The birth and childhood of Kauravas and Pandavas

A little while after his return from Digvijaya, Pandu, accompanied by his two wives, Kunti and Madri, retired into the woods. Leaving his excellent palace with its luxurious beds, he became a permanent inhabitant of the woods, devoting the whole of his time to the chase of the deer. Fixing his abode in a delightful and hilly region overgrown with huge sala trees, on the southern slope of the Himavat mountains, he roamed about in perfect freedom. The handsome Pandu with his two wives wandered in those woods like Airavata accompanied by two she-elephants. The dwellers in those woods, beholding the heroic Bharata prince in the company of his wives, armed with sword, arrows, and bow, clad with his beautiful armour, and skilled in all excellent weapons, regarded him as the very god wandering amongst them.

At the command of Dhritarashtra, people were busy in supplying Pandu in his retirement with every object of pleasure and enjoyment.

The birth of the Kauravas

One day, Gandhari entertained with respectful attention the great Dvaipayana who came to her abode, exhausted with hunger and fatigue. Gratified with Gandhari's hospitality, the Rishi gave her the boon she asked for, viz., that she should have a century of sons, each equal unto her lord in strength and accomplishments. Some time after, Gandhari conceived and she bore the burden in her womb for two long years without being delivered. She was greatly afflicted at this. It was then that she heard that Kunti had brought forth a son whose splendour was like unto the morning sun. Impatient of the period of gestation which had prolonged so long, and deprived of reason by grief, she struck her womb with great violence without the knowledge of her husband. Thereupon came out of her womb, after two years' growth, a hard mass of flesh like unto an iron ball. When she was about to throw it away, Dvaipayana, learning everything by his spiritual powers, promptly came there, and beholding that ball of flesh, addressed the Gandhari thus: “What have you done?” Gandhari, without endeavouring to disguise her feelings, addressed the Rishi and said, “Having heard that Kunti had brought forth a son like unto Surya in splendour, I struck in grief at my womb. You had granted me the boon that I should have a hundred sons, but here is only a ball of flesh for those hundred sons!” Vyasa then said, “Daughter of Subala! it is even so. But my words can never be futile. I have not spoken an untruth even in jest. I need not speak of other occasions. Let a hundred pots full of clarified butter be brought instantly, and let them be placed at a concealed spot. In the meantime, let cool water be sprinkled over this ball of flesh.

That ball of flesh then, sprinkled over with water, became, in time, divided into a hundred and one pares, each about the size of the thumb. These were then put into those pots full of clarified butter that had been placed at a concealed spot and were watched with care. The illustrious Vyasa then said unto the daughter of Subala that she should open the covers of the pots after full two years. Having said this and made these arrangements, the wise Dwaipayana went to the Himavat mountains for devoting himself to asceticism.

Then in time, king Duryodhana was born from among those pieces of the ball of flesh that had been deposited in those pots. According to the order of birth, king Yudhishthira was the oldest. The news of Duryodhana's birth was carried to Bhishma and the wise Vidura. The day that the haughty Duryodhana was born was also the birth-day of Bhima of mighty arms and great prowess.

As soon as Duryodhana was born, he began to cry and bray like an ass. Hearing that sound, the asses, vultures, jackals and crows uttered their respective cries responsively. Violent winds began to blow, and there were fires in various directions. Then king Dhritarashtra in great fear, summoning Bhishma and Vidura and other well-wishers and all the Kurus, and numberless Brahmanas, addressed them and said, “The oldest of those princes, Yudhishthira, is the perpetuator of our line. By virtue of his birth he has acquired the kingdom. We have nothing to say to this. But shall this my son born after him become king? Tell me truly what is lawful and right under these circumstances.' As soon as these words were spoken, jackals and other carnivorous animals began to howl ominously. And marking those frightful omens all around, the assembled Brahmanas and the wise Vidura replied, “O king, when these frightful omens are noticeable at the birth of your eldest son, it is evident that he shall be the exterminator of your race. The prosperity of all depends on his abandonment. Calamity there must be in keeping him. If you abandon him, there remain yet your nine and ninety sons. If you desire the good of your race, abandon him, O Bharata! Do good to the world and your own race by casting off this one child of yours. It has been said that an individual should be cast off for the sake of the family; that a family should be cast off for the sake of a village; that a village may be abandoned for the sake of the whole country; and that the earth itself may be abandoned for the sake of the soul.” When Vidura and those Brahmanas had stated so, king Dhritarashtra out of affection for his son had not the heart to follow that advice. Then, within a month, were born a full hundred sons unto Dhritarashtra and a daughter also in excess of this hundred. During the time when Gandhari was in a state of advanced pregnancy, there was a maid servant of the Vaisya class who used to attend on Dhritarashtra. During that year, was begotten upon her by Dhritarashtra a son endued with great intelligence who was afterwards named Yuyutsu. Because he was begotten by a Kshatriya upon a Vaisya woman, he came to be called Vikarna.

Thus were born unto the wise Dhritarashtra a hundred sons who were all heroes and mighty chariot-fighters, and a daughter over and above the hundred, and another son Yuyutsu of great energy and prowess begotten upon a Vaisya woman.

How did Gandhari obtain a daughter over 100 sons?

Vyasa, by sprinkling water over that ball of flesh, began to divide it into parts. As it was being divided into parts, the nurse began to take them up and put them one by one into those pots filled with clarified butter. While this process was going on, the beautiful and chaste Gandhari of rigid vows, realising the affection that one feels for a daughter, began to think within herself, “There is no doubt that I shall have a hundred sons, the Muni having said so. It can never be otherwise. But I should be very happy if a daughter were born of me over and above these hundred sons and junior to them all. My husband then may attain to those worlds that the possession of a daughter's sons confers. Then again, the affection the women feel for their sons-in-law is great. If, therefore, I obtain a daughter over and above my hundred sons, then, surrounded by sons and daughter's sons, I may feel supremely blessed. If I have ever practised ascetic austerities, if I have ever given anything in charity, if I have ever performed the homa through Brahamanas, if I have ever gratified my superiors by respectful attentions, then (as the fruit of those acts) let a daughter be born unto me.” All this while that illustrious and best of Rishis, Krishna-Dwaipayana himself was dividing the ball of flesh; and counting a full hundred of the parts, he said unto the daughter of Subala, “Here are your hundred sons. I did not speak aught unto you that was false. Here, however, is one part in excess of the hundred, intended for giving you a daughter's son. This part shall develop into an amiable and fortunate daughter, as you have desired” Then that great ascetic brought another pot full of clarified butter, and put the part intended for a daughter into it.

Following are the names of Dhritarashtra's sons according to the order of their birth:

Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha, Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana, Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna, Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra, Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman, Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega, Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya, Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara; Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara; Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin, Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara; the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi, Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma; Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas. Besides these hundred sons, there was a daughter named Duhsala.

All were heroes and Atirathas, and were well-skilled in warfare. All were learned in the Vedas, and all kinds of weapons. Worthy wives were in time selected for all of them by Dhritarashtra after proper examination. King Dhritarashtra also bestowed Duhsala, in proper time and with proper rites, upon Jayadratha (the king of Sindhu).

The birth of the Pandavas

One day Pandu, while roaming about in the woods (on the southern slopes of the Himavat) that teemed with deer and wild animals of fierce disposition, saw a large deer, that seemed to be the leader of a herd, serving his mate. Beholding the animals, the monarch pierced them both with five of his sharp and swift arrows winged with golden feathers. That was no deer that Pandu struck at, but a Rishi's son of great ascetic merit who was enjoying his mate in the form of a deer. Pierced by Pandu, while engaged in the act of intercourse, he fell down to the ground, uttering cries that were of a man and began to weep bitterly.

The deer then addressed Pandu and said, 'O king, even men that are slaves to lust and wrath, and void of reason, and ever sinful, never commit such a cruel act as this. Individual judgment prevais not against the ordinance, the ordinance prevails against individual judgment. The wise never sanction anything discountenanced by the ordinance. You are born, in a race that has ever been virtuous. How is it, therefore, that even you, suffering yourself to be overpowered by passion and wrath lost your reason?” Hearing this, Pandu replied, “O deer, kings behave in the matter of slaying animals of your species exactly as they do in the matter of slaying foes. It beholds you not, therefore, to reprove me thus from ignorance. Animals of your species are slain by open or covert means. This, indeed, is the practice of kings. Then why do you reprove me? Formerly, the Rishi Agastya, while engaged in the performance of a grand sacrifice, chased the deer, and devoted every deer in the forest unto the gods in general. You have been slain, pursuant to the usage sanctioned by such precedent. Wherefore reprove us then? For his especial sacrifices Agastya performed the homa with fat of the deer.”

