Chapter 6: Uparicara Vasu, Girikā and Adrikā; Satyavatī and the birth of Dvaipāyana.
There was a king named Uparicara, a ruler ever devoted to righteousness. Once he resolved to go hunting. (BORI: 1-057-1)
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On Indra’s advice, King Vasu, the delight of the Pauravas, took possession of the lovely land of Cedi, which was worthy of acquisition. (BORI: 1-057-2)
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The thunderbolt-wielding god himself came in person to that king, who was living in a hermitage with his weapons laid aside, devoted to austerities. (BORI: 1-057-3)
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Thinking, “This king deserves Indra’s sovereignty because of his austerities,” Indra himself gently persuaded the king to abandon them. (BORI: 1-057-4)
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Do not let this dharma fall into confusion on earth, lord of the earth. Protect it, for when upheld, dharma sustains the entire world. (BORI: 1-057-5)
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Ever steadfast and composed, uphold the dharma that benefits the world. Then, devoted to dharma, you will attain the eternal blessed worlds. (BORI: 1-057-6)
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Dwelling on earth, become the beloved friend of me who dwell in heaven, and inhabit, O king, that land which is the earth’s udder. (BORI: 1-057-7)
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Well suited to cattle, auspicious, secure, rich in wealth and grain, easy to defend, pleasant, and endowed with the desirable qualities of a land… (BORI: 1-057-8)
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Indeed, this land surpasses all others and is endowed with wealth, jewels, and the like. The earth is filled with riches; dwell among the Cedis, O lord of Cedi. (BORI: 1-057-9)
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The people are virtuous, contented, and upright. No false word is spoken here even in jest, much less otherwise. (BORI: 1-057-10)
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Men devoted to their elders’ welfare are not separated by their fathers. They do not yoke cows to bear burdens, and they restore those that are lean. (BORI: 1-057-11)
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All the social classes in Cedi always abide by their own duties, O bestower of honor. Nothing that occurs in the three worlds is unknown to you. (BORI: 1-057-12)
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A great crystal aerial chariot, divine and fit for the gods’ use, will come to you in the sky as my gift. (BORI: 1-057-13)
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You alone among all mortals will travel aloft in that finest of aerial chariots, like a god in bodily form. (BORI: 1-057-14)
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I give you this garland of victory, whose lotuses never fade; in battle it will protect you from being wounded by weapons. (BORI: 1-057-15)
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This itself will be your emblem here, O king—renowned as Indra’s Garland, auspicious, peerless, and magnificent. (BORI: 1-057-16)
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The slayer of Vritra also gave him a bamboo staff, intended to grant wishes and protect the virtuous. (BORI: 1-057-17)
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Then the king of the Cedis, adorned with the ornaments Indra had given him, boarded the celestial chariot bestowed by Indra and departed for his city. (KUMB: 1-64-19)
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When a year had passed, the king had it planted in the ground for the worship of Shakra. (BORI: 1-057-18)
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From that time to this day, O king, the foremost rulers have performed the planting of the pole as he instituted it. (BORI: 1-057-19)
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On the following day, kings raise it after adorning it with baskets, perfumes, garlands, and ornaments; it is also duly encircled with strings of flowers. (BORI: 1-057-20)
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There too, the blessed Shankara is worshipped in a comic guise that he himself assumed out of affection for the magnanimous Vasu. (BORI: 1-057-21)
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But when mighty Indra saw this auspicious worship offered to the god by Vasu, foremost of kings, he was pleased and said: (BORI: 1-057-22)
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Those men and kings who celebrate my festival and joyfully have it celebrated, as the king of Cedi does... (BORI: 1-057-23)
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They and their kingdoms will enjoy prosperity and victory, and their lands will likewise be flourishing and joyful. (BORI: 1-057-24)
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Thus, O ruler of men, the great king Vasu was warmly honored by the magnanimous Maghavan, the great Indra. (BORI: 1-057-25)
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Those who regularly celebrate Śakra’s festival will be purified by it, just as they are by gifts of land and the like, by excellent gifts, and by great sacrifices. (BORI: 1-057-26)
