"Janamejaya said, 'I desire to hear from the beginning of the births of the gods, the Danavas, the Gandharvas, the Apsaras, men, Yakshas and Rakshasas. Therefore, it behoveth thee to tell me about the births of all creatures.'
"Vaisampayana said, 'Indeed, I shall, having bowed down to the Self-create, tell thee in detail the origin of the celestials and other creatures. It is known that Brahman hath six spiritual sons, viz., Marichi, Atri, Angiras, Pulastya, Pulaha and Kratu. And Marichi's son is Kasyapa, and from Kasyapa have sprung these creatures. Unto Daksha (one of the Prajapatis) were born thirteen daughters of great good fortune. The daughters of Daksha are, O tiger among men and prince of the Bharata race, Aditi, Diti, Danu, Kala, Danayu, Sinhika, Krodha, Pradha, Viswa, Vinata, Kapila, Muni, and Kadru. The sons and grandsons of these, gifted with great energy, are countless. From Aditi have sprung the twelve Adityas who are the lords of the universe. And, O Bharata, as they are according to their names, I shall recount them to thee. They are Dhatri, Mitra, Aryaman, Sakra, Varuna, Ansa, Vaga, Vivaswat, Usha, Savitri, Tvashtri, and Vishnu. The youngest, however, is superior to them all in merit. Diti had one son called Hiranyakasipu. And the illustrious Hiranyakasipu had five sons, all famous throughout the world. The eldest of them all was Prahlada, the next was Sahradha; the third was Anuhrada; and after him were Sivi and Vashkala. And, O Bharata, it is known everywhere that Prahlada had three sons. They were Virochana, Kumbha, and Nikumbha. And unto Virochana was born a son, Vali, of great prowess. And the son of Vali is known to be the great Asura, Vana. And blessed with good fortune, Vana was a follower of Rudra, and was known also by the name of Mahakala. And Danu had forty sons, O Bharata! The eldest of them all was Viprachitti of great fame Samvara, and Namuchi and Pauloman; Asiloman, and Kesi and Durjaya; Ayahsiras, Aswasiras, and the powerful Aswasanku; also Gaganamardhan, and Vegavat, and he called Ketumat; Swarbhanu, Aswa, Aswapati, Vrishaparvan, and then Ajaka; and Aswagriva, and Sukshama, and Tuhunda of great strength, Ekapada, and Ekachakra, Virupaksha, Mahodara, and Nichandra, and Nikumbha, Kupata, and then Kapata; Sarabha, and Sulabha, Surya, and then Chandramas; these in the race of Danu are stated to be well-known. The Surya and Chandramas (the Sun and the Moon) of the celestials are other persons, and not the sons of Danu as mentioned above. The following ten, gifted with great strength and vigour, were also, O king, born in the race of Danu;--Ekaksha, Amritapa of heroic courage, Pralamva and Naraka, Vatrapi, Satrutapana, and Satha, the great Asura; Gavishtha, and Vanayu, and the Danava called Dirghajiva. And, O Bharata, the sons and the grandsons of these were known to be countless. And Sinhika gave birth to Rahu, the persecutor of the Sun and the Moon, and to three others, Suchandra, Chandrahantri, and Chandrapramardana. And the countless progeny of Krura (krodha) were as crooked and wicked as herself. And the tribe was wrathful, of crooked deeds, and persecutors of their foes. And Danayu also had four sons who were bulls among the Asuras. They were Vikshara, Vala, Vira, and Vritra the great Asura. And the sons of Kala were all like Yama himself and smiter of all foes. And they were of great energy, and oppressors of all foes. And the sons of Kala were Vinasana and Krodha, and then Krodhahantri, and Krodhasatru. And there were many others among the sons of Kala. And Sukra, the son of a Rishi, was the chief priest of the Asuras. And the celebrated Sukra had four sons who were priests of the Asuras. And they were Tashtadhara and Atri, and two others of fierce deeds. They were like the Sun himself in energy, and set their hearts on acquiring the regions of Brahman.
"Thus hath been recited by me, as heard in the Purana, of progeny of the gods and the Asuras, both of great strength and energy. I am incapable, O king, of counting the descendants of these, countless as they are, are not much known to fame.
"And the sons of Vinata were Tarkhya and Arishtanemi, and Garuda and Aruna, and Aruni and Varuni. And Sesha or Ananta, Vasuki, Takshaka, Kumara, and Kulika are known to be the sons of Kadru; and Bhimasena, Ugrasena, Suparna, Varuna, Gopati, and Dhritarashtra, and Suryavarchas the seventh, Satyavachas, Arkaparna, Prayuta, Bhima, and Chitraratha known to fame, of great learning, and a controller of his passions, and then Kalisiras, and, O king, Parjanya, the fourteenth in the list, Kali, the fifteenth, and Narada, the sixteenth--these Devas and Gandharvas are known to be the sons of Muni (Daksha's daughter as mentioned before). I shall recount many others, O Bharata! Anavadya Manu, Vansa, Asura, Marganapria, Anupa, Subhaga, Vasi, were the daughters brought forth by Pradha, Siddha, and Purna, and Varhin, and Purnayus of great fame, Brahmacharin, Ratiguna, and Suparna who was the seventh; Viswavasu, Bhanu, and Suchandra who was the tenth, were also the sons of Pradha. All these were celestial Gandharvas. And it is also known that this Pradha of great fortune, through the celestial Rishi(Kasyapa, her husband), brought forth the sacred of the Apsaras, Alamvusha, Misrakesi, Vidyutparna, Tilottama, Aruna, Rakshita, Rambha, Manorama, Kesini, Suvahu, Surata, Suraja, and Supria were the daughters, and Ativahu and the celebrated Haha and Huhu, and Tumvuru were the sons--the best of Gandharvas--of Pradha and Amrita. The Brahmanas, kine, Gandharvas, and Apsaras, were born of Kapila as stated in the Purana.
"Thus hath been recited to thee by me the birth of all creatures duly--of Gandharvas and Apsaras, of Snakes, Suparnas, Rudras, and Maruts; of kine and of Brahmanas blessed with great good fortune, and of sacred deeds. And this account (if read) extendeth the span of life, is sacred, worthy of all praise, and giveth pleasure to the ear. It should be always heard and recited to others, in a proper frame of mind.
"He who duly readeth this account of the birth of all high-souled creatures in the presence of the gods and Brahmanas, obtaineth large progeny, good fortune, and fame, and attaineth also to excellent worlds hereafter.'"
"Vaisampayana said, 'It is known that the spiritual sons of Brahman were the six great Rishis (already mentioned). There was another of the name of Sthanu. And the sons of Sthanu, gifted with great energy, were, it is known, eleven. They were Mrigavayadha, Sarpa, Niriti of great fame: Ajaikapat, Ahivradhna, and Pinaki, the oppressor of foes; Dahana and Iswara, and Kapali of great splendour; and Sthanu, and the illustrious Bharga. These are called the eleven Rudras. It hath been already said, that Marichi, Angiras. Atri, Pulastya, Pulaha, and Kratu--these six great Rishis of great energy--are the sons of Brahman. It is well-known in the world that Angiras's sons are three,--Vrihaspati, Utathya, and Samvarta, all of rigid vows. And, O king, it is said that the sons of Atri are numerous. And, being greatRishis, they are all conversant with the Vedas, crowned with ascetic success, and of souls in perfect peace. And, O tiger among kings, the sons of Pulastya of great wisdom are Rakshasas, Monkeys, Kinnaras (half-men and half-horses), and Yakshas. And, O king, the son of Pulaha were, it is said, the Salabhas (the winged insects), the lions, the Kimpurushas (half-lions and half-men), the tigers, bears, and wolves. And the sons of Kratu, sacred as sacrifices, are the companions of Surya, (the Valikhilyas), known in three worlds and devoted to truth and vows. And, O protector of the Earth, the illustrious Rishi Daksha, of soul in complete peace, and of great asceticism, sprung from the right toe of Brahman. And from the left toe of Brahman sprang the wife of the high-souled Daksha. And the Muni begat upon her fifty daughters; and all those daughters were of faultless features and limbs and of eyes like lotus-petals. And the lord Daksha, not having any sons, made those daughters his Putrikas (so that their sons might belong both to himself and to their husbands). And Daksha bestowed, according to the sacred ordinance, ten of his daughters on Dharma, twenty-seven on Chandra (the Moon), and thirteen on Kasyapa. Listen as I recount the wives of Dharma according to their names. They are ten in all--Kirti, Lakshmi, Dhriti, Medha, Pushti, Sraddha, Kria,Buddhi, Lajja, and Mali. These are the wives of Dharma as appointed by the Self-create. It is known also throughout the world that the wives of Soma (Moon) are twenty-seven. And the wives of Soma, all of sacred vows, are employed in indicating time; and they are the Nakshatras and the Yoginis and they became so for assisting the courses of the worlds.
"And Brahman had another son named Manu. And Manu had a son of the name of Prajapati. And the sons of Prajapati were eight and were called Vasus whom I shall name in detail. They were Dhara, Dhruva, Soma, Aha, Anila, Anala, Pratyusha, and Prabhasa. These eight are known as the Vasus. Of these, Dhara and the truth-knowing Dhruva were born of Dhumra; Chandramas (Soma) and Swasana (Anila) were born of the intelligent Swasa; Aha was the son of Rata: and Hutasana (Anala) of Sandilya; and Pratyusha and Prabhasa were the sons of Prabhata. And Dhara had two sons, Dravina and Huta-havya-vaha. And the son of Dhruva is the illustrious Kala (Time), the destroyer of the worlds. And Soma's son is the resplendent Varchas. And Varchas begot upon his wife Manohara three sons--Sisira, and Ramana. And the son of Aha were Jyotih, Sama, Santa, and also Muni. And the son of Agni is the handsome Kumara born in a forest of reeds. And, he is also called Kartikeya because he was reared by Krittika and others. And, after Kartikeya, there were born his three brothers Sakha, Visakha, Naigameya. And the wife of Anila is Siva, and Siva's son were Manojava and Avijnataagati. These two were the sons of Anila. The son of Pratyusha, you must know, is the Rishi named Devala; and Devala had two sons who were both exceedingly forgiving and of great mental power. And the sister of Vrihaspati, the first of women, uttering the sacred truth, engaged in ascetic penances, roamed over the whole earth; and she became the wife of Prabhasa, the eighth Vasu. And she brought forth the illustrious Viswakarman, the founder of all arts. And he was the originator of a thousand arts, the engineer of the immortals, the maker of all kinds of ornaments, and the first of artists. And he it was who constructed the celestial cars of the gods, and mankind are enabled to live in consequence of the inventions of that illustrious one. And he is worshipped, for that reason, by men. And he is eternal and immutable, this Viswakarman."And the illustrious Dharma, the dispenser of all happiness, assuming a human countenance, came out through the right breast of Brahman. And Ahasta (Dharma) hath three excellent sons capable of charming every creature. And they are Sama, Kama, Harsha (Peace, Desire, and Joy). And by their energy they are supporting the worlds. And the wife of Kama is Rati, of Sama is Prapti; and the wife of Harsha is Nanda. And upon them, indeed, are the worlds made to depend.
"And the son of Marichi is Kasyapa. And Kasyapa's offspring are the gods and the Asuras. And, therefore, is Kasyapa, the Father of the worlds. And Tvashtri, of the form of Vadava (a mare), became the wife of Savitri. And she gave birth, in the skies, to two greatly fortunate twins, the Aswins. And, O king, the sons of Aditi are twelve with Indra heading them all. And the youngest of them all was Vishnu upon whom the worlds depend.
"These are the thirty-three gods (the eight Vasus, the eleven Rudras, the twelve Adityas, Prajapati, and Vashatkara). I shall now recount their progeny according to their Pakshas, Kulas, and Ganas. The Rudras, the Saddhyas, the Maruts, the Vasus, the Bhargavas, and the Viswedevas are each reckoned as a Paksha. Garuda the son of Vinata and the mighty Aruna also, and the illustrious Vrihaspati are reckoned among the Adityas. The twin Aswins, all annual plants, and all inferior animals, are reckoned among the Guhyakas.
"These are the Ganas of the gods recited to thee, O king! This recitation washes men of all sins.
"The illustrious Bhrigu came out, ripping open the breast of Brahman. The learned Sukra is Bhrigu's son. And the learned Sukra becoming a planet and engaged according to the command of the Self-existent in pouring and withholding rain, and in dispensing and remitting calamities, traverses, for sustaining the lives of all the creatures in the three worlds, through the skies. And the learned Sukra, of great intelligence and wisdom, of rigid vows, leading the life of a Brahmacharin, divided himself in twain by power of asceticism, and became the spiritual guide of both the Daityas and the gods. And after Sukra was thus employed by Brahman in seeking the welfare (of the gods and the Asuras), Bhrigu begot another excellent son. This was Chyavana who was like the blazing sun, of virtuous soul, and of great fame. And he came out of his mother's womb in anger and became the cause of his mother's release, O king (from the hands of the Rakshasas). And Arushi, the daughter of Manu, became the wife of the wise Chyavana. And, on her was begotten Aurva of great reputation. And he came out, ripping open the thigh of Arushi. And Aurva begot Richika. And Richika even in his boyhood became possessed of great power and energy, and of every virtue. And Richika begot Jamadagni. And the high-souled Jamadagni had four sons. And the youngest of them all was Rama (Parasurama). And Rama was superior to all his brothers in the possession of good qualities. And he was skilful in all weapons, and became the slayer of the Kshatriyas. And he had his passions under complete control. And Aurva had a hundred sons with Jamadagni the eldest. And these hundred sons had offspring by thousands spread over this earth.
"And Brahman had two other sons, viz., Dhatri and Vidhatri who stayed with Manu. Their sister is the auspicious Lakshmi having her abode amid lotuses. And the spiritual sons of Lakshmi are the sky-ranging horses. And the daughter born of Sukra, named Divi, became the eldest wife of Varuna. Of her were born a son named Vala and a daughter named Sura (wine), to the joy of the gods. And Adharma (Sin) was born when creatures (from want of food) began to devour one another. And Adharma always destroys every creature. And Adharma hath Niriti for his wife, whence the Rakshasas who are called Nairitas (offspring of Niriti). And she hath also three other cruel sons always engaged in sinful deeds. They are Bhaya (fear), Mahabhaya (terror), and Mrityu (Death) who is always engaged in slaying every created thing. And, as he is all-destroying, he hath no wife, and no son. And Tamra brought forth five daughters known throughout the worlds. They are Kaki (crow), Syeni (hawk), Phasi (hen), Dhritarashtri (goose), and Suki (parrot). And Kaki brought forth the crows; Syeni, the hawks, the cocks and vultures, Dhritarashtri, all ducks and swans; and she also brought forth all Chakravakas; and the fair Suki, of amiable qualities, and possessing all auspicious signs brought forth all the parrots. And Krodha gave birth to nine daughters, all of wrathful disposition. And their names were Mrigi, Mrigamanda, Hari, Bhadramana, Matangi, Sarduli, Sweta, Surabhi, and the agreeable Surasa blessed with every virtue. And, O foremost of men, the offspring of Mrigi are all animals of the deer species. And the offspring of Mrigamanda are all animals of the bear species and those called Srimara (sweet-footed). And Bhadramana begot the celestial elephants, Airavata. And the offspring of Hari are all animals of the simian species endued with great activity, so also all the horses. And those animals also, that are called Go-langula (the cow-tailed), are said to be the offspring of Hari. And Sarduli begot lions and tigers in numbers, and also leopards and all other strong animals. And, O king, the offspring of Matangi are all the elephants. And Sweta begat the large elephant known by the name of Sweta, endued with great speed. And, O king, Surabhi gave birth to two daughters, the amiable Rohini and the far-famed Gandharvi. And, O Bharata, she had also two other daughters named Vimala and Anala. From Rohini have sprung all kine, and from Gandharvi all animals of the horse species. And Anala begat the seven kinds of trees yielding pulpy fruits. (They are the date, the palm, the hintala, the tali, the little date, the nut, and the cocoanut.) And she had also another daughter called Suki (the mother of the parrot species). And Surasa bore a son called Kanka (a species of long-feathered birds). And Syeni, the wife of Aruna, gave birth to two sons of great energy and strength, named Sampati and the mighty Jatayu. Surasa also bore the Nagas, and Kadru, the Punnagas (snakes). And Vinata had two sons Garuda and Aruna, known far and wide. And, O king of men, O foremost of intelligent persons, thus hath the genealogy of all the principal creatures been fully described by me. By listening to this, a man is fully cleansed of all his sins, and acquireth great knowledge, and finally attaineth to the first of states in after-life!'"
"Janamejaya said, 'O worshipful one, I wish to hear from thee in detail about the birth, among men, of the gods, the Danavas, the Gandharvas, the Rakshasas, the lions, the tigers, and the other animals, the snakes, the birds, and in fact, of all creatures. I wish also to hear about the acts and achievements of those, in due order, after they became incarnate in human forms.'
"Vaisampayana said, 'O king of men, I shall first tell thee all about those celestials and Danavas that were born among men--The first of Danavas, who was known by the name of Viprachitti, became that bull among men, noted as Jarasandha. And, O king, that son of Diti, who was known as Hiranyakasipu, was known in this world among men as the powerful Sisupala. He who had been known as Samhlada, the younger brother of Prahlada, became among men the famous Salya, that bull amongst Valhikas. The spirited Anuhlada who had been the youngest became noted in the world as Dhrishtaketu. And, O king, that son of Diti who had been known as Sivi became on earth the famous monarch Druma. And he who was known as the great Asura Vashkala became on earth the great Bhagadatta. The five great Asuras gifted with great energy, Ayahsira, Aswasira, the spirited Aysanku, Gaganamurdhan, and Vegavat, were all born in the royal line of Kekaya and all became great monarchs. That other Asura of mighty energy who was known by the name of Ketumat became on earth the monarch Amitaujas of terrible deeds. That great Asura who was known as Swarbhanu became on earth the monarch Ugrasena of fierce deeds. That great Asura who was known as Aswa became on earth the monarch Asoka of exceeding energy and invincible in battle. And, O king, the younger brother of Aswa who was known as Aswapati, a son of Diti, became on earth the mighty monarch Hardikya. The great and fortunate Asura who was known as Vrishaparvan became noted on earth as king Dirghaprajna. And, O king, the younger brother of Vrishaparvan who was known by the name of Ajaka became noted on earth as king Salwa. The powerful and mighty Asura who was known as Aswagriva became noted on earth as king Rochamana. And, O king, the Asura who was known as Sukshma, endued with great intelligence and whose achievements also were great, became on earth the famous king Vrihadratha. And that first of Asuras who was known by the name of Tuhunda, became noted on earth as the monarch, Senavindu. That Asura of great strength who was known as Ishupa became the monarch Nagnajita of famous prowess. The great Asura who was known as Ekachakra became noted on earth as Pritivindhya. The great Asura Virupaksha capable of displaying various modes of fight became noted on earth as king Chitravarman. The first of Danavas, the heroic Hara, who humbled the pride of all foes became on earth the famous and fortunate Suvahu. The Asura Suhtra of great energy and the destroyer of foemen, became noted on earth as the fortunate monarch, Munjakesa. That Asura of great intelligence called Nikumbha, who was never vanquished in battle was born on earth as king Devadhipa, the first among monarchs. That great Asura known amongst the sons of Diti by the name of Sarabha became on earth the royal sage called Paurava. And, O king, the great Asura of exceeding energy, the fortunate Kupatha, was born on earth as the famous monarch Suparswa. The great Asura, O king, who was called Kratha, was born on earth as the royal sage Parvateya of form resplendent like a golden mountain. He amongst the Asura who was known as Salabha the second, became on earth the monarch Prahlada in the country of the Valhikas. The foremost, among the sons of Diti known by the name of Chandra and handsome as the lord of the stars himself, became on earth noted as Chandravarman, the king of the Kamvojas. That bull amongst the Danavas who was known by the name of Arka became on earth, O king, the royal sage Rishika. That best of Asuras who was known as Mritapa became on earth, O best of kings, the monarch, Pascimanupaka. That great Asura of surpassing energy known as Garishtha became noted on earth as king Drumasena. The great Asura who was known as Mayura became noted on earth as the monarch Viswa. He who was the younger brother of Mayura and called Suparna became noted on earth as the monarch, Kalakirti. The mighty Asura who was known as Chandrahantri became on earth the royal sage Sunaka. The great Asura who was called Chandravinasana became noted on earth as the monarch, Janaki. That bull amongst the Danavas, O prince of the Kuru race, who was called Dhirghajihva, became noted on earth as Kasiraja. The Graha who was brought forth by Sinhika and who persecuted the Sun and the Moon became noted on earth as the monarch Kratha. The eldest of the four sons of Danayu, who was known by the name of Vikshara, became known on earth the spirited monarch, Vasumitra. The second brother of Vikshara, the great Asura, was born on earth as the king of the country, called Pandya. That best of Asuras who was known by the name of Valina became on earth the monarch Paundramatsyaka. And, O king, that great Asura who was known as Vritra became on earth the royal sage known by the name of Manimat. That Asura who was the younger brother of Vritra and known as Krodhahantri became noted on earth as king Danda. That other Asura who was known by the name Krodhavardhana became noted on earth as the monarch, Dandadhara. The eight sons of the Kaleyas that were born on earth all became great kings endued with the prowess of tigers. The eldest of them all became king Jayatsena in Magadha. The second of them, in prowess, like Indra, became noted on earth as Aparajita. The third of them, endued with great energy and power of producing deception, was born on earth as the king of the Nishadas gifted with great prowess. That other amongst them who was known as the fourth was noted on earth as Srenimat, that best of royal sages. That great Asura amongst them who was the fifth, became noted on earth as king Mahanjas, the oppressor of enemies. That great Asura possessing great intelligence who was the sixth of them became noted on earth as Abhiru, that best of royal sages. The seventh of them became known throughout earth, from the centre to the sea, as king Samudrasena well acquainted with the truths of the scriptures. The eighth of the Kaleyas known as Vrihat became on earth a virtuous king ever engaged in the good of all creatures. The mighty Danava known by the name of Kukshi became on earth as Parvatiya from his brightness as of a golden mountain. The mighty Asura Krathana gifted with great energy became noted on earth as the monarch Suryaksha. The great Asura of handsome features known by the name of Surya, became on earth the monarch of the Valhikas by name Darada, that foremost of all kings. And, O king, from the tribe of Asuras called Krodhavasa, of whom I have already spoken to thee, were born many heroic kings on earth. Madraka, and Karnaveshta, Siddhartha, and also Kitaka; Suvira, and Suvahu, and Mahavira, and also Valhika, Kratha, Vichitra, Suratha, and the handsome king Nila; and Chiravasa, and Bhumipala; and Dantavakra, and he who was called Durjaya; that tiger amongst kings named Rukmi; and king Janamejaya, Ashada, and Vayuvega, and also Bhuritejas; Ekalavya, and Sumitra, Vatadhana, and also Gomukha; the tribe of kings called the Karushakas, and also Khemadhurti; Srutayu, and Udvaha, and also Vrihatsena; Kshema, Ugratirtha, the king of the Kalingas; and Matimat, and he was known as king Iswara; these first of kings were all born of the Asura class called Krodhavasa.