The deer then said, “O king, men do not let fly their arrows at their enemies when the latter are unprepared. But there is a time for doing it (viz., after declaration of hostilities). Slaughter at such a time is not censurable.”

Pandu replied, “It is well-known that men slay deer by various effective means without regarding whether the animals are careful or careless. Therefore, O deer, why do you reprove me?”

The deer then said, “O, king, I did not blame you for your having killed a deer, or for the injury you has done to me. But, instead of acting so cruelly, you should have waited till the completion of my act of intercourse. What man of wisdom and virtue is there that can kill a deer while engaged in such an act? The time of sexual intercourse is agreeable to every creature and productive of good to all. With this my mate I was engaged in the gratification of my sexual desire. But that effort of mine has been rendered futile by you. O king of the Kurus, as you are born in the race of the Pauravas ever noted for virtuous deeds, such an act has scarcely been worthy of you. O Bharata, this act must be regarded as extremely cruel, deserving of universal execration, infamous, and sinful, and certainly leading to hell. You are acquainted with the pleasures of sexual intercourse. You are acquainted also with the teaching of morality and dictates of duty. Like unto a celestial as you are, it beholds you not to do such an act as leads to hell. Your duty is to chastise all who act cruelly, who are engaged in sinful practices and who have thrown to the winds Dharma, profit, and pleasure as explained in the scriptures. What have you done, in killing me who have given you no offence? I am a Muni who lives on fruits and roots, though disguised as a deer. I was living in the woods in peace with all. Yet you have killed me for which I will curse you certainly. As you have been cruel unto a couple of opposite sexes, death shall certainly overtake you as soon as you feel the influence of sexual desire. I am a Muni of the name of Kindama, possessed of ascetic merit. I was engaged in sexual intercourse with this deer, because my feelings of modesty did not permit me to indulge in such an act in human society. In the form of a deer I rove in the deep woods in the company of other deer. You have slain me without knowing that I am a Brahmana, the sin of having slain a Brahmana shall not, therefore, be yours. But senseless man, as you have killed me, disguised as a deer, at such a time, your fate shall certainly be even like mine. When, approaching your wife lustfully, you wilt unite with her even as I had done with mine, in that very state shall you have to go to the world of the spirits. That wife of yours with whom you may be united in intercourse at the time of your death shall also follow you with affection and reverence to the domains of the king of the dead. You have brought me grief when I was happy. So shall grief come to you when you are in happiness.”

Saying this, that deer, afflicted with grief gave up the ghost; and Pandu also was plunged in woe at the sight.

After the death of that deer, king Pandu with his wives was deeply afflicted and wept bitterly. He exclaimed, “The wicked, even if born in virtuous families, deluded by their own passions, become overwhelmed with misery as the fruit of their own deeds. I have heard that my father, though begotten by Santanu of virtuous soul, was cut off while still a youth, only because he had become a slave to his lust. In the soil of that lustful king, the illustrious Rishi Krishna-Dwaipayana himself, of truthful speech, begot me. A son though I am of such a being, with my wicked heart wedded to vice, I am yet leading a wandering life in the woods in the chase of the deer. Oh, the very gods have forsaken me! I shall seek salvation now. The great impediments to salvation are the desire to beget children, and other concerns of the world. I shall now adopt the Brahmacharya mode of life and follow in the imperishable wake of my father. I shall certainly bring my passions under complete control by severe ascetic penances. Forsaking my wives and other relatives and shaving my head, alone shall I wander over the earth, begging for my subsistence from each of these trees standing here. Forsaking every object of affection and aversion, and covering my body with dust, I shall make the shelter of trees or deserted houses my home. I shall never yield to influence of sorrow or joy, and I shall regard slander and eulogy in the same light. I shall not seek benedictions or bows. I shall be at peace with all, and shall not accept gifts. I shall not mock anybody, nor shall I knit my brows at any one, but shall be ever cheerful and devoted to the good of all creatures. I shall not harm any of the four orders of life gifted with power of locomotion or otherwise, viz., oviparous and viviparous creatures and worms and vegetables. But on the contrary, preserve an equality of behaviour towards all, as if they were, my own children. Once a day shall I beg of five or ten families at the most, and if I do not succeed in obtaining alms, I shall then go without food. I shall rather stint myself than beg more than once of the same person. If I do not obtain anything after completing my round of seven or ten houses, moved by covetousness, I shall not enlarge my round. Whether I obtain or fail to obtain alms. I shall be equally unmoved like a great ascetic. One lopping off an arm of mine with a hatchet, and one smearing another arm with sandal-paste, shall be regarded by me equally. I shall not wish prosperity to the one or misery to the other. I shall not be pleased with life or displeased with death. I shall neither desire to live nor to die. Washing my heart of all sins, I shall certainly transcend those sacred rites productive of happiness, that men perform in auspicious moments, days, and periods. I shall also abstain from all acts of Dharma and profit and also those that lead to the gratification of the senses. Freed from all sins and snares of the world, I shall be like the wind subject to none. Following the path of fearlessness and bearing myself in this way I shall at last lay down my life. Destitute of the power of begetting children, firmly adhering to the line of duty I shall not certainly deviate therefrom in order to tread in the vile path of the world that is so full of misery. Whether respected or disrespected in the world that man who from covetousness casts on others a begging look, certainly behaves like a dog. (Destitute as I am of the power of procreation, I should not certainly, from desire of offspring, solicit others to give me children).”

The king, having thus wept in sorrow, with a sigh looked at his two wives Kunti and Madri, and addressing them said, “Let the princess of Kosala (my mother), Vidura, the king with our friends, the venerable Satyavati, Bhishma, the priests of our family, illustrious Soma-drinking Brahmanas of rigid vows and all elderly citizens depending on us be informed, after being prepared for it, that Pandu has retired into the woods to lead a life of asceticism.” Hearing these words of their lord who had set his heart on a life of asceticism in the woods, both Kunti and Madri addressed him in these proper words, “O bull of Bharata's race, there are many other modes of life which you can adopt and in which you can undergo the severest penances along with us, your wedded wives--in which for the salvation of your body (freedom from re-birth), you may obtain heaven. We also, in the company of our lord, and for his benefit, controlling our passions and bidding adieu to all luxuries, shall subject ourselves to the severest austerities. O king, if you abandon us, we shall then this very day truly depart from this world.”

Pandu replied, “If, indeed, this your resolve springs from virtue, then with you both I shall follow the imperishable path of my fathers. Abandoning the luxuries of cities and towns, clad in barks of trees, and living on fruits and roots, I shall wander in deep woods, practising the severest penances. Bathing morning and evening, I shall perform the homa. I shall reduce my body by eating very sparingly and shall wear rags and skins and knotted locks on my head. Exposing myself to heat and cold and disregarding hunger and thirst, I shall reduce my body by severe ascetic penances, I shall live in solitude and I shall give myself up to contemplation; I shall eat fruit, ripe or green, that I may find. I shall offer oblations to the Pitris (manes) and the gods with speech, water and the fruits of the wilderness. I shall not see, far less harm, any of the denizens of the woods, or any of my relatives, or any of the residents of cities and towns. Until I lay down this body, I shall thus practise the severe ordinances of the Vanaprastha scriptures, always searching for severer ones that they may contain.”

The Kuru king, having said this unto his wives, gave away to Brahmanas the big jewel in his diadem, his necklace of precious gold, his bracelets, his large ear-rings, his valuable robes and all the ornaments of his wives. Then summoning his attendants, he commended them, saying, “Return you to Hastinapura and proclaim unto all that Pandu with his wives has gone into the woods, foregoing wealth, desire, happiness, and even sexual appetite.” Then those followers and attendants, hearing these and other soft words of the king, set up a loud wail, uttering, “Oh, we are undone!” Then with hot tears trickling down their cheeks they left the monarch and returned to Hastinapura with speed carrying that wealth with them (that was to be distributed in charity). Then Dhritarashtra, hearing from them everything that had happened in the woods, wept for his brother. He brooded over his affliction continually, little relishing the comfort of beds and seats and dishes.

Meanwhile, the Kuru prince Pandu (after sending away his attendants) accompanied by his two wives and eating fruits and roots went to the mountains of Nagasata. He next went to Chaitraratha, and then crossed the Kalakuta, and finally, crossing the Himavat, he arrived at Gandhamadana. Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, sometimes on level ground and sometimes on mountain slopes. He then journeyed on to the lake of Indradyumna, whence crossing the mountains of Hansakuta, he went to the mountain of hundred peaks (Sata-sringa) and there continued to practise ascetic austerities.

