Shantanu, Ganga, Bhishma and Satyavati

Vasu Uparichara

There was a king of the name of Uparichara. That monarch was devoted to virtue. He was very much addicted also to hunting. That king of the Paurava race, called also Vasu, conquered the excellent and delightful kingdom of Chedi under instructions from Indra. Some time after, the king gave up the use of arms and, dwelling in a secluded retreat, practiced the most severe austerities. The gods with Indra at their head once approached the monarch during this period, believing that he sought the headship of the gods, by those severe austerities of his. The celestials, becoming objects of his sight, by soft speeches succeeded in winning him away from his ascetic austerities.

The gods said:

“O lord of the earth! you should take care so that Dharma may not sustain a diminution on earth! Protected by you, Dharma itself will in return protect the universe.”

And Indra said:

“O king! protect Dharma on earth attentively and rigidly. Being virtuous, you shall, for all time, behold in after life many sacred regions. Though I am of Heaven, and you are of earth, yet are you my friend and dear to me. Dwell you in that region on earth which is delightful, and abounds in animals, is sacred, full of wealth and corn, is well-protected like heaven, which is of agreeable climate, graced with every object of enjoyment, and blessed with fertility. O monarch of Chedi! this your dominion is full of riches, of gems and precious stones, and contains, besides, much mineral wealth. The cities and towns of this region are all devoted to virtue; the people are honest and contented; they never lie even in jest. Sons never divide their wealth with their fathers and are ever mindful of the welfare of their parents. Lean cattle are never yoked to the plough or the care or engaged in carrying merchandise; on the other hand, they are well-fed and fattened. In Chedi the four orders are always engaged in their respective vocations. Let nothing be unknown to you that happens in the three worlds. I shall give you a crystal car such as the celestials alone are capable of carrying the car through mid air. You alone, of all mortals on earth, riding on that best of cars, shall course through mid-air like a celestial endued with a physical frame. I shall also give you a triumphal garland of unfading lotuses, with which on, in battle, you shall not be wounded by weapons. This blessed and incomparable garland, widely known on earth as Indra's garland, shall be your distinctive badge.”

Indra also gave the king a bamboo pole for protecting the honest and the peaceful. After the expiry of a year, the king planted it in the ground for the purpose of worshipping the giver thereof. From that time forth, all kings, following Vasu's example, began to plant a pole for the celebration of Indra's worship. After erecting the pole they decked it with golden cloth and scents and garlands and various ornaments. And the god Indra is worshipped in due form with such garlands and ornaments. And the god, for the gratification of the illustrious Vasu, assuming the form of a swan, came himself to accept the worship thus offered. And the god, beholding the auspicious worship thus made by Vasu, was delighted, and said unto him:

“Those men, and kings also, who will worship me and joyously observe this festival of mine like the king of Chedi, shall have glory and victory for their countries and kingdom. Their cities also shall expand and be ever in joy.”

King Vasu was thus blessed by the gratified Indra, the high-souled chief of the gods. The lord of Chedis bestowing boons and performing great sacrifices and observing the festivity of Indra, was much respected by Indra. From Chedi he ruled the whole world virtuously. And for the gratification of Indra, Vasu, the lord of the Chedis, observed the festivity of Indra. When king Vasu took his seat in that crystal car, with the gift of Indra, and coursed through the sky, he was approached by Gandharvas and Apsaras. As he coursed through the upper regions, he was called Uparichara.

Vasu Uparichara had five sons of great energy and immeasurable prowess. The emperor installed his sons as governors of various provinces. His son Brihadratha was installed in Magadha and was known by the name of Maharatha. Another son of his was Pratyagraha; and another, Kusamba, who was also called Manivahana. The two others were Mavella, and Yadu of great prowess and invincible in battle. These were the sons of that royal sage of mighty energy. The five sons of Vasu planted kingdoms and towns after their own names and founded separate dynasties that lasted for long ages.

By his capital flowed a river called Suktimati. That river was once attacked by a life-endued mountain called Kolahala maddened by lust. Vasu, beholding the foul attempt, struck the mountain with his foot. By the indentation caused by Vasu's stamp, the river came out of the embraces of Kolahala. But the mountain begat on the river two children that were twins. The river, grateful to Vasu for his having set her free from Kolahala's embraces, gave them both to Vasu. The son was made the generalissimo to his forces by Vasu. The daughter called Girika, was wedded by Vasu.

