01.113
Core:Prompted by Pandu, Kuti informs him of the boon and agrees to invite Dharma for progeny.
वैशम्पायन उवाच॥
Vaiśampāyana said:
एवमुक्तस्तया राजा तां देवीं पुनरब्रवीत् । धर्मविद्धर्मसंयुक्तमिदं वचनमुत्तमम् ॥१-११३-१॥
Thus addressed by her, the king again spoke to the lady; he, a knower of dharma, uttered this excellent statement grounded in righteousness.
एवमेतत्पुरा कुन्ति व्युषिताश्वश्चकार ह । यथा त्वयोक्तं कल्याणि स ह्यासीदमरोपमः ॥१-११३-२॥
So it was in former times, O Kuntī — Vyuṣitāśva acted just as you have said, O auspicious one; he was indeed like a god.
अथ त्विमं प्रवक्ष्यामि धर्मं त्वेतं निबोध मे । पुराणमृषिभिर्दृष्टं धर्मविद्भिर्महात्मभिः ॥१-११३-३॥
Now I shall explain this dharma to you — understand it from me; it is ancient, seen by sages and great knowers of dharma.
अनावृताः किल पुरा स्त्रिय आसन्वरानने । कामचारविहारिण्यः स्वतन्त्राश्चारुलोचने ॥१-११३-४॥
Formerly, O lovely-faced one, women were unrestrained, moving freely according to desire, independent, O beautiful-eyed one.
तासां व्युच्चरमाणानां कौमारात्सुभगे पतीन् । नाधर्मोऽभूद्वरारोहे स हि धर्मः पुराभवत् ॥१-११३-५॥
For those women who chose their husbands from youth, O fortunate one, there was no unrighteousness — for that indeed was the dharma of old, O beautiful-waisted one.
तं चैव धर्मं पौराणं तिर्यग्योनिगताः प्रजाः । अद्याप्यनुविधीयन्ते कामद्वेषविवर्जिताः ॥ पुराणदृष्टो धर्मोऽयं पूज्यते च महर्षिभिः ॥१-११३-६॥
Even today, beings born in lower wombs follow that ancient dharma, free from desire and hatred; this dharma seen in the Purāṇas is also honored by great sages.
उत्तरेषु च रम्भोरु कुरुष्वद्यापि वर्तते । स्त्रीणामनुग्रहकरः स हि धर्मः सनातनः ॥१-११३-७॥
That eternal dharma, favorable to women, still prevails in the north and among the Kurus, O lovely-thighed one.
अस्मिंस्तु लोके नचिरान्मर्यादेयं शुचिस्मिते । स्थापिता येन यस्माच्च तन्मे विस्तरतः शृणु ॥१-११३-८॥
But in this world, O pure-smiling one, a boundary was established not long ago; hear from me in detail who set it and why.
बभूवोद्दालको नाम महर्षिरिति नः श्रुतम् । श्वेतकेतुरिति ख्यातः पुत्रस्तस्याभवन्मुनिः ॥१-११३-९॥
There was a great sage named Uddālaka, as we have heard; his son, known as Śvetaketu, was also a sage.
मर्यादेयं कृता तेन मानुषेष्विति नः श्रुतम् । कोपात्कमलपत्राक्षि यदर्थं तन्निबोध मे ॥१-११३-१०॥
It is said that he established this boundary among humans; O lotus-eyed one, know from me for what reason — out of anger — he did so.
श्वेतकेतोः किल पुरा समक्षं मातरं पितुः । जग्राह ब्राह्मणः पाणौ गच्छाव इति चाब्रवीत् ॥१-११३-११॥
Long ago, in the presence of Śvetaketu’s father, a brāhmaṇa seized his mother by the hand and said, “Let us go.”
ऋषिपुत्रस्ततः कोपं चकारामर्षितस्तदा । मातरं तां तथा दृष्ट्वा नीयमानां बलादिव ॥१-११३-१२॥
Then the sage’s son, indignant, became angry when he saw his mother being led away as if by force.
क्रुद्धं तं तु पिता दृष्ट्वा श्वेतकेतुमुवाच ह । मा तात कोपं कार्षीस्त्वमेष धर्मः सनातनः ॥१-११३-१३॥
Seeing Śvetaketu enraged, his father said, “Do not be angry, dear son; this is the eternal dharma.”
अनावृता हि सर्वेषां वर्णानामङ्गना भुवि । यथा गावः स्थितास्तात स्वे स्वे वर्णे तथा प्रजाः ॥१-११३-१४॥
Women of all castes on earth were indeed unguarded, dear one, just as cows are kept freely; likewise were the people in their respective castes.