Pandu, then devoted himself to asceticism. Within a short time he became the favourite of the whole body of the Siddhas and Charanas residing there. Devoted to the service of his spiritual masters, free from vanity, with mind under complete control and the passions fully subdued, the prince, becoming competent to enter heaven by his own energy, attained to great (ascetic) prowess. Some of the Rishis would call him brother, some friend, while others cherished him as their son. Having acquired after a long time great ascetic merit coupled with complete singleness, Pandu became even like a Brahmarshi (though he was a Kshatriya by birth).

On a certain day of the new moon, the great Rishis of rigid vows assembled together, and desirous of beholding Brahman were on the point of starting on their expedition. Seeing them about to stare, Pandu asked those ascetics, saying, “You first of eloquent men, where shall we go?” The Rishis answered, “There will be a great gathering today, in the abode of Brahman, of celestials, Rishis and Pitris. Desirous of beholding the Self-create we shall go there today.”

Hearing this, Pandu rose up suddenly, desirous of visiting heaven along with the great Rishis. Accompanied by his two wives, when he was on the point of following the Rishis in the northerly direction from the mountain of hundred peaks, those ascetics addressed him saying, “In our northward march, while gradually ascending the king of mountains, we have seen on its delightful breast many regions inaccessible to ordinary mortals; retreats also of the gods, and Gandharvas and Apsaras, with palatial mansions by hundreds clustering thick around and resounding with the sweet notes of celestial music, the gardens of Kubera laid out on even and uneven grounds, banks of mighty rivers, and deep caverns. There are many regions also on those heights that are covered with perpetual snow and are utterly destitute of vegetable and animal existence. In some places the downpour of rain is so heavy that they are perfectly inaccessible and incapable of being utilised for habitation. Not to speak of other animals, even winged creatures cannot cross them. The only thing that can go there is air, and the only beings, Siddhas and great Rishis. How shall these princesses ascend those heights of the king of mountains? Unaccustomed to pain, shall they not droop in affliction? Therefore, come not with us, O bull of Bharata's race!”

Pandu replied, “You fortunate ones, it is said that for the sonless there is no admittance into heaven. I am sonless! I In affliction I speak unto you! I am afflicted because I have not been able to discharge the debt I owe to my ancestors. It is certain that with the dissolution of this my body my ancestors perish! Men are born on this earth with four debts, viz. those due unto the (deceased) ancestors, the gods, the Rishis, and other men. In justice these must be discharged. The wise have declared that no regions of bliss exist for them that neglect to pay these debts in due time. The gods are paid (gratified) by sacrifices, the Rishis, by study, meditation, and asceticism, the (deceased) ancestors, by begetting children and offering the funeral cake, and, lastly other men, by leading a humane and inoffensive life. I have justly discharged my obligations to the Rishis, the gods, and other men. But those others than these three are sure to perish with the dissolution of my body! You ascetics, I am not yet freed from the debt I owe to my (deceased) ancestors. The best of men are born in this world to beget children for discharging that debt. I would ask you, should children be begotten in my soil (upon my wives) as I myself was begotten in the soil of my father by the eminent Rishi?”

The Rishis said, “O king of virtuous soul, there is progeny in store for you, that is sinless and blessed with good fortune and like unto the gods. We behold it all with our prophetic eyes. Therefore, accomplish by your own acts that which destiny points at. Men of intelligence, acting with deliberation, always obtain good fruits; it beholds you, therefore, to exert yourself. The fruits you would obtain are distinctly visible. You would really obtain accomplished and agreeable progeny.”

Hearing these words of the ascetics, Pandu, remembering the loss of his procreative powers owing to the curse of the deer, began to reflect deeply. Calling his wedded wife the excellent Kunti, unto him, he told her in private, “Strive you to raise offspring at this time of distress. The wise expounders of the eternal Dharma declare that a son, O Kunti, is the cause of virtuous fame in the three worlds. It is said that sacrifices, charitable gifts, ascetic penances, and vows observed most carefully, do not confer religious merit on a sonless man. Knowing all this, I am certain that as I am sonless, I shall not obtain regions of true felicity. Wretch that I was and addicted to cruel deeds, as a consequence of the polluted life I led, my power of procreation has been destroyed by the curse of the deer. The religious institutes mention six kinds of sons that are heirs and kinsmen, and six other kinds that are not heirs but kinsmen. I shall speak of them presently. O Pritha, listen to me. They are: 1st, the son begotten by one's own self upon his wedded wife; 2nd, the son begotten upon one's wife by an accomplished person from motives of kindness; 3rd, the son begotten upon one's wife by a person for pecuniary consideration; 4th, the son begotten upon the wife after the husband's death; 5th, the maiden-born son; 6th, the son born of an unchaste wife; 7th, the son given; 8th, the son bought for a consideration; 9th, the son self-given; 10th, the son received with a pregnant bride; 11th, the brother's son; and 12th, the son begotten upon a wife of lower caste. On failure of offspring of a prior class, the mother should desire to have offspring of the next class. In times of distress, men solicit offspring from accomplished younger brothers. The self-born Manu has said that men failing to have legitimate offspring of their own may have offspring begotten upon their wives by others, for sons confer the highest religious merit. Therefore, being destitute myself of the power of procreation, I command you to raise good offspring through some person who is either equal or superior to me. O Kunti, listen to the history of the daughter of Saradandayana who was appointed by her lord to raise offspring. That warrior-dame, when her monthly season arrived, bathed duly and in the night went out and waited on a spot where four roads met. She did not wait long when a Brahmana crowned with ascetic success came there. The daughter of Saradandayana solicited him for offspring. After pouring libations of clarified butter on the fire (in the performance of the sacrifice known by the name of Punsavana) she brought forth three sons that were mighty car-warriors and of whom Durjaya was the eldest, begotten upon her by that Brahmana. Do you follow that warrior-dame's example at my command, and speedily raise offspring out of the seed of some Brahmana of high ascetic merit.”

Thus addressed, Kunti replied unto her heroic lord, king Pandu, that bull amongst the Kurus, saying, “O virtuous one, it beholds you not to say so unto me. I am your wedded wife, devoted to you. Yourself shall, in righteousness, beget upon me children endued with great energy. Then I shall ascend to heaven with you; receive me in your embrace for begetting children. I shall not certainly, even in imagination, accept any other man except you in my embraces. What other man is there in this world superior to you? Listen to this Pauranic narrative that has been, heard by me, and that I shall presently narrate.

There was, in ancient times, a king in the race of Puru, known by the name of Vyushitaswa. He was devoted to truth and virtue. Of virtuous soul and mighty arms, on one occasion, while he was performing a sacrifice the gods with Indra and the great Rishis came to him, and Indra was so intoxicated with the Soma juice he drank and the Brahmanas with the large presents they received, that both the gods and the great Rishis began themselves to perform everything appertaining to that sacrifice of the illustrious royal sage. Thereupon Vyushitaswa began to shine above all men like the Sun appearing in double splendour after the season of frost is over. The powerful Vyushitaswa, who was endued with the strength of ten elephants very soon performed the horse-sacrifice, overthrowing, all the kings of the East, the North, the West and the South, and exacted tributes from them all. There is an anecdote, that is sung by all reciters of the Puranas, in connection with that first of all men, the illustrious Vyushitaswa.--Having conquered the whole Earth up to the coast of the sea, Vyushitaswa protected every class of his subjects as a father does his own begotten sons.--Performing many great sacrifices he gave away much wealth to the Brahmanas. After collecting unlimited jewels and precious stones he made arrangements for performing still greater ones. He performed also the Agnishtoma, and other special Vedic sacrifices, extracting great quantities of Soma juice. Vyushitaswa had for his dear wife, Bhadra, the daughter of Kakshivat, unrivalled for beauty on earth. It has been heard by us that the couple loved each other deeply. King Vyushitaswa was seldom separated from his wife. Sexual excess, however, brought on an attack of phthisis and the king died within a few days, sinking like the Sun in his glory. Then Bhadra, his beautiful queen, was plunged into woe, and as she was sonless, she wept in great affliction. Listen to me, as I narrate to you all that Bhadra said with bitter tears trickling down her cheeks. “O virtuous one”, she said, “Women serve no purpose when their husbands are dead. She who lives after her husband is dead, drags on a miserable existence that can hardly be called life. Death is a blessing to women without husbands. I wish to follow the way you have gone. Be kind and take me with you. In your absence, I am unable to bear life even for a moment. Be kind to me and take me hence pretty soon. I shall follow you over the even and uneven ground. You have gone away never to return. I shall follow you, as your own shadow. I will obey you (as your slave) and will ever do what is agreeable to you and what is for your good. Without you, from this day, mental agonies will overwhelm me and eat into my heart. A wretch that I am, some loving couple had doubtless been separated by me in a former life, for which, in this life, I am made to suffer the pangs of separation from you. That wretched woman who lives even for a moment separated from her lord, lives in woe and suffers the pangs of hell even here. Some loving couple had doubtless been separated by me in a former life, for which sinful act I am suffering this torture arising from my separation from you. From this day I will lay myself down on a bed of Kusa grass and abstain from every luxury, hoping to behold you once more. Show yourself to me, O king, command once more your wretched and bitterly weeping wife plunged in woe.”

