01.113
Core:Prompted by Pandu, Kuti informs him of the boon and agrees to invite Dharma for progeny.
Vaiśampāyana said:
Thus addressed by her, the king again spoke to the lady; he, a knower of dharma, uttered this excellent statement grounded in righteousness.
So it was in former times, O Kuntī — Vyuṣitāśva acted just as you have said, O auspicious one; he was indeed like a god.
Now I shall explain this dharma to you — understand it from me; it is ancient, seen by sages and great knowers of dharma.
Formerly, O lovely-faced one, women were unrestrained, moving freely according to desire, independent, O beautiful-eyed one.
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.
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.
That eternal dharma, favorable to women, still prevails in the north and among the Kurus, O lovely-thighed one.
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.
There was a great sage named Uddālaka, as we have heard; his son, known as Śvetaketu, was also a sage.
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.
Long ago, in the presence of Śvetaketu’s father, a brāhmaṇa seized his mother by the hand and said, “Let us go.”
Then the sage’s son, indignant, became angry when he saw his mother being led away as if by force.
Seeing Śvetaketu enraged, his father said, “Do not be angry, dear son; this is the eternal dharma.”
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.
Then the sage’s son Śvetaketu did not tolerate that dharma and indeed established this restriction between women and men on earth.
This restriction has been established from that time onward among humans, O highly fortunate one; but not among other creatures, as we have heard.
From this day onward, if a woman chooses another husband, it will be considered a sin equal to abortion — a sin that brings suffering.
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.
If a wife appointed by her husband for the purpose of offspring does not act accordingly, even then, this too shall be her consequence.
Thus, long ago, O timid one, this restriction was forcibly established by Śvetaketu, the righteous son of Uddālaka.
O lovely-thighed one, we have heard that Madayantī, appointed by Saudāsa for bearing a child, went to the sage Vasiṣṭha.
Thus that radiant lady, wife of Kalmāṣapāda, obtained a son named Aśmaka from him, desiring to please her husband.
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.
Therefore, having considered all these reasons, you should act on this righteous word of mine, O blameless one.
O princess, the knowers of dharma know this: during the proper season, the husband disciplined in vows must not be disregarded by the wife.
In other times, a woman indeed deserves freedom; this dharma, the virtuous people describe as ancient.
O princess, the knowers of dharma say that whatever a husband tells his wife — whether righteous or unrighteous — must be followed as such.
Especially, one who is himself unable to procreate and yet longs to see a son — such am I, O flawless-limbed one.
Thus, O auspicious one, with red fingertips resembling lotus leaves, this joined palm has been raised to you on my head in supplication.
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.
Thus addressed, Kuntī, devoted to her husband's welfare and of excellent form, replied to Pāṇḍu, the conqueror of enemy cities.
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.
The one known as Durvāsas, whose resolve in dharma was hidden, him I pleased with all my efforts, he being a disciplined soul.
He, the venerable one, gave me a boon involving mystical power, and also gave me a set of mantras, saying this to me.
Whichever god you invoke with this mantra — whether willing or unwilling — he will come under your control.
Thus was I addressed by him, O Bhārata, in my father’s house; the true statement of the brāhmaṇa — its time has now come.
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.
O best of truth-knowers, tell me — which god shall I invoke? Know me to be awaiting your permission in this act.
Pāṇḍu said:
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.
Our dharma must never in any way be joined with adharma; and the world, O excellent one, will regard this act as dharma.
He will be righteous among the Kurus — there is no doubt; and born through dharma, his mind will not delight in adharma.
Therefore, O pure-smiling one, placing dharma foremost and remaining disciplined, worship dharma indeed through worship and ritual.
Vaiśampāyana said:
Thus addressed, the beautiful lady replied “so be it” to her husband; having saluted and received his permission, she performed a circumambulation.