Girika, the wife of Vasu, after her menstrual course, purifying herself by a bath, represented her state unto her lord. But that very day the Pitris of Vasu came unto that best of monarchs and foremost of wise men, and asked him to slay deer for their Sraddha. The king, thinking that the command of the Pitris should not be disobeyed, went a-hunting thinking of Girika alone who was gifted with great beauty and like unto another Shri herself. And the season being the spring, the woods within which the king was roaming, had become delightful like unto the gardens of the king of the Gandharvas himself. There were Ashokas and Champakas and Chutas and Atimuktas in abundance: and there were Punnagas and Karnikaras and Bakulas and Divya Patalas and Patalas and Narikelas and Chandanas and Arjunas and similar other beautiful and sacred trees resplendent with fragrant flowers and sweet fruits. The whole forest was maddened by the sweet notes of the Kokila and echoed with the hum of maddened bees. The king became possessed with desire, and he saw not his wife before him. Maddened by desire he was roaming hither and thither, when he saw a beautiful Ashoka decked with dense foliage, its branches covered with flowers. The king sat at his ease in the shade of that tree. Excited by the fragrance of the season and the charming odours of the flowers around, and excited also by the delicious breeze, the king could not keep his mind away from the thought of the beautiful Girika. Beholding that a swift hawk was resting very near to him, the king, acquainted with the subtle truths of Dharma and Artha, went unto him and said:

“Amiable one! Carry you this semen for my wife Girika and give it unto her. Her season has arrived.”

The hawk, swift of speed, took it from the king and rapidly coursed through the air. While thus passing, the hawk was seen by another of his species. Thinking that the first one was carrying meat, the second one flew at him. The two fought with each other in the sky with their beaks. While they were fighting, the seed fell into the waters of the Yamuna. In those waters dwelt an Apsara of the higher rank, known by the name of Adrika, transformed by a Brahmana's curse into a fish. As soon as Vasu's seed fell into the water from the claws of the hawk, Adrika rapidly approached and swallowed it at once. That fish was, some time after, caught by the fishermen. And it was the tenth month of the fish's having swallowed the seed. From the stomach of that fish came out a male and a female child of human form. The fishermen wondered much, and wending unto king Uparichara told him all. They said: “O king! These two beings of human shape have been found in the body of a fish!” The male child amongst the two was taken by Uparichara. That child afterwards became the virtuous and truthful monarch Matsya.

After the birth of the twins, the Apsara herself became freed from her curse. For she had been told before by the one who had cursed her that she would, while living in her piscatorial form, give birth to two children of human shape and then would be freed from the curse. Then, according to these words, having given birth to the two children, and been killed by the fishermen, she left her fish-form and assumed her own celestial shape. The Apsara then rose up on the path trodden by the Siddhas, the Rishis and the Charanas.

The fish-smelling daughter of the Apsara in her piscatorial form was then given by the king unto the fishermen, saying, “Let this one be your daughter.” That girl was known by the name of Satyavati.

Satyavati and birth of Vyasa

Gifted with great beauty and possessed of every virtue, Satyavati of agreeable smiles, owing to contact with fishermen, was for some time of the fishy smell. Wishing to serve her foster father she plied a boat on the waters of the Yamuna.

While engaged in this vocation, Satyavati was seen one day by the great Rishi Parashara, in course of his wanderings. As she was gifted with great beauty, an object of desire even with an anchorite, and of graceful smiles, the wise sage, as soon as he beheld her, desired to have her. That bull amongst Munis addressed the daughter of Vasu of celestial beauty and tapering thighs, saying,

“Accept my embraces, O blessed one!”

Satyavati replied:

“O holy one! Behold the Rishis standing on either bank of the river. Seen by them, how can I grant your wish?”

Thus addressed by her, the ascetic thereupon created a fog (which existed not before and) which enveloped the whole region in darkness. The maiden, beholding the fog that was created by the great Rishi wondered much. The helpless one became suffused with the blushes of bashfulness. She said:

“O holy one! Note that I am a maiden under the control of my father. By accepting your embraces my virginity will be sullied. My virginity being sullied, how shall I be able to return home? Indeed, I shall not then be able to bear life. Reflecting upon all this, do that which should be done.”

That best of Rishis, gratified with all she said, replied:

“You shall remain a virgin even if you grant my wish. O beauteous lady! Solicit the boon that you desire. My grace has never before proved fruitless.”

Thus addressed, the maiden asked for the boon that her body might emit a sweet scent (instead of the fish-odour that it had). The illustrious Rishi thereupon granted that wish of her heart.

Having obtained her boon, she became highly pleased, and her season immediately came. She accepted the embraces of that Rishi of wonderful deeds. She thenceforth became known among men by the name of Gandhavati (the sweet-scented one). And men could perceive her scent from the distance of a yojana. And for this she was known by another name which was Yojanagandha (one who scatters her scent for a yojana all around). And the illustrious Parashara, after this, went to his own asylum.