ऋषिपुत्रोऽथ तं धर्मं श्वेतकेतुर्न चक्षमे । चकार चैव मर्यादामिमां स्त्रीपुंसयोर्भुवि ॥१-११३-१५॥
Then the sage’s son Śvetaketu did not tolerate that dharma and indeed established this restriction between women and men on earth.
मानुषेषु महाभागे न त्वेवान्येषु जन्तुषु । तदा प्रभृति मर्यादा स्थितेयमिति नः श्रुतम् ॥१-११३-१६॥
This restriction has been established from that time onward among humans, O highly fortunate one; but not among other creatures, as we have heard.
व्युच्चरन्त्याः पतिं नार्या अद्य प्रभृति पातकम् । भ्रूणहत्याकृतं पापं भविष्यत्यसुखावहम् ॥१-११३-१७॥
From this day onward, if a woman chooses another husband, it will be considered a sin equal to abortion — a sin that brings suffering.
भार्यां तथा व्युच्चरतः कौमारीं ब्रह्मचारिणीम् । पतिव्रतामेतदेव भविता पातकं भुवि ॥१-११३-१८॥
Likewise, if a man abandons a wife who is a virgin and devoted to chastity and her husband, this too shall be a sin in the world.
पत्या नियुक्ता या चैव पत्न्यपत्यार्थमेव च । न करिष्यति तस्याश्च भविष्यत्येतदेव हि ॥१-११३-१९॥
If a wife appointed by her husband for the purpose of offspring does not act accordingly, even then, this too shall be her consequence.
इति तेन पुरा भीरु मर्यादा स्थापिता बलात् । उद्दालकस्य पुत्रेण धर्म्या वै श्वेतकेतुना ॥१-११३-२०॥
Thus, long ago, O timid one, this restriction was forcibly established by Śvetaketu, the righteous son of Uddālaka.
सौदासेन च रम्भोरु नियुक्तापत्यजन्मनि । मदयन्ती जगामर्षिं वसिष्ठमिति नः श्रुतम् ॥१-११३-२१॥
O lovely-thighed one, we have heard that Madayantī, appointed by Saudāsa for bearing a child, went to the sage Vasiṣṭha.
तस्माल्लेभे च सा पुत्रमश्मकं नाम भामिनी । भार्या कल्माषपादस्य भर्तुः प्रियचिकीर्षया ॥१-११३-२२॥
Thus that radiant lady, wife of Kalmāṣapāda, obtained a son named Aśmaka from him, desiring to please her husband.
अस्माकमपि ते जन्म विदितं कमलेक्षणे । कृष्णद्वैपायनाद्भीरु कुरूणां वंशवृद्धये ॥१-११३-२३॥
O lotus-eyed one, My birth from Kṛṣṇa Dvaipāyana is also well-known to us, O timid one, for the growth of the Kuru lineage.
अत एतानि सर्वाणि कारणानि समीक्ष्य वै । ममैतद्वचनं धर्म्यं कर्तुमर्हस्यनिन्दिते ॥१-११३-२४॥
Therefore, having considered all these reasons, you should act on this righteous word of mine, O blameless one.
ऋतावृतौ राजपुत्रि स्त्रिया भर्ता यतव्रते । नातिवर्तव्य इत्येवं धर्मं धर्मविदो विदुः ॥१-११३-२५॥
O princess, the knowers of dharma know this: during the proper season, the husband disciplined in vows must not be disregarded by the wife.
शेषेष्वन्येषु कालेषु स्वातन्त्र्यं स्त्री किलार्हति । धर्ममेतं जनाः सन्तः पुराणं परिचक्षते ॥१-११३-२६॥
In other times, a woman indeed deserves freedom; this dharma, the virtuous people describe as ancient.
भर्ता भार्यां राजपुत्रि धर्म्यं वाधर्म्यमेव वा । यद्ब्रूयात्तत्तथा कार्यमिति धर्मविदो विदुः ॥१-११३-२७॥
O princess, the knowers of dharma say that whatever a husband tells his wife — whether righteous or unrighteous — must be followed as such.
विशेषतः पुत्रगृद्धी हीनः प्रजननात्स्वयम् । यथाहमनवद्याङ्गि पुत्रदर्शनलालसः ॥१-११३-२८॥
Especially, one who is himself unable to procreate and yet longs to see a son — such am I, O flawless-limbed one.
तथा रक्ताङ्गुलितलः पद्मपत्रनिभः शुभे । प्रसादार्थं मया तेऽयं शिरस्यभ्युद्यतोऽञ्जलिः ॥१-११३-२९॥
Thus, O auspicious one, with red fingertips resembling lotus leaves, this joined palm has been raised to you on my head in supplication.