"There was also born on earth a mighty Asura known amongst the Danavas by the name of Kalanemi, endued with great strength, of grand achievements, and blessed with a large share of prosperity. He became the mighty son of Ugrasena and was known on earth by the name of Kansa. And he who was known among the Asuras by the name of Devaka and was besides in splendour like unto Indra himself, was born on earth as the foremost king of the Gandharvas. And, O monarch, know thou that Drona, the son of Bharadwaja, not born of any woman, sprung from a portion of the celestial Rishi Vrihaspati of grand achievements. And he was the prince of all bowmen, conversant with all weapons, of mighty achievements, of great energy. Thou shouldst know he was also well-acquainted with the Vedas and the science of arms. And he was of wonderful deeds and the pride of his race. And, O king, his son the heroic Aswatthaman, of eyes like the lotus-petals, gifted with surpassing energy, and the terror of all foes, the great oppressor of all enemies, was born on earth, of the united portions of Mahadeva, Yama, Kama, and Krodha. And from the curse of Vasishtha and the command also of Indra, the eight Vasus were born of Ganga by her husband Santanu. The youngest of them was Bhishma, the dispeller of the fears of the Kurus, gifted with great intelligence, conversant with the Vedas, the first speakers, and the thinner of the enemy's ranks. And possessed of mighty energy and the first of all persons acquainted with weapons, he encountered the illustrious Rama himself, the son of Jamadagni of the Bhrigu race. And, O king, that Brahman sage who, on earth, was known by the name of Kripa and was the embodiment of all manliness was born of the tribe of the Rudras. And the mighty chariot-fighter and king who on earth was known by the name of Sakuni, that crusher of foes, thou shouldst know, O king, was Dwapara himself (the thirdyuga). And he who was Satyaki of sure aim, that upholder of the pride of Vrishni race, that oppressor of foes, begotten of the portion of gods called the Maruts. And that royal sage Drupada who on earth was a monarch, the first among all persons bearing arms, was also born of the same tribe of the celestials. And, O king, thou shouldst also know that Kritavarman, that prince among men, of deeds unsurpassed by any one, and the foremost of all bulls amongst Kshatriyas, was born of the portion of the same celestials. And that royal sage also, Virata by name, the scorcher of the kingdoms of others, and the great oppressor of all foes, was born of the portion of the same gods. That son of Arishta who was known by the name of Hansa, was born in the Kuru race and became the monarch of the Gandharvas. He who was known as Dhritarashtra born of the seed of Krishna-Dwaipayana, and gifted with long arms and great energy, also a monarch, of the prophetic eye, became blind in consequence of the fault of his mother and the wrath of the Rishi. His younger brother who was possessed of great strength and was really a great being known as Pandu, devoted to truth and virtue, was Purity's self. And, O king, thou shouldst know that he who was known on earth as Vidura, who was the first of all virtuous men, who was the god of Justice himself, was the excellent and greatly fortunate son of the Rishi Atri. The evil-minded and wicked king Duryodhana, the destroyer of the fair fame of the Kurus, was born of a portion of Kali on earth. He it was who caused all creatures to be slain and the earth to be wasted; and he it was who fanned the flame of hostility that ultimately consumed all. They who had been the sons of Pulastya (the Rakshasas) were born on earth among men of Duryodhana's brothers, that century of wicked individuals commencing with Duhasasana as their first. And, O bull among the Bharata princes, Durmukha, Duhsaha, and others whose names I do not mention, who always supported Duryodhana (in all his schemes), were, indeed, the sons of Pulastya. And over and above these hundred, Dhritarashtra had one son named Yuyutsu born of a Vaisya wife.'
"Janamejaya said, 'O illustrious one, tell me the names of Dhritarashtra's sons according to the order of their birth beginning from the eldest.'
"Vaisampayana said, 'O king, they are as follows: Duryodhana, and Yuyutsu, and also Duhsasana; Duhsaha and Duhshala, and then Durmukha Vivinsati, and Vikarna, Jalasandha, Sulochna, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana; Durmarshana, and Dushkarna, and Karna; Chitra and Vipachitra, Chitraksha, Charuchitra, and Angada, Durmada, and Dushpradharsha, Vivitsu, Vikata, Sama; Urananabha, and Padmanabha, Nanda and Upanandaka; Sanapati, Sushena, Kundodara; Mahodara; Chitravahu, and Chitravarman, Suvarman, Durvirochana; Ayovahu, Mahavahu, Chitrachapa and Sukundala, Bhimavega, Bhimavala, Valaki, Bhimavikrama, Ugrayudha, Bhimaeara, Kanakayu, Dridhayudha, Dridhavarman, Dridhakshatra Somakirti, Anadara; Jarasandha, Dridhasandha, Satyasandha, Sahasravaeh; Ugrasravas, Ugrasena, and Kshemamurti; Aprajita, Panditaka, Visalaksha, Duradhara, Dridhahasta, and Suhasta, Vatavega, and Suvarchasa; Adityaketu, Vahvasin, Nagadatta and Anuyaina; Nishangi, Kuvachi, Dandi, Dandadhara, Dhanugraha; Ugra, Bhimaratha, Vira, Viravahu, Alolupa; Abhaya, and Raudrakarman, also he who was Dridharatha; Anadhrishya, Kundaveda, Viravi, Dhirghalochana; Dirghavahu; Mahavahu; Vyudhoru, Kanakangana; Kundaja and Chitraka. There was also a daughter named Duhsala who was over and above the hundred. And Yuyutsu who was Dhritarashtra's son by a Vaisya wife, was also over and above the hundred. Thus, O king, have I recited the names of the hundred sons and also that of the daughter (of Dhritarashtra). Thou hast now known their names according to the order of their births. All of them were heroes and great car-warriors, and skilled in the art of warfare. Besides, all of them were versed in the Vedas, and, O king, all of them had got through the scriptures. All of them were mighty in attack and defence, and all were graced with learning. And, O monarch, all of them had wives suitable to them in grace and accomplishments. And, O king, when the time came, the Kaurava monarch bestowed his daughter Duhsala on Jayadratha, the king of the Sindhus, agreeably to the counsels of Sakuni.
"And, O monarch, learn that king Yudhishthira was a portion of Dharma; that Bhimasena was of the deity of wind; that Arjuna was of Indra, the chief of the celestials; and that Nakula and Sahadeva, the handsomest beings among all creatures, and unrivalled for beauty on earth, were similarly portions of the twin Aswins. And he who was known as the mighty Varchas, the son of Soma, became Abhimanyu of wonderful deeds, the son of Arjuna. And before his incarnation, O king, the god Soma had said these words to the celestials, 'I cannot give (part with) my son. He is dearer to me than life itself. Let this be the compact and let it be not transgressed. The destruction of the Asuras on earth is the work of the celestials, and, therefore, it is our work as well. Let this Varchas, therefore, go thither, but let him not stay there long. Nara, whose companion is Narayana, will be born as Indra's son and indeed, will be known as Arjuna, the mighty son of Pandu. This boy of mine shall be his son and become a mighty car-warrior in his boyhood. And let him, ye best of immortals, stay on earth for sixteen years. And when he attaineth to his sixteenth year, the battle shall take place in which all who are born of your portions shall achieve the destruction of mighty warriors. But a certain encounter shall take place without both Nara and Narayana (taking any part in it). And, indeed, your portions, ye celestials, shall fight, having made that disposition of the forces which is known by the name of the Chakra-vyuha. And my son shall compel all foes to retreat before him. The boy of mighty arms having penetrated the impenetrable array, shall range within it fearlessly and send a fourth part of the hostile force, in course of half a day, unto the regions of the king of the dead. Then when numberless heroes and mighty car-warriors will return to the charge towards the close of the day, my boy of mighty arms, shall reappear before me. And he shall beget one heroic son in his line, who shall continue the almost extinct Bharata race.' Hearing these words of Soma, the dwellers in heaven replied, 'So be it.' And then all together applauded and worshipped (Soma) the king of stars. Thus, O king, have I recited to thee the (particulars of the) birth of thy father's father.
"Know also, O monarch, that the mighty car-warrior Dhrishtadyumna was a portion of Agni. And know also that Sikhandin, who was at first a female, was (the incarnation of) a Rakshasa. And, O bull in Bharata's race, they who became the five sons of Draupadi, those bulls amongst the Bharata princes, were the celestials known as the Viswas. Their names were Pritivindhya, Sutasoma, Srutakirti, Satanika, Nakula, and Srutasena, endued with mighty energy.
"Sura, the foremost of the Yadus, was the father of Vasudeva. He had a daughter called Pritha, who for her beauty, was unrivalled on earth. And Sura, having promised in the presence of fire that he would give his firstborn child to Kuntibhoja, the son of his paternal aunt, who was without offspring, gave his daughter unto the monarch in expectation of his favours. Kuntibhoja thereupon made her his daughter. And she became, thenceforth, in the house of her (adoptive) father, engaged in attending upon Brahmanas and guests. One day she had to wait upon the wrathful ascetic of rigid vows, Durvasa by name, acquainted with truth and fully conversant with the mysteries of religion. And Pritha with all possible care gratified the wrathful Rishi with soul under complete control. The holy one, gratified with the attentions bestowed on him by the maiden, told her, 'I am satisfied, O fortunate one, with thee! By this mantra (that I am about to give thee), thou shall be able to summon (to thy side) whatever celestials thou likest. And, by their grace, shall thou also obtain children.' Thus addressed, the girl (a little while after), seized with curiosity, summoned, during the period of her maiden-hood, the god Surya. And the lord of light thereupon made her conceive and begot on her a son who became the first of all wielders of weapons. From fear of relatives she brought forth in secrecy that child who had come out with ear-rings and coat of mail. And he was gifted with the beauty of a celestial infant, and in splendour was like unto the maker of day himself. And every part of his body was symmetrical and well-adorned. And Kunti cast the handsome child into the water. But the child thus thrown into the water was taken up by the excellent husband of Radha and given by him to his wife to be adopted by her as their son. And the couple gave him the name of Vasusena, by which appellation the child soon became known all over the land. And, as he grew up, he became very strong and excelled in all weapons. The first of all successful persons, he soon mastered the sciences. And when the intelligent one having truth for his strength recited the Vedas, there was nothing he would not then give to the Brahmanas. At that time Indra, the originator of all things, moved by the desire of benefiting his own son Arjuna, assumed the guise of a Brahmana, came to him, and begged of the hero his ear-rings and natural armour. And the hero taking off his ear-rings and armour gave them unto the Brahmana. And Sakra (accepting the gift) presented to the giver a dart, surprised (at his open handedness), and addressed him in these words, 'O invincible one, amongst the celestials, Asuras, men, Gandharvas, Nagas, and Rakshasas, he at whom thou hurlest (this weapon), that one shall certainly be slain.' And the son of Surya was at first known in the world by the name of Vasusena. But, for his deeds, he subsequently came to be called Karna. And because that hero of great fame had taken off his natural armour, therefore was he--the first son of Pritha--called Kama. And, O best of kings, the hero began to grow up in the Suta caste. And, O king, know thou that Kama--the first of all exalted men--the foremost of all wielders of weapons--the slayer of foes--and the best portion of the maker of day--was the friend and counsellor of Duryodhana. And he, called Vasudeva, endued with great valour, was among men a portion of him called Narayana--the god of gods--eternal. And Valadeva of exceeding strength was a portion of the Naga, Sesha. And, O monarch, know that Pradyumna of great energy was Sanatkumara. And in this way the portion of various other dwellers in heaven became exalted men in the race of Vasudeva, increasing the glory thereof. And, O king, the portions of the tribe of Apsaras which I have mentioned already, also became incarnate on earth according to Indra's commands--And sixteen thousand portions of those goddesses became, O king, in this world of men, the wives of Vasudeva. And a portion of Sri herself became incarnate on earth, for the gratification of Narayana, in the line of Bhishmaka. And she was by name the chaste Rukmini. And the faultless Draupadi, slender-waisted like the wasp, was born of a portion of Sachi (the queen of the celestials), in the line of Drupada. And she was neither low nor tall in stature. And she was of the fragrance of the blue lotus, of eyes large as lotus-petals, of thighs fair and round, of dense masses of black curly hair. And endued with every auspicious feature and of complexion like that of the emerald, she became the charmer of the hearts of five foremost of men. And the two goddesses Siddhi and Dhriti became the mothers of those five, and were called Kunti and Madri. And she who was Mati became the daughter (Gandhari) of Suvala.
"Thus, O king, have I recited to thee all about the incarnation, according to their respective portions, of the gods, the Asuras, the Gandharvas, the Apsaras, and of the Rakshasas. They who were born on earth as monarchs invincible in battle, those high-souled ones who were born in the wide extended line of the Yadus, they who were born as mighty monarchs in other lines, they who were born as Brahmanas and Kshatriyas and Vaisyas, have all been recited by me duly. And this account of the incarnation (of superior beings according to their respective portions) capable of bestowing wealth, fame, offspring, long life, and success, should always be listened to in a proper frame of mind. And having listened to this account of incarnation, according to their portions, of gods, Gandharvas, and Rakshasas, the hearer becoming acquainted with the creation, preservation, and destruction of the universe and acquiring wisdom, is never cast down even under the most engrossing sorrows.'"
"Janamejaya said, 'O Brahmana, I have, indeed, heard from thee this account of the incarnation, according to their portions, of the gods, the Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I however, again desire to hear of the dynasty of the Kurus from the very beginning. Therefore, O Brahmana, speak of this in the presence of all these regenerate Rishis.'
"Vaisampayana said, 'O exalted one of Bharata's race, the founder of the Paurava line was Dushmanta gifted with great energy. And he was the protector of the earth bounded by the four seas. And that king had full sway over four quarters of this world. And he was the lord also of various regions in the midst of the sea. And that great oppressor of all foes had sway over the countries even of the Mlechchhas.
"And during his rule there were no men of mixed castes, no tillers of the soil (for the land, of itself, yielded produce), no workers of mines (for the surface of the earth yielded in abundance), and no sinful men. All were virtuous, and did everything from virtuous motives, O tiger among men. There was no fear of thieves, O dear one, no fear of famine, no fear off disease. And all four orders took pleasure in doing their respective duties and never performed religious acts for obtaining fruition of desires. And his subjects, depending upon him, never entertained any fear. And Parjanya (Indra) poured showers at the proper time, and the produce of the fields was always pulpy and juicy. And the earth was full of all kinds of wealth and all kinds of animals. And the Brahmanas were always engaged in their duties and they were always truthful. And the youthful monarch was endued with wonderful prowess and a physical frame hard as the thunderbolt, so that he could, taking up the mountain Mandara with its forests and bushes, support it on his arms. And he was well-skilled in four kinds of encounters with the mace (hurling it at foes at a distance, striking at those that are near, whirling it in the midst of many, and driving the foe before). And he was skilled also in the use of all kinds of weapons and in riding elephants and horses. And in strength he was like unto Vishnu, in splendour like unto the maker of day, in gravity like unto the ocean, and in patience, like unto the earth. And the monarch was loved by all his subjects, and he ruled his contented people virtuously.'"
"Vaisampayana said, 'O king of men, I shall first tell thee all about those celestials and Danavas that were born among men--The first of Danavas, who was known by the name of Viprachitti, became that bull among men, noted as Jarasandha. And, O king, that son of Diti, who was known as Hiranyakasipu, was known in this world among men as the powerful Sisupala. He who had been known as Samhlada, the younger brother of Prahlada, became among men the famous Salya, that bull amongst Valhikas. The spirited Anuhlada who had been the youngest became noted in the world as Dhrishtaketu. And, O king, that son of Diti who had been known as Sivi became on earth the famous monarch Druma. And he who was known as the great Asura Vashkala became on earth the great Bhagadatta. The five great Asuras gifted with great energy, Ayahsira, Aswasira, the spirited Aysanku, Gaganamurdhan, and Vegavat, were all born in the royal line of Kekaya and all became great monarchs. That other Asura of mighty energy who was known by the name of Ketumat became on earth the monarch Amitaujas of terrible deeds. That great Asura who was known as Swarbhanu became on earth the monarch Ugrasena of fierce deeds. That great Asura who was known as Aswa became on earth the monarch Asoka of exceeding energy and invincible in battle. And, O king, the younger brother of Aswa who was known as Aswapati, a son of Diti, became on earth the mighty monarch Hardikya. The great and fortunate Asura who was known as Vrishaparvan became noted on earth as king Dirghaprajna. And, O king, the younger brother of Vrishaparvan who was known by the name of Ajaka became noted on earth as king Salwa. The powerful and mighty Asura who was known as Aswagriva became noted on earth as king Rochamana. And, O king, the Asura who was known as Sukshma, endued with great intelligence and whose achievements also were great, became on earth the famous king Vrihadratha. And that first of Asuras who was known by the name of Tuhunda, became noted on earth as the monarch, Senavindu. That Asura of great strength who was known as Ishupa became the monarch Nagnajita of famous prowess. The great Asura who was known as Ekachakra became noted on earth as Pritivindhya. The great Asura Virupaksha capable of displaying various modes of fight became noted on earth as king Chitravarman. The first of Danavas, the heroic Hara, who humbled the pride of all foes became on earth the famous and fortunate Suvahu. The Asura Suhtra of great energy and the destroyer of foemen, became noted on earth as the fortunate monarch, Munjakesa. That Asura of great intelligence called Nikumbha, who was never vanquished in battle was born on earth as king Devadhipa, the first among monarchs. That great Asura known amongst the sons of Diti by the name of Sarabha became on earth the royal sage called Paurava. And, O king, the great Asura of exceeding energy, the fortunate Kupatha, was born on earth as the famous monarch Suparswa. The great Asura, O king, who was called Kratha, was born on earth as the royal sage Parvateya of form resplendent like a golden mountain. He amongst the Asura who was known as Salabha the second, became on earth the monarch Prahlada in the country of the Valhikas. The foremost, among the sons of Diti known by the name of Chandra and handsome as the lord of the stars himself, became on earth noted as Chandravarman, the king of the Kamvojas. That bull amongst the Danavas who was known by the name of Arka became on earth, O king, the royal sage Rishika. That best of Asuras who was known as Mritapa became on earth, O best of kings, the monarch, Pascimanupaka. That great Asura of surpassing energy known as Garishtha became noted on earth as king Drumasena. The great Asura who was known as Mayura became noted on earth as the monarch Viswa. He who was the younger brother of Mayura and called Suparna became noted on earth as the monarch, Kalakirti. The mighty Asura who was known as Chandrahantri became on earth the royal sage Sunaka. The great Asura who was called Chandravinasana became noted on earth as the monarch, Janaki. That bull amongst the Danavas, O prince of the Kuru race, who was called Dhirghajihva, became noted on earth as Kasiraja. The Graha who was brought forth by Sinhika and who persecuted the Sun and the Moon became noted on earth as the monarch Kratha. The eldest of the four sons of Danayu, who was known by the name of Vikshara, became known on earth the spirited monarch, Vasumitra. The second brother of Vikshara, the great Asura, was born on earth as the king of the country, called Pandya. That best of Asuras who was known by the name of Valina became on earth the monarch Paundramatsyaka. And, O king, that great Asura who was known as Vritra became on earth the royal sage known by the name of Manimat. That Asura who was the younger brother of Vritra and known as Krodhahantri became noted on earth as king Danda. That other Asura who was known by the name Krodhavardhana became noted on earth as the monarch, Dandadhara. The eight sons of the Kaleyas that were born on earth all became great kings endued with the prowess of tigers. The eldest of them all became king Jayatsena in Magadha. The second of them, in prowess, like Indra, became noted on earth as Aparajita. The third of them, endued with great energy and power of producing deception, was born on earth as the king of the Nishadas gifted with great prowess. That other amongst them who was known as the fourth was noted on earth as Srenimat, that best of royal sages. That great Asura amongst them who was the fifth, became noted on earth as king Mahanjas, the oppressor of enemies. That great Asura possessing great intelligence who was the sixth of them became noted on earth as Abhiru, that best of royal sages. The seventh of them became known throughout earth, from the centre to the sea, as king Samudrasena well acquainted with the truths of the scriptures. The eighth of the Kaleyas known as Vrihat became on earth a virtuous king ever engaged in the good of all creatures. The mighty Danava known by the name of Kukshi became on earth as Parvatiya from his brightness as of a golden mountain. The mighty Asura Krathana gifted with great energy became noted on earth as the monarch Suryaksha. The great Asura of handsome features known by the name of Surya, became on earth the monarch of the Valhikas by name Darada, that foremost of all kings. And, O king, from the tribe of Asuras called Krodhavasa, of whom I have already spoken to thee, were born many heroic kings on earth. Madraka, and Karnaveshta, Siddhartha, and also Kitaka; Suvira, and Suvahu, and Mahavira, and also Valhika, Kratha, Vichitra, Suratha, and the handsome king Nila; and Chiravasa, and Bhumipala; and Dantavakra, and he who was called Durjaya; that tiger amongst kings named Rukmi; and king Janamejaya, Ashada, and Vayuvega, and also Bhuritejas; Ekalavya, and Sumitra, Vatadhana, and also Gomukha; the tribe of kings called the Karushakas, and also Khemadhurti; Srutayu, and Udvaha, and also Vrihatsena; Kshema, Ugratirtha, the king of the Kalingas; and Matimat, and he was known as king Iswara; these first of kings were all born of the Asura class called Krodhavasa.