Satyavati gratified with having obtained the excellent boon in consequence of which she became sweet-scented and her virginity remained unsullied conceived through Parashara's embraces. She brought forth the very day, on an island in the Yamuna, the child begot upon her by Parashara and gifted with great energy. The child, with the permission of his mother, set his mind on asceticism. He went away saying,

“As soon as you remember me when occasion comes, I shall appear unto you.”

It was thus that Vyasa was born of Satyavati through Parashara. And because he was born in an island, he was called Dwaipayana (Dwaipa or islandborn). The learned Dwaipayana, beholding that virtue is destined to become lame by one leg each yuga (she having four legs in all) and that the period of life and the strength of men followed the Yugas, and moved by the desire of obtaining the favour of Brahman and the Brahmanas, arranged the Vedas. For this he came to be called Vyasa (the arranger or compiler). The boon-giving great one then taught Sumanta, Jaimini, Paila, his son Shuka, and Vaishampayana, the Vedas having the Mahabharata for their fifth. And the compilation of the Bharata was published by him through them separately.

Mahabhisha and Ganga

There was a king known by the name of Mahabhisha born in the race of Ikshvaku. He was the lord of all the earth, and was truthful in speech and of true prowess. By a thousand horse-sacrifices and a hundred Rajasuyas he had gratified the chief of the celestials and ultimately attained to heaven.

One day the celestials had assembled together and were worshipping Brahman. Many royal sages and king Mahabhisha also were present on the spot. Ganga, the queen of rivers, also came there to pay her adorations to the Grandsire. Her garments white as the beams of the moon was displaced by the action of the wind. As her person became exposed, the celestials bent down their heads. But the royal sage Mahabhisha rudely stared at the queen of rivers. Mahabhisha was for this cursed by Brahman, who said,

“Wretch, as you has forgotten yourself at the sight of Ganga, you shall be re-born on earth. But you shall again and again attain to these regions. She, too, shall be born in the world of men and shall do you injuries. But when your wrath shall be provoked, you shall then be freed from my curse."

King Mahabhisha then re-collecting all the monarchs and ascetics on earth, wished to be born as son to Pratipa of great prowess. The queen of rivers, too, seeing king Mahabhisha lose his firmness, went away, thinking of him wishfully. On her way, she saw those dwellers in heaven, the Vasus, also pursuing the same path. The queen of rivers beholding them in the predicament, asked them,

“Why look you so dejected? You dwellers in heaven, is everything right with you?”

Those celestials, the Vasus, answered her, saying,

“O queen of rivers, we have been cursed, for a venial fault, by the illustrious Vasishtha in anger. The foremost of excellent Rishis, Vasishtha, had been engaged in his twilight adorations and seated as he was, he could not be seen by us. We crossed him in ignorance. Therefore, in wrath he has cursed us, saying, “Be you born among men!” It is beyond our power to frustrate what has been said by that utterance of Brahma. Therefore, O river, yourself becoming a human female make us the Vasus, your children. We are unwilling to enter the womb of any human female.”

Thus addressed, the queen of rivers told them, “Be it so" and asked them, “On earth, who is that foremost of men whom you will make your father?”

The Vasus replied,

“On earth, unto Pratipa shall be born a son, Shantanu, who will be a king of world-wide fame.”

Ganga then said,

“You celestials, that is exactly my wish which you sinless ones have expressed. I shall, indeed, do good to that Shantanu. That is also your desire as just expressed.”

The Vasus then said,

“It befits you to throw your children after birth, into the water, so that, we may be rescued soon without having to live on earth for any length of time.”

Ganga then answered,

“I shall do what you desire. But in order that his intercourse with me may not be entirely fruitless, provide you that one son at least may live.”

The Vasus then replied,

“We shall each contribute an eighth part of our respective energies. With the sum thereof, you shall have one son according to your and his wishes. But this son shall not begat any children on earth. Therefore, that son of yours endued with great energy, shall be childless.”

The Vasus, making this arrangement with Ganga, went away without waiting to the place they liked.

Pratipa and Ganga

There was a king of the name of Pratipa, who was kind to all creatures. He spent many years in ascetic penances at the source of the river Ganga. The accomplished and lovely Ganga, one day, assuming the form of a beautiful female, and rising from the waters, made up to the monarch. The celestial maiden, endued with ravishing beauty, approached the royal sage engaged in ascetic austerities, and sat upon his right thigh that was, for manly strength, a veritable Sala tree. When the maiden of handsome face had so sat upon his lap, the monarch said unto her,

“O amiable one, what do you desire? What shall I do?”

The damsel answered,

“I desire you, O king, for my husband! O foremost one of the Kurus, be mine! To refuse a woman coming of her own accord is never applauded by the wise.”

Pratipa answered,

“O you of the fairest complexion, moved by lust, I never go in unto others' wives or women that are not of my order. This, indeed, is my virtuous vow.”