मन्नियोगात्सुकेशान्ते द्विजातेस्तपसाधिकात् । पुत्रान्गुणसमायुक्तानुत्पादयितुमर्हसि ॥ त्वत्कृतेऽहं पृथुश्रोणि गच्छेयं पुत्रिणां गतिम् ॥१-११३-३०॥
By my direction, O fair-haired one, you should produce virtuous sons from a brāhmaṇa of great austerity; for your sake, O wide-hipped one, may I attain the state of one who has a son.
एवमुक्ता ततः कुन्ती पाण्डुं परपुरञ्जयम् । प्रत्युवाच वरारोहा भर्तुः प्रियहिते रता ॥१-११३-३१॥
Thus addressed, Kuntī, devoted to her husband's welfare and of excellent form, replied to Pāṇḍu, the conqueror of enemy cities.
पितृवेश्मन्यहं बाला नियुक्तातिथिपूजने । उग्रं पर्यचरं तत्र ब्राह्मणं संशितव्रतम् ॥१-११३-३२॥
When I was a young girl in my father’s house, I was appointed to attend guests. There, I served a fierce brāhmaṇa of firm vows.
निगूढनिश्चयं धर्मे यं तं दुर्वाससं विदुः । तमहं संशितात्मानं सर्वयत्नैरतोषयम् ॥१-११३-३३॥
The one known as Durvāsas, whose resolve in dharma was hidden, him I pleased with all my efforts, he being a disciplined soul.
स मेऽभिचारसंयुक्तमाचष्ट भगवान्वरम् । मन्त्रग्रामं च मे प्रादादब्रवीच्चैव मामिदम् ॥१-११३-३४॥
He, the venerable one, gave me a boon involving mystical power, and also gave me a set of mantras, saying this to me.
यं यं देवं त्वमेतेन मन्त्रेणावाहयिष्यसि । अकामो वा सकामो वा स ते वशमुपैष्यति ॥१-११३-३५॥
Whichever god you invoke with this mantra — whether willing or unwilling — he will come under your control.
इत्युक्ताहं तदा तेन पितृवेश्मनि भारत । ब्राह्मणेन वचस्तथ्यं तस्य कालोऽयमागतः ॥१-११३-३६॥
Thus was I addressed by him, O Bhārata, in my father’s house; the true statement of the brāhmaṇa — its time has now come.
अनुज्ञाता त्वया देवमाह्वयेयमहं नृप । तेन मन्त्रेण राजर्षे यथा स्यान्नौ प्रजा विभो ॥१-११३-३७॥
O king, if permitted by you, I will invoke a god with that mantra, O royal sage, so that we may have a child, O lord.
आवाहयामि कं देवं ब्रूहि तत्त्वविदां वर । त्वत्तोऽनुज्ञाप्रतीक्षां मां विद्ध्यस्मिन्कर्मणि स्थिताम् ॥१-११३-३८॥
O best of truth-knowers, tell me — which god shall I invoke? Know me to be awaiting your permission in this act.
पाण्डुरुवाच॥
Pāṇḍu said:
अद्यैव त्वं वरारोहे प्रयतस्व यथाविधि । धर्ममावाहय शुभे स हि देवेषु पुण्यभाक् ॥१-११३-३९॥
Invoke Dharma this very day, O auspicious and excellent one, making effort according to rule; for he, among the gods, is indeed the enjoyer of merit.
अधर्मेण न नो धर्मः संयुज्येत कथञ्चन । लोकश्चायं वरारोहे धर्मोऽयमिति मंस्यते ॥१-११३-४०॥
Our dharma must never in any way be joined with adharma; and the world, O excellent one, will regard this act as dharma.
धार्मिकश्च कुरूणां स भविष्यति न संशयः । दत्तस्यापि च धर्मेण नाधर्मे रंस्यते मनः ॥१-११३-४१॥
He will be righteous among the Kurus — there is no doubt; and born through dharma, his mind will not delight in adharma.
तस्माद्धर्मं पुरस्कृत्य नियता त्वं शुचिस्मिते । उपचाराभिचाराभ्यां धर्ममाराधयस्व वै ॥१-११३-४२॥
Therefore, O pure-smiling one, placing dharma foremost and remaining disciplined, worship dharma indeed through worship and ritual.
वैशम्पायन उवाच॥
Vaiśampāyana said:
सा तथोक्ता तथेत्युक्त्वा तेन भर्त्रा वराङ्गना । अभिवाद्याभ्यनुज्ञाता प्रदक्षिणमवर्तत ॥१-११३-४३॥
Thus addressed, the beautiful lady replied “so be it” to her husband; having saluted and received his permission, she performed a circumambulation.