"There was also born on earth a mighty Asura known amongst the Danavas by the name of Kalanemi, endued with great strength, of grand achievements, and blessed with a large share of prosperity. He became the mighty son of Ugrasena and was known on earth by the name of Kansa. And he who was known among the Asuras by the name of Devaka and was besides in splendour like unto Indra himself, was born on earth as the foremost king of the Gandharvas. And, O monarch, know thou that Drona, the son of Bharadwaja, not born of any woman, sprung from a portion of the celestial Rishi Vrihaspati of grand achievements. And he was the prince of all bowmen, conversant with all weapons, of mighty achievements, of great energy. Thou shouldst know he was also well-acquainted with the Vedas and the science of arms. And he was of wonderful deeds and the pride of his race. And, O king, his son the heroic Aswatthaman, of eyes like the lotus-petals, gifted with surpassing energy, and the terror of all foes, the great oppressor of all enemies, was born on earth, of the united portions of Mahadeva, Yama, Kama, and Krodha. And from the curse of Vasishtha and the command also of Indra, the eight Vasus were born of Ganga by her husband Santanu. The youngest of them was Bhishma, the dispeller of the fears of the Kurus, gifted with great intelligence, conversant with the Vedas, the first speakers, and the thinner of the enemy's ranks. And possessed of mighty energy and the first of all persons acquainted with weapons, he encountered the illustrious Rama himself, the son of Jamadagni of the Bhrigu race. And, O king, that Brahman sage who, on earth, was known by the name of Kripa and was the embodiment of all manliness was born of the tribe of the Rudras. And the mighty chariot-fighter and king who on earth was known by the name of Sakuni, that crusher of foes, thou shouldst know, O king, was Dwapara himself (the thirdyuga). And he who was Satyaki of sure aim, that upholder of the pride of Vrishni race, that oppressor of foes, begotten of the portion of gods called the Maruts. And that royal sage Drupada who on earth was a monarch, the first among all persons bearing arms, was also born of the same tribe of the celestials. And, O king, thou shouldst also know that Kritavarman, that prince among men, of deeds unsurpassed by any one, and the foremost of all bulls amongst Kshatriyas, was born of the portion of the same celestials. And that royal sage also, Virata by name, the scorcher of the kingdoms of others, and the great oppressor of all foes, was born of the portion of the same gods. That son of Arishta who was known by the name of Hansa, was born in the Kuru race and became the monarch of the Gandharvas. He who was known as Dhritarashtra born of the seed of Krishna-Dwaipayana, and gifted with long arms and great energy, also a monarch, of the prophetic eye, became blind in consequence of the fault of his mother and the wrath of the Rishi. His younger brother who was possessed of great strength and was really a great being known as Pandu, devoted to truth and virtue, was Purity's self. And, O king, thou shouldst know that he who was known on earth as Vidura, who was the first of all virtuous men, who was the god of Justice himself, was the excellent and greatly fortunate son of the Rishi Atri. The evil-minded and wicked king Duryodhana, the destroyer of the fair fame of the Kurus, was born of a portion of Kali on earth. He it was who caused all creatures to be slain and the earth to be wasted; and he it was who fanned the flame of hostility that ultimately consumed all. They who had been the sons of Pulastya (the Rakshasas) were born on earth among men of Duryodhana's brothers, that century of wicked individuals commencing with Duhasasana as their first. And, O bull among the Bharata princes, Durmukha, Duhsaha, and others whose names I do not mention, who always supported Duryodhana (in all his schemes), were, indeed, the sons of Pulastya. And over and above these hundred, Dhritarashtra had one son named Yuyutsu born of a Vaisya wife.'
"Janamejaya said, 'O illustrious one, tell me the names of Dhritarashtra's sons according to the order of their birth beginning from the eldest.'
"Vaisampayana said, 'O king, they are as follows: Duryodhana, and Yuyutsu, and also Duhsasana; Duhsaha and Duhshala, and then Durmukha Vivinsati, and Vikarna, Jalasandha, Sulochna, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana; Durmarshana, and Dushkarna, and Karna; Chitra and Vipachitra, Chitraksha, Charuchitra, and Angada, Durmada, and Dushpradharsha, Vivitsu, Vikata, Sama; Urananabha, and Padmanabha, Nanda and Upanandaka; Sanapati, Sushena, Kundodara; Mahodara; Chitravahu, and Chitravarman, Suvarman, Durvirochana; Ayovahu, Mahavahu, Chitrachapa and Sukundala, Bhimavega, Bhimavala, Valaki, Bhimavikrama, Ugrayudha, Bhimaeara, Kanakayu, Dridhayudha, Dridhavarman, Dridhakshatra Somakirti, Anadara; Jarasandha, Dridhasandha, Satyasandha, Sahasravaeh; Ugrasravas, Ugrasena, and Kshemamurti; Aprajita, Panditaka, Visalaksha, Duradhara, Dridhahasta, and Suhasta, Vatavega, and Suvarchasa; Adityaketu, Vahvasin, Nagadatta and Anuyaina; Nishangi, Kuvachi, Dandi, Dandadhara, Dhanugraha; Ugra, Bhimaratha, Vira, Viravahu, Alolupa; Abhaya, and Raudrakarman, also he who was Dridharatha; Anadhrishya, Kundaveda, Viravi, Dhirghalochana; Dirghavahu; Mahavahu; Vyudhoru, Kanakangana; Kundaja and Chitraka. There was also a daughter named Duhsala who was over and above the hundred. And Yuyutsu who was Dhritarashtra's son by a Vaisya wife, was also over and above the hundred. Thus, O king, have I recited the names of the hundred sons and also that of the daughter (of Dhritarashtra). Thou hast now known their names according to the order of their births. All of them were heroes and great car-warriors, and skilled in the art of warfare. Besides, all of them were versed in the Vedas, and, O king, all of them had got through the scriptures. All of them were mighty in attack and defence, and all were graced with learning. And, O monarch, all of them had wives suitable to them in grace and accomplishments. And, O king, when the time came, the Kaurava monarch bestowed his daughter Duhsala on Jayadratha, the king of the Sindhus, agreeably to the counsels of Sakuni.
"And, O monarch, learn that king Yudhishthira was a portion of Dharma; that Bhimasena was of the deity of wind; that Arjuna was of Indra, the chief of the celestials; and that Nakula and Sahadeva, the handsomest beings among all creatures, and unrivalled for beauty on earth, were similarly portions of the twin Aswins. And he who was known as the mighty Varchas, the son of Soma, became Abhimanyu of wonderful deeds, the son of Arjuna. And before his incarnation, O king, the god Soma had said these words to the celestials, 'I cannot give (part with) my son. He is dearer to me than life itself. Let this be the compact and let it be not transgressed. The destruction of the Asuras on earth is the work of the celestials, and, therefore, it is our work as well. Let this Varchas, therefore, go thither, but let him not stay there long. Nara, whose companion is Narayana, will be born as Indra's son and indeed, will be known as Arjuna, the mighty son of Pandu. This boy of mine shall be his son and become a mighty car-warrior in his boyhood. And let him, ye best of immortals, stay on earth for sixteen years. And when he attaineth to his sixteenth year, the battle shall take place in which all who are born of your portions shall achieve the destruction of mighty warriors. But a certain encounter shall take place without both Nara and Narayana (taking any part in it). And, indeed, your portions, ye celestials, shall fight, having made that disposition of the forces which is known by the name of the Chakra-vyuha. And my son shall compel all foes to retreat before him. The boy of mighty arms having penetrated the impenetrable array, shall range within it fearlessly and send a fourth part of the hostile force, in course of half a day, unto the regions of the king of the dead. Then when numberless heroes and mighty car-warriors will return to the charge towards the close of the day, my boy of mighty arms, shall reappear before me. And he shall beget one heroic son in his line, who shall continue the almost extinct Bharata race.' Hearing these words of Soma, the dwellers in heaven replied, 'So be it.' And then all together applauded and worshipped (Soma) the king of stars. Thus, O king, have I recited to thee the (particulars of the) birth of thy father's father.
"Know also, O monarch, that the mighty car-warrior Dhrishtadyumna was a portion of Agni. And know also that Sikhandin, who was at first a female, was (the incarnation of) a Rakshasa. And, O bull in Bharata's race, they who became the five sons of Draupadi, those bulls amongst the Bharata princes, were the celestials known as the Viswas. Their names were Pritivindhya, Sutasoma, Srutakirti, Satanika, Nakula, and Srutasena, endued with mighty energy.
"Sura, the foremost of the Yadus, was the father of Vasudeva. He had a daughter called Pritha, who for her beauty, was unrivalled on earth. And Sura, having promised in the presence of fire that he would give his firstborn child to Kuntibhoja, the son of his paternal aunt, who was without offspring, gave his daughter unto the monarch in expectation of his favours. Kuntibhoja thereupon made her his daughter. And she became, thenceforth, in the house of her (adoptive) father, engaged in attending upon Brahmanas and guests. One day she had to wait upon the wrathful ascetic of rigid vows, Durvasa by name, acquainted with truth and fully conversant with the mysteries of religion. And Pritha with all possible care gratified the wrathful Rishi with soul under complete control. The holy one, gratified with the attentions bestowed on him by the maiden, told her, 'I am satisfied, O fortunate one, with thee! By this mantra (that I am about to give thee), thou shall be able to summon (to thy side) whatever celestials thou likest. And, by their grace, shall thou also obtain children.' Thus addressed, the girl (a little while after), seized with curiosity, summoned, during the period of her maiden-hood, the god Surya. And the lord of light thereupon made her conceive and begot on her a son who became the first of all wielders of weapons. From fear of relatives she brought forth in secrecy that child who had come out with ear-rings and coat of mail. And he was gifted with the beauty of a celestial infant, and in splendour was like unto the maker of day himself. And every part of his body was symmetrical and well-adorned. And Kunti cast the handsome child into the water. But the child thus thrown into the water was taken up by the excellent husband of Radha and given by him to his wife to be adopted by her as their son. And the couple gave him the name of Vasusena, by which appellation the child soon became known all over the land. And, as he grew up, he became very strong and excelled in all weapons. The first of all successful persons, he soon mastered the sciences. And when the intelligent one having truth for his strength recited the Vedas, there was nothing he would not then give to the Brahmanas. At that time Indra, the originator of all things, moved by the desire of benefiting his own son Arjuna, assumed the guise of a Brahmana, came to him, and begged of the hero his ear-rings and natural armour. And the hero taking off his ear-rings and armour gave them unto the Brahmana. And Sakra (accepting the gift) presented to the giver a dart, surprised (at his open handedness), and addressed him in these words, 'O invincible one, amongst the celestials, Asuras, men, Gandharvas, Nagas, and Rakshasas, he at whom thou hurlest (this weapon), that one shall certainly be slain.' And the son of Surya was at first known in the world by the name of Vasusena. But, for his deeds, he subsequently came to be called Karna. And because that hero of great fame had taken off his natural armour, therefore was he--the first son of Pritha--called Kama. And, O best of kings, the hero began to grow up in the Suta caste. And, O king, know thou that Kama--the first of all exalted men--the foremost of all wielders of weapons--the slayer of foes--and the best portion of the maker of day--was the friend and counsellor of Duryodhana. And he, called Vasudeva, endued with great valour, was among men a portion of him called Narayana--the god of gods--eternal. And Valadeva of exceeding strength was a portion of the Naga, Sesha. And, O monarch, know that Pradyumna of great energy was Sanatkumara. And in this way the portion of various other dwellers in heaven became exalted men in the race of Vasudeva, increasing the glory thereof. And, O king, the portions of the tribe of Apsaras which I have mentioned already, also became incarnate on earth according to Indra's commands--And sixteen thousand portions of those goddesses became, O king, in this world of men, the wives of Vasudeva. And a portion of Sri herself became incarnate on earth, for the gratification of Narayana, in the line of Bhishmaka. And she was by name the chaste Rukmini. And the faultless Draupadi, slender-waisted like the wasp, was born of a portion of Sachi (the queen of the celestials), in the line of Drupada. And she was neither low nor tall in stature. And she was of the fragrance of the blue lotus, of eyes large as lotus-petals, of thighs fair and round, of dense masses of black curly hair. And endued with every auspicious feature and of complexion like that of the emerald, she became the charmer of the hearts of five foremost of men. And the two goddesses Siddhi and Dhriti became the mothers of those five, and were called Kunti and Madri. And she who was Mati became the daughter (Gandhari) of Suvala.
"Thus, O king, have I recited to thee all about the incarnation, according to their respective portions, of the gods, the Asuras, the Gandharvas, the Apsaras, and of the Rakshasas. They who were born on earth as monarchs invincible in battle, those high-souled ones who were born in the wide extended line of the Yadus, they who were born as mighty monarchs in other lines, they who were born as Brahmanas and Kshatriyas and Vaisyas, have all been recited by me duly. And this account of the incarnation (of superior beings according to their respective portions) capable of bestowing wealth, fame, offspring, long life, and success, should always be listened to in a proper frame of mind. And having listened to this account of incarnation, according to their portions, of gods, Gandharvas, and Rakshasas, the hearer becoming acquainted with the creation, preservation, and destruction of the universe and acquiring wisdom, is never cast down even under the most engrossing sorrows.'"
"Janamejaya said, 'O Brahmana, I have, indeed, heard from thee this account of the incarnation, according to their portions, of the gods, the Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I however, again desire to hear of the dynasty of the Kurus from the very beginning. Therefore, O Brahmana, speak of this in the presence of all these regenerate Rishis.'
"Vaisampayana said, 'O exalted one of Bharata's race, the founder of the Paurava line was Dushmanta gifted with great energy. And he was the protector of the earth bounded by the four seas. And that king had full sway over four quarters of this world. And he was the lord also of various regions in the midst of the sea. And that great oppressor of all foes had sway over the countries even of the Mlechchhas.
"And during his rule there were no men of mixed castes, no tillers of the soil (for the land, of itself, yielded produce), no workers of mines (for the surface of the earth yielded in abundance), and no sinful men. All were virtuous, and did everything from virtuous motives, O tiger among men. There was no fear of thieves, O dear one, no fear of famine, no fear off disease. And all four orders took pleasure in doing their respective duties and never performed religious acts for obtaining fruition of desires. And his subjects, depending upon him, never entertained any fear. And Parjanya (Indra) poured showers at the proper time, and the produce of the fields was always pulpy and juicy. And the earth was full of all kinds of wealth and all kinds of animals. And the Brahmanas were always engaged in their duties and they were always truthful. And the youthful monarch was endued with wonderful prowess and a physical frame hard as the thunderbolt, so that he could, taking up the mountain Mandara with its forests and bushes, support it on his arms. And he was well-skilled in four kinds of encounters with the mace (hurling it at foes at a distance, striking at those that are near, whirling it in the midst of many, and driving the foe before). And he was skilled also in the use of all kinds of weapons and in riding elephants and horses. And in strength he was like unto Vishnu, in splendour like unto the maker of day, in gravity like unto the ocean, and in patience, like unto the earth. And the monarch was loved by all his subjects, and he ruled his contented people virtuously.'"
"Janamejaya said, 'I desire to hear from thee about the birth and life of the high-souled Bharata and of the origin of Sakuntala. And, O holy one, I also desire to hear all about Dushmanta--that lion among men--and how the hero obtained Sakuntala. It behoveth thee, O knower of truth and the first of all intelligent men, to tell me everything.'
"Vaisampayana said, 'Once on a time (king Dushmanta) of mighty arms, accompanied by a large force, went into the forest. And he took with him hundreds of horses and elephants. And the force that accompanied the monarch was of four kinds (foot-soldiers, car-warriors, cavalry, and elephants)--heroes armed with swords and darts and bearing in their hands maces and stout clubs. And surrounded by hundreds of warriors with lances and spears in their hands, the monarch set out on his journey. And with the leonine roars of the warriors and the notes of conchs and sound of drums, with the rattle of the car-wheels and shrieks of huge elephants, all mingling with the neighing of horses and the clash of weapons of the variously armed attendants in diverse dresses, there arose a deafening tumult while the king was on his march. And ladies gifted with great beauty beheld from the terraces of goodly mansions that heroic monarch, the achiever of his own fame. And the ladies saw that he was like unto Sakra, the slayer of his enemies, capable of repulsing the elephants of foes--And they believed that he was the wielder of the thunderbolt himself. And they said, 'This is that tiger among men who in battle is equal unto the Vasus in prowess, and in consequence of the might of whose arms no foes are left.' And saying this, the ladies from affection gratified the monarch by showering flowers on his head. And followed by foremost of Brahmanas uttering blessings all the way, the king in great gladness of heart went towards the forest, eager for slaying the deer. And many Brahmanas, Kshatriyas, Vaisyas, and Sudras, followed the monarch who was like unto the king of the celestials seated on the back of a proud elephant. The citizens and other classes followed the monarch for some distance. And they at last refrained from going farther at the command of the king. And the king, then, ascending his chariot of winged speed, filled the whole earth and even the heavens, with the rattle of his chariot wheels. And, as he went, he saw around him a forest like unto Nandana itself (the celestial garden). And it was full of Vilwa, Arka, Khadira (catechu),Kapittha (wood-apple) and Dhava trees. And he saw that the soil was uneven and scattered over with blocks of stone loosened from the neighbouring cliffs. And he saw that it was without water and without human beings and lay extended for many Yojanas around. And it was full of deer, and lions, and other terrible beasts of prey.
"And king Dushmanta, that tiger among men, assisted by his followers and the warriors in his train, agitated that forest, killing numerous animals. And Dushmanta, piercing them with his arrows, felled numerous tigers that were within shooting range. And the king wounded many that were too distant, and killed many that were too near with his heavy sword. And that foremost of all wielders of darts killed many by hurling his darts at them. And well-conversant with the art of whirling the mace, the king of immeasurable prowess fearlessly wandered over the forest. And the king roamed about, killing the denizens of the wilderness sometimes with his sword and sometimes by fast-descending blows of his mace and heavy club.
"And when the forest was so disturbed by the king possessed of wonderful energy and by the warriors in his train delighting in warlike sports, the lions began to desert it in numbers. And herds of animals deprived of their leaders, from fear and anxiety began to utter loud cries as they fled in all directions. And fatigued with running, they began to fall down on all sides, unable to slake their thirst, having reached river-beds that were perfectly dry. And many so falling were eaten up by the hungry warriors. While others were eaten up after having been duly quartered and roasted in fires lit up by them. And many strong elephants, maddened with the wounds they received and alarmed beyond measure, fled with trunks raised on high. And those wild elephants, betraying the usual symptoms of alarm by urinating and ejecting the contents of their stomachs and vomiting blood in large quantities, trampled, as they ran, many warriors to death. And that forest which had been full of animals, was by the king with his bands of followers and with sharp weapons soon made bereft of lions and tigers and other monarchs of the wilderness.'"
"Vaisampayana said, 'Once on a time (king Dushmanta) of mighty arms, accompanied by a large force, went into the forest. And he took with him hundreds of horses and elephants. And the force that accompanied the monarch was of four kinds (foot-soldiers, car-warriors, cavalry, and elephants)--heroes armed with swords and darts and bearing in their hands maces and stout clubs. And surrounded by hundreds of warriors with lances and spears in their hands, the monarch set out on his journey. And with the leonine roars of the warriors and the notes of conchs and sound of drums, with the rattle of the car-wheels and shrieks of huge elephants, all mingling with the neighing of horses and the clash of weapons of the variously armed attendants in diverse dresses, there arose a deafening tumult while the king was on his march. And ladies gifted with great beauty beheld from the terraces of goodly mansions that heroic monarch, the achiever of his own fame. And the ladies saw that he was like unto Sakra, the slayer of his enemies, capable of repulsing the elephants of foes--And they believed that he was the wielder of the thunderbolt himself. And they said, 'This is that tiger among men who in battle is equal unto the Vasus in prowess, and in consequence of the might of whose arms no foes are left.' And saying this, the ladies from affection gratified the monarch by showering flowers on his head. And followed by foremost of Brahmanas uttering blessings all the way, the king in great gladness of heart went towards the forest, eager for slaying the deer. And many Brahmanas, Kshatriyas, Vaisyas, and Sudras, followed the monarch who was like unto the king of the celestials seated on the back of a proud elephant. The citizens and other classes followed the monarch for some distance. And they at last refrained from going farther at the command of the king. And the king, then, ascending his chariot of winged speed, filled the whole earth and even the heavens, with the rattle of his chariot wheels. And, as he went, he saw around him a forest like unto Nandana itself (the celestial garden). And it was full of Vilwa, Arka, Khadira (catechu),Kapittha (wood-apple) and Dhava trees. And he saw that the soil was uneven and scattered over with blocks of stone loosened from the neighbouring cliffs. And he saw that it was without water and without human beings and lay extended for many Yojanas around. And it was full of deer, and lions, and other terrible beasts of prey.
"And king Dushmanta, that tiger among men, assisted by his followers and the warriors in his train, agitated that forest, killing numerous animals. And Dushmanta, piercing them with his arrows, felled numerous tigers that were within shooting range. And the king wounded many that were too distant, and killed many that were too near with his heavy sword. And that foremost of all wielders of darts killed many by hurling his darts at them. And well-conversant with the art of whirling the mace, the king of immeasurable prowess fearlessly wandered over the forest. And the king roamed about, killing the denizens of the wilderness sometimes with his sword and sometimes by fast-descending blows of his mace and heavy club.
"And when the forest was so disturbed by the king possessed of wonderful energy and by the warriors in his train delighting in warlike sports, the lions began to desert it in numbers. And herds of animals deprived of their leaders, from fear and anxiety began to utter loud cries as they fled in all directions. And fatigued with running, they began to fall down on all sides, unable to slake their thirst, having reached river-beds that were perfectly dry. And many so falling were eaten up by the hungry warriors. While others were eaten up after having been duly quartered and roasted in fires lit up by them. And many strong elephants, maddened with the wounds they received and alarmed beyond measure, fled with trunks raised on high. And those wild elephants, betraying the usual symptoms of alarm by urinating and ejecting the contents of their stomachs and vomiting blood in large quantities, trampled, as they ran, many warriors to death. And that forest which had been full of animals, was by the king with his bands of followers and with sharp weapons soon made bereft of lions and tigers and other monarchs of the wilderness.'"