The maiden rejoined,

“I am not inauspicious or ugly. I am every way worthy of being enjoyed. I am a celestial maiden of rare beauty; I desire you for my husband. Refuse me not, O king.”

To this Pratipa answered,

“I am, O damsel, abstaining from that course to which you would incite me. If I break my vow, sin will overwhelm and kill me. You have embraced me, sitting on my right thigh. But, know that this is the seat for daughters and daughters-in-law. The left lap is for the wife, but you have not accepted that. Therefore, I cannot enjoy you as an object of desire. Be my daughter-in-law. I accept you for my son!”

The damsel then said,

“O virtuous one, let it be as you say. Let me be united with your son. From my respect for you, I shall be a wife of the celebrated Bharata race. You are the refuge of all the monarchs on earth! I am incapable of numbering the virtues of this race even within a hundred years. The greatness and goodness of many celebrated monarchs of this race are limitless. O lord of all, let it be understood now that when I become your daughter-in-law, your son shall not be able to judge of the propriety of my acts. Living thus with your son, I shall do good to him and increase his happiness. He shall finally attain to heaven in consequence of the sons I shall bear him, and of his virtues and good conduct.”

Having said so, the celestial damsel disappeared then and there. And the king, too, waited for the birth of his son in order to fulfil his promise.

Shantanu and Ganga

About this time Pratipa, that light of the Kuru race, that bull amongst Kshatriyas, was engaged, along with his wife, in austerities from desire of offspring. When they had grown old, a son was born unto them. This was no other than Mahabhisha. The child was called Shantanu because he was born when his father had controlled his passions by ascetic penances. The best of Kurus, Shantanu, knowing that region of indestructible bliss can be acquired by one's deeds alone, became devoted to virtue. When Shantanu grew up into a youth, Pratipa addressed him and said,

“Some time ago, O Shantanu, a celestial damsel came to me for your good. If you meet that fair-complexioned one in secret and if she solicit you for children, accept her as your wife. And, judge not of the propriety or impropriety of her action and ask not who she is, or whose or whence, but accept her as your wife at my command!”

Pratipa, having thus commanded his son Shantanu and installed him on his throne, retired into the woods. King Shantanu endued with great intelligence and equal unto Indra himself in splendour, became addicted to hunting and passed much of his time in the woods. The best of monarchs always slew deer and buffaloes. One day, as he was wandering along the bank of the Ganges, he came upon a region frequented by Siddhas and Charanas. There he saw a lovely maiden of blazing beauty and like unto another Shri herself; of faultless and pearly teeth and decked with celestial ornaments, and attired in garments of fine texture that resembled in splendour the filaments of the lotus. The monarch, on beholding that damsel, became surprised, and his raptures produced instant horripilation. With steadfast gaze he seemed to be drinking her charms, but repeated draughts failed to quench his thirst. The damsel also beholding the monarch of blazing splendour moving about in great agitation, was moved herself and experienced an affection for him. She gazed and gazed and longed to gaze on him evermore. The monarch then in soft words addressed her and said,

“O slender-waisted one, be you a goddess or the daughter of a Danava, be you of the race of the Gandharvas, or Apsaras, be you of the Yakshas or the Nagas, or be you of human origin, I solicit you to be my wife!”

The birth of Devavrata

The maiden then, hearing those soft and sweet words of the smiling monarch, and remembering her promise to the Vasus, addressed the king in reply. Of faultless features, the damsel sending a thrill of pleasure into the heart by every word she uttered, said,

“O king, I shall become your wife and obey your commands. But, you must not interfere with me in anything I do, be it agreeable or disagreeable. Nor shall you ever address me unkindly. As long as you shall behave kindly I promise to live with you. But I shall certainly leave you the moment you interferes with me or speak to me an unkind word.”

The king answered, “Be it so.”

Thereupon the damsel obtaining that excellent monarch, that foremost one of the Bharata race for her husband, became highly pleased. King Shantanu also, obtaining her for his wife, enjoyed to the full the pleasure of her company. Adhering to his promise, he refrained from asking her anything. Shantanu, became exceedingly gratified with her conduct, beauty, magnanimity, and attention to his comforts. The goddess Ganga also, of three courses (celestial, terrestrial, and subterranean) assuming a human form of superior complexion and endued with celestial beauty, lived happily as the wife of Shantanu, having as the fruit of her virtuous acts, obtained for her husband, that tiger among kings equal unto Indra himself in splendour. She gratified the king by her attractiveness and affection, by her wiles and love, by her music and dance, and became herself gratified. The monarch was so enraptured with his beautiful wife that months, seasons, and years rolled on without his being conscious of them. The king, while thus enjoying himself with his wife, had eight children born unto him who in beauty were like the very celestials themselves. But, those children, one after another, as soon as they were born, were thrown into the river by Ganga who said, “This is for your good.” The children sank to rise no more. The king, however, could not be pleased with such conduct. But he spoke not a word about it lest his wife should leave him. But when the eighth child was born, and when his wife as before was about to throw it smilingly into the river, the king with a sorrowful countenance and desirous of saving it from destruction, addressed her and said,

“Kill it not! Who are you and whose? Why do you kill your own children? Murderess of your sons, the load of your sins is great!”

