01.113
Core:Prompted by Pandu, Kuti informs him of the boon and agrees to invite Dharma for progeny.
vaiśampāyana uvāca॥
Vaiśampāyana said:
evam-uktaḥ tayā rājā tāṁ devīṁ punar abravīt। dharma-vit dharma-saṁyuktam idaṁ vacanam uttamam ॥1॥
Thus addressed by her, the king again spoke to the lady; he, a knower of dharma, uttered this excellent statement grounded in righteousness.
evam etat purā kunti vyuṣitāśvaḥ cakāra ha। yathā tvayā uktam kalyāṇi saḥ hi āsīt amara-upamaḥ ॥2॥
So it was in former times, O Kuntī — Vyuṣitāśva acted just as you have said, O auspicious one; he was indeed like a god.
atha tu imaṁ pravakṣyāmi dharmaṁ tv etam nibodha me। purāṇam ṛṣibhiḥ dṛṣṭam dharma-vidbhiḥ mahātmabhiḥ ॥3॥
Now I shall explain this dharma to you — understand it from me; it is ancient, seen by sages and great knowers of dharma.
anāvṛtāḥ kila purā striyaḥ āsan varānane। kāma-cāra-vihāriṇyaḥ svatantrāḥ cāru-locane ॥4॥
Formerly, O lovely-faced one, women were unrestrained, moving freely according to desire, independent, O beautiful-eyed one.
tāsāṁ vyuccaramāṇānāṁ kaumārāt subhage patīn। na adharmaḥ abhūt varārohe saḥ hi dharmaḥ purā abhavat ॥5॥
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.
tam ca eva dharmaṁ paurāṇam tiryak-yoni-gatāḥ prajāḥ। adyā api anuvidhīyante kāma-dveṣa-vivarjitāḥ॥ purāṇa-dṛṣṭaḥ dharmaḥ ayaṁ pūjyate ca maharṣibhiḥ ॥6॥
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.
uttareṣu ca rambhoru kuruṣu adyāpi vartate। strīṇām anugraha-karaḥ saḥ hi dharmaḥ sanātanaḥ ॥7॥
That eternal dharma, favorable to women, still prevails in the north and among the Kurus, O lovely-thighed one.
asmin tu loke na cirāt maryādā iyam śuci-smite। sthāpitā yena yasmāt ca tan me vistarataḥ śṛṇu ॥8॥
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.
babhūva uddālakaḥ nāma maharṣiḥ iti naḥ śrutam। śvetaketuḥ iti khyātaḥ putraḥ tasya abhavat muniḥ ॥9॥
There was a great sage named Uddālaka, as we have heard; his son, known as Śvetaketu, was also a sage.
maryādā iyam kṛtā tena mānuṣeṣu iti naḥ śrutam। kopāt kamala-patra-akṣi yad-artham tat nibodha me ॥10॥
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.
śvetaketoḥ kila purā samakṣaṁ mātaraṁ pituḥ। jagrāha brāhmaṇaḥ pāṇau gacchāva iti ca abravīt ॥11॥
Long ago, in the presence of Śvetaketu’s father, a brāhmaṇa seized his mother by the hand and said, “Let us go.”
ṛṣi-putraḥ tataḥ kopaṁ cakāra amarṣitaḥ tadā। mātaraṁ tāṁ tathā dṛṣṭvā nīyamānāṁ balād iva ॥12॥
Then the sage’s son, indignant, became angry when he saw his mother being led away as if by force.
kruddhaṁ taṁ tu pitā dṛṣṭvā śvetaketuṁ uvāca ha। mā tāta kopaṁ kārṣīs tvam eṣaḥ dharmaḥ sanātanaḥ ॥13॥
Seeing Śvetaketu enraged, his father said, “Do not be angry, dear son; this is the eternal dharma.”
anāvṛtā hi sarveṣāṁ varṇānām aṅganā bhuvi। yathā gāvaḥ sthitās tāta sve sve varṇe tathā prajāḥ ॥14॥
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.