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Then Vasu, lord of Cedi, honored by Maghavan, dwelt in Cedi and ruled this earth righteously. To please Indra, King Vasu instituted a festival in his honor. (BORI: 1-057-27)
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He had five sons of immense valor and immeasurable might, and the emperor installed them as rulers in different kingdoms. (BORI: 1-057-28)
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the renowned great chariot-warrior Bṛhadratha, king of Magadha; Pratyagraha; Kuśāmba, whom they call Maṇivāhana; Macchilla; and Yadu, the unconquered prince. (BORI: 1-057-29)
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These, O king, were the sons of that immensely powerful royal seer. The five sons of Vasu, all kings, established lands and cities bearing their own names, and each founded an enduring dynasty. (BORI: 1-057-30)
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Gandharvas and Apsarases attended that great-hearted king as he dwelt in Indra’s crystal palace in the sky. His name then became renowned as King Uparicara. (BORI: 1-057-31)
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It is said that Mount Kolāhala, endowed with consciousness and impelled by desire, blocked the river Śuktimatī, which flowed past his city. (BORI: 1-057-32)
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But Vasu struck Mount Kolāhala with his foot, and through the opening made by that blow, the river flowed out. (BORI: 1-057-33)
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The mountain himself fathered twins by that river. Pleased to have been freed from him, the river presented them to the king. (BORI: 1-057-34)
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Vasu, that best of royal sages and bestower of wealth, made the male who had been born there, a subduer of enemies, his commander; and the king made the maiden Girikā his beloved wife. (BORI: 1-057-35)
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At the proper time, Vasu’s wife Girika, moved by desire, informed him that her fertile season had arrived; she had bathed and was pure for the begetting of a son. (BORI: 1-057-36)
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That day his ancestors, pleased with him—the best of kings and foremost of the wise—said, “Kill the deer.” (BORI: 1-057-37)
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Without disobeying that command of his fathers, the king went hunting, filled with desire and thinking of Girikā, who was exceedingly beautiful, like another Śrī in person. (BORI: 1-057-38)
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As he roamed through the lovely forest, his semen was discharged; and as soon as it had spilled, the king, with a leaf from a tree… (BORI: 1-057-39)
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He caught it. “May my semen not be shed in vain, and may my wife’s fertile season not prove fruitless”—the lord… (BORI: 1-057-40)
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The king, best of kings, having reflected thus and considered the matter again and again, and knowing that his seed could not be fruitless… (BORI: 1-057-41)
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Seeing that it was time to send his semen to the queen, he consecrated it with a spell. Then, noticing a swift-flying hawk nearby, he—versed in the subtleties of dharma and artha—said to it: (BORI: 1-057-42)
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Gentle one, as a favor to me, carry this seed of mine to my home. Give it quickly to Girikā, for today is her fertile period. (BORI: 1-057-43)
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Then the swift hawk took it, flew up at once, and sped away at full speed. (BORI: 1-057-44)
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Then another hawk saw that hawk approaching and immediately attacked him, suspecting as soon as he saw him that he was carrying food. (BORI: 1-057-45)
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The two birds then fought with their beaks in the sky. As they fought, the semen fell into the waters of the Yamuna. (BORI: 1-057-46)
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There, a foremost Apsaras named Adrikā, who had assumed the form of a fish because of Brahmā’s curse, lived in the Yamunā. (BORI: 1-057-47)
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Then Adrika, in the form of a fish, swiftly approached and swallowed Vasu’s seed, which had fallen from the hawk’s talons. (BORI: 1-057-48)
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Once, fishermen caught that fish. When the tenth month had arrived, O best of the Bharatas, they drew from her belly a human female and male. (BORI: 1-057-49)
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Considering this a marvel, they reported it to the king: “O king, these two human beings were born in the body of the fish.” (BORI: 1-057-50)
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King Uparicara then took the male of the two. He became a king named Matsya, righteous and true to his word. (BORI: 1-057-51)