His wife, thus addressed, replied,

“O you desirous of offspring, you have already become the first of those that have children. I shall not destroy this child of yours. But according to our agreement, the period of my stay with you is at an end. I am Ganga, the daughter of Jahnu. I am ever worshipped by the great sages; I have lived with you so long for accomplishing the purposes of the celestials. The eight illustrious Vasus endued with great energy had, from Vasishtha's curse, to assume human forms. On earth, besides you, there was none else to deserve the honour of being their begetter. There is no woman also on earth except one like me, a celestial of human form, to become their mother. I assumed a human form to bring them forth. You also, having become the father of the eight Vasus, have acquired many regions of perennial bliss. It was also agreed between myself and the Vasus that I should free them from their human forms as soon as they would be born. I have thus freed them from the curse of the Rishi Apava. Blessed be you; I leave you, O king! But rear you this child of rigid vows. That I should live with you so long was the promise I gave to the Vasus. And let this child be called Gangadatta.”

Shantanu asked,

“What was the fault of the Vasus and who was Apava, through whose curse the Vasus had to be born among men? What also has this child of yours, Gangadatta, done for which he shall have to live among men? Why also were the Vasus, the lords of the three worlds, condemned to be born amongst men? O daughter of Jahnu, tell me all.”

Thus addressed, the celestial daughter of Jahnu, Ganga, then replied unto the monarch, her husband, saying,

“O best of Bharata's race, he who was obtained as son by Varuna was called Vasishtha, the Muni who afterwards came to be known as Apava. He had his Ashrama on the breast of the king of mountains called Meru. The spot was sacred and abounded with birds and beasts. And there bloomed at all times of the year flowers of every season. That foremost of virtuous men, the son of Varuna, practiced his ascetic penances in those woods abounding with sweet roots and water.

Daksha had a daughter known by the name of Surabhi, who, for benefiting the world, brought forth, by her connection with Kasyapa, a daughter (Nandini) in the form of a cow. That foremost of all kine, Nandini, was the cow of plenty (capable of granting every desire). The virtuous son of Varuna obtained Nandini for his Homa rites. Nandini, dwelling in that hermitage which was adored by Munis, roamed about fearlessly in those sacred and delightful woods.

One day, there came into those woods adored by the gods and celestial Rishis, the Vasus with Prithu at their head. Wandering there with their wives, they enjoyed themselves in those delightful woods and mountains. As they wandered there, the slender-waisted wife of one of the Vasus, saw in those woods Nandini, the cow of plenty. Seeing that cow possessing the wealth of all accomplishments, large eyes, full udders, fine tail, beautiful hoofs, and every other auspicious sign, and yielding much milk, she showed the animal to her husband Dyu. When Dyu was shown that cow, he began to admire her several qualities and addressing his wife, said,

“This excellent cow belongs to that Rishi whose is this delightful Ashrama. That mortal who drinks the sweet milk of this cow remains in unchanged youth for ten thousand years.”

Hearing this, the slender-waisted goddess of faultless features then addressed her lord of blazing splendour and said,

“There is on earth a friend of mine, Jitavati by name, possessed of great beauty and youth. She is the daughter of that god among men, the royal sage Usinara, endued with intelligence and devoted to truth. I desire to have this cow, with her calf for that friend of mine. Therefore, bring that cow so that my friend drinking of her milk may alone become on earth free from disease and decrepitude. It beholds you to grant me this desire of mine. There is nothing that would be more agreeable to me.”

On hearing these words of his wife, Dyu, moved by the desire of humouring her, stole that cow, aided by his brothers Prithu and the others. Indeed, Dyu, commanded by his lotus-eyed wife, did her bidding, forgetting at the moment the high ascetic merits of the Rishi who owned her. He did not think at the time that he was going to fall by committing the sin of stealing the cow.

When the son of Varuna returned to his Ashrama in the evening with fruits he had collected, he beheld not the cow with her calf there. He began to search for them in the woods, but when the great ascetic of superior intelligence found not his cow on search, he saw by his ascetic vision that she had been stolen by the Vasus. His wrath was instantly kindled and he cursed the Vasus, saying,

“Because the Vasus have stolen my cow of sweet milk and handsome tail, therefore, shall they certainly be born on earth!”