"Vaisampayana said, 'Then the king with his followers, having killed thousands of animals, entered another forest with a view to hunting. And attended by a single follower and fatigued with hunger and thirst, he came upon a large desert on the frontiers of the forest. And having crossed this herbless plain, the king came upon another forest full of the retreats of ascetics, beautiful to look at, delightful to the heart and of cool agreeable breezes. And it was full of trees covered with blossoms, the soil overgrown with the softest and greenest grass, extending for many miles around, and echoing with the sweet notes of winged warblers. And it resounded with the notes of the male Kokila and of the shrill cicala. And it was full of magnificent trees with outstretched branches forming a shady canopy overhead. And the bees hovered over flowery creepers all around. And there were beautiful bowers in every place. And there was no tree without fruits, none that had prickles on it, none that had no bees swarming around it. And the whole forest resounded with the melody of winged choristers. And it was decked with the flowers of every season. And there were refreshing shades of blossoming trees.
"Such was the delicious and excellent forest that the great bowman entered. And trees with branches beautified with clusters began to wave gently at the soft breeze and rain their flowers over the monarch's head. And the trees, clad in their flowery attires of all colours, with sweet-throated warblers perched on them, stood there in rows with heads touching the very heavens. And around their branches hanging down with the weight of flowers the bees tempted by the honey hummed in sweet chorus. And the king, endued with great energy, beholding innumerable spots covered with bowers of creepers decked with clusters of flowers, from excess of gladness, became very much charmed. And the forest was exceedingly beautiful in consequence of those trees ranged around with flowery branches twining with each other and looking like so many rainbows for gaudiness and variety of colour. And it was the resort of bands of Siddhas, of the Charanas, of tribes ofGandharvas, and Apsaras, of monkeys and Kinnaras drunk with delight. Delicious cool, and fragrant breezes, conveying the fragrance from fresh flowers, blew in all directions as if they had come there to sport with the trees. And the king saw that charming forest gifted with such beauties. And it was situated in a delta of the river, and the cluster of high trees standing together lent the place the look of a gaudy pole erected to Indra's honour.
"And in that forest which was the resort of ever cheerful birds, the monarch saw a delightful and charming retreat of ascetics. And there were many trees around it. And the sacred fire was burning within it. And the king worshipped that unrivalled retreat. And he saw seated in it numerous Yotis, Valakhilyas and other Munis. And it was adorned with many chambers containing sacrificial fire. And the flowers dropping from the trees had formed a thick carpet spread over the ground. And the spot looked exceedingly beautiful with those tall trees of large trunks. And by it flowed, O king, the sacred and transparent Malini with every species of water-fowl playing on its bosom. And that stream infused gladness into the hearts of the ascetics who resorted to it for purposes of ablutions. And the king beheld on its banks many innocent animals of the deer species and was exceedingly delighted with all that he saw.
"And the monarch, the course of whose chariot no foe could obstruct, then entered that asylum which was like unto the region of the celestials, being exceedingly beautiful all over. And the king saw that it stood on the margin of the sacred stream which was like the mother of all the living creatures residing in its vicinage. And on its bank sported the Chakravaka, and waves of milkwhite foam. And there stood also the habitations of Kinnaras. And monkeys and bears too disported themselves in numbers. And there lived also holy ascetics engaged in studies and meditation. And there could be seen also elephants and tigers and snakes. And it was on the banks of that stream that the excellent asylum of the illustrious Kasyapa stood, offering a home to numerous Rishis of great ascetic merit. And beholding that river, and also the asylum washed by that river which was studded with many islands and which possessed banks of so much beauty,--an asylum like unto that of Nara and Narayana laved by the water of the Ganga--the king resolved to enter into that sacred abode. And that bull among men, desirous of beholding the great Rishi of ascetic wealth, the illustrious Kanwa of the race of Kasyapa, one who possessed every virtue and who, for his splendour, could be gazed at with difficulty, approached that forest resounding with the notes of maddened peacocks and like unto the gardens of the great Gandharva, Chitraratha, himself. And halting his army consisting of flags, cavalry, infantry, and elephants at the entrance of the forest, the monarch spoke as follows, 'I shall go to behold the mighty ascetic of Kasyapa's race, one who is without darkness. Stay ye here until my return!'
"And the king having entered that forest which was like unto Indra's garden, soon forgot his hunger and thirst. And he was pleased beyond measure. And the monarch, laying aside all signs of royalty, entered that excellent asylum with but his minister and his priest, desirous of beholding that Rishi who was an indestructible mass of ascetic merit. And the king saw that the asylum was like unto the region of Brahman. Here were bees sweetly humming and there were winged warblers of various species pouring forth their melodies. At particular places that tiger among men heard the chanting of Rik hymns by first-rate Brahmanas according to the just rules of intonation. Other places again were graced with Brahmanas acquainted with ordinances of sacrifice, of the Angas and of the hymns of the Yajurveda. Other places again were filled with the harmonious strains of Saman hymns sung by vow-observing Rishis. At other places the asylum was decked with Brahmanas learned in the Atharvan Veda. At other places again Brahmanas learned in the Atharvan Veda and those capable of chanting the sacrificial hymns of the Saman were reciting the Samhitas according to the just rules of voice. And at other places again, other Brahmanas well-acquainted with the science of orthoepy were reciting mantras of other kinds. In fact, that sacred retreat resounding with these holy notes was like unto a second region of Brahman himself. And there were many Brahmanas skilled in the art of making sacrificial platforms and in the rules ofKrama in sacrifices, conversant with logic and the mental sciences, and possessing a complete knowledge of the Vedas. There were those also who were fully acquainted with the meanings of all kinds of expressions; those that were conversant with all special rites, those also that were followers of Moksha-Dharma; those again that were well-skilled in establishing propositions; rejecting superfluous causes, and drawing right conclusions. There were those having a knowledge of the science of words (grammar), of prosody, of Nirukta; those again that were conversant with astrology and learned in the properties of matter and the fruits of sacrificial rites, possessing a knowledge of causes and effects, capable of understanding the cries of birds and monkeys, well-read in large treatises, and skilled in various sciences. And the king, as he proceeded, heard their voices. And the retreat resounded also with voice of men capable of charming human hearts. And the slayer of hostile heroes also saw around him learned Brahmanas of rigid vows engaged in Japa (the repeated muttering of the names of gods) and Homa (burnt-offering). And the king wondered much on beholding the beautiful carpets which those Brahmanas offered to him respectfully. And that best of monarchs, at the sight of the rites with which those Brahmanas worshipped the gods and the great Rishis, thought within himself that he was in the region of Brahman. And the more the king saw that auspicious and sacred asylum of Kasyapa protected by that Rishi's ascetic virtues and possessing all the requisites of a holy retreat, the more he desired to see it. In fact, he was not satisfied with his short survey. And the slayer of heroes at last, accompanied by his minister and his priest, entered that charming and sacred retreat of Kasyapa inhabited all around by Rishis of ascetic wealth and exalted vows.'"
"Vaisampayana continued, 'The king not seeing the Rishi and addressed thus by her, beheld that the maiden was exceedingly beautiful and endued with perfect symmetry of shape. And he saw that she was of sweet smiles. And she stood decked with the beauty of her faultless features, her ascetic penances, and her humility. And he saw that she was in the bloom of youth. He therefore asked her, 'Who art thou? And whose daughter, O beautiful one? Why hast thou come into the woods also? O handsome one, gifted with so much beauty and such virtues, whence hast thou come? O charming one, at the very first glance hast thou stolen my heart! I desire to learn all about thee; therefore tell me all.' And thus addressed by the monarch, the maiden smilingly replied in these sweet words, 'O Dushmanta, I am the daughter of the virtuous, wise, high-souled, and illustrious ascetic Kanwa.'
"Dushmanta, hearing this, replied, 'The universally-worshipped and highly-blessed Rishi is one whose seed hath been drawn up. Even Dharma himself might fall off from his course but an ascetic of rigid vows can never fall off so. Therefore, O thou of the fairest complexion, how hast thou been born as his daughter? This great doubt of mine it behoveth thee to dispel.'
"Sakuntala then replied, 'Hear, O king, what I have learnt regarding all that befell me of old and how I became the daughter of the Muni. Once on a time, a Rishi came here and asked about my birth. All that the illustrious one (Kanwa) told him, hear now from me, O king!
"My father Kanwa, in answer to that Rishi's enquiries, said, 'Viswamitra, of old, having been engaged in the austerest penances alarmed Indra, the chief of the celestials, who thought that the mighty ascetic of blazing energy would, by his penances, hurl him down from his high seat in heaven.' Indra, thus alarmed, summoned Menaka and told her, 'Thou, O Menaka, art the first of celestialApsaras. Therefore, O amiable one, do me this service. Hear what I say. This great ascetic Viswamitra like unto the Sun in splendour, is engaged in the most severe of penances. My heart is trembling with fear. Indeed, O slender-waisted Menaka, this is thy business. Thou must see that Viswamitra of soul rapt in contemplation and engaged in the austerest penances, who might hurl me down from my seat. Go and tempt him and frustrating his continued austerities accomplish my good. Win him away from his penances, O beautiful one, by tempting him with thy beauty, youth, agreeableness, arts, smiles and speech.' Hearing all this, Menaka replied, 'The illustrious Viswamitra is endued with great energy and is a mighty ascetic. He is very short-tempered too, as is known to thee. The energy, penances, and wrath of the high-souled one have made even thee anxious. Why should I not also be anxious? He it was who made even the illustrious Vasishtha bear the pangs of witnessing the premature death of his children. He it was who, though at first born as Kshatriya, subsequently became a Brahmana by virtue of his ascetic penances. He it was who, for purposes of his ablutions, created a deep river that can with difficulty be forded, and which sacred stream is known by the name of the Kausiki. It was Viswamitra whose wife, in a season of distress, was maintained by the royal sage Matanga (Trisanku) who was then living under a father's curse as a hunter. It was Viswamitra who, on returning after the famine was over, changed the name of the stream having his asylum from Kausik into Para. It was Viswamitra who in return for the services of Matanga, himself became the latter's priest for purposes of a sacrifice. The lord of the celestials himself went through fear to drink the Soma juice. It was Viswamitra who in anger created a second world and numerous stars beginning with Sravana. He it was who granted protection to Trisanku smarting under a superior's curse. I am frightened to approach him of such deeds. Tell me, O Indra, the means that should be adopted so that I may not be burnt by his wrath. He can burn the three worlds by his splendour, can, by a stamp (of his foot), cause the earth to quake. He can sever the great Meru from the earth and hurl it to any distance. He can go round the ten points of the earth in a moment. How can a woman like me even touch such a one full of ascetic virtues, like unto a blazing fire, and having his passions under complete control? His mouth is like unto a blazing fire; the pupils of his eyes are like the Sun and the Moon; his tongue is like unto Yama himself. How shall, O chief of the celestials, a woman like me even touch him? At the thought of his prowess Yama, Soma, the great Rishis, the Saddhyas, the Viswas,Valakhilyas, are terrified! How can a woman like me gaze at him without alarm? Commanded, however, by thee, O king of the celestials, I shall somehow approach that Rishi. But, O chief of the gods, devise thou some plan whereby protected by thee, I may safely move about that Rishi. I think that when I begin to play before the Rishi, Marut (the god of wind) had better go there and rob me of my dress, and Manmatha (the god of love) had also, at thy command, better help me then. Let also Marut on that occasion bear thither fragrance from the woods to tempt the Rishi.' Saying this and seeing that all she had spoken about had been duly provided, Menaka went to the retreat of the great Kausika.'"
Kanwa continued, 'And Sakra, thus addressed by her, then commanded him who could approach every place (viz., the god of the wind) to be present with Menaka at the time she would be before the Rishi. And the timid and beautiful Menaka then entered the retreat and saw there Viswamitra who had burnt, by his penances, all his sins, and was engaged still in ascetic penances. And saluting the Rishi, she then began to sport before him. And just at that time Marut robbed her of her garments that were white as the Moon. And she thereupon ran, as if in great bashfulness, to catch hold of her attire, and as if she was exceedingly annoyed with Marut. And she did all this before the very eyes of Viswamitra who was endued with energy like that of fire. And Viswamitra saw her in that attitude. And beholding her divested of her robes, he saw that she was of faultless feature. And that best of Munis saw that she was exceedingly handsome, with no marks of age on her person. And beholding her beauty and accomplishments that bull amongst Rishis was possessed with lust and made a sign that he desired her companionship. And he invited her accordingly, and she also of faultless features expressed her acceptance of the invitation. And they then passed a long time there in each other's company. And sporting with each other, just as they pleased, for a long time as if it were only a single day, the Rishi begat on Menaka a daughter named Sakuntala. And Menaka (as her conception advanced) went to the banks of the river Malini coursing along a valley of the charming mountains of Himavat. And there she gave birth to that daughter. And she left the new-born infant on the bank of that river and went away. And beholding the new-born infant lying in that forest destitute of human beings but abounding with lions and tigers, a number of vultures sat around to protect it from harm. No Rakshasas or carnivorous animals took its life. Those vultures protected the daughter of Menaka. I went there to perform my ablution and beheld the infant lying in the solitude of the wilderness surrounded by vultures. Bringing her hither I have made her my daughter. Indeed, the maker of the body, the protector of life, the giver of food, are all three, fathers in their order, according to the scriptures. And because she was surrounded in the solitude of the wilderness, by Sakuntas (birds), therefore, hath she been named by me Sakuntala (bird-protected). O Brahman, learn that it is thus that Sakuntala hath become my daughter. And the faultless Sakuntala also regards me as her father.'
"This is what my father had said unto the Rishi, having been asked by him. O king of men, it is thus that thou must know I am the daughter of Kanwa. And not knowing my real father, I regard Kanwa as my father. Thus have I told thee, O king, all that hath been heard by me regarding my birth!'"
"Such was the delicious and excellent forest that the great bowman entered. And trees with branches beautified with clusters began to wave gently at the soft breeze and rain their flowers over the monarch's head. And the trees, clad in their flowery attires of all colours, with sweet-throated warblers perched on them, stood there in rows with heads touching the very heavens. And around their branches hanging down with the weight of flowers the bees tempted by the honey hummed in sweet chorus. And the king, endued with great energy, beholding innumerable spots covered with bowers of creepers decked with clusters of flowers, from excess of gladness, became very much charmed. And the forest was exceedingly beautiful in consequence of those trees ranged around with flowery branches twining with each other and looking like so many rainbows for gaudiness and variety of colour. And it was the resort of bands of Siddhas, of the Charanas, of tribes ofGandharvas, and Apsaras, of monkeys and Kinnaras drunk with delight. Delicious cool, and fragrant breezes, conveying the fragrance from fresh flowers, blew in all directions as if they had come there to sport with the trees. And the king saw that charming forest gifted with such beauties. And it was situated in a delta of the river, and the cluster of high trees standing together lent the place the look of a gaudy pole erected to Indra's honour.
"And in that forest which was the resort of ever cheerful birds, the monarch saw a delightful and charming retreat of ascetics. And there were many trees around it. And the sacred fire was burning within it. And the king worshipped that unrivalled retreat. And he saw seated in it numerous Yotis, Valakhilyas and other Munis. And it was adorned with many chambers containing sacrificial fire. And the flowers dropping from the trees had formed a thick carpet spread over the ground. And the spot looked exceedingly beautiful with those tall trees of large trunks. And by it flowed, O king, the sacred and transparent Malini with every species of water-fowl playing on its bosom. And that stream infused gladness into the hearts of the ascetics who resorted to it for purposes of ablutions. And the king beheld on its banks many innocent animals of the deer species and was exceedingly delighted with all that he saw.
"And the monarch, the course of whose chariot no foe could obstruct, then entered that asylum which was like unto the region of the celestials, being exceedingly beautiful all over. And the king saw that it stood on the margin of the sacred stream which was like the mother of all the living creatures residing in its vicinage. And on its bank sported the Chakravaka, and waves of milkwhite foam. And there stood also the habitations of Kinnaras. And monkeys and bears too disported themselves in numbers. And there lived also holy ascetics engaged in studies and meditation. And there could be seen also elephants and tigers and snakes. And it was on the banks of that stream that the excellent asylum of the illustrious Kasyapa stood, offering a home to numerous Rishis of great ascetic merit. And beholding that river, and also the asylum washed by that river which was studded with many islands and which possessed banks of so much beauty,--an asylum like unto that of Nara and Narayana laved by the water of the Ganga--the king resolved to enter into that sacred abode. And that bull among men, desirous of beholding the great Rishi of ascetic wealth, the illustrious Kanwa of the race of Kasyapa, one who possessed every virtue and who, for his splendour, could be gazed at with difficulty, approached that forest resounding with the notes of maddened peacocks and like unto the gardens of the great Gandharva, Chitraratha, himself. And halting his army consisting of flags, cavalry, infantry, and elephants at the entrance of the forest, the monarch spoke as follows, 'I shall go to behold the mighty ascetic of Kasyapa's race, one who is without darkness. Stay ye here until my return!'
"And the king having entered that forest which was like unto Indra's garden, soon forgot his hunger and thirst. And he was pleased beyond measure. And the monarch, laying aside all signs of royalty, entered that excellent asylum with but his minister and his priest, desirous of beholding that Rishi who was an indestructible mass of ascetic merit. And the king saw that the asylum was like unto the region of Brahman. Here were bees sweetly humming and there were winged warblers of various species pouring forth their melodies. At particular places that tiger among men heard the chanting of Rik hymns by first-rate Brahmanas according to the just rules of intonation. Other places again were graced with Brahmanas acquainted with ordinances of sacrifice, of the Angas and of the hymns of the Yajurveda. Other places again were filled with the harmonious strains of Saman hymns sung by vow-observing Rishis. At other places the asylum was decked with Brahmanas learned in the Atharvan Veda. At other places again Brahmanas learned in the Atharvan Veda and those capable of chanting the sacrificial hymns of the Saman were reciting the Samhitas according to the just rules of voice. And at other places again, other Brahmanas well-acquainted with the science of orthoepy were reciting mantras of other kinds. In fact, that sacred retreat resounding with these holy notes was like unto a second region of Brahman himself. And there were many Brahmanas skilled in the art of making sacrificial platforms and in the rules ofKrama in sacrifices, conversant with logic and the mental sciences, and possessing a complete knowledge of the Vedas. There were those also who were fully acquainted with the meanings of all kinds of expressions; those that were conversant with all special rites, those also that were followers of Moksha-Dharma; those again that were well-skilled in establishing propositions; rejecting superfluous causes, and drawing right conclusions. There were those having a knowledge of the science of words (grammar), of prosody, of Nirukta; those again that were conversant with astrology and learned in the properties of matter and the fruits of sacrificial rites, possessing a knowledge of causes and effects, capable of understanding the cries of birds and monkeys, well-read in large treatises, and skilled in various sciences. And the king, as he proceeded, heard their voices. And the retreat resounded also with voice of men capable of charming human hearts. And the slayer of hostile heroes also saw around him learned Brahmanas of rigid vows engaged in Japa (the repeated muttering of the names of gods) and Homa (burnt-offering). And the king wondered much on beholding the beautiful carpets which those Brahmanas offered to him respectfully. And that best of monarchs, at the sight of the rites with which those Brahmanas worshipped the gods and the great Rishis, thought within himself that he was in the region of Brahman. And the more the king saw that auspicious and sacred asylum of Kasyapa protected by that Rishi's ascetic virtues and possessing all the requisites of a holy retreat, the more he desired to see it. In fact, he was not satisfied with his short survey. And the slayer of heroes at last, accompanied by his minister and his priest, entered that charming and sacred retreat of Kasyapa inhabited all around by Rishis of ascetic wealth and exalted vows.'"
"Vaisampayana said, 'The monarch then, as he proceeded, left even his reduced retinue at the entrance of the hermitage. And entering quite alone he saw not the Rishi (Kanwa) of rigid vows. And not seeing the Rishi and finding that the abode was empty, he called loudly, saying, 'What ho, who is here?' And the sound of his voice was echoed back. And hearing the sound of his voice, there came out of the Rishi's abode a maiden beautiful as Sri herself but dressed as an ascetic's daughter. And the black-eyed fair one, as she saw king Dushmanta, bade him welcome and received him duly. And, showing him due respect by the offer of a seat, water to wash his feet, and Arghya, she enquired about the monarch's health and peace. And having worshipped the king and asked him about his health and peace, the maiden reverentially asked, 'What must be done, O king! I await your commands.' The king, duly worshipped by her, said unto that maiden of faultless features and sweet speech, 'I have come to worship the highly-blessed RishiKanwa. Tell me, O amiable and beautiful one, where has the illustrious Rishi gone?'
"Sakuntala then answered, 'My illustrious father hath gone away from the asylum to fetch fruit. Wait but a moment and thou wilt see him when he arrives.'"Vaisampayana continued, 'The king not seeing the Rishi and addressed thus by her, beheld that the maiden was exceedingly beautiful and endued with perfect symmetry of shape. And he saw that she was of sweet smiles. And she stood decked with the beauty of her faultless features, her ascetic penances, and her humility. And he saw that she was in the bloom of youth. He therefore asked her, 'Who art thou? And whose daughter, O beautiful one? Why hast thou come into the woods also? O handsome one, gifted with so much beauty and such virtues, whence hast thou come? O charming one, at the very first glance hast thou stolen my heart! I desire to learn all about thee; therefore tell me all.' And thus addressed by the monarch, the maiden smilingly replied in these sweet words, 'O Dushmanta, I am the daughter of the virtuous, wise, high-souled, and illustrious ascetic Kanwa.'
"Dushmanta, hearing this, replied, 'The universally-worshipped and highly-blessed Rishi is one whose seed hath been drawn up. Even Dharma himself might fall off from his course but an ascetic of rigid vows can never fall off so. Therefore, O thou of the fairest complexion, how hast thou been born as his daughter? This great doubt of mine it behoveth thee to dispel.'
"Sakuntala then replied, 'Hear, O king, what I have learnt regarding all that befell me of old and how I became the daughter of the Muni. Once on a time, a Rishi came here and asked about my birth. All that the illustrious one (Kanwa) told him, hear now from me, O king!