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That apsara was freed from her curse in an instant, as the Lord had previously told her: “Fair one, once you have entered an animal womb and given birth to two human children, you will be released from the curse.” (BORI: 1-057-52)
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Then, after giving birth to the two when she was cut open by the fisherman, she cast off her fish form, assumed a divine form, and, as a splendid Apsaras, departed along the path of the Siddhas, seers, and Charanas. (BORI: 1-057-53)
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The girl, that fish’s daughter, smelled of fish. Endowed with beauty and noble character and possessed of every virtue, she was then given by the king to a fisherman with the words, “Let her be yours.” (BORI: 1-057-54)
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That fair-smiling girl was named Satyavati, but because she lived with a fisherman, she smelled of fish for some time. (BORI: 1-057-55)
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As she plied her father’s boat upon the water in order to serve him, Parashara saw her while journeying among the sacred fords on pilgrimage. (BORI: 1-057-56)
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As soon as he saw her—exceptionally beautiful, lovely to behold, and desired even by the Siddhas—that intelligent and learned foremost of sages, intent on his purpose, desired the maiden Vāsavī. (BORI: 1-057-57)
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She said, “Look, venerable sir, at the seers standing on both banks. How can we unite while they can see us?” (BORI: 1-057-58)
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Thus addressed by her, the divine and mighty lord created a mist, by which that entire region became as though shrouded in darkness. (BORI: 1-057-59)
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Then, seeing the mist created by the great sage, the high-minded maiden, astonished and embarrassed, said to him: (BORI: 1-057-60)
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Know, holy sir, that I am a maiden, always subject to my father’s will. Through union with you, sinless one, my maidenhood would be defiled. (BORI: 1-057-61)
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And if my maidenhood is violated, how shall I be able to return home, best of Brahmins? Yet, wise one, I cannot bear to remain in the house. Consider this, venerable sir, and then do what is appropriate. (BORI: 1-057-62)
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Pleased with her after she had spoken thus, the excellent sage said, “Once you have granted my desire, you will be a maiden again.” (BORI: 1-057-63)
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Choose a boon, timid girl—whatever you desire, radiant lady. For never before, pure-smiling one, has my favor been in vain. (BORI: 1-057-64)
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Thus addressed, she chose as her boon an exquisite fragrance for her body, and the blessed lord granted her what her heart desired. (BORI: 1-057-65)
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Then, delighted at having received the boon and adorned with the charms of womanhood, she united with the sage of wondrous deeds. (BORI: 1-057-66)
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Because of this, she became renowned on earth by the name Gandhavatī; people on earth could smell her fragrance from a yojana away. (BORI: 1-057-67)
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Thus she became widely known by the name Yojanagandhā. The blessed Parāśara then returned to his own dwelling. (BORI: 1-057-68)
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Thus delighted, Satyavatī, having received the unsurpassed boon and united with Parāśara, immediately gave birth to the child she had conceived. On an island in the Yamunā, that mighty son of Parāśara was born. (BORI: 1-057-69)
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After attending upon his mother, he set his mind on asceticism. He also said, “Whenever you remember me, I shall appear to help with your tasks.” (BORI: 1-057-70)
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Thus Dvaipayana was born to Satyavati by Parashara. Since he was left as an infant on an island, he came to be called Dvaipayana. (BORI: 1-057-71)
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Then Satyavatī, delighted, returned to her dwelling. People on earth could smell her fragrance from a yojana away. (KUMB: 1-64अ-83)
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The king of the fishermen inhaled that scent with delight. “They call you Matsyagandhā; how is it, child, that you are fragrant?” (KUMB: 1-64अ-84)
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Who removed your fishy odor and gave you this fragrance? The greatly wise son of Śakti, known as Parāśara… (KUMB: 1-64अ-85)
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Seeing me skillfully ferrying the boat, he removed my fish smell and gave me a fragrance that carried for a yojana. (KUMB: 1-64अ-86)