ṛṣi-putro atha taṁ dharmaṁ śvetaketuḥ na cakṣame। cakāra ca eva maryādām imāṁ strī-puṁsayoḥ bhuvi ॥15॥
Then the sage’s son Śvetaketu did not tolerate that dharma and indeed established this restriction between women and men on earth.
mānuṣeṣu mahā-bhāge na tu eva anyeṣu jantuṣu। tadā prabhṛti maryādā sthitā iyam iti naḥ śrutam ॥16॥
This restriction has been established from that time onward among humans, O highly fortunate one; but not among other creatures, as we have heard.
vyuccarantyāḥ patiṁ nāryāḥ adya prabhṛti pāpakam। bhrūṇa-hatyā-kṛtaṁ pāpaṁ bhaviṣyati asukhāvaham ॥17॥
From this day onward, if a woman chooses another husband, it will be considered a sin equal to abortion — a sin that brings suffering.
bhāryāṁ tathā vyuccarataḥ kaumārīṁ brahmacāriṇīm। pativratām etad eva bhavitā pātakaṁ bhuvi ॥18॥
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.
patyā niyuktā yā ca eva patnī apatyārtham eva ca। na kariṣyati tasyāś ca bhaviṣyati etad eva hi ॥19॥
If a wife appointed by her husband for the purpose of offspring does not act accordingly, even then, this too shall be her consequence.
iti tena purā bhīru maryādā sthāpitā balāt। uddālakasya putreṇa dharmyā vai śvetaketunā ॥20॥
Thus, long ago, O timid one, this restriction was forcibly established by Śvetaketu, the righteous son of Uddālaka.
saudāsena ca rambhoru niyuktā apatyajanmani। madayantī jagāma ṛṣiṁ vasiṣṭham iti naḥ śrutam ॥21॥
O lovely-thighed one, we have heard that Madayantī, appointed by Saudāsa for bearing a child, went to the sage Vasiṣṭha.
tasmāt lebhe ca sā putram aśmakaṁ nāma bhāminī। bhāryā kalmāṣapādasya bhartuḥ priya-cikīrṣayā ॥22॥
Thus that radiant lady, wife of Kalmāṣapāda, obtained a son named Aśmaka from him, desiring to please her husband.
asmākam api te janma viditaṁ kamalekṣaṇe। kṛṣṇadvaipāyanāt bhīru kurūṇāṁ vaṁśavṛddhaye ॥23॥
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.
ata etāni sarvāṇi kāraṇāni samīkṣya vai। mama etad vacanaṁ dharmyaṁ kartum arhasi anindite ॥24॥
Therefore, having considered all these reasons, you should act on this righteous word of mine, O blameless one.
ṛtāvṛtau rājaputri striyā bhartā yata-vrate। na ativartavya iti evaṁ dharmaṁ dharma-vido viduḥ ॥25॥
O princess, the knowers of dharma know this: during the proper season, the husband disciplined in vows must not be disregarded by the wife.
śeṣeṣu anyeṣu kāleṣu svātantryaṁ strī kila arhati। dharmam etaṁ janāḥ santaḥ purāṇaṁ paricakṣate ॥26॥
In other times, a woman indeed deserves freedom; this dharma, the virtuous people describe as ancient.
bhartā bhāryāṁ rājaputri dharmyaṁ vā adharmyam eva vā। yad brūyāt tat tathā kāryam iti dharma-vido viduḥ ॥27॥
O princess, the knowers of dharma say that whatever a husband tells his wife — whether righteous or unrighteous — must be followed as such.
viśeṣataḥ putra-gṛddhī hīnaḥ prajananāt svayam। yathā aham anavadyāṅgi putra-darśana-lālasaḥ ॥28॥
Especially, one who is himself unable to procreate and yet longs to see a son — such am I, O flawless-limbed one.
tathā raktāṅguli-talaḥ padma-patra-nibhaḥ śubhe। prasādārthaṁ mayā te ayaṁ śirasī abhyudyataḥ añjaliḥ ॥29॥
Thus, O auspicious one, with red fingertips resembling lotus leaves, this joined palm has been raised to you on my head in supplication.