It was thus, that the beautiful Bhadra wept over the death of her lord. The weeping Bhadra clasped in her arms the corpse in anguish of heart. Then she was addressed by an incorporeal voice in these words, “Rise up, O Bhadra, and leave this place. I grant you this boon. I will beget offspring upon you. Lie you down with me on your own bed, after the catamenial bath, on the night of the eighth or the fourteenth day of the moon.” Thus addressed by the incorporeal voice, the chaste Bhadra did, as she was directed, for obtaining offspring. The corpse of her husband begat upon her seven children viz., three Salwas and four Madras. O Pandu, do you also beget offspring upon me, like the illustrious Vyushitaswa, by the exercise of that ascetic power which you possess.”

Thus addressed by his loving wife, king Pandu, well-acquainted with all rules of morality, replied in these words of virtuous import, “O Kunti, what you has said is quite true. Vyushitaswa of old did even as you has said. Indeed he was equal unto the celestials themselves. But I shall now tell you about the practices of old indicated by illustrious Rishis, fully acquainted with every rule of morality. Women formerly were not immured within houses and dependent on husbands and other relatives. They used to go about freely, enjoying themselves as best as they liked. They did not then adhere to their husbands faithfully, and yet, they were not regarded sinful, for that was the sanctioned usage of the times. That very usage is followed to this day by birds and beasts without any (exhibition of) jealousy. That practice, sanctioned by precedent, is applauded by great Rishis. The practice is yet regarded with respect amongst the Northern Kurus. Indeed, that usage, so lenient to women, has the sanction of antiquity. The present practice, however (of women's being confined to one husband for life) has been established but lately. I shall tell you in detail who established it and why.

It has been heard by us that there was a great Rishi of the name of Uddalaka, who had a son named Swetaketu who also was an ascetic of merit. The present virtuous practice has been established by that Swetaketu from anger. Hear you the reason. One day, in the presence of Swetaketu's father a Brahmana came and catching Swetaketu's mother by the hand, told her, “Let us go.” Beholding his mother seized by the hand and taken away apparently by force, the son was greatly moved by wrath. Seeing his son indignant, Uddalaka addressed him and said, “Be not angry. O son! This is the practice sanctioned by antiquity. The women of all orders in this world are free, men in this matter, as regards their respective orders, act as kine.” The Rishi's son, Swetaketu, however, disapproved of the usage and established in the world the present practice as regards men and women. It has been heard by us, that the existing practice dates from that period among human beings but not among beings of other classes. Accordingly, since the establishment of the present usage, it is sinful for women not to adhere to their husbands. Women transgressing the limits assigned by the Rishi became guilty of slaying the embryo. Men, too, violating a chaste and loving wife who has from her maidenhood observed the vow of purity, became guilty of the same sin. The woman also who, being commanded by her husband to raise offspring, refuses to do his bidding, becomes equally sinful.

Thus was the existing usage established of old by Swetaketu, the son of Uddalaka, in defiance of antiquity. It has also been heard by us that Madayanti, the wife of Saudasa, commanded by her husband to raise offspring went unto Rishi Vasishtha. On going in unto him, the handsome Madayanti obtained a son named Asmaka. She did this, moved by the desire of doing good to her husband. You know how we ourselves, for the perpetuation of the Kuru race, were begotten by Krishna-Dwaipayana. Beholding all these precedents it beholds you to do my bidding, which is not inconsistent with virtue, O princess, who is devoted to her husband, it has also been said by those acquainted with the rules of morality that a wife, when her monthly season comes, must ever seek her husband, though at other times she deserves liberty. The wise have declared this to be the ancient practice. But, be the act sinful or sinless, those acquainted with the Vedas have declared that it is the duty of wives to do what their husbands bid them do. Especially, I, who am deprived of the power of procreation, having yet become desirous of beholding offspring, deserve the more to be obeyed by you. Joining my palms furnished with rosy fingers, and making of them a cup as of lotus leaves, I place them on my head to propitiate you. It beholds you to raise offspring, at my command, through some Brahmana possessed of high ascetic merit. For then, owing to you,  I may go the way that is reserved for those that are blessed with children.”

Thus addressed by Pandu, the handsome Kunti, ever attentive to what was agreeable and beneficial to her lord, then replied unto him, saying, “In my girlhood, O lord, I was in my father's house engaged in attending upon all guests. I used to wait respectfully upon Brahmanas of rigid vows and great ascetic merit. One day I gratified with my attentions that Brahmana whom people call Durvasa, of mind under full control and possessing knowledge of all the mysteries of Dharma. Pleased with my services, that Brahmana gave me a boon in the form of a mantra (formula of invocation) for calling into my presence any one of the celestials I liked. The Rishi, addressing me, said, “Anyone among the celestials whom you call by this shall, O girl, approach you and be obedient to your will, whether he likes it or not. And you shall also have offspring through his grace.” That Brahmana told me this when I lived in my father's house. The words uttered by the Brahmana can never be false. The time also has come when they may yield fruit. Commanded by you, I can by that mantra summon any of the celestials, so that we may have good children. Tell me which of the celestials I shall summon. Know that, as regards this matter, I await your commands.”

Hearing this, Pandu replied, “O handsome one, strive duly this very day to gratify our wishes. Fortunate one, summon you the god of Dharma. He is the most virtuous of the celestials. The god of justice and virtue will never be able to pollute us with sin. The world also, will then think that what we do can never be unholy. The son also that we shall obtain from him shall in virtue be certainly the foremost among the Kurus. Begotten by the god of justice and morality, he would never set his heart upon anything that is sinful or unholy. Therefore, steadily keeping virtue before your eyes, and duly observing holy vows, summon you the god of justice and virtue by the help of your solicitations and incantations.”

Then Kunti, thus addressed by her lord, said, “So be it.” Bowing down to him and reverently circumambulating his person, she resolved to do his bidding.

When Gandhari's conception had been a full year old, it was then that Kunti summoned the eternal god of Dharma to obtain offspring from him. She offered without loss of time, sacrifices unto the god and began to duly repeat the formula that Durvasa had imparted to her some time before. Then the god, overpowered by her incantations, arrived at the spot where Kunti was seated in his car resplendent as the Sun. Smiling, he asked, “O Kunti, what am I to give you?” Kunti too smiling in her turn, replied, “You must even give me offspring.” Then the handsome Kunti was united in intercourse with the god of Dharma in his spiritual form and obtained from him a son devoted to the good of all creatures. She brought his excellent child, who lived to acquire a great fame, at the eighth Muhurta called Abhijit, of the hour of noon of that very auspicious day of the seventh month (Kartika), viz., the fifth of the lighted fortnight, when the star Jyeshtha in conjunction with the moon was ascendant. And as soon as the child was born, an incorporeal voice (from the skies) said, “This child shall be the best of men, the foremost of those that are virtuous. Endued with great prowess and truthful in speech, he shall certainly be the ruler of the earth. This first child of Pandu shall be known by the name of Yudhishthira. Possessed of prowess and honesty of disposition, he shall be a famous king, known throughout the three worlds.”

Pandu, having obtained that virtuous son, again addressed his wife and said. “The wise have declared that a Kshatriya must be endued with physical strength, otherwise he is no Kshatriya. Therefore, ask you for an offspring of superior strength. Thus commanded by her lord, Kunti then invoked Vayu. The mighty god of wind, thus invoked, came unto her, riding upon a deer, and said, “What, O Kunti, am I to give you? Tell me what is in your heart" Smiling in modesty, she said to him, “Give me, O best of celestials, a child endued with great strength and largeness of limbs and capable of humbling the pride of every body.” The god of wind thereupon begat upon her the child afterwards known as Bhima of mighty arms and fierce prowess. Upon the birth of that child endued with extraordinary strength, an incorporeal voice, as before, said, “This child shall be the foremost of all endued with strength.” There was another wonderful event that occurred alter the birth of Bhima. While he fell from the lap of his mother upon the mountain breast, the violence of the fall broke into fragments the stone upon which he fell without his infant body being injured in the least. He fell from his mother's lap because Kunti, frightened by a tiger, had risen up suddenly, unconscious of the child that lay asleep on her lap. As she had risen, the infant, of body hard as the thunderbolt, falling down upon the mountain breast, broke into a hundred fragments the rocky mass upon which he fell. Beholding this, Pandu wondered much. It so happened that that very day on which Bhima was born, was also, the birthday of Duryodhana who afterwards became the ruler of the whole earth.