The illustrious Rishi Apava thus cursed the Vasus in wrath. Having cursed them, the illustrious one set his heart once more on ascetic meditation. After that Brahmarshi of great power and ascetic wealth had thus in wrath cursed the Vasus, the latter, coming to know of it, speedily came into his Ashrama. Addressing the Rishi, they endeavoured to pacify him. But they failed, to obtain grace from Apava—that Rishi conversant, with all rules of virtue. The virtuous Apava, however, said,

“You Vasus, with Dhava and others, you have been cursed by me. But you shall be freed from my curse within a year of your birth among men. But he for whose deed you have been cursed by me he, viz., Dyu, shall for his sinful act, have to dwell on earth for a length of time. I shall not make futile the words I have uttered in wrath. Dyu, though dwelling on Earth, shall not beget children. He shall, however, be virtuous and conversant with the scriptures. He shall be an obedient son to his father, but he shall have to abstain from the pleasure of female companionship.”

Thus addressing the Vasus, the great Rishi went away. The Vasus then together came to me. They begged of me the boon that as soon as they would be born, I should throw them into the water. I did as they desired, in order to free them from their earthly life. From the Rishi's curse, this one only, viz., Dyu, himself, is to live on earth for some time.”

Having said this, the goddess disappeared then and there. Taking with her the child, she went away to the region she chose. That child of Santanu was named both Gangeya and Devavrata and excelled his father in all accomplishments.

Santanu, after the disappearance of his wife, returned to his capital with a sorrowful heart. The monarch Shantanu, the most adored of the gods and royal sages, was known in all the worlds for his wisdom, virtues, and truthfulness (of speech). The qualities of self-control, liberality, forgiveness, intelligence, modesty, patience and superior energy ever dwelt in that bull among men, viz., Shantanu, that great being endued with these accomplishments and conversant with both Dharma and profit, the monarch was at once the protector of the Bharata race and all human beings. His neck was marked with (three) lines, like a conch-shell; his shoulders were broad, and he resembled in prowess an infuriated elephant. It would seem that all the auspicious signs of royalty dwelt in his person, considering that to be their fittest abode. Men, seeing the behaviour of that monarch of great achievements came to know that virtue was ever superior to pleasure and profit. These were the attributes that dwelt in that great being--that bull among men--Santanu. And truly there was never a king like Santanu. All the kings of the earth, beholding him devoted to virtue, bestowed upon that foremost of virtuous men the title of King of kings. And all the kings of the earth during the time of that lord-protector of the Bharata race, were without woe and fear and anxiety of any kind. They all slept in peace, rising from bed every morning after happy dreams. Owing to that monarch of splendid achievements resembling Indra himself in energy, all the kings of the earth became virtuous and devoted to liberality, religious acts and sacrifices. When the earth was ruled by Santanu and other monarchs like him, the religious merits of every order increased very greatly. The Kshatriyas served the Brahmanas; the Vaisyas waited upon the Kshatriyas, and the Sudras adoring the Brahmanas and the Kshatriyas, waited upon the Vaisyas. Santanu residing in Hastinapura, the delightful capital of the Kurus, ruled the whole earth bounded by seas. He was truthful and guileless, and like the king of the celestials himself conversant with the dictates of virtue. From the combination in him of liberality, Dharma and asceticism, he acquired a great good fortune. He was free from anger and malice, and was handsome in person like Soma himself. In splendour he was like the Sun and in impetuosity of valour like Vayu. In wrath he was like Yama, and in patience like the Earth. While Shantanu ruled the earth, no deer, boars, birds, or other animals were needlessly slain. In his dominions the great virtue of kindness to all creatures prevailed, and the king himself, with the soul of mercy, and void of desire and wrath, extended equal protection unto all creatures. Then sacrifices in honour of the gods, the Rishis, and Pitris commenced, and no creature was deprived of life sinfully. Santanu was the king and father of all—of those that were miserable and those that had no protectors, of birds and beasts, in fact, of every created thing. During the rule of the best of Kurus--of that king of kings--speech became united with truth, and the minds of men were directed towards liberality and virtue. Shantanu, having enjoyed domestic felicity for six and thirty years, retired into the woods.

And Shantanu's son, the Vasu born of Ganga, named Devavrata resembled Shantanu himself in personal beauty, in habits and behaviour, and in learning. In all branches of knowledge worldly or spiritual his skill was very great. His strength and energy were extraordinary. He became a mighty car-warrior. In fact he was a great king.