man-niyogāt sukeśānte dvijāteḥ tapasādhikāt। putrān guṇa-samāyuktān utpādayitum arhasi॥ tvat-kṛte ahaṁ pṛthu-śroṇi gaccheyaṁ putriṇāṁ gatim ॥30॥
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.
evam uktā tataḥ kuntī pāṇḍuṁ para-purañjayam। pratyuvāca varārohā bhartuḥ priya-hite ratā ॥31॥
Thus addressed, Kuntī, devoted to her husband's welfare and of excellent form, replied to Pāṇḍu, the conqueror of enemy cities.
pitṛ-veśmani ahaṁ bālā niyuktā atithi-pūjane। ugraṁ paryacaraṁ tatra brāhmaṇaṁ saṁśita-vratam ॥32॥
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.
nigūḍha-niścayaṁ dharme yaṁ taṁ durvāsasaṁ viduḥ। tam ahaṁ saṁśita-ātmānaṁ sarva-yatnaiḥ atoṣayam ॥33॥
The one known as Durvāsas, whose resolve in dharma was hidden, him I pleased with all my efforts, he being a disciplined soul.
sa me abhicāra-saṁyuktam ācaṣṭa bhagavān varam। mantra-grāmaṁ ca me prādāt abravīt ca eva mām idam ॥34॥
He, the venerable one, gave me a boon involving mystical power, and also gave me a set of mantras, saying this to me.
yaṁ yaṁ devaṁ tvam etena mantreṇa āvāhayiṣyasi। akāmaḥ vā sakāmaḥ vā sa te vaśam upaiṣyati ॥35॥
Whichever god you invoke with this mantra — whether willing or unwilling — he will come under your control.
iti uktā ahaṁ tadā tena pitṛ-veśmani bhārata। brāhmaṇena vacas-tathyaṁ tasya kālaḥ ayam āgataḥ ॥36॥
Thus was I addressed by him, O Bhārata, in my father’s house; the true statement of the brāhmaṇa — its time has now come.
anujñātā tvayā devam āhvayeyam ahaṁ nṛpa। tena mantreṇa rājarṣe yathā syān nau prajā vibho ॥37॥
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.
āvāhayāmi kaṁ devam brūhi tattva-vidāṁ vara। tvattaḥ anujñā-pratīkṣāṁ māṁ viddhi asmin karmaṇi sthitām ॥38॥
O best of truth-knowers, tell me — which god shall I invoke? Know me to be awaiting your permission in this act.
pāṇḍur uvāca॥
Pāṇḍu said:
adyaiva tvaṁ varārohe prayatasva yathāvidhi। dharmam āvāhaya śubhe sa hi deveṣu puṇya-bhāk ॥39॥
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.
adharmeṇa na naḥ dharmaḥ saṁyujyeta kathaṁcana। lokaś ca ayaṁ varārohe dharmaḥ ayam iti maṁsyate ॥40॥
Our dharma must never in any way be joined with adharma; and the world, O excellent one, will regard this act as dharma.
dhārmikaś ca kurūṇāṁ sa bhaviṣyati na saṁśayaḥ। dattasyāpi ca dharmeṇa na adharme raṁsyate manaḥ ॥41॥
He will be righteous among the Kurus — there is no doubt; and born through dharma, his mind will not delight in adharma.
tasmād dharmaṁ puraskṛtya niyatā tvaṁ śuci-smite। upacārābhicārābhyāṁ dharmaṁ ārādhayasva vai ॥42॥
Therefore, O pure-smiling one, placing dharma foremost and remaining disciplined, worship dharma indeed through worship and ritual.
vaiśampāyana uvāca॥
Vaiśampāyana said:
sā tathoktā tathety uktvā tena bhartṛā varāṅganā। abhivādya abhyanujñātā pradakṣiṇam avartata ॥43॥
Thus addressed, the beautiful lady replied “so be it” to her husband; having saluted and received his permission, she performed a circumambulation.