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Seeing the sage’s favor, the people were delighted. This is how I acquired my fragrance, so you should not be angry. (KUMB: 1-64अ-87)
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Knowing that dharma loses a quarter in each age, and observing the lifespan and strength of mortals from age to age... (BORI: 1-057-72)
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Likewise, desiring to benefit sacred knowledge and the Brahmins, he divided the Vedas; because he did so, he is known as Vyasa. (BORI: 1-057-73)
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He taught the Vedas, with the Mahabharata as the fifth, to Sumantu, Jaimini, Paila, and his own son Shuka... (BORI: 1-057-74)
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the mighty lord, foremost and bestower of boons—and Vaiśampāyana as well. Through them, separate recensions of the Bhārata were made known. (BORI: 1-057-75)
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Likewise, Bhishma, Shantanu’s son, was born to Ganga from the seed of a Vasu, radiant beyond measure, mighty in valor, and greatly renowned. (BORI: 1-057-76)
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A sage of old, though no thief, was impaled on suspicion of theft. Greatly renowned, he was known as Aṇīmāṇḍavya. (BORI: 1-057-77)
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Long ago, the great seer summoned Dharma and said to him, “As a child, I pierced a single little bird with a blade of grass.” (BORI: 1-057-78)
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I remember that offense, Dharma, but I recall no other sin. Why did my thousandfold austerity not overcome it here? (BORI: 1-057-79)
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Since the killing of a Brahmin is graver than the killing of all other beings, you will therefore be born from a Shudra womb because of this sin. (BORI: 1-057-80)
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Through that curse, Dharma too was born in a Shudra womb in the form of Vidura, wise, righteous, slender, and free from sin. (BORI: 1-057-81)
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Sanjaya, who was like a sage, was born to the Suta Gavalgana. Karna, the great chariot-warrior, was born of Surya to the maiden Kunti, wearing his natural armor, his face radiant with earrings. (BORI: 1-057-82)
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For the sake of showing favor to the worlds, the greatly renowned Vishnu, revered by the worlds, manifested himself through Vasudeva in Devaki. (BORI: 1-057-83)
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That beginningless and endless god is the creator and lord of the world—the unmanifest, imperishable Brahman, the primal principle, whose nature is without qualities... (BORI: 1-057-84)
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the imperishable Self, primal Nature, the supreme source, the cosmic Person, maker of all, endowed with goodness, steadfast and imperishable... (BORI: 1-057-85)
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They call him the infinite and immutable God, Haṃsa, Nārāyaṇa, the Lord, the Creator, ageless, eternal, supreme, and imperishable. (BORI: 1-057-86)
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That all-pervading Person, the creator and grandsire of all beings, was born among the Andhakas and Vrishnis to promote righteousness. (BORI: 1-057-87)
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Satyaki and Kritavarman, mighty warriors who knew the use of missiles, were skilled in every weapon and devoted to Narayana; these experts in missiles were born to Satyaka and Hrdika, respectively. (BORI: 1-057-88)
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The seed of Bharadvaja, the great seer of fierce austerities, was discharged into a vessel and developed there; from it Drona was born. (BORI: 1-057-89)
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From Śaradvat Gautama, a pair was born from a clump of reeds: Aśvatthāman’s mother and the mighty Kṛpa. Then Aśvatthāman, foremost of warriors, was born from Droṇa. (BORI: 1-057-90)
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Likewise, Dhṛṣṭadyumna, radiant as fire itself, was born from the flames during the sacrificial rite—a mighty hero who emerged together with his bow for the destruction of Droṇa. (BORI: 1-057-91)
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Likewise, the radiant and auspicious Krishna was born upon the altar, resplendent in body and endowed with surpassing beauty. (BORI: 1-057-92)
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Prahlada’s disciple Nagnajit was then born as Subala. Because of the gods’ wrath, his progeny was born to destroy dharma. (BORI: 1-057-93)
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The king of Gandhara’s son was Shakuni, son of Subala; he and Duryodhana’s mother were both born skilled in statecraft. (BORI: 1-057-94)
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By Krishna Dvaipayana, King Dhritarashtra and the mighty Pandu were begotten on Vichitravirya’s wife. (BORI: 1-057-95)
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Pandu had five godlike sons by two different wives; Yudhishthira was the foremost of them in virtue. (BORI: 1-057-96)