"My father Kanwa, in answer to that Rishi's enquiries, said, 'Viswamitra, of old, having been engaged in the austerest penances alarmed Indra, the chief of the celestials, who thought that the mighty ascetic of blazing energy would, by his penances, hurl him down from his high seat in heaven.' Indra, thus alarmed, summoned Menaka and told her, 'Thou, O Menaka, art the first of celestialApsaras. Therefore, O amiable one, do me this service. Hear what I say. This great ascetic Viswamitra like unto the Sun in splendour, is engaged in the most severe of penances. My heart is trembling with fear. Indeed, O slender-waisted Menaka, this is thy business. Thou must see that Viswamitra of soul rapt in contemplation and engaged in the austerest penances, who might hurl me down from my seat. Go and tempt him and frustrating his continued austerities accomplish my good. Win him away from his penances, O beautiful one, by tempting him with thy beauty, youth, agreeableness, arts, smiles and speech.' Hearing all this, Menaka replied, 'The illustrious Viswamitra is endued with great energy and is a mighty ascetic. He is very short-tempered too, as is known to thee. The energy, penances, and wrath of the high-souled one have made even thee anxious. Why should I not also be anxious? He it was who made even the illustrious Vasishtha bear the pangs of witnessing the premature death of his children. He it was who, though at first born as Kshatriya, subsequently became a Brahmana by virtue of his ascetic penances. He it was who, for purposes of his ablutions, created a deep river that can with difficulty be forded, and which sacred stream is known by the name of the Kausiki. It was Viswamitra whose wife, in a season of distress, was maintained by the royal sage Matanga (Trisanku) who was then living under a father's curse as a hunter. It was Viswamitra who, on returning after the famine was over, changed the name of the stream having his asylum from Kausik into Para. It was Viswamitra who in return for the services of Matanga, himself became the latter's priest for purposes of a sacrifice. The lord of the celestials himself went through fear to drink the Soma juice. It was Viswamitra who in anger created a second world and numerous stars beginning with Sravana. He it was who granted protection to Trisanku smarting under a superior's curse. I am frightened to approach him of such deeds. Tell me, O Indra, the means that should be adopted so that I may not be burnt by his wrath. He can burn the three worlds by his splendour, can, by a stamp (of his foot), cause the earth to quake. He can sever the great Meru from the earth and hurl it to any distance. He can go round the ten points of the earth in a moment. How can a woman like me even touch such a one full of ascetic virtues, like unto a blazing fire, and having his passions under complete control? His mouth is like unto a blazing fire; the pupils of his eyes are like the Sun and the Moon; his tongue is like unto Yama himself. How shall, O chief of the celestials, a woman like me even touch him? At the thought of his prowess Yama, Soma, the great Rishis, the Saddhyas, the Viswas,Valakhilyas, are terrified! How can a woman like me gaze at him without alarm? Commanded, however, by thee, O king of the celestials, I shall somehow approach that Rishi. But, O chief of the gods, devise thou some plan whereby protected by thee, I may safely move about that Rishi. I think that when I begin to play before the Rishi, Marut (the god of wind) had better go there and rob me of my dress, and Manmatha (the god of love) had also, at thy command, better help me then. Let also Marut on that occasion bear thither fragrance from the woods to tempt the Rishi.' Saying this and seeing that all she had spoken about had been duly provided, Menaka went to the retreat of the great Kausika.'"
Kanwa continued, 'And Sakra, thus addressed by her, then commanded him who could approach every place (viz., the god of the wind) to be present with Menaka at the time she would be before the Rishi. And the timid and beautiful Menaka then entered the retreat and saw there Viswamitra who had burnt, by his penances, all his sins, and was engaged still in ascetic penances. And saluting the Rishi, she then began to sport before him. And just at that time Marut robbed her of her garments that were white as the Moon. And she thereupon ran, as if in great bashfulness, to catch hold of her attire, and as if she was exceedingly annoyed with Marut. And she did all this before the very eyes of Viswamitra who was endued with energy like that of fire. And Viswamitra saw her in that attitude. And beholding her divested of her robes, he saw that she was of faultless feature. And that best of Munis saw that she was exceedingly handsome, with no marks of age on her person. And beholding her beauty and accomplishments that bull amongst Rishis was possessed with lust and made a sign that he desired her companionship. And he invited her accordingly, and she also of faultless features expressed her acceptance of the invitation. And they then passed a long time there in each other's company. And sporting with each other, just as they pleased, for a long time as if it were only a single day, the Rishi begat on Menaka a daughter named Sakuntala. And Menaka (as her conception advanced) went to the banks of the river Malini coursing along a valley of the charming mountains of Himavat. And there she gave birth to that daughter. And she left the new-born infant on the bank of that river and went away. And beholding the new-born infant lying in that forest destitute of human beings but abounding with lions and tigers, a number of vultures sat around to protect it from harm. No Rakshasas or carnivorous animals took its life. Those vultures protected the daughter of Menaka. I went there to perform my ablution and beheld the infant lying in the solitude of the wilderness surrounded by vultures. Bringing her hither I have made her my daughter. Indeed, the maker of the body, the protector of life, the giver of food, are all three, fathers in their order, according to the scriptures. And because she was surrounded in the solitude of the wilderness, by Sakuntas (birds), therefore, hath she been named by me Sakuntala (bird-protected). O Brahman, learn that it is thus that Sakuntala hath become my daughter. And the faultless Sakuntala also regards me as her father.'
"This is what my father had said unto the Rishi, having been asked by him. O king of men, it is thus that thou must know I am the daughter of Kanwa. And not knowing my real father, I regard Kanwa as my father. Thus have I told thee, O king, all that hath been heard by me regarding my birth!'"
"Vaisampayana continued, 'King Dushmanta, hearing all this, said, 'Well-spoken, O princess, this that thou hast said! Be my wife, O beautiful one! What shall I do for thee? Golden garlands, robes, ear-rings of gold, white and handsome pearls, from various countries, golden coins, finest carpets, I shall present thee this very day. Let the whole of my kingdom be thine today, O beautiful one! Come to me, O timid one, wedding me, O beautiful one, according to the Gandharva form. O thou of tapering thighs, of all forms of marriage, the Gandharva one is regarded as the first.'
"Sakuntala, hearing this, said, 'O king, my father hath gone away from this asylum to bring fruit. Wait but a moment; he will bestow me on thee.'
"Dushmanta replied, 'O beautiful and faultless one, I desire that thou shouldst be my life's companion. Know thou that I exist for thee, and my heart is in thee. One is certainly one's own friend, and one certainly may depend upon one's own self. Therefore, according to the ordinance, thou canst certainly bestow thyself. There are, in all, eight kinds of marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create, hath spoken of the appropriateness of all these forms according to their order. Know, O faultless one, that the first four of these are fit for Brahmanas, and the first six for Kshatriyas. As regards kings, even the Rakshasa form is permissible. The Asura form is permitted to Vaisyas and Sudras. Of the first five the three are proper, the other two being improper. The Paisacha and the Asura forms should never be practised. These are the institutes of religion, and one should act according to them. The Gandharva and the Rakshasa form are consistent with the practices of Kshatriyas. Thou needst not entertain the least fear. There is not the least doubt that either according to any one of these last-mentioned forms, or according to a union of both of them, our wedding may take place. O thou of the fairest complexion, full of desire I am, thou also in a similar mood mayst become my wife according to the Gandharva form."Sakuntala, having listened to all this, answered, 'If this be the course sanctioned by religion, if, indeed, I am my own disposer, hear, O thou foremost one of Puru's race, what my terms are. Promise truly to give me what I ask thee. The son that shall be begotten on me shall become thy heir-apparent. This, O king, is my fixed resolve. O Dushmanta, if thou grant this, then let our union take place.'
"Vaisampayana continued, 'The monarch, without taking time to consider at once told her, 'Let it be so. I will even take thee, O thou of agreeable smiles, with me to my capital. I tell thee truly. O beautiful one, thou deservest all this.' And so saying, that first of kings wedded the handsome Sakuntala of graceful gait, and knew her as a husband. And assuring her duly, he went away, telling her repeatedly, 'I shall send thee, for thy escort, my troops of four classes. Indeed, it is even thus that I shall take thee to my capital, O thou of sweet smiles!"
"Vaisampayana continued, 'O Janamejaya, having promised so unto her, the king went away. And as he retraced his way homewards, he began to think of Kasyapa. And he asked himself, 'What will the illustrious ascetic say, after he has known all?' Thinking of this, he entered his capital.
"The moment the king had left, Kanwa arrived at his abode. But Sakuntala, from a sense of shame, did not go out to receive her father. That great ascetic, however, possessed of spiritual knowledge, knew all. Indeed beholding everything with his spiritual eye, the illustrious one was pleased, and addressing her, said, 'Amiable one, what hath been done by thee today in secret, without, having waited for me--viz., intercourse with a man--hath not been destructive of thy virtue. Indeed, union according to the Gandharva form, of a wishful woman with a man of sensual desire, without mantras of any kind, it is said, is the best for Kshatriyas. That best of men, Dushmanta, is also high-souled and virtuous. Thou hast, O Sakuntala, accepted him for thy husband. The son that shall be born of thee shall be mighty and illustrious in this world. And he shall have sway over the sea. And the forces of that illustrious king of kings, while he goeth out against his foes shall be irresistible.'
"Sakuntala then approached her fatigued father and washed his feet. And taking down the load he had with him and placing the fruits in proper order, she told him, 'It behoveth thee to give thy grace to that Dushmanta whom I have accepted for my husband, as well as his ministers!'
"Kanwa replied, 'O thou of the fairest complexion, for thy sake I am inclined to bless him. But receive from me, O blessed one, the boon that thou desirest.'
"Vaisampayana continued, 'Sakuntala, thereupon, moved by desire of benefiting Dushmanta, asked the boon that the Paurava monarchs might ever be virtuous and never deprived of their thrones.'"
"Sakuntala replied, 'Thou seest, O king, the fault of others, even though they be as small as a mustard seed. But seeing, thou noticest not thy own faults even though they be as large as the Vilwa fruit. Menaka is one of the celestials. Indeed, Menaka is reckoned as the first of celestials. My birth, therefore, O Dushmanta, is far higher than thine. Thou walkest upon the Earth, O king, but I roam in the skies! Behold, the difference between ourselves is as that between (the mountain) Meru and a mustard seed! Behold my power, O king! I can repair to the abodes of Indra, Kuvera, Yama, and Varuna! The saying is true which I shall refer to before thee, O sinless one! I refer to it for example's sake and not from evil motives. Therefore, it behoveth thee to pardon me after thou hast heard it. An ugly person considereth himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceiveth the difference between himself and others. He that is really handsome never taunts anybody. And he that always talketh evil becometh a reviler. And as the swine always look for dirt and filth even when in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak. Those, however, that are wise, on hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese that always extract the milk only, though it be mixed with water. As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same thing. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them. The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them. What can be more ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked? When even atheists are annoyed with those that have fallen off from truth and virtue and who are really like angry snakes of virulent poison, what shall I say of myself who am nurtured in faith? He that having begotten a son who is his own image, regardeth him not, never attaineth to the worlds he coveteth, and verily the gods destroy his good fortune and possessions. The Pitris have said that the son continueth the race and the line and is, therefore, the best of all religious acts. Therefore, none should abandon a son. Manu hath said that there are five kinds of sons; those begotten by one's self upon his own wife, those obtained (as gift) from others, those purchased for a consideration, those reared with affection and those begotten upon other women than upon wedded wives. Sons support the religion and achievements of men, enhance their joys, and rescue deceased ancestors from hell. It behoveth thee not, therefore, O tiger among kings, to abandon a son who is such. Therefore, O lord of Earth, cherish thy own self, truth, and virtue by cherishing thy son. O lion among monarchs, it behoveth thee not to support this deceitfulness. The dedication of a tank is more meritorious than that of a hundred wells. A sacrifice again is more meritorious than the dedication of a tank. A son is more meritorious than a sacrifice. Truth is more meritorious than a hundred sons. A hundred horse-sacrifices had once been weighed against Truth, and Truth was found heavier than a hundred horse-sacrifices. O king, Truth, I ween, may be equal to the study of, the entire Vedas and ablutions in all holy places. There is no virtue equal to Truth: there is nothing superior to Truth. O king, Truth is God himself; Truth is the highest vow. Therefore, violate not thy pledge, O monarch! Let Truth and thee be even united. If thou placest no credit in my words, I shall of my own accord go hence. Indeed, thy companionship should be avoided. But thou, O Dushmanta, that when thou art gone, this son of mine shall rule the whole Earth surrounded by the four seas and adorned with the king of the mountains."
"Vaisampayana continued, 'Sakuntala having spoken to the monarch in this wise, left his presence. But as soon as she had left, a voice from the skies, emanating from no visible shape, thus spoke unto Dushmanta as he was sitting surrounded by his occasional and household priests, his preceptors, and ministers. And the voice said, 'The mother is but the sheath of flesh; the son sprung from the father is the father himself. Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. O best of men, the son, who is but a form of one's own seed, rescueth (ancestors) from the region of Yama. Thou art the progenitor of this boy. Sakuntala hath spoken the truth. The husband, dividing his body in twain, is born of his wife in the form of son. Therefore, O Dushmanta, cherish, O monarch, thy son born of Sakuntala. To live by forsaking one's living son is a great, misfortune. Therefore, O thou of Puru's race, cherish thy high-souled son born of Sakuntala--And because this child is to be cherished by thee even at our word, therefore shall this thy son be known by the name of Bharata (the cherished).' Hearing these words uttered by the dwellers in heaven, the monarch of Puru's race became overjoyed and spoke as follows unto his priests and ministers, 'Hear ye these words uttered by the celestial messenger? I myself know this one to be my son. If I had taken him as my son on the strength of Sakuntala's words alone, my people would have been suspicious and my son also would not have been regarded as pure.'
"Vaisampayana continued, 'The monarch, then, O thou of Bharata's race, seeing the purity of his son established by the celestial messenger, became exceedingly glad. And he took unto him that son with joy. And the king with a joyous heart then performed all those rites upon his son that a father should perform. And the king smelt his child's head and hugged him with affection. And the Brahmanas began to utter blessings upon him and the bards began to applaud him. And the monarch then experienced the great delight that one feeleth at the touch of one's son. And Dushmanta also received mat wife of his with affection. And he told her these words, pacifying her affectionately, 'O goddess, my union with the? took place privately Therefore, I was thinking of how best to establish thy purity. My people might think that we were only lustfully united and not as husband and wife, and therefore, this son that I would have installed as my heir apparent would only have been regarded as one of impure birth. And dearest, every hard word thou hast uttered in thy anger, have I, O large-eyed one, forgiven thee. Thou art my dearest!' And the royal sage Dushmanta, having spoken thus unto his dear wife, O Bharata, received her with offerings of perfume, food, and drink. And king Dushmanta, then, bestowed the name of Bharata upon his child, and formally installed him as the heir apparent. And the famous and bright wheels of Bharata's car, invincible and like unto the wheels of the cars owned by the gods, traversed every region, filling the whole Earth with their rattle. And the son of Dushmanta reduced to subjection all kings of the Earth. And he ruled virtuously and earned great fame. And that monarch of great prowess was known by the titles of Chakravarti andSarvabhauma. And he performed many sacrifices like Sakra, the lord of the Maruts. And Kanwa was the chief priest at those sacrifices, in which the offerings to Brahmanas were great. And the blessed monarch performed both the cow and the horse-sacrifices. And Bharata gave unto Kanwa a thousand gold coins as the sacerdotal fee. It is that Bharata from whom have emanated so many mighty achievements. It is from him that the great race called after him in his race are called after him. And in the Bharata race there have been born many godlike monarchs gifted with great energy, and like unto Brahman himself. Their number cannot be counted. But, O thou of Bharata's race, I shall name the principal ones that were blessed with great good fortune, like unto the gods, and devoted to truth and honesty.'"
"Sakuntala, hearing this, said, 'O king, my father hath gone away from this asylum to bring fruit. Wait but a moment; he will bestow me on thee.'
"Dushmanta replied, 'O beautiful and faultless one, I desire that thou shouldst be my life's companion. Know thou that I exist for thee, and my heart is in thee. One is certainly one's own friend, and one certainly may depend upon one's own self. Therefore, according to the ordinance, thou canst certainly bestow thyself. There are, in all, eight kinds of marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create, hath spoken of the appropriateness of all these forms according to their order. Know, O faultless one, that the first four of these are fit for Brahmanas, and the first six for Kshatriyas. As regards kings, even the Rakshasa form is permissible. The Asura form is permitted to Vaisyas and Sudras. Of the first five the three are proper, the other two being improper. The Paisacha and the Asura forms should never be practised. These are the institutes of religion, and one should act according to them. The Gandharva and the Rakshasa form are consistent with the practices of Kshatriyas. Thou needst not entertain the least fear. There is not the least doubt that either according to any one of these last-mentioned forms, or according to a union of both of them, our wedding may take place. O thou of the fairest complexion, full of desire I am, thou also in a similar mood mayst become my wife according to the Gandharva form."Sakuntala, having listened to all this, answered, 'If this be the course sanctioned by religion, if, indeed, I am my own disposer, hear, O thou foremost one of Puru's race, what my terms are. Promise truly to give me what I ask thee. The son that shall be begotten on me shall become thy heir-apparent. This, O king, is my fixed resolve. O Dushmanta, if thou grant this, then let our union take place.'
"Vaisampayana continued, 'The monarch, without taking time to consider at once told her, 'Let it be so. I will even take thee, O thou of agreeable smiles, with me to my capital. I tell thee truly. O beautiful one, thou deservest all this.' And so saying, that first of kings wedded the handsome Sakuntala of graceful gait, and knew her as a husband. And assuring her duly, he went away, telling her repeatedly, 'I shall send thee, for thy escort, my troops of four classes. Indeed, it is even thus that I shall take thee to my capital, O thou of sweet smiles!"
"Vaisampayana continued, 'O Janamejaya, having promised so unto her, the king went away. And as he retraced his way homewards, he began to think of Kasyapa. And he asked himself, 'What will the illustrious ascetic say, after he has known all?' Thinking of this, he entered his capital.
"The moment the king had left, Kanwa arrived at his abode. But Sakuntala, from a sense of shame, did not go out to receive her father. That great ascetic, however, possessed of spiritual knowledge, knew all. Indeed beholding everything with his spiritual eye, the illustrious one was pleased, and addressing her, said, 'Amiable one, what hath been done by thee today in secret, without, having waited for me--viz., intercourse with a man--hath not been destructive of thy virtue. Indeed, union according to the Gandharva form, of a wishful woman with a man of sensual desire, without mantras of any kind, it is said, is the best for Kshatriyas. That best of men, Dushmanta, is also high-souled and virtuous. Thou hast, O Sakuntala, accepted him for thy husband. The son that shall be born of thee shall be mighty and illustrious in this world. And he shall have sway over the sea. And the forces of that illustrious king of kings, while he goeth out against his foes shall be irresistible.'
"Sakuntala then approached her fatigued father and washed his feet. And taking down the load he had with him and placing the fruits in proper order, she told him, 'It behoveth thee to give thy grace to that Dushmanta whom I have accepted for my husband, as well as his ministers!'
"Kanwa replied, 'O thou of the fairest complexion, for thy sake I am inclined to bless him. But receive from me, O blessed one, the boon that thou desirest.'
"Vaisampayana continued, 'Sakuntala, thereupon, moved by desire of benefiting Dushmanta, asked the boon that the Paurava monarchs might ever be virtuous and never deprived of their thrones.'"
"Vaisampayana said, 'After Dushmanta had left the asylum having made those promises unto Sakuntala, the latter of tapering thighs brought forth a boy of immeasurable energy. And when the child was three years old, he became in splendour like the blazing fire. And, O Janamejaya, he was possessed of beauty and magnanimity and every accomplishment. And that first of virtuous men, Kanwa, caused all the rites of religion to be performed in respect of that intelligent child thriving day by day. And the boy gifted with pearly teeth and shining locks, capable of slaying lions even then, with all auspicious signs on his palm, and broad expansive forehead, grew up in beauty and strength. And like unto a celestial child in splendour, he began to grow up rapidly. And when he was only six years of age, endued with great strength he used to seize and bind to the trees that stood around that asylum, lions and tigers and bears and buffaloes and elephants. And he rode on some animals, and pursued others in sportive mood. The dwellers at Kanwa's asylum thereupon bestowed on him a name. And they said, because he seizes and restrains an animals however strong, let him, be called Sarvadamana (the subduer of all). And it was thus that the boy came to be named Sarvadamana, endued as he was with prowess, and energy and strength. And the Rishi seeing the boy and marking also his extraordinary acts, told Sakuntala that the time had come for his installation as the heir-apparent. And beholding the strength of the boy, Kanwa commanded his disciples, saying, 'Bear ye without delay this Sakuntala with her son from this abode to that of her husband, blessed with every auspicious sign. Women should not live long in the houses of their paternal or maternal relations. Such residence is destructive of their reputation, their good conduct, their virtue. Therefore, delay not in bearing her hence.' These disciples of the Rishi thereupon, saying 'So be it,' went towards the city named after an elephant (Hastinapura) with Sakuntala and her son ahead of them. And then she of fair eye-brows, taking with her that boy of celestial beauty, endued with eyes like lotus petals, left the woods where she had been first known by Dushmanta. And having approached the king, she with her boy resembling in splendour the rising sun was introduced to him. And the disciples of the Rishi having introduced her, returned to the asylum. And Sakuntala having worshipped the king according to proper form, told him, 'This is thy son, O king! Let him be installed as thy heir-apparent. O king, this child, like unto a celestial, hath been begotten by thee upon me. Therefore, O best of men, fulfil now the promise thou gavest me. Call to mind, O thou of great good fortune, the agreement thou hadst made on the occasion of thy union with me in the asylum of Kanwa.'