After the birth of Bhima, Pandu again began to think, “How am I to obtain a very superior son who shall achieve world-wide fame? Everything in the world depends on destiny and exertion. But destiny can never be successful except by timely exertion. We have heard it said that Indra is the chief of the gods. Indeed, he is endued with immeasurable might and energy and prowess and glory. Gratifying him with my asceticism, I shall obtain from him a son of great strength. Indeed, the son he gives me must be superior to all and capable of vanquishing in battle all men and creatures other than men. I shall, therefore, practise the severest austerities, with heart, deed and speech.”

After this, the Kuru king Pandu, taking counsel with the great Rishis commanded Kunti to observe an auspicious vow for one full year, while he himself commenced, to stand upon one leg from morning to evening, and practise other severe austerities with mind rapt in meditation, for gratifying the lord of the celestials.

It was after a long time that Indra (gratified with such devotion) approached Pandu and, addressing him, said, “I shall give you, O king, a son who will be celebrated all over the three worlds and who will promote the welfare of Brahmanas, kine and all honest men. The son I shall give you will be the smiter of the wicked and the delight of friends and relatives. Foremost of all men, he will be an irresistible slayer of all foes.” Thus addressed by Vasava (the king of the celestials), the virtuous king of the Kuru race, well-recollecting those words, said unto Kunti, “O fortunate one, your vow has become successful. The lord of the celestials has been gratified, and is willing to give you a son such as you desire, of superhuman achievements and great fame. He will be the oppressor of all enemies and possessed of great wisdom. Endued with a great soul, in splendour equal unto the Sun, invincible in battles, and of great achievements, he will also be extremely handsome. The lord of the celestials has become gracious to you. Invoking him, bring you forth a child who will be the very home of all Kshatriya virtues.”

The celebrated Kunti, thus addressed by her lord, invoked Indra (the king of the gods) who thereupon came unto her and begat him that was afterwards called Arjuna. As soon as this child was born, an incorporeal voice, loud and deep as that of the clouds and filling the whole welkin, distinctly said, addressing Kunti in the hearing of every creature dwelling in that Ashrama, “This child of yours, O Kunti, will be equal unto Kartavirya in energy and Siva in prowess. Invincible like Indra himself he will spread your fame far and wide. As Vishnu (the youngest of Aditi's sons) had enhanced Aditi's joy, so shall this child enhance your joy. Subjugating the Madras, the Kurus along with the Somakas, and the people of Chedi, Kasi and Karusha, he will maintain the prosperity of the Kurus. Agni will derive great gratification from the fat of all creatures dwelling in the Khandava woods to be burnt down by the might of this one's arms. This mighty hero, vanquishing all the effeminate monarchs of the earth, will, with his brothers perform three great sacrifices. In prowess, he will be even as Jamadagnya or Vishnu. The foremost of all men endued with prowess, he will achieve great fame. He will gratify in battle (by his heroism) Sankara, the god of gods (Mahadeva), and will receive from him the great weapon named Pasupata. This your son of mighty arms will also slay, at the command of Indra, those Daityas called the Nivatakavachas who are the enemies of the gods. He will also acquire all kinds of celestial weapons, and this bull among men will also retrieve the fortunes of his race.”

Kunti heard these extraordinary words, while lying in the room. Hearing those words uttered so loudly, the ascetics dwelling on the mountain of a hundred peaks, and the celestials with Indra sitting in their cars, became exceedingly glad. The sounds of the (invisible) drum filled the entire welkin. There were shouts of joy, and the whole region was covered with flowers showered down by invisible agents. The various tribes of celestials assembled together, began to offer their respectful adorations to the son of Pritha. The sons of Kadru (Nagas), the son of Vinata, the Gandharvas, the lords of the creation, and the seven great Rishis, viz., Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni, Vasishtha, and the illustrious Atri who illumined the world of old when the Sun was lost, all came there. And Marichi, Angiras, Pulastya, Pulaha, Kratu, Daksha the lord of creation, the Gandharvas, and Apsaras, came there also. The various tribes of Apsaras, decked with celestial garlands and every ornament, and attired in fine robes, came there and danced in joy, chanting the praises of Bibhatsu (Arjuna). All around, the great Rishis began to utter propitiatory formulas. Tumvuru accompanied by the Gandharvas began to sing in charming notes. Bhimasena and Ugrasena, Urnayus and Anagha. Gopati and Dhritarashtra and Suryavarchas the eighth, Yugapa and Trinapa, Karshni, Nandi, and Chitraratha, Salisirah the thirteenth, Parjanya the fourteenth, Kali the fifteenth, and Narada the sixteenth in this list, Vrihatta, Vrihaka, Karala of great soul, Brahmacharin, Vahuguna, Suvarna of great fame, Viswavasu, Bhumanyu, Suchandra, Sam and the celebrated tribes of Haha and Huhu gifted with wonderful melody of voice,--these celestial Gandharvas, all went there. Many illustrious Apsaras also of large eyes, decked with every ornament came there to dance and sing. And Anuchana and Anavadya, Gunamukhya and Gunavara, Adrika and Soma, Misrakesi and Alambusha, Marichi and Suchika, Vidyutparna and Tilottama and Ambika, Lakshmana, Kshema Devi, Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh, Pundarika, Sugandha, Surasa, Pramathini, Kamya and Saradwati, all danced there together. And Menaka, Sahajanya, Karnika, Punjikasthala, Ritusthala, Ghritachi, Viswachi, Purvachiti, the celebrated Umlocha, Pramlocha the tenth and Urvasi the eleventh,--these large-eyed dancing girls of heaven,--came there and sang in chorus. And Dharei and Aryaman and Mitra and Varuna, Bhaga and Indra, Vivaswat, Pushan, Tvastri and Parjanya or Vishnu, these twelve Adityas came there to glorify Pandu's son. Mrigavyadha, Sarpa, the celebrated Niriti, Ajaikapada, Ahivradhna, Pinakin, Dahana, Iswara, Kapalin, Sthanu and the illustrious Bhaga--these eleven Rudras,--also came there. The twin Aswins, the eight Vasus, the mighty Maruts, the Viswedevas, and the Sadhyas, also came there. Karkotaka, Vasuki, Kachchhapa, Kunda and the great Naga Takshaka,--these mighty and wrathful snakes possessed of high ascetic merit also came there. Tarkshya, Arishtanemi, Garuda, Asitadvaja,--these and many other Nagas, came there, so also Aruna and Aruni of Vinata's race also came there. Only great Rishis crowned with ascetic success and not others saw those celestials and other beings seated in their cars or waiting on the mountain peaks. Those best of Munis beholding that wonderful sight, became amazed, and their love and affection for the children of Pandu was in consequence enhanced.

The celebrated Pandu, tempted by the desire of having more children wished to speak again unto his wedded wife (for invoking some other god). But Kunti addressed him, saying, “The wise do not sanction a fourth delivery even in a season of distress. The woman having intercourse with four different men is called a Swairini (heanton), while she having intercourse with five becomes a harlot. Therefore, O learned one, as you are well-acquainted with the scripture on this subject, why dost you, beguiled by desire of offspring, tell me so in seeming forgetfulness of the ordinance?”

After the birth of Kunti's sons and also of the hundred sons of Dhritarashtra the daughter of the king of the Madras privately addressed Pandu, saying, “O Pandu, I have no complaint even if you are unpropitious to me. I have also no complaint that though by birth I am superior to Kunti yet I am inferior to her in station. I do not grieve, that Gandhari has obtained a hundred sons. This, however, is my great grief that while Kunti and I are equal, I should be childless, while it should so chance that you should have offspring by Kunti alone. If the daughter of Kuntibhoja should so provide that I should have offspring, she would then be really doing me a great favour and benefiting you likewise. She being my rival, I feel a delicacy in soliciting any favour of her. If you are propitiously disposed to me, then ask her to grant my desire.”

Hearing her, Pandu replied, “O Madri, I do revolve this matter often in my own mind, but I have hitherto hesitated to tell you anything, not knowing how you wouldst receive it. Now that I know what your wishes are, I shall certainly strive after that end. I think that, asked by me, Kunti will not refuse.”