One day, while pursuing along the banks of the Ganges a deer that he had struck with his arrow, king Shantanu observed that the river had become shallow. On observing this, Shantanu, began to reflect upon this strange phenomenon. He mentally asked why that first of rivers ran out so quickly as before. While seeking for a cause, the illustrious monarch beheld that a youth of great comeliness, well-built and amiable person, like Indra himself, had, by his keen celestial weapon, checked the flow of the river. The king, beholding this extraordinary feat of the river Ganga having been checked in her course near where that youth stood, became very much surprised. This youth was no other than Shantanu's son himself. But as Shantanu had seen his son only once a few moments after his birth, he had not sufficient recollection to identify that infant with the youth before his eyes. The youth, however, seeing his father, knew him at once, but instead of disclosing himself, he clouded the king's perception by his celestial powers of illusion and disappeared in his very sight.

King Shantanu, wondering much at what he saw and imagining the youth to be his own son then addressed Ganga and said, “Show me that child.” Ganga thus addressed, assuming a beautiful form, and holding the boy decked with ornaments in her right arm, showed him to Shantanu. Shantanu did not recognize that beautiful female bedecked with ornaments and attired in fine robes of white, although he had known her before. Ganga said,

“O tiger among men, that eighth son whom you had some time before begat upon me is this. Know that this excellent child is conversant with all weapons, take him now. I have reared him with care. Go home, taking him with you. Endued with superior intelligence, he has studied with Vasishtha the entire Vedas with their branches. Skilled in all weapons and a mighty bowman, he is like Indra in battle. Both the gods and the Asuras look upon him with favour. Whatever branches of knowledge are known to Usanas, this one knows completely. So is he the master of all those Sastras that the son of Angiras Brihaspati adored by the gods and the Asuras, knows. All the weapons known to the powerful and invincible Rama, the son of Jamadagni are known to this your illustrious son of mighty arms. Take this your own heroic child given unto you by me. He is a mighty bowman and conversant with the interpretation of all treatises on the duties of a king.”

Thus commanded by Ganga, Shantanu took his child resembling the Sun himself in glory and returned to his capital. And having reached his city that was like unto the celestial capital, that monarch of Puru's line regarded himself greatly fortunate. Having summoned all the Pauravas together, for the protection of his kingdom he installed his son as his heir-apparent. The prince soon gratified by his behaviour his father and the other members of the Paurava race: in fact, all the subjects of the kingdom. The king of incomparable prowess lived happily with that son of his.

Shantanu and Satyavati

Four years had thus passed away, when the king one day went into the woods on the bank of the Yamuna. While the king was rambling there, he perceived a sweet scent coming from an unknown direction. The monarch, impelled by the desire of ascertaining the cause, wandered hither and thither. In course of his ramble, he beheld a black-eyed maiden of celestial beauty, the daughter of a fisherman. The king addressing her, said,

“Who are you, and whose daughter? What do you do here?”

She answered, “Blessed be you! I am the daughter of the chief of the fishermen. At his command, I am engaged for religious merit, in rowing passengers across this river in my boat.”

Santanu, beholding that maiden of celestial form endued with beauty, amiableness, and such fragrance, desired her for his wife. Repairing unto her father, the king solicited his consent to the proposed match. But the chief of the fishermen replied to the monarch, saying,

“O king, as soon as my daughter of superior complexion was born, it was of course, understood that she should be bestowed upon a husband. But listen to the desire I have cherished all along in my heart. You are truthful: if you desire to obtain this maiden as a gift from me, give, me then this pledge. If, indeed, you give the pledge, I will of course bestow my daughter upon you for truly I can never obtain a husband for her equal to you.”

Santanu, hearing this, replied,

“When I have heard of the pledge you ask, I shall then say whether I would be able to grant it. If it is capable of being granted, I shall certainly grant it. Otherwise how shall I grant it.”

The fisherman said,

“O king, what I ask of you is this: the son born of this maiden shall be installed by you on your throne and none else shall you make your successor.”

When Shantanu heard this, he felt no inclination to grant such a boon, though the fire of desire sorely burnt him within. The king with his heart afflicted by desire returned to Hastinapura, thinking all the way of the fisherman's daughter. Having returned home, the monarch passed his time in sorrowful meditation. One day, Devavrata approaching his afflicted father said,

“All is prosperity with you; all chiefs obey you; then how is it that you grieves thus? Absorbed in your own thoughts, you speak not a word to me in reply. You go not out on horse-back now; you look pale and emaciated, having lost all animation. I wish to know the disease you suffer from, so that I may endeavour to apply a remedy.”