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Yudhishthira was born of Dharma, Vrikodara of Marut, and the illustrious Dhananjaya—foremost of all wielders of weapons—of Indra. (BORI: 1-057-97)
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From the two Ashvins were born the handsome twins Nakula and Sahadeva, both devoted to serving their elders. (BORI: 1-057-98)
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Likewise, the wise Dhritarashtra had a hundred sons: Duryodhana and the others, Yuyutsu, and Karaṇa. (BORI: 1-057-99)
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Abhimanyu was born to Subhadra by Arjuna; he was Vasudeva’s nephew and the grandson of the great-souled Pandu. (BORI: 1-057-100)
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The five Pandavas also fathered five sons by Krishna, handsome princes skilled in every weapon. (BORI: 1-057-101)
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Prativindhya was Yudhishthira’s son, Sutasoma Vrikodara’s, Shrutakirti Arjuna’s, and Shatanika Nakula’s; (BORI: 1-057-102)
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Likewise, the valiant Shrutasena was born to Sahadeva; and Bhima fathered Ghatotkacha on Hidimba in the forest. (BORI: 1-057-103)
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Shikhandin was born to Drupada as a daughter but attained sonhood; the Yaksha Sthuna, wishing to please her, made her a man. (BORI: 1-057-104)
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Then, in that conflict of the Kurus, many hundreds of thousands of kings assembled, intending to fight in battle. (BORI: 1-057-105)
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Their names, countless in every respect, could not be fully enumerated even in tens of thousands of years. But these principal figures have been named, by whom this narrative is pervaded. (BORI: 1-057-106)
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Having accomplished the gods’ task, he departed with them. (KUMB: 1-64-18)
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In the month of Mārgaśīrṣa, O great king, during the first fortnight, a great sacrifice… (KUMB: 1-64-21)
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Having lifted the finest banner in a basket twelve cubits high and wrapped it in cloth dyed deep red... (KUMB: 1-64-24)
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Then, after the foremost Brahmins have been honored with garments, food, and drink and made to pronounce the auspicious benediction, the banner is raised. (KUMB: 1-64-25)
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The Yakshas, headed by Manibhadra, are worshipped together with the deities. (KUMB: 1-64-27)
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having given various gifts to petitioners together with their friends, and adorned themselves with garlands and garments of many kinds... (KUMB: 1-64-28)
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Having, at the king’s command, played with all the water-filled leather bags, paid homage to the king, and told amusing stories... (KUMB: 1-64-29)
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All the townspeople make merry together with the country folk; the Sutas, Magadhas, actors, and dancers also join in the revelry. (KUMB: 1-64-30)
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Out of joy, O tiger among kings, they all held a great festival. Accompanied by his household and ministers and adorned with every ornament... (KUMB: 1-64-31)
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Then the king of Cedi, dressed in garments dyed deep red and anointed with fine vermilion, rejoiced together with his wives. (KUMB: 1-64-32)
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Thus all the inhabitants of the country celebrated Indra’s festival just as Vasu, the delighted king of Cedi, had celebrated it. (KUMB: 1-64-33)
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a chariot yoked to bay horses and traveling through the sky… (KUMB: 1-64-34)
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The crops flourish abundantly, free from calamity, O king, and neither Rakshasas nor Pisachas ever ravage them. (KUMB: 1-64-38)
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Having done this, Mahendra returned to his own abode. (KUMB: 1-64-39)
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“The girl shall become queen, and the boy shall become commander of the army.” Having heard Shuktimati’s words and seen the two children, that best of kings… (KUMB: 1-64-51)
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with ashoka trees, champaks, mango trees, many atimuktakas, punnagas, karnikaras, bakulas, and divine patalas... (KUMB: 1-64-57; NILA: 01.063.043)
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with jackfruit, coconut, sandalwood, and arjuna trees as well, adorned with these delightful, sacred great trees and sweet fruits... (KUMB: 1-64-58; NILA: 01.063.044)
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Seeing that forest in springtime, resembling Caitraratha, resounding with the calls of cuckoos and the humming of intoxicated bees… (KUMB: 1-64-59; NILA: 01.063.045)