After this, Pandu addressed Kunti in private, saying, “O Kunti, grant me some more offspring for the expansion of my race and for the benefit of the world. Provide you that I myself, my ancestors, and thine also, may always have the funeral cake offered to us. Do what is beneficial to me, and grant me and the world what, indeed, is the best of benefits. Do what, indeed, may be difficult for you, moved by the desire of achieving undying fame. Behold, Indra, even though he has obtained the sovereignty of the celestials, does yet, for fame alone, perform sacrifices. Brahmanas, well-acquainted with the Vedas, and having achieved high ascetic merit, do yet, for fame alone, approach their spiritual masters with reverence. So also all royal sages and Brahmanas possessed of ascetic wealth have achieved, for fame only, the most difficult of ascetic feat. Therefore, rescue this Madri as by a raft (by granting her the means of obtaining offspring), and achieve you imperishable fame by making her a mother of children.”

Thus addressed by her lord, Kunti readily yielded, and said unto Madri, “Think you, without loss of time, of some celestial, and you shall certainly obtain from him a child like unto him.” Reflecting for a few moments. Madri thought of the twin Aswins, who coming unto her with speed begat upon her two sons that were twins named Nakula and Sahadeva, unrivalled on earth for personal beauty. As soon as they were born, an incorporeal voice said, “In energy and beauty these twins shall transcend even the twin Aswins themselves.” Indeed possessed of great energy and beauty, they illumined the whole region.

After all the children were born the Rishis dwelling on the mountain of a hundred peaks uttering blessings on them and affectionately performing the first rites of birth, bestowed appellations on them. The eldest of Kunti's children was called Yudhishthira, the second Bhimasena, and the third Arjuna, and of Madri's sons, the first-born of the twins was called Nakula and the next Sahadeva. And those foremost sons born at an interval of one year after one another, looked like an embodied period of five years. King Pandu, beholding his children of celestial beauty and of super-abundant energy, great strength and prowess, and of largeness of soul, rejoiced exceedingly. The children became great favourites of the Rishis, as also of their wives, dwelling on the mountain of a hundred peaks.

Some time after, Pandu again requested Kunti on behalf of Madri. Addressed by her lord in private, Kunti replied, “Having given her the formula of invocation only once, she has managed to obtain two sons. Have I not been thus deceived by her, I fear that she will soon surpass me in the number of her children. This, indeed, is the way of all wicked women. Fool that I was, I did not know that by invoking the twin gods I could obtain at one birth twin children. I beseech you, O king, do not command me any further. Let this be the boon granted (by you) to me.”

Thus, were born unto Pandu five sons who were begotten by celestials and were endued with great strength, and who all lived to achieve great fame and expand the Kuru race. Each bearing every auspicious mark on his person, handsome like Soma, proud as the lion, well-skilled in the use of the bow, and of leonine tread, breast, heart, eyes, neck and prowess, those foremost of men, resembling the celestials themselves in might, began to grow up. Beholding them and their virtues growing with years, the great Rishis dwelling on that snowcapped sacred mountain were filled with wonder. The five Pandavas and the hundred sons of Dhritarashtra--that propagator of the Kuru race--grew up rapidly like a cluster of lotuses in a lake.

Beholding his five handsome sons growing up before him in that great forest on the charming mountain slope, Pandu felt the last might of his arms revive once more.

Pandu's death and the return of Kunti to Hastinapur with the Pandavas

One day in the season of spring which maddens every creature the king accompanied by his wife (Madri), began to rove in the woods where every tree had put forth new blossoms. He beheld all around Palasas and Tilakas and Mangoes and Champakas and Parihadrakas and Karnikaras, Asokas and Kesaras and Atimuktas and Kuruvakas with swarms of maddened bees sweetly humming about. There were flowers of blossoming Parijatas with the Kokilas pouring forth their melodies from under every twig echoing with the sweet hums of the black bees. He beheld also various other kinds of trees bent down with the weight of their flowers and fruits. And there were also many fine pools of water overgrown with hundreds of fragrant lotuses. Beholding all these, Pandu felt the soft influence of desire. Roving like a celestial with a light heart amidst such scenery, Pandu was alone with his wife Madri in semi-transparent attire. Beholding the youthful Madri thus attired, the king's desire flamed up like a forest-fire. And ill-able to suppress his desire thus kindled at the sight of his wife of eyes like lotus-petals, he was completely overpowered. The king then seized her against her will, but Madri trembling in fear resisted him to the best of her might. Consumed by desire, he forgot everything about his misfortune. Unrestrained by the fear of (the Rishi's) curse and impelled by fate, the monarch, overpowered by passion, forcibly sought the embraces of Madri, as if he wished to put an end to his own life. His reason, thus beguiled by the great Destroyer himself by intoxicating his senses, was itself lost with his life. The Kuru king Pandu, of virtuous soul, thus succumbed to the inevitable influence of Time, while united in intercourse with his wife.

Then Madri, clasping the body of her senseless lord, began to weep aloud. Kunti with her sons and the twins of Madri, hearing those cries of grief, came to the spot where the king lay in that state. Then, Madri addressing Kunti in a piteous voice, said, “Come here alone, O Kunti, and let the children stay there.” Hearing these words, Kunti, bidding the children stay, ran with speed, exclaiming, “Woe to me!” Beholding both Pandu and Madri lying prostrate on the ground she went in grief and affliction, saying, “Of passions under complete control, this hero, O Madri, had all along been watched by me with care. How did he then forgetting the Rishi's curse, approach you with enkindled desire? O Madri, this foremost of men should have been protected by you. Why did you tempt him into solitude? Always melancholy at the thought of the Rishi's curse, how came he to be merry with you in solitude? More fortunate than myself, you are really to be envied, for you has seen the face of our lord suffused with gladness and joy.”

Madri then replied, saying, “Revered sister, with tears in my eyes, I resisted the king, but he could not control himself, bent on, as it were making the Rishi's curse true.”

Kunti then said, “I am the older of his wedded wives; the chief religious merit must be mine. Therefore, O Madri, prevent me not from achieving that which must be achieved. I must follow our lord to the region of the dead. Rise up, O Madri, and yield me his body. Rear you these children.” Madri replied, saying, “I do clasp our lord yet, and have not allowed him to depart; therefore, I shall follow him. My appetite has not been appeased. You are my older sister, let me have your sanction. This foremost one of the Bharata princes had approached me, desiring to have intercourse. His appetite unsatiated, shall I not follow him in the region of Yama to gratify him? If I survive you, it is certain I shall not be able to rear your children as if they were mine. Will not sin touch me on that account? But, you, O Kunti, shall be able to bring my sons up as if they were thine. The king, in seeking me wishfully, has gone to the region of spirits; therefore, my body should be burnt with his. O revered sister, withhold not your sanction to this which is agreeable to me. You wilt certainly bring up the children carefully. That indeed, would be very agreeable to me. I have no other direction to give!”

Having said this, the daughter of the king of Madras, the wedded wife of Pandu, ascended the funeral pyre of her lord, that bull among men.

The godlike Rishis, wise in counsels, beholding the death of Pandu, consulted with one another, and said, “The virtuous and renowned king Pandu, abandoning both sovereignty, and kingdom came here for practising ascetic austerities and resigned himself to the ascetics dwelling on this mountain. He has hence ascended to heaven, leaving his wife and infant sons as a trust in our hands. Our duty now is to repair to his kingdom with these his offspring, and his wife.”

Then those godlike Rishis, summoning one another, resolved to go to Hastinapura with Pandu's children ahead, desiring to place them in the hands of Bhishma and Dhritarashtra. The ascetics set out that very moment, taking with them those children and Kunti and the two dead bodies. Though unused to toil all her life, the affectionate Kunti now regarded as very short the really long journey she had to perform. Having arrived at Kurujangala within a short time, the illustrious Kunti presented herself at the principal gate. The ascetics then charged the porters to inform the king of their arrival. The men carried the message in a trice to the court. And the citizens of Hastinapura, hearing of the arrival of thousands of Charanas and Munis, were filled with wonder. It was soon after sunrise that they began to come out in numbers with their wives and children to behold those ascetics. Seated in all kinds of cars and conveyances by thousands, vast numbers of Kshatriyas with their wives, and Brahmanas with theirs came out. The concourse of Vaisyas and Sudras too was as large on the occasion. The vast assemblage was very peaceful, for every heart then was inclined to piety. There also came out Bhishma, and Somadatta or Balhika and Dhritarashtra endued with the vision of knowledge and Vidura himself and the venerable Satyavati and the illustrious princess of Kosala and Gandhari accompanied by the other ladies of the royal household. The hundred sons of Dhritarashtra, decked with various ornaments, also came out.