Thus addressed by his son, Santanu answered,

“You say truly, O son, that I have become melancholy. I will also tell you why I am so. You are the only scion of this our large race. You are always engaged in sports of arms and achievements of prowess. But, O son, I am always thinking of the instability of human life. If any danger overtake you, the result is that we become son-less. Truly you alone are to me as a century of sons. I do not, therefore, desire to wed again. I only desire and pray that prosperity may ever attend you so that our dynasty may be perpetuated. The wise say that he that has one son has no son. Sacrifices before fire and the knowledge of the three Vedas yield, it is true, everlasting religious merit, but all these, in point of religious merit, do not, come up to a sixteenth part of the religious merit attainable on the birth of a son. Indeed, in this respect, there is hardly any difference between men and the lower animals. I do not entertain a shadow of doubt that one attains to heaven in consequence of his having begotten a son. The Vedas which constitute the root of the Puranas and are regarded as authoritative even by the gods, contain numerous proof of this. You are a hero of excitable temper, who is always engaged in the exercise of arms. It is very probable that you wilt be slain on the field of battle. If it so happen, what then will be the state of the Bharata dynasty, It is this thought that has made me so melancholy. I have now told you fully the causes of my sorrow.”

Devavrata who was endued with great intelligence, having ascertained all this from the king, reflected within himself for a while. He then went to the old minister devoted to his father's welfare and asked him about the cause of the king's grief. When the prince questioned the minister, the latter told him about the boon that was demanded by the chief of the fishermen in respect of his daughter Gandhavati. Then Devavrata, accompanied by many Kshatriya chiefs of venerable age, personally repaired to the chief of the fishermen and begged of him his daughter on behalf of the king. The chief of the fishermen received him with due adorations, and, when the prince took his seat in the court of the chief, the latter addressed him and said,

“O bull among the Bharatas, you are the first of all wielders of weapons and the only son of Santanu. Your power is great. But I have something to tell you. If the bride's father was Indra himself, even then he would have to repent of rejecting such an exceedingly honourable and desirable proposal of marriage. The great man of whose seed this celebrated maiden named Satyavati was born, is, indeed, equal to you in virtue. He has spoken to me on many occasions of the virtues of your father and told me that, the king alone is worthy of marrying Satyavati. Let me tell you that I have even rejected the solicitations of that best of Brahmarshis—the celestial sage Asita--who, too, had often asked for Satyavati's hand in marriage. I have only one word to say on the part of this maiden. In the matter of the proposed marriage there is one great objection founded on the fact of a rival in the person of a co-wife's son. He has no security, even if he be an Asura or a Gandharva, who has a rival in you. There is this only objection to the proposed marriage, and nothing else. Blessed be you! But this is all I have to say in the matter of the bestowal or otherwise, of Satyavati.”

Devavrata, having heard these words, and moved by the desire of benefiting his father thus answered in the hearing of the assembled chiefs,

“O foremost of truthful men, listen to the vow I utter! The man has not been or will not be born, who will have the courage to take such a vow! I shall accomplish all that you demand! The son that may be born of this maiden shall be our king.”

Thus addressed, the chief of the fishermen, impelled by desire of sovereignty (for his daughter's son), to achieve the almost impossible, then said,

“O you of virtuous soul, you are come here as full agent on behalf of your father Santanu of immeasurable glory; be you also the sole manager on my behalf in the matter of the bestowal of this my daughter. But, there is something else to be said, something else to be reflected upon by you. Those that have daughters, from the very nature of their obligations, must say what I say. The promise you have given in the presence of these chiefs for the benefit of Satyavati, has, indeed, been worthy of you. I have not the least doubt of its ever being violated by you. But I have my doubts in respect of the children you may beget.”

The son of Ganga, devoted to truth, having ascertained the scruples of the chief of the fishermen, then said, moved thereto by the desire of benefiting his father,

“Chief of fishermen, listen to what I say in the presence of these assembled kings. You kings, I have already relinquished my right to the throne, I shall now settle the matter of my children. From this day I adopt the vow of Brahmacharya (study and meditation in celibacy). If I die sonless, I shall yet attain to regions of perennial bliss in heaven!”

Upon these words of the son of Ganga, the hair on the fisherman's body stood on end from glee, and he replied, “I bestow my daughter!” Immediately after, the Apsaras and the gods with diverse tribes of Rishis began to rain down flowers from the firmament upon the head of Devavrata and exclaimed, “This one is Bhishma (the terrible).” Bhishma then, to serve his father, addressed the illustrious damsel and said, “O mother, ascend this chariot, and let us go unto our house.”

Having said this, Bhishma helped the beautiful maiden into his chariot. On arriving with her at Hastinapura, he told Shantanu everything as it had happened. The assembled kings, jointly and individually, applauded his extraordinary act and said, “He is really Bhishma!” Shantanu also, hearing of the extraordinary achievements of his son, became highly gratified and bestowed upon the high-souled prince the boon of death at will, saying, “Death shall never come to you as long as you desire to live. Truly death shall approach you, O sinless one, having first obtained your command.”