"The king, hearing these her words, and remembering everything said, 'I do not remember anything. Who art thou, O wicked woman in ascetic guise? I do not remember having any connection with thee in respect of Dharma, Kama and Arthas. Go or stay or do as thou pleasest.' Thus addressed by him, the fair-coloured innocent one became abashed. Grief deprived her of consciousness and she stood for a time like an wooden post. Soon, however, her eyes became red like copper and her lips began to quiver. And the glances she now and then cast upon the king seemed to burn the latter. Her rising wrath however, and the fire of her asceticism, she extinguished within herself by an extraordinary effort. Collecting her thoughts in a moment, her heart possessed with sorrow and rage, she thus addressed her lord in anger, looking at him, 'Knowing everything, O monarch, how canst thou, like an inferior person, thus say that thou knowest it not? Thy heart is a witness to the truth or falsehood of this matter. Therefore, speak truly without degrading thyself. He who being one thing representeth himself as another thing to others, is like a thief and a robber of his own self. Of what sin is he not capable? Thou thinkest that thou alone hast knowledge of thy deed. But knowest thou not that the Ancient, Omniscient one (Narayana) liveth in thy heart? He knoweth all thy sins, and thou sinnest in His presence. He that sins thinks that none observes him. But he is observed by the gods and by Him also who is in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the Sky, Water, the heart, Yama, the day, the night, both twilights, and Dharma, all witness the acts of man. Yama, the son of Surya, takes no account of the sins of him with whom Narayana the witness of all acts, is gratified. But he with whom Narayana is not gratified is tortured for his sins by Yama. Him who degradeth himself by representing his self falsely, the gods never bless. Even his own soul blesseth him not. I am a wife devoted to my husband. I have come of my own accord, it is true. But do not, on that account, treat me with disrespect. I am thy wife and, therefore, deserve to be treated respectfully. Wilt thou not treat me so, because I have come hither of my own accord? In the presence of so many, why dost thou treat me like an ordinary woman? I am not certainly crying in the wilderness. Dost thou not hear me? But if thou refuse to do what I supplicate thee for, O Dushmanta, thy head this moment shall burst into a hundred pieces! The husband entering the womb of the wife cometh out himself in the form of the son. Therefore is the wife called by those cognisant of the Vedas as Jaya (she of whom one is born). And the son that is so born unto persons cognisant of theVedic Mantras rescueth the spirits of deceased ancestors. And because the son rescueth ancestors from the hell call Put, therefore, hath he been called by the Self-create himself as Puttra (the rescuer from Put). By a son one conquereth the three worlds. By a son's son, one enjoyeth eternity. And by a grandson's son great-grand-fathers enjoy everlasting happiness. She is a true wife who is skilful in household affairsShe is a true wife who hath borne a son. She is a true wife whose heart is devoted to her lord. She is a true wife who knoweth none but her lord. The wife is a man's half. The wife is the first of friends. The wife is the root of religion, profit, and desire. The wife is the root of salvation. They that have wives can perform religious acts. They that have wives can lead domestic lives. They that have wives have the means to be cheerful. They that have wives can achieve good fortune. Sweet-speeched wives are friends on occasions of joy. They are as fathers on occasions of religious acts. They are mothers in sickness and woe. Even in the deep woods to a traveller a wife is his refreshment and solace. He that hath a wife is trusted by all. A wife, therefore, is one's most valuable possession. Even when the husband leaving this world goeth into the region of Yama, it is the devoted wife that accompanies him thither. A wife going before waits for the husband. But if the husband goeth before, the chaste wife followeth close. For these reasons, O king, doth marriage exist. The husband enjoyth the companionship of the wife both in this and in the other worlds. It hath been said by learned persons that one is himself born as one's son. Therefore, a man whose wife hath borne a son should look upon her as his mother. Beholding the face of the son one hath begotten upon his wife, like his own face in a mirror, one feeleth as happy as a virtuous man, on attaining to heaven. Men scorched by mental grief, or suffering under bodily pain, feel as much refreshed in the companionship of their wives as a perspiring person in a cool bath. No man, even in anger, should ever do anything that is disagreeable to his wife, seeing that happiness, joy, and virtue,--everything dependeth on the wife. A wife is the sacred field in which the husband is born himself. Even Rishis cannot create creatures without women. What happiness is greater than what the father feeleth when the son running towards him, even though his body be covered with dust, claspeth his limbs? Why then dost thou treat with indifference such a son, who hath approached thee himself and who casteth wistful glances towards thee for climbing thy knees? Even ants support their own eggs without destroying them; then why shouldst not thou, a virtuous man that thou art, support thy own child? The touch of soft sandal paste, of women, of (cool) water is not so agreeable as the touch of one's own infant son locked in one's embrace. As a Brahmana is the foremost of all bipeds, a cow, the foremost of all quadrupeds, a protector, the foremost of all superiors, so is the son the foremost of all objects, agreeable to the touch. Let, therefore, this handsome child touch thee in embrace. There is nothing in the world more agreeable to the touch than the embrace of one's son. O chastiser of foes, I have brought forth this child, O monarch, capable of dispelling all thy sorrows after bearing him in my womb for full three years. O monarch of Puru's race, 'He shall perform a hundred horse-sacrifices'--these were the words uttered from the sky when I was in the lying-in room. Indeed, men going into places remote from their homes take up there others' children on their laps and smelling their heads feel great happiness. Thou knowest that Brahmanas repeat these Vedic mantras on the occasion of the consecrating rites of infancy.--Thou art born, O son, of my body! Thou art sprung from my heart. Thou art myself in the form of a son. Live thou to a hundred years! My life dependeth on thee, and the continuation of my race also, on thee. Therefore, O son, live thou in great happiness to a hundred years. He hath sprung from thy body, this second being from thee! Behold thyself in thy son, as thou beholdest thy image in the clear lake. As the sacrificial fire is kindled from the domestic one, so hath this one sprung from thee. Though one, thou hast divided thyself. In course of hunting while engaged in pursuit of the deer, I was approached by thee, O king, I who was then a virgin in the asylum of my father. Urvasi, Purvachitti, Sahajanya, Menaka, Viswachi and Ghritachi, these are the six foremost of Apsaras. Amongst them again, Menaka, born of Brahman, is the first. Descending from heaven on Earth, after intercourse with Viswamitra, she gave birth to me. That celebrated Apsara, Menaka, brought me forth in a valley of Himavat. Bereft of all affection, she went away, cast me there as if I were the child of somebody else. What sinful act did I do, of old, in some other life that I was in infancy cast away by my parents and at present am cast away by thee! Put away by thee, I am ready to return to the refuge of my father. But it behoveth thee not to cast off this child who is thy own.'
"Hearing all this, Dushmanta said, 'O Sakuntala, I do not know having begot upon thee this son. Women generally speak untruths. Who shall believe in thy words? Destitute of all affection, the lewd Menaka is thy mother, and she cast thee off on the surface of the Himavat as one throws away, after the worship is over, the flowery offering made to his gods. Thy father too of the Kshatriya race, the lustful Viswamitra, who was tempted to become a Brahmana, is destitute of all affection. However, Menaka is the first of Apsaras, and thy father also is the first of Rishis. Being their daughter, why dost thou speak like a lewd woman? Thy words deserve no credit. Art thou not ashamed to speak them, especially before me? Go hence, O wicked woman in ascetic guise. Where is that foremost of great Rishis, where also is that Apsara Menaka? And why art thou, low as thou art, in the guise of an ascetic? Thy child too is grown up. Thou sayest he is a boy, but he is very strong. How hath he soon grown like a Sala sprout? Thy birth is low. Thou speakest like a lewd woman. Lustfully hast thou been begotten by Menaka. O woman of ascetic guise, all that thou sayest is quite unknown to me. I don't know thee. Go withersoever thou choosest.'"Sakuntala replied, 'Thou seest, O king, the fault of others, even though they be as small as a mustard seed. But seeing, thou noticest not thy own faults even though they be as large as the Vilwa fruit. Menaka is one of the celestials. Indeed, Menaka is reckoned as the first of celestials. My birth, therefore, O Dushmanta, is far higher than thine. Thou walkest upon the Earth, O king, but I roam in the skies! Behold, the difference between ourselves is as that between (the mountain) Meru and a mustard seed! Behold my power, O king! I can repair to the abodes of Indra, Kuvera, Yama, and Varuna! The saying is true which I shall refer to before thee, O sinless one! I refer to it for example's sake and not from evil motives. Therefore, it behoveth thee to pardon me after thou hast heard it. An ugly person considereth himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceiveth the difference between himself and others. He that is really handsome never taunts anybody. And he that always talketh evil becometh a reviler. And as the swine always look for dirt and filth even when in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak. Those, however, that are wise, on hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese that always extract the milk only, though it be mixed with water. As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same thing. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them. The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them. What can be more ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked? When even atheists are annoyed with those that have fallen off from truth and virtue and who are really like angry snakes of virulent poison, what shall I say of myself who am nurtured in faith? He that having begotten a son who is his own image, regardeth him not, never attaineth to the worlds he coveteth, and verily the gods destroy his good fortune and possessions. The Pitris have said that the son continueth the race and the line and is, therefore, the best of all religious acts. Therefore, none should abandon a son. Manu hath said that there are five kinds of sons; those begotten by one's self upon his own wife, those obtained (as gift) from others, those purchased for a consideration, those reared with affection and those begotten upon other women than upon wedded wives. Sons support the religion and achievements of men, enhance their joys, and rescue deceased ancestors from hell. It behoveth thee not, therefore, O tiger among kings, to abandon a son who is such. Therefore, O lord of Earth, cherish thy own self, truth, and virtue by cherishing thy son. O lion among monarchs, it behoveth thee not to support this deceitfulness. The dedication of a tank is more meritorious than that of a hundred wells. A sacrifice again is more meritorious than the dedication of a tank. A son is more meritorious than a sacrifice. Truth is more meritorious than a hundred sons. A hundred horse-sacrifices had once been weighed against Truth, and Truth was found heavier than a hundred horse-sacrifices. O king, Truth, I ween, may be equal to the study of, the entire Vedas and ablutions in all holy places. There is no virtue equal to Truth: there is nothing superior to Truth. O king, Truth is God himself; Truth is the highest vow. Therefore, violate not thy pledge, O monarch! Let Truth and thee be even united. If thou placest no credit in my words, I shall of my own accord go hence. Indeed, thy companionship should be avoided. But thou, O Dushmanta, that when thou art gone, this son of mine shall rule the whole Earth surrounded by the four seas and adorned with the king of the mountains."
"Vaisampayana continued, 'Sakuntala having spoken to the monarch in this wise, left his presence. But as soon as she had left, a voice from the skies, emanating from no visible shape, thus spoke unto Dushmanta as he was sitting surrounded by his occasional and household priests, his preceptors, and ministers. And the voice said, 'The mother is but the sheath of flesh; the son sprung from the father is the father himself. Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. O best of men, the son, who is but a form of one's own seed, rescueth (ancestors) from the region of Yama. Thou art the progenitor of this boy. Sakuntala hath spoken the truth. The husband, dividing his body in twain, is born of his wife in the form of son. Therefore, O Dushmanta, cherish, O monarch, thy son born of Sakuntala. To live by forsaking one's living son is a great, misfortune. Therefore, O thou of Puru's race, cherish thy high-souled son born of Sakuntala--And because this child is to be cherished by thee even at our word, therefore shall this thy son be known by the name of Bharata (the cherished).' Hearing these words uttered by the dwellers in heaven, the monarch of Puru's race became overjoyed and spoke as follows unto his priests and ministers, 'Hear ye these words uttered by the celestial messenger? I myself know this one to be my son. If I had taken him as my son on the strength of Sakuntala's words alone, my people would have been suspicious and my son also would not have been regarded as pure.'
"Vaisampayana continued, 'The monarch, then, O thou of Bharata's race, seeing the purity of his son established by the celestial messenger, became exceedingly glad. And he took unto him that son with joy. And the king with a joyous heart then performed all those rites upon his son that a father should perform. And the king smelt his child's head and hugged him with affection. And the Brahmanas began to utter blessings upon him and the bards began to applaud him. And the monarch then experienced the great delight that one feeleth at the touch of one's son. And Dushmanta also received mat wife of his with affection. And he told her these words, pacifying her affectionately, 'O goddess, my union with the? took place privately Therefore, I was thinking of how best to establish thy purity. My people might think that we were only lustfully united and not as husband and wife, and therefore, this son that I would have installed as my heir apparent would only have been regarded as one of impure birth. And dearest, every hard word thou hast uttered in thy anger, have I, O large-eyed one, forgiven thee. Thou art my dearest!' And the royal sage Dushmanta, having spoken thus unto his dear wife, O Bharata, received her with offerings of perfume, food, and drink. And king Dushmanta, then, bestowed the name of Bharata upon his child, and formally installed him as the heir apparent. And the famous and bright wheels of Bharata's car, invincible and like unto the wheels of the cars owned by the gods, traversed every region, filling the whole Earth with their rattle. And the son of Dushmanta reduced to subjection all kings of the Earth. And he ruled virtuously and earned great fame. And that monarch of great prowess was known by the titles of Chakravarti andSarvabhauma. And he performed many sacrifices like Sakra, the lord of the Maruts. And Kanwa was the chief priest at those sacrifices, in which the offerings to Brahmanas were great. And the blessed monarch performed both the cow and the horse-sacrifices. And Bharata gave unto Kanwa a thousand gold coins as the sacerdotal fee. It is that Bharata from whom have emanated so many mighty achievements. It is from him that the great race called after him in his race are called after him. And in the Bharata race there have been born many godlike monarchs gifted with great energy, and like unto Brahman himself. Their number cannot be counted. But, O thou of Bharata's race, I shall name the principal ones that were blessed with great good fortune, like unto the gods, and devoted to truth and honesty.'"
"Vaisampayana said, 'Hear now, as I recite the recorded genealogy, that is sacred and subservient to religion, profit and pleasure, of these royal sages--Daksha, the lord of creation, Manu, the son of Surya, Bharata, Ruru, Puru, and Ajamidha. I shall also recite to thee, O sinless one, the genealogies of the Yadavas and of the Kurus and of the king of the Bharata line. These genealogies are sacred and their recitation is a great act of propitiation. That recitation conferreth wealth, fame and long life. And, O sinless one, all these I have named shone in their splendour and were equal unto the great Rishis in energy.
"Prachetas had ten sons who were all devoted to asceticism and possessed of every virtue. They burnt, of old, by the fire emanating from their mouths, several plants of poisonous and innumerable large trees that had covered the Earth and became a source of great discomfort to man. After these ten, was born another named Daksha. It is from Daksha that all creatures have sprung. Therefore is he, O tiger among men, called the Grandfather. Born of Prachetas the Muni Daksha, uniting himself with Virini, begat a thousand sons of rigid vows, all like himself. And Narada taught these thousand sons of Daksha the excellent philosophy of Sankhya as a means of salvation. And, O Janamejaya, the lord of creation, Daksha, then, from the desire of making creatures, begat fifty daughters. And he made all of them his appointed daughters (so thattheir sons might be his sons also for the performance of all religious acts). And he bestowed ten of his daughters on Dharma, and thirteen on Kasyapa. And he gave twenty-seven to Chandra, who are all engaged in indicating time. And Kasyapa, the son of Marichi, begat on the eldest of his thirteen wives, the Adityas, the celestials endued with great energy and having Indra as their head and also Vivaswat (the Sun). And of Vivaswat was born the lord Yama. And Martanda (Vivaswat) also begat another son after Yama, gifted with great intelligence and named Manu. And Manu was endued with great wisdom and devoted to virtue. And he became the progenitor of a line. And in Manu's race have been born all human beings, who have, therefore, been called Manavas. And it is of Manu that all men including Brahmanas, Kshatriyas, and others have been descended, and are, therefore, all called Manavas. Subsequently, O monarch, the Brahmanas became united with the Kshatriyas. And those sons of Manu that were Brahmanas devoted themselves to the study of the Vedas. And Manu begat ten other children named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the eighth, a daughter named Ila, Prishadhru the ninth, and Nabhagarishta, the tenth. They all betook themselves to the practices of Kshatriyas. Besides these, Manu had fifty other sons on Earth. But we heard that they all perished, quarrelling with one another. The learned Pururavas was born of Ila. It hath been heard by us that Ila was both his mother and father. And the great Pururavas had sway over thirteen islands of the sea. And, though a human being, he was always surrounded by companions that were superhuman. And Pururavas intoxicated with power quarrelled with the Brahmanas and little caring for their anger robbed them of their wealth. Beholding all this Sanatkumara came from the region of Brahman and gave him good counsel, which was, however, rejected by Pururavas. Then the wrath of the great Rishis was excited, and the avaricious monarch, who intoxicated with power, had lost his reason, was immediately destroyed by their curse.
"It was Pururavas who first brought from the region of the Gandharvas the three kinds of fire (for sacrificial purpose). And he brought thence, the Apsara Urvasi also. And the son of Ila begat upon Urvasi six sons who were called Ayus, Dhimat, Amavasu and Dhridhayus, and Vanayus, and Satayus. And it is said that Ayus begat four sons named Nahusha, Vriddhasarman, Rajingaya, and Anenas, on the daughter of Swarbhanu. And, O monarch, Nahusha, of all the sons of Ayus, being gifted with great intelligence and prowess ruled his extensive kingdom virtuously. And king Nahusha supported evenly the Pitris, the celestials, the Rishis, the Brahmanas, theGandharvas, the Nagas, the Rakshasas, the Kshatriyas, and the Vaisyas. And he suppressed all robber-gangs with a mighty hand. But he made the Rishis pay tribute and carry him on their backs like bests of burden. And, conquering the very gods by the beauty of his person, his asceticism, prowess, and energy, he ruled as if he were Indra himself. And Nahusha begat six sons, all of sweet speech, named Yati, Yayati, Sanyati, Ayati, and Dhruva. Yati betaking himself to asceticism became a Muni like unto Brahman himself. Yayati became a monarch of great prowess and virtue. He ruled the whole Earth, performed numerous sacrifices, worshipped the Pitris with great reverence, and always respected the gods. And he brought the whole world under his sway and was never vanquished by any foe. And the sons of Yayati were all great bowmen and resplendent with every virtue. And, O king, they were begotten upon (his two wives) Devayani and Sarmishtha. And of Devayani were born Yadu and Turvasu, and of Sarmishtha were born Drahyu, Anu, and Puru. And, O king, having virtuously ruled his subjects for a long time, Yayati was attacked with a hideous decrepitude destroying his personal beauty. And attacked by decrepitude, the monarch then spoke, O Bharata, unto his sons Yadu and Puru and Turvasu and Drahyu and Anu these words, 'Ye dear sons, I wish to be a young man and to gratify my appetites in the company of young women. Do you help me therein.' To him his eldest son born of Devayani then said, 'What needest thou, O king? Dost thou want to have your youth?' Yayati then told him, 'Accept thou my decrepitude, O son! With thy youth I would enjoy myself. During the time of a great sacrifice I have been cursed by the Muni Usanas (Sukra). O son, I would enjoy myself with your youth. Take any of you this my decrepitude and with my body rule ye my kingdom. I would enjoy myself with a renovated body. Therefore, ye my sons, take ye my decrepitude.' But none of his sons accepted his decrepitude. Then his youngest son Puru said unto him, 'O king, enjoy thyself thou once again with a renovated body and returned youth! I shall take thy decrepitude and at thy command rule thy kingdom.' Thus addressed, the royal sage, by virtue of his ascetic power then transferred his own decrepitude unto that high-souled son of his and with the youth of Puru became a youth; while with the monarch's age Puru ruled his kingdom.
"Then, after a thousand years had passed away, Yayati, that tiger among kings, remained as strong and powerful as a tiger. And he enjoyed for a long time the companionship of his two wives. And in the gardens of Chitraratha (the king of Gandharvas), the king also enjoyed the company of the Apsara Viswachi. But even after all this, the great king found his appetites unsatiated. The king, then recollected the following truths contained in the Puranas, 'Truly, one's appetites are never satiated by enjoyment.
On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence. Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satiated. It is only when man doth not commit any sin in respect of any living thing, in thought, deed, or speech, it is then that he attaineth to purity as that of Brahman. When one feareth nothing, when one is not feared by anything, when one wisheth for nothing, when one injureth nothing, it is then that one attaineth to the purity of Brahman.' The wise monarch seeing this and satisfied that one's appetites are never satiated, set his mind at rest by meditation, and took back from his son his own decrepitude. And giving him back his youth, though his own appetites were unsatiated, and installing him on the throne, he spoke unto Puru thus, 'Thou art my true heir, thou art my true son by whom my race is to be continued. In the world shall my race be known by thy name.'
"Vaisampayana continued, 'Then that tiger among kings, having installed his son Puru on the throne, went away to the mount of Bhrigu for devoting himself to asceticism. And, having acquired great ascetic merit, after long years, he succumbed to the inevitable influence of Time. He left his human body by observing the vow of fasting, and ascended to heaven with his wives.'"
"Prachetas had ten sons who were all devoted to asceticism and possessed of every virtue. They burnt, of old, by the fire emanating from their mouths, several plants of poisonous and innumerable large trees that had covered the Earth and became a source of great discomfort to man. After these ten, was born another named Daksha. It is from Daksha that all creatures have sprung. Therefore is he, O tiger among men, called the Grandfather. Born of Prachetas the Muni Daksha, uniting himself with Virini, begat a thousand sons of rigid vows, all like himself. And Narada taught these thousand sons of Daksha the excellent philosophy of Sankhya as a means of salvation. And, O Janamejaya, the lord of creation, Daksha, then, from the desire of making creatures, begat fifty daughters. And he made all of them his appointed daughters (so thattheir sons might be his sons also for the performance of all religious acts). And he bestowed ten of his daughters on Dharma, and thirteen on Kasyapa. And he gave twenty-seven to Chandra, who are all engaged in indicating time. And Kasyapa, the son of Marichi, begat on the eldest of his thirteen wives, the Adityas, the celestials endued with great energy and having Indra as their head and also Vivaswat (the Sun). And of Vivaswat was born the lord Yama. And Martanda (Vivaswat) also begat another son after Yama, gifted with great intelligence and named Manu. And Manu was endued with great wisdom and devoted to virtue. And he became the progenitor of a line. And in Manu's race have been born all human beings, who have, therefore, been called Manavas. And it is of Manu that all men including Brahmanas, Kshatriyas, and others have been descended, and are, therefore, all called Manavas. Subsequently, O monarch, the Brahmanas became united with the Kshatriyas. And those sons of Manu that were Brahmanas devoted themselves to the study of the Vedas. And Manu begat ten other children named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the eighth, a daughter named Ila, Prishadhru the ninth, and Nabhagarishta, the tenth. They all betook themselves to the practices of Kshatriyas. Besides these, Manu had fifty other sons on Earth. But we heard that they all perished, quarrelling with one another. The learned Pururavas was born of Ila. It hath been heard by us that Ila was both his mother and father. And the great Pururavas had sway over thirteen islands of the sea. And, though a human being, he was always surrounded by companions that were superhuman. And Pururavas intoxicated with power quarrelled with the Brahmanas and little caring for their anger robbed them of their wealth. Beholding all this Sanatkumara came from the region of Brahman and gave him good counsel, which was, however, rejected by Pururavas. Then the wrath of the great Rishis was excited, and the avaricious monarch, who intoxicated with power, had lost his reason, was immediately destroyed by their curse.