The Kauravas, then, accompanied by their priest, saluted the Rishis by lowering their heads, and took their seats before them. The citizens also saluting the ascetics and bowing down unto them with touching the ground, took their seats there. Then Bhishma, setting that vast concourse perfectly still, duly worshipped, those ascetics by offering them water to wash their feet with and the customary Arghya. Having done this, he spoke unto them about the sovereignty and the kingdom. Then the oldest of the ascetics with matted locks on head and loins covered with animal skin, stood up, and with the concurrence of the other Rishis, spoke as follows, “You all know that that possessor of the sovereignty of the Kurus who was called king Pandu, had, after abandoning the pleasures of the world, repaired hence to dwell on the mountain of a hundred peaks. He adopted the Brahmacharya mode of life, but for some inscrutable purpose the gods have in view, this his eldest son, Yudhishthira, was born there, begotten by Dharma himself. Then that illustrious king obtained from Vayu this other son--the foremost of all mighty men—called Bhima. This other son, begotten upon Kunti by Indra, is Dhananjaya whose achievements will humble all bowmen in the world. Look here again at these tigers among men, mighty in the use of the bow, the twin children begotten upon Madri by the twin Aswins. Leading in righteousness the life of a Vanaprastha in the woods, illustrious Pandu has thus revived the almost extinct line of his grandfather. The birth, growth, and Vedic studies of these children of Pandu, will, no doubt, give you great pleasure. Steadily adhering to the path of the virtuous and the wise, and leaving behind him these children, Pandu departed hence seventeen days ago. His wife Madri, beholding him placed in the funeral pyre and about to be consumed, herself ascended the same pyre, and sacrificing her life thus, has gone with her lord to the region reserved for chaste wives. Accomplish now whatever rites should be performed for their benefit. These are (the unburnt portions of) their bodies. Here also are their children--these oppressors of foes--with their mother. Let these be now received with due honours. After the completion of the first rites in honour of the dead, let the virtuous Pandu, who had all along been the supporter of the dignity of the Kurus, have the first annual Sraddha (sapindakarana) performed with a view to installing him formally among the Pitris.”

The ascetics with Guhyakas, having said this unto the Kurus, instantly disappeared in the very sight of the people. Beholding the Rishis and the Siddhas thus vanish in their sight like vapoury forms appearing and disappearing in the skies, the citizens filled with wonder returned to their homes.

Dhritarashtra then said, “O Vidura, celebrate the funeral ceremonies of that lion among kings viz., Pandu, and of Madri also, in right royal style. For the good of their souls, distribute cattle, cloths, gems and diverse kinds of wealth, every one receiving as much as he asks for. Make arrangements also for Kunti's performing the last rites of Madri in such a style as pleases her. Let Madri's body be so carefully wrapped up that neither the Sun nor Vayu (god of wind) may behold it. Lament not for the sinless Pandu. He was a worthy king and has left behind him five heroic sons equal unto the celestials themselves.”

Then Vidura, saying, “So be it,” in consultation with Bhishma, fixed upon a sacred spot for the funeral rites of Pandu. The family priests went out of the city without loss of time, carrying with them the blazing sacred fire fed with clarified butter and rendered fragrant therewith. Then friends, relatives, and adherents, wrapping it up in cloth, decked the body of the monarch with the flowers of the season and sprinkled various excellent perfumes over it. They also decked the hearse itself with garlands and rich hangings. Then placing the covered body of the king with that of his queen on that excellent bier decked out so brightly, they caused it to be carried on human shoulders. With the white umbrella (of state) held over the hearse with waving yak-tails and sounds of various musical instruments, the whole scene looked bright and grand. Hundreds of people began to distribute gems among the crowd on the occasion of the funeral rites of the king. At length some beautiful robes, and white umbrellas and larger yak-tails, were brought for the great ceremony. The priests clad in white walked in the van of the procession pouring libations of clarified butter on the sacred fire blazing in an ornamental vessel. Brahmanas, and Kshatriyas, and Vaisyas, and Sudras by thousands followed the deceased king, loudly wailing in these accents, “O prince, where do you go, leaving us behind, and making us forlorn and wretched for ever?” Bhishma, and Vidura, and the Pandavas, also all wept aloud. At last they came to a romantic wood on the banks of the Ganga. There they laid down the hearse on which the truthful and lion-hearted prince and his spouse lay. Then they brought water in many golden vessels, washed the prince's body besmeared before with several kinds of fragrant paste, and again smeared it over with sandal paste. They then dressed it in a white dress made of indigenous fabrics. And with the new suit on, the king seemed as if he was living and only sleeping on a costly bed.

When the other funeral ceremonies also were finished in consonance with the directions of the priests, the Kauravas set fire to the dead bodies of the king and the queen, bringing lotuses, sandal-paste, and other fragrant substances to the pyre.

Then seeing the bodies aflame, Kausalya burst out, “O my son, my son!”--and fell down senseless on the ground. And seeing her down the citizens and the inhabitants of the provinces began to wail from grief and affection for their king. The birds of the air and the beasts of the field were touched by the lamentations of Kunti. Bhishma and the wise Vidura, and the others also that were there, became disconsolate.

Thus weeping, Bhishma, Vidura, Dhritarashtra, the Pandavas and the Kuru ladies, all performed the watery ceremony of the king. When all this was over, the people, themselves filled with sorrow, began to console the bereaved sons of Pandu. The Pandavas with their friends began to sleep on the ground. Seeing this the Brahmanas and the other citizens also renounced their beds. Young and old, all the citizens grieved on account of the sons of king Pandu, and passed twelve days in mourning with the weeping Pandavas.

Then Bhishma and Kunti with their friends celebrated the Sraddha of the deceased monarch, and offered the Pinda. They feasted the Kauravas and thousands of Brahmanas unto whom they also gave gems and lands. Then the citizens returned to Hastinapura with the sons of Pandu, now that they had been cleansed from the impurity incident to the demise of their father. All then fell to weeping for the departed king. It seemed as if they had lost one of their own kin.

When the Sraddha had been celebrated in the manner mentioned above, the venerable Vyasa, seeing all the subjects sunk in grief, said one day to his mother Satyavati, “Mother, our days of happiness have gone by and days of calamity have succeeded. Sin begins to increase day by day. The world has got old. The empire of the Kauravas will no longer endure because of wrong and oppression. Go you then into the forest, and devote yourself to contemplation through Yoga. Henceforth society will be filled with deceit and wrong. Good work will cease. Do not witness the annihilation of your race, in your old age.”

Acquiescing in the words of Vyasa, Satyavati entered the inner apartments and addressed her daughter-in-law, saying, “O Ambika, I hear that in consequence of the deeds of your grandsons, this Bharata dynasty and its subjects will perish. If you permit, I would go to the forest with Kausalya, so grieved at the loss of her son.” Saying this the queen, taking the permission of Bhishma also, went to the forest. Arriving there with her two daughters-in-law, she became engaged in profound contemplation, and in good time leaving her body ascended to heaven.

The growing up of the Kauravas and the Pandavas

Then the sons of king Pandu, having gone through all the purifying rites prescribed in the Vedas, began to grow up in princely style in the home of their father. Whenever they were engaged in play with the sons of Dhritarashtra, their superiority of strength became marked. In speed, in striking the objects aimed at, in consuming articles of food, and scattering dust, Bhimasena also called Vrikodara, beat all the sons of Dhritarashtra. The son of the Wind-god pulled them by the hair and made them fight with one another, laughing all the while. Vrikodara easily defeated those hundred and one children of great energy as if they were one instead of being a hundred and one. The second Pandava used to seize them by the hair, and throwing them down, to drag them along the earth. By this, some had their knees broken, some their heads, and some their shoulders. That youth, sometimes holding ten of them, drowned them in water, till they were nearly dead. When the sons of Dhritarashtra got up to the boughs of a tree for plucking fruits, Bhima used to shake that tree, by striking it with his foot, so that down came the fruits and the fruit-pluckers at the same time. In fact, those princes were no match for Bhima in pugilistic encounters, in speed, or in skill. Bhima used to make a display of his strength by thus tormenting them in childishness but not from malice.

