The Mahabharata of Krishna Dwaipayana Vyasa by Kisari Mohan Ganguli (Translator)

K >> Kisari Mohan Ganguli (Translator) >> The Mahabharata of Krishna Dwaipayana Vyasa

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52

"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 of Krama 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.'"

SECTION LXXI

(Sambhava Parva continued)

"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 Rishi Kanwa. 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 celestial Apsaras. 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."

SECTION LXXII

(Sambhava Parva continued)

"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!'"

SECTION LXXIII

(Sambhava Parva continued)

"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.'"

SECTION LXXIV

(Sambhava Parva continued)

"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 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 the Vedic
Mantras rescueth the spirits of deceased ancestors. And because the son
rescueth ancestors from the hell called 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 affairs. She
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 enjoyeth 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.'