"It was Pururavas who first brought from the region of the Gandharvas the three kinds of fire (for sacrificial purpose). And he brought thence, the Apsara Urvasi also. And the son of Ila begat upon Urvasi six sons who were called Ayus, Dhimat, Amavasu and Dhridhayus, and Vanayus, and Satayus. And it is said that Ayus begat four sons named Nahusha, Vriddhasarman, Rajingaya, and Anenas, on the daughter of Swarbhanu. And, O monarch, Nahusha, of all the sons of Ayus, being gifted with great intelligence and prowess ruled his extensive kingdom virtuously. And king Nahusha supported evenly the Pitris, the celestials, the Rishis, the Brahmanas, theGandharvas, the Nagas, the Rakshasas, the Kshatriyas, and the Vaisyas. And he suppressed all robber-gangs with a mighty hand. But he made the Rishis pay tribute and carry him on their backs like bests of burden. And, conquering the very gods by the beauty of his person, his asceticism, prowess, and energy, he ruled as if he were Indra himself. And Nahusha begat six sons, all of sweet speech, named Yati, Yayati, Sanyati, Ayati, and Dhruva. Yati betaking himself to asceticism became a Muni like unto Brahman himself. Yayati became a monarch of great prowess and virtue. He ruled the whole Earth, performed numerous sacrifices, worshipped the Pitris with great reverence, and always respected the gods. And he brought the whole world under his sway and was never vanquished by any foe. And the sons of Yayati were all great bowmen and resplendent with every virtue. And, O king, they were begotten upon (his two wives) Devayani and Sarmishtha. And of Devayani were born Yadu and Turvasu, and of Sarmishtha were born Drahyu, Anu, and Puru. And, O king, having virtuously ruled his subjects for a long time, Yayati was attacked with a hideous decrepitude destroying his personal beauty. And attacked by decrepitude, the monarch then spoke, O Bharata, unto his sons Yadu and Puru and Turvasu and Drahyu and Anu these words, 'Ye dear sons, I wish to be a young man and to gratify my appetites in the company of young women. Do you help me therein.' To him his eldest son born of Devayani then said, 'What needest thou, O king? Dost thou want to have your youth?' Yayati then told him, 'Accept thou my decrepitude, O son! With thy youth I would enjoy myself. During the time of a great sacrifice I have been cursed by the Muni Usanas (Sukra). O son, I would enjoy myself with your youth. Take any of you this my decrepitude and with my body rule ye my kingdom. I would enjoy myself with a renovated body. Therefore, ye my sons, take ye my decrepitude.' But none of his sons accepted his decrepitude. Then his youngest son Puru said unto him, 'O king, enjoy thyself thou once again with a renovated body and returned youth! I shall take thy decrepitude and at thy command rule thy kingdom.' Thus addressed, the royal sage, by virtue of his ascetic power then transferred his own decrepitude unto that high-souled son of his and with the youth of Puru became a youth; while with the monarch's age Puru ruled his kingdom.
"Then, after a thousand years had passed away, Yayati, that tiger among kings, remained as strong and powerful as a tiger. And he enjoyed for a long time the companionship of his two wives. And in the gardens of Chitraratha (the king of Gandharvas), the king also enjoyed the company of the Apsara Viswachi. But even after all this, the great king found his appetites unsatiated. The king, then recollected the following truths contained in the Puranas, 'Truly, one's appetites are never satiated by enjoyment.
On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence. Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satiated. It is only when man doth not commit any sin in respect of any living thing, in thought, deed, or speech, it is then that he attaineth to purity as that of Brahman. When one feareth nothing, when one is not feared by anything, when one wisheth for nothing, when one injureth nothing, it is then that one attaineth to the purity of Brahman.' The wise monarch seeing this and satisfied that one's appetites are never satiated, set his mind at rest by meditation, and took back from his son his own decrepitude. And giving him back his youth, though his own appetites were unsatiated, and installing him on the throne, he spoke unto Puru thus, 'Thou art my true heir, thou art my true son by whom my race is to be continued. In the world shall my race be known by thy name.'
"Vaisampayana continued, 'Then that tiger among kings, having installed his son Puru on the throne, went away to the mount of Bhrigu for devoting himself to asceticism. And, having acquired great ascetic merit, after long years, he succumbed to the inevitable influence of Time. He left his human body by observing the vow of fasting, and ascended to heaven with his wives.'"
"Janamejaya said, 'O thou of the wealth of asceticism, tell me how our ancestor Yayati, who is the tenth from Prajapati, obtained for a wife the unobtainable daughter of Sukra. I desire to hear of it in detail. Tell me also, one after another, of those monarchs separately who were the founders of dynasties.'
"Vaisampayana said, 'The monarch Yayati was in splendour like unto Indra himself. I will tell thee, in reply to thy question, O Janamejaya, how both Sukra and Vrishaparvan bestowed upon him, with due rites, their daughters, and how his union took place with Devayani in special.
"Between the celestials and the Asuras, there happened, of yore, frequent encounters for the sovereignty of the three worlds with everything in them. The gods, then, from desire of victory, installed the son of Angiras (Vrihaspati) as their priest to conduct their sacrifices; while their opponents installed the learned Usanas as their priest for the same purpose. And between those two Brahmanas there are always much boastful rivalry. Those Danavas assembled for encounter that were slain by the gods were all revived by the seer Sukra by the power of his knowledge. And then starting again, into life,--these fought with the gods. The Asuras also slew on the field of battle many of the celestials. But the open-minded Vrihaspati could not revive them, because he knew not the science called Sanjivani (re-vivification) which Kavya endued with great energy knew so well. And the gods were, therefore, in great sorrow. And the gods, in great anxiety of heart and entertaining a fear of the learned Usanas, then went to Kacha, the eldest son of Vrihaspati, and spoke unto him, saying, 'We pay court to thee, be kind to us and do us a service that we regard as very great. That knowledge which resides in Sukra, that Brahmana of immeasurable prowess, make thy own as soon as thou canst. Thou shalt find the Brahmana in the court of Vrishaparvan. He always protects the Danavas but never us, their opponents. Thou art his junior in age, and, therefore, capable of adoring him with reverence. Thou canst also adore Devayani, the favourite daughter of that high-souled Brahmana. Indeed, thou alone art capable of propitiating them both by worship. There is none else that can do so. By gratifying Devayani with thy conduct, liberality, sweetness, and general behaviour, thou canst certainly obtain that knowledge.' The son of Vrihaspati, thus solicited by the gods, said 'So be it, and went to where Vrishaparvan was. Kacha, thus sent by the gods, soon went to the capital of the chief of the Asuras, and beheld Sukra there. And beholding him, he thus spoke unto him, 'Accept me as thy disciple. I am the grandson of the Rishi Angiras and son of Vrihaspati. By name I am known as Kacha. Thyself becoming my preceptor, I shall practise the Brahmacharya mode of life for a thousand years. Command me, then, O Brahmana!'
"Sukra (hearing this) said, 'Welcome art thou, O Kacha! I accept thy speech. I will treat thee with regard; for by so doing, it is Vrihaspati who will be regarded.'
"Vaisampayana continued, 'Kacha commanded by Kavya or Usanas himself, called also Sukra, then said, 'So be it,' and took the vow he had spoken of. And, O Bharata, accepting the vow of which he had spoken, at the proper time, Kacha began to conciliate regardfully both his preceptor and (his daughter) Devayani. Indeed, he began to conciliate both. And as he was young, by singing and dancing and playing on different kinds of instruments, he soon gratified Devayani who was herself in her youth. And, O Bharata, with his whole heart set upon it, he soon gratified the maiden Devayani who was then a young lady, by presents of flowers and fruits and services rendered with alacrity. And Devayani also with her songs and sweetness of manners used, while they were alone, to attend upon that youth carrying out his vow. And when five hundred years had thus passed of Kacha's vow, the Danavas came to learn his intention. And having no compunctions about slaying a Brahmana, they became very angry with him. And one day they saw Kacha in a solitary part of the woods engaged in tending (his preceptor's) kine. They then slew Kacha from their hatred of Vrihaspati and also from their desire of protecting the knowledge of reviving the dead from being conveyed by him. And having slain him, they hacked his body into pieces and gave them to be devoured by jackals and wolves. And (when twilight came) the kine returned to the fold without him who tended them. And Devayani, seeing the kine returned from the woods without Kacha, spoke, O Bharata, unto her father thus:
'Thy evening-fire hath been kindled. The Sun also hath set, O father! The kine have returned without him who tendeth them. Kacha is, indeed, not to be seen. It is plain that Kacha hath been lost, or is dead. Truly do I say, O father, that without him I will not live.'
"Sukra hearing this said, I will revive him by saying, 'Let this one come.' Then having recourse to the science of reviving the dead, Sukra summoned Kacha. And summoned by his preceptor, Kacha appeared before him in the gladness of heart tearing by virtue of his preceptor's science the bodies of the wolves (that had devoured him). And asked about the cause of his delay, he thus spoke unto Bhargava's daughter. Indeed, asked by that Brahman's daughter, he told her, 'I was dead. O thou of pure manners, burdened with sacrificial fuel, Kusa grass, and logs of wood, I was coming towards our abode. I sat under a banian tree. The kine also, having been brought together, were staying under the shade of that same banian tree. The Asuras, beholding me, asked 'Who art thou?' They heard me answer, 'I am the son of Vrihaspati.' As soon as I said this, the Danavas slew me, and hacking my body into pieces gave my remains to jackals and wolves. And they then went home in the gladness of heart. O amiable one, summoned by the high-souled Bhargava, I after all come before thee fully revived.'
"On another occasion, asked by Devayani, the Brahmana Kacha went into the woods. And as he was roving about for gathering flowers, the Danavas beheld him. They again slew him, and pounding him into a paste they mixed it with the water of the ocean. Finding him long still (in coming), the maiden again represented the matter unto her father. And summoned again by the Brahmana with the aid of his science, Kacha appearing before his preceptor and his daughter told everything as it had happened. Then slaying him for the third time and burning him and reducing him to ashes, the Asuras gave those ashes to the preceptor himself, mixing them with his wine. And Devayani again spoke unto her father, saying, 'O father, Kacha was sent to gather flowers. But he is not to be seen. It is plain he hath been lost, or has died. I tell thee truly, I would not live without him.'
"Sukra hearing this said, 'O daughter, the son of Vrihaspati hath gone to the region of the dead. Though revived by my science, he is thus slain frequently. What, indeed, am I to do? O Devayani, do not grieve, do not cry. One like thee should not grieve for one that is mortal. Thou art indeed, O daughter, in consequence of my prowess, worshipped thrice a day during the ordained hours of prayer, by Brahmanas, the gods with Indra, the Vasus, the Aswins, the Asuras, in fact, by the whole universe. It is impossible to keep him alive, for revived by me he is often killed.' To all this Devayani replied, 'Why shall I, O father, not grieve for him whose grandfather is old Angiras himself, whose father is Vrihaspati who is an ocean of ascetic merit, who is the grandson of a Rishi and the son also of a Rishi? He himself too was aBrahmacharin and an ascetic; always wakeful and skilled in everything. I will starve and follow the way Kacha has gone. The handsome Kacha is, O father, dear unto me.'
"Vaisampayana continued, 'The great Rishi Kavya, then, afflicted by what Devayani said, cried in anger, 'Certainly, the Asuras seek to injure me, for they slay my disciple that stayeth with me. These followers of Rudra desire to divest me of my character as a Brahmana by making me participate in their crime. Truly, this crime hath a terrible end. The crime of slaying a Brahmana would even burn Indra himself.' Having said this, the Brahmana Sukra, urged by Devayani, began to summon Kacha who had entered the jaws of Death. But Kacha, summoned with the aid of science, and afraid of the consequence to his preceptor, feebly replied from within the stomach of his preceptor, saying, 'Be graceful unto me, O lord! I am Kacha that worshippeth thee. Behave unto me as to thy own dearly-loved son.'
"Vaisampayana continued, 'Sukra then said, 'By what path, O Brahmana, hast thou entered my stomach, where thou stayest now? Leaving the Asuras this very moment, I shall go over to the gods." Kacha replied, 'By thy grace, memory hath not failed me. Indeed, I do recollect everything as it hath happened. My ascetic virtues have not been destroyed. It is, therefore, that I am able to bear this almost insufferable pain. O Kavya, slain by the Asuras and burnt and reduced to powder, I have been given to thee with thy wine. When thou art present, O Brahmana, the art of the Asuras will never be able to vanquish, the science of the Brahmana.'
"Hearing this, Sukra said, 'O daughter, what good can I do to thee? It is with my death that Kacha can get his life back. O Devayani, Kacha is even within me. There is no other way of his coming out except by ripping open my stomach.' Devayani replied, 'Both evils shall, like fire, burn me! The death of Kacha and thy own death are to me the same! The death of Kacha would deprive me of life. If thou also diest, I shall not be able to bear my life.' Then Sukra said, 'O son of Vrihaspati, thou art, indeed, one already crowned with success, because Devayani regards thee so well. Accept the science that I will today impart to thee, if, indeed, thou be not Indra in the form of Kacha. None can come out of my stomach with life. A Brahmana, however, must not be slain, therefore, accept thou the science I impart to thee. Start thou into life as my son. And possessed of the knowledge received from me, and revived by me, take care that, on coming out of my body, thou dost act gracefully.'
"Vaisampayana continued, 'Receiving the science imparted to him by his preceptor the handsome Kacha, ripped open his stomach, came out like the moon at evening on the fifteenth day of the bright fort-night. And beholding the remains of his preceptor lying like a heap of penances, Kacha revived him, aided by the science he had learned. Worshipping him with regard, Kacha said unto his preceptor, 'Him who poureth the nectar of knowledge into one's ears, even as thou hast done into those of myself who was void of knowledge, him do I regard both as my father and mother. And remembering the immense service done by him, who is there so ungrateful as to injure him? They that, having acquired knowledge, injure their preceptor who is always an object of worship, who is the giver of knowledge, who is the most precious of all precious objects on Earth, come to be hated on Earth and finally go to the regions of the sinful.'
"Vaisampayana continued, 'The learned Sukra, having been deceived while under the influence of wine, and remembering the total loss of consciousness that is one of the terrible consequences of drink, and beholding too before him the handsome Kacha whom he had, in a state of unconsciousness, drunk with his wine, then thought of effecting a reform in the manners of Brahmanas. The high-souled Usanas rising up from the ground in anger, then spoke as follows: "The wretched Brahmana who from this day, unable to resist the temptation, will drink wine shall be regarded as having lost his virtue, shall be reckoned to have committed the sin of slaying a Brahmana, shall be hated both in this and the other worlds. I set this limit to the conduct and dignity of Brahmanas everywhere. Let the honest, let Brahmanas, let those with regard for their superiors, let the gods, let the three worlds, listen!' Having said these words that high-souled one, that ascetic of ascetics, then summoning the Danavas who had been deprived by fate of the good sense, told them these words, Ye foolish Danavas, know ye that Kacha hath obtained his wishes. He will henceforth dwell with me. Having obtained the valuable knowledge of reviving the dead, that Brahmana hath, indeed, become in prowess even as Brahman himself!'
"Vaisampayana continued, 'Bhargava having said so much cut short his speech. The Danavas were surprised and went away to their homes. Kacha, too, having stayed with his preceptor for a full thousand years, then prepared to return to the abode of the celestials, after having obtained his preceptor's permission.'"
"Vaisampayana said, 'After the expiry of the period of his vow, Kacha, having obtained his preceptor's leave, was about to return to the abode of the celestials, when Devayani, addressing him, said, 'O grandson of the Rishi Angiras, in conduct and birth, in learning, asceticism and humility, thou shinest most brightly. As the celebrated Rishi Angiras is honoured and regarded by my father, so is thy father regarded and worshipped by me. O thou of ascetic wealth, knowing this, listen to what I say. Recollect my conduct towards thee during the period of thy vow (Brahmacharya). Thy vow hath now been over. It behoveth thee to fix thy affections on me. O accept my hand duly with ordained mantras.'
"Kacha replied, 'Thou art to me an object of regard and worship even as thy father! O thou of faultless features, thou art, indeed, even an object of greater reverence! Thou art dearer than life to the high-souled Bhargava, O amiable one! As the daughter of my preceptor, thou art ever worthy of my worship! As my preceptor Sukra, thy father, is ever deserving of my regards, so art thou, O Devayani! Therefore, it behoveth thee not to say so.' Hearing this, Devayani replied, 'Thou, too, art the son of my father's preceptor's son. Therefore, O best of Brahmanas, thou art deserving of my regards and worship. O Kacha, when thou wert slain so many times by the Asuras, recollect today the affection I showed for thee. Remembering my friendship and affection for thee, and, indeed, my devoted regard also, O virtuous one, it behoveth thee not to abandon me without any fault. I am truly devoted to thee.'
"Hearing all this, Kacha said, 'O thou of virtuous vows, do not urge me into such a sinful course. O thou of fair eye-brows, be gracious unto me. Beautiful one, thou art to me an object of greater regard than my preceptor. Full of virtuous resolves, O large-eyed one, of face as handsome, as moon, the place where thou hadst resided, viz., the body of Kavya, hath also been my abode. Thou art truly my sister. Amiable one, happily have we passed the days that we have been together. There is perfect good understanding between us. I ask thy leave to return to my abode. Therefore, bless me so that my journey may be safe. I must be remembered by thee, when thou recallest me in connection with topics of conversation, as one that hath not transgressed virtue. Always attend upon my preceptor with readiness and singleness of heart.' To all this, Devaniya answered, 'Solicited, by me, if, indeed, thou truly refusest to make me thy wife, then, O Kacha, this thy knowledge shall not bear fruit.'
"Hearing this, Kacha said, 'I have refused thy request only because thou art the daughter of my preceptor, and not because thou hast any fault. Nor hath my preceptor in this respect issued any command. Curse me if it please thee. I have told thee what the behaviour should be of a Rishi. I do not deserve thy curse, O Devayani. But yet thou hast cursed me! Thou hast acted under the influence of passion and not from a sense of duty. Therefore, thy desire will not be fulfilled. NoRishi's son shall ever accept thy hand in marriage. Thou hast said that my knowledge shall not bear fruit. Let it be so. But in respect of him it shall bear fruit to whom I may impart it.'
"Vaisampayana continued, 'That first of Brahmanas, Kacha, having said so unto Devayani speedily wended his way unto the abode of the chief of the celestials. Beholding him arrived, the celestials with Indra ahead,
having first worshipped him, spoke unto him as follows, 'Thou hast indeed, performed an act of great benefit for us. Wonderful hath been thy achievement! Thy fame shall never die! Thou shall be a sharer with us in sacrificial offerings.'"
"Vaisampayana said, 'The monarch Yayati was in splendour like unto Indra himself. I will tell thee, in reply to thy question, O Janamejaya, how both Sukra and Vrishaparvan bestowed upon him, with due rites, their daughters, and how his union took place with Devayani in special.
"Between the celestials and the Asuras, there happened, of yore, frequent encounters for the sovereignty of the three worlds with everything in them. The gods, then, from desire of victory, installed the son of Angiras (Vrihaspati) as their priest to conduct their sacrifices; while their opponents installed the learned Usanas as their priest for the same purpose. And between those two Brahmanas there are always much boastful rivalry. Those Danavas assembled for encounter that were slain by the gods were all revived by the seer Sukra by the power of his knowledge. And then starting again, into life,--these fought with the gods. The Asuras also slew on the field of battle many of the celestials. But the open-minded Vrihaspati could not revive them, because he knew not the science called Sanjivani (re-vivification) which Kavya endued with great energy knew so well. And the gods were, therefore, in great sorrow. And the gods, in great anxiety of heart and entertaining a fear of the learned Usanas, then went to Kacha, the eldest son of Vrihaspati, and spoke unto him, saying, 'We pay court to thee, be kind to us and do us a service that we regard as very great. That knowledge which resides in Sukra, that Brahmana of immeasurable prowess, make thy own as soon as thou canst. Thou shalt find the Brahmana in the court of Vrishaparvan. He always protects the Danavas but never us, their opponents. Thou art his junior in age, and, therefore, capable of adoring him with reverence. Thou canst also adore Devayani, the favourite daughter of that high-souled Brahmana. Indeed, thou alone art capable of propitiating them both by worship. There is none else that can do so. By gratifying Devayani with thy conduct, liberality, sweetness, and general behaviour, thou canst certainly obtain that knowledge.' The son of Vrihaspati, thus solicited by the gods, said 'So be it, and went to where Vrishaparvan was. Kacha, thus sent by the gods, soon went to the capital of the chief of the Asuras, and beheld Sukra there. And beholding him, he thus spoke unto him, 'Accept me as thy disciple. I am the grandson of the Rishi Angiras and son of Vrihaspati. By name I am known as Kacha. Thyself becoming my preceptor, I shall practise the Brahmacharya mode of life for a thousand years. Command me, then, O Brahmana!'
"Sukra (hearing this) said, 'Welcome art thou, O Kacha! I accept thy speech. I will treat thee with regard; for by so doing, it is Vrihaspati who will be regarded.'
"Vaisampayana continued, 'Kacha commanded by Kavya or Usanas himself, called also Sukra, then said, 'So be it,' and took the vow he had spoken of. And, O Bharata, accepting the vow of which he had spoken, at the proper time, Kacha began to conciliate regardfully both his preceptor and (his daughter) Devayani. Indeed, he began to conciliate both. And as he was young, by singing and dancing and playing on different kinds of instruments, he soon gratified Devayani who was herself in her youth. And, O Bharata, with his whole heart set upon it, he soon gratified the maiden Devayani who was then a young lady, by presents of flowers and fruits and services rendered with alacrity. And Devayani also with her songs and sweetness of manners used, while they were alone, to attend upon that youth carrying out his vow. And when five hundred years had thus passed of Kacha's vow, the Danavas came to learn his intention. And having no compunctions about slaying a Brahmana, they became very angry with him. And one day they saw Kacha in a solitary part of the woods engaged in tending (his preceptor's) kine. They then slew Kacha from their hatred of Vrihaspati and also from their desire of protecting the knowledge of reviving the dead from being conveyed by him. And having slain him, they hacked his body into pieces and gave them to be devoured by jackals and wolves. And (when twilight came) the kine returned to the fold without him who tended them. And Devayani, seeing the kine returned from the woods without Kacha, spoke, O Bharata, unto her father thus:
'Thy evening-fire hath been kindled. The Sun also hath set, O father! The kine have returned without him who tendeth them. Kacha is, indeed, not to be seen. It is plain that Kacha hath been lost, or is dead. Truly do I say, O father, that without him I will not live.'