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His mind overwhelmed by desire, he did not see Girikā then. Tormented by passion at not seeing her, he wandered about at random and… (KUMB: 1-64-60; NILA: 01.063.046)
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He saw a lovely tree, its branch tips covered with flowers, adorned with fresh leaves, and laden with clusters of ashoka blossoms. (KUMB: 1-64-61; NILA: 01.063.047)
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Seated comfortably beneath it in its shade, the king, amid honeyed scents mingled with the enchanting fragrance of flowers... (KUMB: 1-64-62; NILA: 01.063.048)
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But, impelled by the wind, he experienced delight for Dhūmra. (KUMB: 1-64-63; NILA: 01.063.049)
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The king protected the semen with his ring and wrapped it in red clusters of ashoka blossoms and shoots. (KUMB: 1-64-65)
[PV-SVO:01_006_135]
Reflecting on her birth and recognizing her, Śakti’s son said, “Where is the helmsman who guides this boat? Tell me, beautiful woman.” (KUMB: 1-64-87)
[PV-SVO:01_006_136]
I am the daughter of a childless fisherman, O Brahmin, and to please him I ferry this boat laden with a thousand passengers. (KUMB: 1-64-88)
[PV-SVO:01_006_137]
Excellent, lovely daughter of Vasu! Why do you delay? Let the boat be rowed. Dear one, it will be a vessel with a capacity of five hundred… (KUMB: 1-64-89)
[PV-SVO:01_006_138]
I shall be the last one; let the boat be taken across without delay. (KUMB: 1-64-90)
[PV-SVO:01_006_139]
Seeing the sage gazing at her, she then said, “People call me Matsyagandha, the daughter of the fishermen’s king.” (KUMB: 1-64-91)
[PV-SVO:01_006_140]
How will you know of my birth, grief-stricken as I am? Please tell me. (KUMB: 1-64-92)
[PV-SVO:01_006_141]
To honor your request, I shall indeed tell you, O daughter of Vasu; listen. Your forefathers, drinkers of Soma, are known as the Barhishads. (KUMB: 1-64-93)
[PV-SVO:01_006_142]
You are their mind-born daughter, renowned as Acchodā; from you arose that divine lake called Acchoda. (KUMB: 1-64-94)
[PV-SVO:01_006_143]
But you had never seen your fathers before; born from their minds, you did not recognize them as your own fathers. (KUMB: 1-64-95)
[PV-SVO:01_006_144]
But she chose another as her father, passing over those fathers of her own: Manu’s son, known by the name Vasu, who dwelt in heaven. (KUMB: 1-64-96)
[PV-SVO:01_006_145]
accompanied by the Apsaras Adrikā and stationed in an aerial chariot in heaven. She, following her desires in her mind, through that transgression… (KUMB: 1-64-97)
[PV-SVO:01_006_146]
Having desired another of the Fathers, she fell, having lapsed from yoga. As she was falling, she saw three celestial chariots nearby. (KUMB: 1-64-98)
[PV-SVO:01_006_147]
There she saw her own ancestors, no larger than motes of dust, exceedingly subtle and indistinct, as though limb were fitted within limb. (KUMB: 1-64-99)
[PV-SVO:01_006_148]
As she fell headfirst in distress, she cried out to them, “Father!” But when they told her, “Do not be afraid,” she stopped in midair. (KUMB: 1-64-100)
[PV-SVO:01_006_149]
Then, in a plaintive voice, she sought to appease her fathers. Her fathers said to the maiden, who had lost her exalted state through her transgression: (KUMB: 1-64-101)
[PV-SVO:01_006_150]
Bereft of your power through your own fault, you will fall, O pure-smiling one. The bodies in which the gods undertake deeds here… (KUMB: 1-64-102)
[PV-SVO:01_006_151]
The deities reap the fruit of that action in those very bodies, but human beings reap the consequences of good and evil in another body. Such is the established order. (KUMB: 1-64-103)
[PV-SVO:01_006_152]
Deeds bear fruit immediately in the divine state, but in the human state only after death. Therefore, daughter, you will fall, and after death you will reap the fruit. (KUMB: 1-64-104)
[PV-SVO:01_006_153]
But you are a fatherless maiden, though regarded as Vasu’s daughter. Born from a fish’s womb, you will become the king’s daughter. (KUMB: 1-64-105)
[PV-SVO:01_006_154]
Adrika took the form of a fish at a confluence in the Ganges. You will bear a son, Parashara’s heir. (KUMB: 1-64-106)
[PV-SVO:01_006_155]
who, a Brahmarshi, will divide the single Veda into four; and for Shantanu himself, the son of Mahabhisha, one who will increase his fame… (KUMB: 1-64-107)
[PV-SVO:01_006_156]
You will bear these worthy sons—the eldest, the heroic Citrāṅgada, and the renowned Citravīra—and then depart once again. (KUMB: 1-64-108)
[PV-SVO:01_006_157]
And because you transgressed against the ancestors, you will undergo a lowly birth: you will become this very king’s daughter through Adrika. (KUMB: 1-64-109)
[PV-SVO:01_006_158]
In the twenty-eighth Dvapara age, you will be born from a fish. Thus addressed by them long ago, you were born as the auspicious Satyavati. (KUMB: 1-64-110)
[PV-SVO:01_006_159]
A splendid Apsara widely known as Adrikā had assumed the form of a fish because of Brahmā’s curse; after giving birth to you, she went to heaven. (KUMB: 1-64-111)
[PV-SVO:01_006_160]
