared, «You do not deserve death in battle from Arjuna, O son of a driver. Quickly, take up the driving whip, which is appropriate for your family. O lowest of men, you are not worthy to enjoy the kingdom of Aìga, for you are like a dog that comes near the sacred fire to eat up the offering.» 
When Karëa was thus addressed, his lower lip trembled, and, breathing heavily, he looked up at the day-making sun. Then mighty Duryodhana leaped up in rage from the midst of his brothers, like a maddened elephant charging out from the midst of a lotus forest. He spoke out to the terribly powerful Bhémasena, who stood before him, «Våkodara, it is not right for you to speak such words! Among warriors, strength comes first. Even a `friend of a warrior' deserves a fight. Of heroes and rivers, it is hard to understand the original source. Why, from water arose fire, the fire that pervades all creatures. From the bones of Dadhéci, the gods fashioned a thunderbolt to kill the Dänavas. We hear from sages that Kärttikeya is the son of Agni, and of Kåttikä, and of Rudra, and of Gaìgä Devi. The origin of such an exalted god is shrouded in mystery. Hence he is called Guha. 
«Famous brähmaëas have taken birth from kñatriyä mothers, and Droëäcärya himself was born from a pot. Guru Kåpa was born from a clump of reeds. Why, it is known to the kings of this world that even the birth of you five brothers is most unusual. 
«How could an ordinary doe give birth to a tiger? This man was born with earrings and armor built into his body; these are the marks of divine birth. Don't you see that he's as brilliant as the sun? 
«This man is a lord of men. He deserves the whole earth as his kingdom, not merely the state of Aìga! He deserves it by his ample prowess, and by his relation to me, for I follow his command. Or if there is anyone born of man who will not tolerate what I have done, then either mounting his chariot or with his feet on the earth, let him bend the bow against me!» 
A great uproar swept through the stadium, and many spectators, [failing to recognize Duryodhana's evil motives,] praised and cheered his words. But then the sun journeyed below the horizon, and the day was done. Duryodhana took Karëa firmly by the hand, O king, and with the way lit up by the fire of lamps, he left the stadium. Then the Päëòavas, with Droëa, Kåpa, and Bhémasena, all went back to their own homes. 
As the people departed, O Bhärata, they spoke in animated tones. Some were saying «Arjuna!» others were saying «Karëa!» and others «Duryodhana!» 
The divine marks on Karëa's body had proved to Kunté that the new king of Aìga was her own son, and her secret love for him only increased, for such is the affection of a mother. 
Now that Duryodhana had made friendship with Karëa, O king, Duryodhana's terrible fear of Arjuna suddenly vanished. Karëa himself, who had labored hard to master his weapons, then saluted Duryodhana with exquisite words of praise. And even Yudhiñöhira began to think that there was no archer equal to Karëa on the face of the earth. 
Droëa's Students Capture Drupada 
Çré Vaiçampäyana said: 
Then Droëa, having summoned his students, insisted that all of them, without exception, offer him payment in return for the education he had given them. The dakñiëä, or payment, that he demanded was this: 
«My dear students, you must capture Drupada, king of Päïcäla, in face-to-face combat and bring him to me. May you be blessed in your endeavor, for this shall be the highest dakñiëä.» 
«So be it!» said the young warriors, and accompanied by Droëa they went quickly on their chariots to secure that valuable gift for their guru. Those powerful men went straight to the land of the Päïcälas, and they attacked and leveled the city of mighty Drupada. Arresting Drupada, known as Yajïasena, those powerful men brought him with his ministers before Droëa. Drupada's pride was broken and his wealth lost, for he was now a helpless prisoner. Remembering their enmity, Droëa then said to the fallen king, «I have quickly smashed your kingdom and city, and you have been taken alive by your enemy. [As you once said,] `What need is there for a friend of the past?'» 
Having spoken thus, and laughing loudly at the fallen king, Droëa came to a decision and said, «Do not fear for your life, O king, for we brähmaëas are forgiving. In our childhood I played with you in the hermitage, and I developed a strong affection for you, O mighty kñatriya. Indeed, I would pray to again have friendship with you, O leader of men, and therefore I award you a boon. Take back half of your kingdom. 
«One who is not a king is not worthy to be a friend of kings, and therefore, O Yajïasena, I endeavored to gain your kingdom so that we might be friends. You are now king of the land on the southern bank of the Bhägérathé, and I am king on the northern bank. If you agree, then know for certain that I am your friend, Päïcäla.» 
King Drupada said: 
Your victory and your generosity are not surprising, O brähmaëa, for that is the way of the great and mighty. I do feel love for you, and I desire your everlasting love upon me. 
Çré Vaiçampäyana said: 
When thus addressed by the king, Droëa at once released him, and with joy in his heart he honored his old friend and delivered to him half the kingdom. Drupada then ruled Mäkandé on the bank of the Ganges, with its broad countryside, and he dwelled in the fine capital city of Kämpilya, controlling the southern Päïcälas as far south as the Carmaëvaté River. But Drupada was terribly depressed, for he constantly remembered his feud with Droëa and could not find peace. He saw no way to achieve victory with his warrior strength. 
Feeling himself helpless against the power of a brähmaëa, the king began to yearn for a son [who would regain his father's honor]. As Drupada fixed this thought in his mind, Droëa settled into his new kingdom of Ahicchaträ. Thus, O king, Arjuna conquered in battle the capital of Ahicchaträ and the surrounding country and delivered it as a gift to Droëa.