"Sukra hearing this said, I will revive him by saying, 'Let this one come.' Then having recourse to the science of reviving the dead, Sukra summoned Kacha. And summoned by his preceptor, Kacha appeared before him in the gladness of heart tearing by virtue of his preceptor's science the bodies of the wolves (that had devoured him). And asked about the cause of his delay, he thus spoke unto Bhargava's daughter. Indeed, asked by that Brahman's daughter, he told her, 'I was dead. O thou of pure manners, burdened with sacrificial fuel, Kusa grass, and logs of wood, I was coming towards our abode. I sat under a banian tree. The kine also, having been brought together, were staying under the shade of that same banian tree. The Asuras, beholding me, asked 'Who art thou?' They heard me answer, 'I am the son of Vrihaspati.' As soon as I said this, the Danavas slew me, and hacking my body into pieces gave my remains to jackals and wolves. And they then went home in the gladness of heart. O amiable one, summoned by the high-souled Bhargava, I after all come before thee fully revived.'
"On another occasion, asked by Devayani, the Brahmana Kacha went into the woods. And as he was roving about for gathering flowers, the Danavas beheld him. They again slew him, and pounding him into a paste they mixed it with the water of the ocean. Finding him long still (in coming), the maiden again represented the matter unto her father. And summoned again by the Brahmana with the aid of his science, Kacha appearing before his preceptor and his daughter told everything as it had happened. Then slaying him for the third time and burning him and reducing him to ashes, the Asuras gave those ashes to the preceptor himself, mixing them with his wine. And Devayani again spoke unto her father, saying, 'O father, Kacha was sent to gather flowers. But he is not to be seen. It is plain he hath been lost, or has died. I tell thee truly, I would not live without him.'
"Sukra hearing this said, 'O daughter, the son of Vrihaspati hath gone to the region of the dead. Though revived by my science, he is thus slain frequently. What, indeed, am I to do? O Devayani, do not grieve, do not cry. One like thee should not grieve for one that is mortal. Thou art indeed, O daughter, in consequence of my prowess, worshipped thrice a day during the ordained hours of prayer, by Brahmanas, the gods with Indra, the Vasus, the Aswins, the Asuras, in fact, by the whole universe. It is impossible to keep him alive, for revived by me he is often killed.' To all this Devayani replied, 'Why shall I, O father, not grieve for him whose grandfather is old Angiras himself, whose father is Vrihaspati who is an ocean of ascetic merit, who is the grandson of a Rishi and the son also of a Rishi? He himself too was aBrahmacharin and an ascetic; always wakeful and skilled in everything. I will starve and follow the way Kacha has gone. The handsome Kacha is, O father, dear unto me.'
"Vaisampayana continued, 'The great Rishi Kavya, then, afflicted by what Devayani said, cried in anger, 'Certainly, the Asuras seek to injure me, for they slay my disciple that stayeth with me. These followers of Rudra desire to divest me of my character as a Brahmana by making me participate in their crime. Truly, this crime hath a terrible end. The crime of slaying a Brahmana would even burn Indra himself.' Having said this, the Brahmana Sukra, urged by Devayani, began to summon Kacha who had entered the jaws of Death. But Kacha, summoned with the aid of science, and afraid of the consequence to his preceptor, feebly replied from within the stomach of his preceptor, saying, 'Be graceful unto me, O lord! I am Kacha that worshippeth thee. Behave unto me as to thy own dearly-loved son.'
"Vaisampayana continued, 'Sukra then said, 'By what path, O Brahmana, hast thou entered my stomach, where thou stayest now? Leaving the Asuras this very moment, I shall go over to the gods." Kacha replied, 'By thy grace, memory hath not failed me. Indeed, I do recollect everything as it hath happened. My ascetic virtues have not been destroyed. It is, therefore, that I am able to bear this almost insufferable pain. O Kavya, slain by the Asuras and burnt and reduced to powder, I have been given to thee with thy wine. When thou art present, O Brahmana, the art of the Asuras will never be able to vanquish, the science of the Brahmana.'
"Hearing this, Sukra said, 'O daughter, what good can I do to thee? It is with my death that Kacha can get his life back. O Devayani, Kacha is even within me. There is no other way of his coming out except by ripping open my stomach.' Devayani replied, 'Both evils shall, like fire, burn me! The death of Kacha and thy own death are to me the same! The death of Kacha would deprive me of life. If thou also diest, I shall not be able to bear my life.' Then Sukra said, 'O son of Vrihaspati, thou art, indeed, one already crowned with success, because Devayani regards thee so well. Accept the science that I will today impart to thee, if, indeed, thou be not Indra in the form of Kacha. None can come out of my stomach with life. A Brahmana, however, must not be slain, therefore, accept thou the science I impart to thee. Start thou into life as my son. And possessed of the knowledge received from me, and revived by me, take care that, on coming out of my body, thou dost act gracefully.'
"Vaisampayana continued, 'Receiving the science imparted to him by his preceptor the handsome Kacha, ripped open his stomach, came out like the moon at evening on the fifteenth day of the bright fort-night. And beholding the remains of his preceptor lying like a heap of penances, Kacha revived him, aided by the science he had learned. Worshipping him with regard, Kacha said unto his preceptor, 'Him who poureth the nectar of knowledge into one's ears, even as thou hast done into those of myself who was void of knowledge, him do I regard both as my father and mother. And remembering the immense service done by him, who is there so ungrateful as to injure him? They that, having acquired knowledge, injure their preceptor who is always an object of worship, who is the giver of knowledge, who is the most precious of all precious objects on Earth, come to be hated on Earth and finally go to the regions of the sinful.'
"Vaisampayana continued, 'The learned Sukra, having been deceived while under the influence of wine, and remembering the total loss of consciousness that is one of the terrible consequences of drink, and beholding too before him the handsome Kacha whom he had, in a state of unconsciousness, drunk with his wine, then thought of effecting a reform in the manners of Brahmanas. The high-souled Usanas rising up from the ground in anger, then spoke as follows: "The wretched Brahmana who from this day, unable to resist the temptation, will drink wine shall be regarded as having lost his virtue, shall be reckoned to have committed the sin of slaying a Brahmana, shall be hated both in this and the other worlds. I set this limit to the conduct and dignity of Brahmanas everywhere. Let the honest, let Brahmanas, let those with regard for their superiors, let the gods, let the three worlds, listen!' Having said these words that high-souled one, that ascetic of ascetics, then summoning the Danavas who had been deprived by fate of the good sense, told them these words, Ye foolish Danavas, know ye that Kacha hath obtained his wishes. He will henceforth dwell with me. Having obtained the valuable knowledge of reviving the dead, that Brahmana hath, indeed, become in prowess even as Brahman himself!'
"Vaisampayana continued, 'Bhargava having said so much cut short his speech. The Danavas were surprised and went away to their homes. Kacha, too, having stayed with his preceptor for a full thousand years, then prepared to return to the abode of the celestials, after having obtained his preceptor's permission.'"
"Vaisampayana said, 'After the expiry of the period of his vow, Kacha, having obtained his preceptor's leave, was about to return to the abode of the celestials, when Devayani, addressing him, said, 'O grandson of the Rishi Angiras, in conduct and birth, in learning, asceticism and humility, thou shinest most brightly. As the celebrated Rishi Angiras is honoured and regarded by my father, so is thy father regarded and worshipped by me. O thou of ascetic wealth, knowing this, listen to what I say. Recollect my conduct towards thee during the period of thy vow (Brahmacharya). Thy vow hath now been over. It behoveth thee to fix thy affections on me. O accept my hand duly with ordained mantras.'
"Kacha replied, 'Thou art to me an object of regard and worship even as thy father! O thou of faultless features, thou art, indeed, even an object of greater reverence! Thou art dearer than life to the high-souled Bhargava, O amiable one! As the daughter of my preceptor, thou art ever worthy of my worship! As my preceptor Sukra, thy father, is ever deserving of my regards, so art thou, O Devayani! Therefore, it behoveth thee not to say so.' Hearing this, Devayani replied, 'Thou, too, art the son of my father's preceptor's son. Therefore, O best of Brahmanas, thou art deserving of my regards and worship. O Kacha, when thou wert slain so many times by the Asuras, recollect today the affection I showed for thee. Remembering my friendship and affection for thee, and, indeed, my devoted regard also, O virtuous one, it behoveth thee not to abandon me without any fault. I am truly devoted to thee.'
"Hearing all this, Kacha said, 'O thou of virtuous vows, do not urge me into such a sinful course. O thou of fair eye-brows, be gracious unto me. Beautiful one, thou art to me an object of greater regard than my preceptor. Full of virtuous resolves, O large-eyed one, of face as handsome, as moon, the place where thou hadst resided, viz., the body of Kavya, hath also been my abode. Thou art truly my sister. Amiable one, happily have we passed the days that we have been together. There is perfect good understanding between us. I ask thy leave to return to my abode. Therefore, bless me so that my journey may be safe. I must be remembered by thee, when thou recallest me in connection with topics of conversation, as one that hath not transgressed virtue. Always attend upon my preceptor with readiness and singleness of heart.' To all this, Devaniya answered, 'Solicited, by me, if, indeed, thou truly refusest to make me thy wife, then, O Kacha, this thy knowledge shall not bear fruit.'
"Hearing this, Kacha said, 'I have refused thy request only because thou art the daughter of my preceptor, and not because thou hast any fault. Nor hath my preceptor in this respect issued any command. Curse me if it please thee. I have told thee what the behaviour should be of a Rishi. I do not deserve thy curse, O Devayani. But yet thou hast cursed me! Thou hast acted under the influence of passion and not from a sense of duty. Therefore, thy desire will not be fulfilled. NoRishi's son shall ever accept thy hand in marriage. Thou hast said that my knowledge shall not bear fruit. Let it be so. But in respect of him it shall bear fruit to whom I may impart it.'
"Vaisampayana continued, 'That first of Brahmanas, Kacha, having said so unto Devayani speedily wended his way unto the abode of the chief of the celestials. Beholding him arrived, the celestials with Indra ahead,
having first worshipped him, spoke unto him as follows, 'Thou hast indeed, performed an act of great benefit for us. Wonderful hath been thy achievement! Thy fame shall never die! Thou shall be a sharer with us in sacrificial offerings.'"
"Vaisampayana said, 'The dwellers in heaven became exceedingly glad in welcoming Kacha who had mastered the wonderful science. And, O bull of Bharata's race, the celestials then learnt that science from Kacha and considered their object already achieved. And assembling together, they spoke unto him of a hundred sacrifices, saying, 'The time hath come for showing prowess. Slay thy foes, O Purandara!' And thus addressed, Maghavat, then accompanied by the celestials, set out, saying, 'So be it.' But on his way he saw a number of damsels. These maidens were sporting in a lake in the gardens of the Gandharva Chitraratha. Changing himself into wind, he soon mixed up the garments of those maidens which they had laid on the bank. A little while after, the maidens, getting up from the water, approached their garments that had, indeed, got mixed up with one another. And it so happened that from the intermingled heap, the garments of Devayani were appropriated by Sarmishtha, the daughter of Vrishaparvan, from ignorance that it was not hers. And, O king, thereupon, between them, Devayani and Sarmishtha, then ensued a dispute. And Devayani said, 'O daughter of the Asura (chief), why dost thou take my attire, being, as thou art, my disciple? As thou art destitute of good behaviour, nothing good can happen to thee!' Sarmishtha, however, quickly replied, 'Thy father occupying a lower seat, always adoreth with downcast looks, like a hired chanter of praises, my father, whether he sitteth at his ease or reclineth at full length! Thou art the daughter of one that chanteth the praises of others, of one that accepteth alms. I am the daughter of one who is adored, of one who bestoweth alms instead of ever accepting them! Beggar-woman as thou art, thou art free to strike thy breast, to use ill words, to vow enmity to me, to give way to thy wrath. Acceptress of alms, thou weepest tears of anger in vain! If so minded, I can harm thee, but thou canst not. Thou desirest to quarrel. But know thou that I do not reckon thee as my equal!'
"Vaisampayana continued, 'Hearing these words, Devayani became exceedingly angry and began to pull at her clothes. Sarmishtha thereupon threw her into a well and went home. Indeed, the wicked Sarmishtha believing that Devayani was dead, bent her steps home-wards in a wrathful mood.
"After Sarmishtha had left, Yayati the son of Nahusha soon came to that spot. The king had been out a-hunting. The couple of horses harnessed to his car and the other single horse with him were all fatigued. And the king himself was thirsty. And the son of Nahusha saw a well that was by. And he saw that it was dry. But in looking down into it, he saw a maiden who in splendour was like a blazing fire. And beholding her within it, the blessed king addressed that girl of the complexion of the celestials, soothing her with sweet words. And he said, 'Who art thou, O fair one, of nails bright as burnished copper, and with ear-rings decked with celestial gems? Thou seemest to be greatly perturbed. Why dost thou weep in affliction? How, indeed, hast thou fallen into this well covered with creepers and long grass? And, O slender-waisted girl, answer me truly whose daughter thou art.
"Devayani then replied, 'I am the daughter of Sukra who brings back into life the Asuras slain by the gods. He doth not know what hath befallen me. This is my right hand, O king, with nails bright as burnished copper. Thou art well-born; I ask thee, to take and raise me up! I know thou art of good behaviour, of great prowess, and of wide fame! It behoveth thee, therefore, to raise me from this well.'
"Vaisampayana continued, 'King Yayati, learning that she was a Brahmana's daughter, raised her from that well by catching hold of her right hand. And the monarch promptly raising her from the pit and squinting to her tapering thighs, sweetly and courteously returned to his capital.
"When the son of Nahusha had gone away, Devayani of faultless features, afflicted with grief, then spoke unto her maid, Ghurnika by name, who met her then. And she said, 'O Ghurnika, go thou quickly and speak to my father without loss of time of everything as it hath happened. I shall not now enter the city of Vrishaparvan.'
"Vaisampayana continued, 'Ghurnika, thus commanded, repaired quickly to the mansion, of the Asura chief, where she saw Kavya and spoke unto him with her perception dimmed by anger. And she said, 'I tell thee, O great Brahmana, that Devayani hath been ill-used, O fortunate one, in the forest by Sarmishtha, the daughter of Vrishaparvan.' And Kavya, hearing that his daughter had been ill-used by Sarmishtha speedily went out with a heavy heart, seeking her in the woods. And when he found her in the woods, he clasped her with affection and spoke unto her with voice choked with grief, 'O daughter, the weal or woe that befalleth people is always due to their own faults. Thou hast therefore some fault, I ween, which hath been expiated thus.' Hearing this Devayani replied, 'Be it a penalty or not, listen to me with attention. O, hear that all Sarmishtha, the daughter of Vrishaparvan, hath said unto me. Really hath she said that thou art only the hired chanter of the praises of the Asura king! Even thus hath she--that Sarmishtha, Vrishaparvan's daughter,--spoken to me, with reddened eyes, these piercing and cruel words, 'Thou art the daughter of one that ever chanteth for hire the praises of others, of one that asketh for charities, of one that accepteth alms; whereas I am the daughter of one that receiveth adorations, of one that giveth, of one that never accepteth anything as gift!' These have been the words repeatedly spoken unto me by the proud Sarmishtha, the daughter of Vrishaparvan, with eyes red with anger. If, O father, I am really the daughter of a hired chanter of praises, of one that accepteth gifts, I must offer my adorations in the hope of obtaining her grace! Oh, of this I have already told her!'
"Sukra replied, 'Thou art, O Devayani, no daughter of a hired adorer, of one that asketh for alms and accepteth gifts. Thou art the daughter of one that adores none, but of one that is adored by all! Vrishaparvan himself knoweth it, and Indra, and king Yayati too. That inconceivable Brahma, that unopposable Godhead, is my strength! The self-create, himself, gratified by me, hath said that I am for aye the lord of that which is in all things on Earth or in Heaven! I tell thee truly that it is I who pour rain for the good of creatures and who nourish the annual plants that sustain all living things!'
"Vaisampayana continued, 'It was by such sweet words of excellent import that the father endeavoured to pacify his daughter afflicted with woe and oppressed by anger.'"
"Vaisampayana continued, 'Hearing these words, Devayani became exceedingly angry and began to pull at her clothes. Sarmishtha thereupon threw her into a well and went home. Indeed, the wicked Sarmishtha believing that Devayani was dead, bent her steps home-wards in a wrathful mood.
"After Sarmishtha had left, Yayati the son of Nahusha soon came to that spot. The king had been out a-hunting. The couple of horses harnessed to his car and the other single horse with him were all fatigued. And the king himself was thirsty. And the son of Nahusha saw a well that was by. And he saw that it was dry. But in looking down into it, he saw a maiden who in splendour was like a blazing fire. And beholding her within it, the blessed king addressed that girl of the complexion of the celestials, soothing her with sweet words. And he said, 'Who art thou, O fair one, of nails bright as burnished copper, and with ear-rings decked with celestial gems? Thou seemest to be greatly perturbed. Why dost thou weep in affliction? How, indeed, hast thou fallen into this well covered with creepers and long grass? And, O slender-waisted girl, answer me truly whose daughter thou art.
"Devayani then replied, 'I am the daughter of Sukra who brings back into life the Asuras slain by the gods. He doth not know what hath befallen me. This is my right hand, O king, with nails bright as burnished copper. Thou art well-born; I ask thee, to take and raise me up! I know thou art of good behaviour, of great prowess, and of wide fame! It behoveth thee, therefore, to raise me from this well.'
"Vaisampayana continued, 'King Yayati, learning that she was a Brahmana's daughter, raised her from that well by catching hold of her right hand. And the monarch promptly raising her from the pit and squinting to her tapering thighs, sweetly and courteously returned to his capital.
"When the son of Nahusha had gone away, Devayani of faultless features, afflicted with grief, then spoke unto her maid, Ghurnika by name, who met her then. And she said, 'O Ghurnika, go thou quickly and speak to my father without loss of time of everything as it hath happened. I shall not now enter the city of Vrishaparvan.'
"Vaisampayana continued, 'Ghurnika, thus commanded, repaired quickly to the mansion, of the Asura chief, where she saw Kavya and spoke unto him with her perception dimmed by anger. And she said, 'I tell thee, O great Brahmana, that Devayani hath been ill-used, O fortunate one, in the forest by Sarmishtha, the daughter of Vrishaparvan.' And Kavya, hearing that his daughter had been ill-used by Sarmishtha speedily went out with a heavy heart, seeking her in the woods. And when he found her in the woods, he clasped her with affection and spoke unto her with voice choked with grief, 'O daughter, the weal or woe that befalleth people is always due to their own faults. Thou hast therefore some fault, I ween, which hath been expiated thus.' Hearing this Devayani replied, 'Be it a penalty or not, listen to me with attention. O, hear that all Sarmishtha, the daughter of Vrishaparvan, hath said unto me. Really hath she said that thou art only the hired chanter of the praises of the Asura king! Even thus hath she--that Sarmishtha, Vrishaparvan's daughter,--spoken to me, with reddened eyes, these piercing and cruel words, 'Thou art the daughter of one that ever chanteth for hire the praises of others, of one that asketh for charities, of one that accepteth alms; whereas I am the daughter of one that receiveth adorations, of one that giveth, of one that never accepteth anything as gift!' These have been the words repeatedly spoken unto me by the proud Sarmishtha, the daughter of Vrishaparvan, with eyes red with anger. If, O father, I am really the daughter of a hired chanter of praises, of one that accepteth gifts, I must offer my adorations in the hope of obtaining her grace! Oh, of this I have already told her!'
"Sukra replied, 'Thou art, O Devayani, no daughter of a hired adorer, of one that asketh for alms and accepteth gifts. Thou art the daughter of one that adores none, but of one that is adored by all! Vrishaparvan himself knoweth it, and Indra, and king Yayati too. That inconceivable Brahma, that unopposable Godhead, is my strength! The self-create, himself, gratified by me, hath said that I am for aye the lord of that which is in all things on Earth or in Heaven! I tell thee truly that it is I who pour rain for the good of creatures and who nourish the annual plants that sustain all living things!'
"Vaisampayana continued, 'It was by such sweet words of excellent import that the father endeavoured to pacify his daughter afflicted with woe and oppressed by anger.'"
"Sukra continued, 'Know, then, O Devayani, that he that mindeth not the evil speeches of others, conquereth everything! The wise say that he is a true charioteer who without slackening holdeth tightly the reins of his horses. He, therefore, is the true man that subdueth, without indulging in his rising wrath. Know thou, O Devayani, that by him is everything conquered, who calmly subdueth his rising anger. He is regarded as a man who by having recourse to forgiveness, shaketh off his rising anger like a snake casting off its slough He that suppresseth his anger, he that regardeth not the evil speeches of others, he that becometh not angry, though there be cause, certainly acquireth the four objects for which we live (viz., virtue, profit, desire, and salvation) Between him that performeth without fatigue sacrifices every month for a hundred years, and him that never feeleth angry at anything, he that feeleth not wrath is certainly the higher. Boys and girls, unable to distinguish between right and wrong, quarrel with each other. The wise never imitate them.' Devayani, on hearing this speech of her father, said, 'O father, I know, also what the difference is between anger and forgiveness as regards the power of each. But when a disciple behaveth disrespectfully, he should never be forgiven by the preceptor if the latter is really desirous of benefiting the former. Therefore, I do not desire to live any longer in a country where evil behaviour is at a premium. The wise man desirous of good, should not dwell among those sinfully inclined men who always speak ill of good behaviour and high birth. But there should one live,--indeed, that hath been said to be the best of dwelling places,--where good behaviour and purity of birth are known and respected. The cruel words uttered by Vrishaparvan's daughter burn my heart even as men, desirous of kindling a fire, burn the dry fuel. I do not think anything more miserable for a man in the three worlds than to adore one's enemies blessed with good fortune, himself possessing none. It hath been indeed said by the learned that for such a man even death would be better.'"
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