Seeing these wonderful exhibitions of the might of Bhima, the powerful Duryodhana, the eldest son of Dhritarashtra, began to conceive hostility towards him. The wicked and unrighteous Duryodhana, through ignorance and ambition, prepared himself for an act of sin. He thought, “There is no other individual who can compare with Bhima, the second son of Pandu, in point of prowess. I shall have to destroy him by artifice. Singly, Bhima dares a century of us to the combat. Therefore, when he shall sleep in the garden, I shall throw him into the current of the Ganga. Afterwards, confining his eldest brother Yudhishthira and his younger brother Arjuna, I shall reign sole king without molestation.” Determined thus, the wicked Duryodhana was ever on the watch to find out an opportunity for injuring Bhima. At length at a beautiful place called Pramanakoti on the banks of the Ganga, he built a palace decorated with hangings of broad-cloth and other rich stuffs. he built this palace for sporting in the water there, and filled it with all kinds of entertaining things and choice viands. Gay flags waved on the top of this mansion. The name of the house was “the water-sport house.” Skillful cooks prepared various kinds of viands. When all was ready, the officers gave intimation to Duryodhana. Then the evil-minded prince said unto the Pandavas, “Let us all go to the banks of the Ganga graced with trees and crowned with flowers and sport there in the water.” Upon Yudhishthira agreeing to this, the sons of Dhritarashtra, taking the Pandavas with them, mounted country-born elephants of great size and cars resembling towns, and left the metropolis.

On arriving at the place, the princes dismissed their attendants, and surveying the beauty of the gardens and the groves, entered the palace, like lions entering their mountain caves. On entering they saw that the architects had handsomely plastered the walls and the ceilings and that painters had painted them beautifully. The windows looked very graceful, and the artificial fountains were splendid. Here and there were tanks of pellucid water in which bloomed forests of lotuses. The banks were decked with various flowers whose fragrance filled the atmosphere. The Kauravas and the Pandavas sat down and began to enjoy the things provided for them. They became engaged in play and began to exchange morsels of food with one another. Meanwhile the wicked Duryodhana had mixed a powerful poison with a quantity of food, with the object of making away with Bhima. That wicked youth who had nectar in his tongue and a razor in his heart, rose at length, and in a friendly way fed Bhima largely with that poisoned food, and thinking himself lucky in having compassed his end, was exceedingly glad at heart. Then the sons of Dhritarashtra and Pandu together became cheerfully engaged in sporting in the water. Their sport having been finished, they dressed themselves in white habiliments, and decked themselves with various ornaments. Fatigued with play, they felt inclined in the evening to rest in the pleasure house belonging to the garden. Having made the other youths take exercise in the waters, the powerful second Pandava was excessively fatigued. So that on rising from the water, he lay down on the ground. He was weary and under the influence of the poison. The cool air served to spread the poison over all his frame, so that he lost his senses at once. Seeing this Duryodhana bound him with chords of shrubs, and threw him into the water. The insensible son of Pandu sank down till he reached the Naga kingdom. Nagas, furnished with fangs containing virulent venom, bit him by thousands. The vegetable poison, mingled in the blood of the son of the Wind god, was neutralised by the snake-poison. The serpents had bitten all over his frame, except his chest, the skin of which was so tough that their fangs could not penetrate it.

On regaining consciousness, the son of Kunti burst his bands and began to press the snakes down under the ground. A remnant fled for life, and going to their king Vasuki, represented, “O king of snakes, a man drowned under the water, bound in chords of shrubs; probably he had drunk poison. For when he fell amongst us, he was insensible. But when we began to bite him, he regained his senses, and bursting his fetters, commenced laying at us. May it please Your Majesty to enquire who is.”

Then Vasuki, in accordance with the prayer of the inferior Nagas, went to the place and saw Bhimasena. Of the serpents, there was one, named Aryaka. He was the grandfather of the father of Kunti. The lord of serpents saw his relative and embraced him. Then, Vasuki, learning all, was pleased with Bhima, and said to Aryaka with satisfaction, “How are we to please him? Let him have money and gems in profusion.”

On hearing the words of Vasuki, Aryaka said, “O king of serpents, when Your Majesty is pleased with him, no need of wealth for him! Permit him to drink of rasakunda (nectar-vessels) and thus acquire immeasurable strength. There is the strength of a thousand elephants in each one of those vessels. Let this prince drink as much as he can.”

The king of serpents gave his consent. The serpents thereupon began auspicious rites. Then purifying himself carefully, Bhimasena facing the east began to drink nectar. At one breath, he quaffed off the contents of a whole vessel, and in this manner drained off eight successive jars, till he was full. At length, the serpents prepared an excellent bed for him, on which he lay down at ease.

Meanwhile the Kauravas and the Pandavas, after having thus sported there, set out, without Bhima, for Hastinapura, some on horses, some on elephants, while others preferred cars and other conveyances. On their way they said to one another, “Perhaps, Bhima has gone before us.” The wicked Duryodhana was glad at heart to miss Bhima, and entered the city with his brothers in joy.

The virtuous Yudhishthira, himself unacquainted with vice and wickedness, regarded others to be as honest as himself. The eldest son of Pritha, filled with fraternal love, going unto his mother, said, after making obeisance to her, “O mother, has Bhima come? I don't find him here. Where may he have gone? We long sought for him everywhere in the gardens and the beautiful woods; but found him nowhere. At length, we thought that the heroic Bhima preceded us all. We came here in great anxiety. Arrived here, where has he gone? Have you sent him anywhere? Tell me, I am full of doubts respecting the mighty Bhima. He had been asleep and has not come. I conclude he is no more.”

Hearing these words of the highly intelligent Yudhishthira, Kunti shrieked, in alarm, and said, “Dear son, I have not seen Bhima. He did not come to me. Return in haste, and with your brothers search for him.”

Having said this in affliction to her eldest son, she summoned Vidura, and said, “O illustrious Kshattri, Bhimasena is missing! Where has he gone? The other brothers have all come back from the gardens, only Bhima of mighty arms does not come home! Duryodhana likes him not. The Kaurava is crooked and malicious and low-minded and imprudent. He covets the throne openly. I am afraid he may have in a fit of anger slain my darling. This afflicts me sorely, indeed, it burns my heart.”

Vidura replied, “Blessed dame, say not so! Protect your other sons with care. If the wicked Duryodhana be accused, he may slay your remaining sons. The great sage has said that all your sons will be long-lived. Therefore, Bhima will surely return and gladden your heart.”

The wise Vidura, having said this unto Kunti, returned to his abode, while Kunti, in great anxiety, continued to stay at home with her children.

Meanwhile, Bhimasena awoke from that slumber on the eighth day, and felt strong beyond measure in consequence of the nectar he had taken having been all digested. Seeing him awake, the Nagas began to console and cheer him, saying, “The strength-giving liquor you have drunk will give you the might of ten thousand elephants! No one now will be able to vanquish you in fight. Do you bath in this holy and auspicious water and return home. Your brothers are disconsolate because of you.”

Then Bhima purified himself with a bath in those waters, and decked in white robes and flowery garlands of the same hue, ate of the paramanna (rice and sugar pudding) offered to him by the Nagas. Then that oppressor of all foes, decked in celestial ornaments, received the adorations and blessings of the snakes, and saluting them in return, rose from the nether region. Bearing up the lotus-eyed Pandava from under the waters, the Nagas placed him in the selfsame gardens wherein he had been sporting, and vanished in his very sight.

The mighty Bhimasena, arrived on the surface of the earth, ran with speed to his mother. Bowing down unto her and his eldest brother, and smelling the heads of his younger brothers, that oppressor of all foes was himself embraced by his mother and every one of those bulls among men. Affectionate unto one another, they all repeatedly exclaimed, “What is our joy today, O what joy!”

Then Bhima, endued with great strength and prowess, related to his brothers everything about the villainy of Duryodhana, and the lucky and unlucky incidents that had befallen him in the world of the Serpents. Thereupon Yudhishthira said, “Do you observe silence on this. Do not speak of this to any one. From this day, protect you all one another with care.” Thus cautioned by the righteous Yudhishthira, they all, with Yudhishthira himself, became very vigilant from that day. Lest negligence might occur on the part of the sons of Kunti, Vidura continually offered them sage advice.

Some time after, Duryodhana again mixed in the food of Bhima a poison that was fresh, virulent, and very deadly. But Yuyutsu (Dhritarashtra's son by a Vaisya wife), moved by his friendship for the Pandavas, informed them of this. Vrikodara, however, swallowed it without any hesitation, and digested it completely. Though virulent the poison produced no effects on Bhima.

When that terrible poison intended for the destruction of Bhima failed of its effect, Duryodhana. Karna and Sakuni, without giving up their wicked design had recourse to numerous other contrivances for accomplishing the death of the Pandavas. Though every one of these contrivances was fully known to the Pandavas, yet in accordance with the advice of Vidura they suppressed their indignation.