You were born to her as that daughter, from the king’s seed. Therefore, O Vāsavī, may all be well with you; I ask you for a son to continue my line. (KUMB: 1-64-112)
[PV-SVO:01_006_161]
“Fair one, unite with me,” he said to her. (KUMB: 1-64-113; NILA: 01.063.072)
[PV-SVO:01_006_162]
Her whole body filled with astonishment, she regained the memory of her former birth. (KUMB: 1-64-114)
[PV-SVO:01_006_163]
Then, in a delightful spot in the forest furnished with divine coverings, the yogi assumed the hero posture and became absorbed in meditation. (KUMB: 1-64अ-1)
[PV-SVO:01_006_164]
the maiden, then silent on a covered couch in the lovely pavilion of white cloth, blazing with the splendor of yoga… (KUMB: 1-64अ-2)
[PV-SVO:01_006_165]
Seeing her, the sage composed himself and reflected again and again, thinking, “What action would be meritorious?” (KUMB: 1-64अ-3)
[PV-SVO:01_006_166]
The conduct of the learned is traditionally called proper conduct. Brahmins versed in revelation and tradition, who know dharma, are regarded as wise. (KUMB: 1-64अ-4)
[PV-SVO:01_006_167]
The twice-born who know dharma have prescribed it as twofold: śrauta and smārta. Giving, the Agnihotra, and sacrifice are the distinguishing marks of śrauta dharma. (KUMB: 1-64अ-5)
[PV-SVO:01_006_168]
Smārta dharma consists of the conduct prescribed for the social classes and stages of life, together with restraints and observances. In the word dharma, the verbal root is taught in the senses of sustaining and enduring. (KUMB: 1-64अ-6)
[PV-SVO:01_006_169]
In this regard, teachers teach that dharma brings a desired result, while they describe adharma as bringing an undesired result. (KUMB: 1-64अ-7)
[PV-SVO:01_006_170]
Therefore, to obtain a desired result, one should follow dharma alone. The Brahma, Daiva, Arsha, and Prajapatya forms are righteous… (KUMB: 1-64अ-8)
[PV-SVO:01_006_171]
Those, however, are the forms of marriage for Brahmins, while the Gandharva form is not lawful. For those born into castes outside the three classes, the Gandharva, Asura, and Rakshasa are the forms of marriage. (KUMB: 1-64अ-9)
[PV-SVO:01_006_172]
The Paiśāca form must never be practiced; the Paiśāca, the eighth, is the lowest. An ill-tempered or physically deformed maiden, and likewise one born into one’s mother’s family... (KUMB: 1-64अ-10)
[PV-SVO:01_006_173]
an old woman, a female renunciant, a barren woman, a fallen woman, a menstruating woman, one born into a family afflicted by epilepsy, a tawny-complexioned woman, a leprous woman, or a woman with sores... (KUMB: 1-64अ-11)
[PV-SVO:01_006_174]
Nor should a man have intercourse with a woman who has not bathed; such is the injunction of dharma. The father, paternal grandfather, brother, mother, and maternal uncle… (KUMB: 1-64अ-12)
[PV-SVO:01_006_175]
…as well as the preceptor and the officiating priest, have the highest authority to give a maiden in marriage. A man should consort with one given by any of these, but should not take one who has not been given. (KUMB: 1-64अ-13)
[PV-SVO:01_006_176]
Thus indeed the sages, foremost among those who know dharma, have declared concerning marriage. She has no father, brother, mother, or maternal uncle. (KUMB: 1-64अ-14)
[PV-SVO:01_006_177]
I will not touch her merely at my own pleasure through a Gandharva marriage; a Gandharva marriage without the prescribed rites should not be performed when there is no emergency. (KUMB: 1-64अ-15)
[PV-SVO:01_006_178]
The son born to her would be the sage Vedavyasa. How could a Brahmin deprived of the rites become a noble-minded sage? (KUMB: 1-64अ-16)
[PV-SVO:01_006_179]
As the great seer, his mind disciplined, reflected thus, the ancestors perceived his thought and came toward him from the sacrificial grass. (KUMB: 1-64अ-17)
[PV-SVO:01_006_180]
At that moment Vasiṣṭha, Brahmā’s son, also arrived. After first saying, “Welcome,” Vasiṣṭha replied: (KUMB: 1-64अ-18)
[PV-SVO:01_006_181]
If you desire a son, take without delay our mind-born daughter Vāsavī, whom we have cursed. (KUMB: 1-64अ-19)
[PV-SVO:01_006_182]
Hearing the words of the ancestors, Vasishtha replied, “I too have heard in the Purana that the words of the great seers are true.” (KUMB: 1-64अ-20)
[PV-SVO:01_006_183]
“Parāśara is a celibate student who desires offspring and will perpetuate my line.” While Vasishtha was speaking thus with the ancestors… (KUMB: 1-64अ-21)
[PV-SVO:01_006_184]
The sages dwelling in the Naimisha Forest came there, wishing to witness the wedding of the wise son of Shakti. (KUMB: 1-64अ-22)
[PV-SVO:01_006_185]
The illustrious Arundhati, together with Adṛśyantī, having entered the divine leaf-hut made by Vishvakarman… (KUMB: 1-64अ-23)
[PV-SVO:01_006_186]
Having arranged the wedding preparations in due order, Arundhati took the bride Satyavati by the hand... (KUMB: 1-64अ-24)
[PV-SVO:01_006_187]
After seating her on an auspicious seat, she arrayed her like Indrani. Then, during the waxing fortnight of Vaiśākha, when Soma was the presiding deity... (KUMB: 1-64अ-25)
[PV-SVO:01_006_188]
When the auspicious Maitra hour arrived on the thirteenth lunar day under a favorable planetary conjunction, Vasishtha said, “It is time for the wedding,” and, together with the sages… (KUMB: 1-64अ-26)
[PV-SVO:01_006_189]
Having reached the island in the Yamuna with his disciples and the assembled sages, and having plastered a square altar with cow dung… (KUMB: 1-64अ-27)
[PV-SVO:01_006_190]
and adorned on every side with unbroken rice, fruits, flowers, svastikas, mango shoots, and water-filled jars… (KUMB: 1-64अ-28)
[PV-SVO:01_006_191]
Then, having seated the best of sages on a seat in its midst, bathed with pastes of white mustard and barley and with all kinds of medicinal herbs… (KUMB: 1-64अ-29)
[PV-SVO:01_006_192]
Having clothed the great sage in white garments and had the auspicious benediction proclaimed, he was duly honored with unbroken grains of rice... (KUMB: 1-64अ-30)
[PV-SVO:01_006_193]
Anointed with fragrances, garlanded, and carrying a goad, he then went—not on foot—to the bride’s house, where he was honored by her relatives… (KUMB: 1-64अ-31)
[PV-SVO:01_006_194]
and seeing the bride, bathed and clad in new garments, anointed with perfume, radiant with garlands, adorned with auspicious objects, and holding an arrow in her hand... (KUMB: 1-64अ-32)
[PV-SVO:01_006_195]
At the proper time, he who knew the proper time and understood every duty said, “Acceptance depends on the giver’s will—so I have heard in former times.” (KUMB: 1-64अ-33)
[PV-SVO:01_006_196]
“We shall do whatever the Fathers tell us.” That most righteous and glorious statement of the truth-teller… (KUMB: 1-64अ-34)
[PV-SVO:01_006_197]
Hearing this, all the fathers, free from attachment and possessions, summoned the supremely righteous Vasu and said these words: (KUMB: 1-64अ-35)
[PV-SVO:01_006_198]
Your daughter, born from the womb of a fish, is exceptional. In accordance with dharma, you should give her to the sage Parāśara. (KUMB: 1-64अ-36)
[PV-SVO:01_006_199]
It is true that she is my daughter, though she was raised by Dāśarāja. But as protector of my subjects, I have the authority to give her to those who desire offspring. (KUMB: 1-64अ-37)
[PV-SVO:01_006_200]
We are all without expectations, unattached, and without possessions. A relationship established by giving a maiden in marriage is called a bond of ceremonial gift. (KUMB: 1-64अ-38)
[PV-SVO:01_006_201]
The human world is the realm of action, while heaven is the realm of enjoyment. Those who perform meritorious deeds here go to the heavenly world—there is no doubt of this. (KUMB: 1-64अ-39)
[PV-SVO:01_006_202]
In this world, pitiless evildoers go to hell. Both good and evil deeds are called the bond of sacrificial gifts. (KUMB: 1-64अ-40)
[PV-SVO:01_006_203]
Those yogins who are bound by sacrificial fees fall. Therefore, O lord of peoples, our mind-born maiden who has fallen from yoga… (KUMB: 1-64अ-41)
[PV-SVO:01_006_204]
Give us as alms the virtuous woman who has become your daughter.” Having said this, all the ancestors vanished at once. (KUMB: 1-64अ-42)
[PV-SVO:01_006_205]
Vasiṣṭha, together with the sages, having summoned Yājñavalkya to officiate at the wedding and also summoned Vasu... (KUMB: 1-64अ-43)
[PV-SVO:01_006_206]
He had the wedding performed according to the prescribed rite. “Most wise Parāśara, I shall give you my daughter.” (KUMB: 1-64अ-44)
[PV-SVO:01_006_207]
“Accept her—may all be well with you—and take her hand in yours.” Hearing Vasu’s words and following Yajnavalkya’s precepts, he... (KUMB: 1-64अ-45)
[PV-SVO:01_006_208]
After the auspicious wedding rites had been performed, he took her hand in his and, with mantras, offered an abundant oblation of ghee into the fire... (KUMB: 1-64अ-46)
[PV-SVO:01_006_209]
After circumambulating the fire three times, duly worshipping it, and gratifying the great seers headed by Yajnavalkya with gifts… (KUMB: 1-64अ-47)
[PV-SVO:01_006_210]
After receiving permission, he bowed and promptly performed a circumambulation. When Parashara’s wedding had been completed, the gods and hosts of serpents then… (KUMB: 1-64अ-48)
[PV-SVO:01_006_211]
Delighted, they departed at once, saying, “May he be Vedavyasa.” Thus Satyavati, rejoicing after receiving the honors she desired... (KUMB: 1-64अ-49)
[PV-SVO:01_006_212]
United with Parāśara, she immediately conceived and gave birth. On an island in the Yamunā, the mighty son of Parāśara was born. (KUMB: 1-64अ-50)
[PV-SVO:01_006_213]
As soon as he was born, he grew and at once became seven years old. After bathing and respectfully greeting his father, Vyasa stood composed. (KUMB: 1-64अ-51)
[PV-SVO:01_006_214]
After saying, “May all be well,” he gave him an excellent jar. Taking the jar as it was presented to him, Vyasa stood composed. (KUMB: 1-64अ-52)
[PV-SVO:01_006_215]
Then, fearing the fisherman, the wife bathed and became a maiden. After bowing at the sage’s feet, she took hold of her son with her hand. (KUMB: 1-64अ-53)
[PV-SVO:01_006_216]
The moment she touched him, he rebuked his mother and said, “Mother, you became pure through contact with my father.” (KUMB: 1-64अ-54)
[PV-SVO:01_006_217]
Now you are a maiden, a fisherman's daughter; do not touch me, blameless woman. Hearing Vyasa's words, her face then filled with tears… (KUMB: 1-64अ-55)
[PV-SVO:01_006_218]
Overcome by human emotion, the woman fell at the sage’s feet. The venerable lord, exceedingly gracious and versed in dharma, said to his son: (KUMB: 1-64अ-56)
[PV-SVO:01_006_219]
Do not act in this way, for we do not consider it righteous. Nor should one condemn one’s mother and father, who were one’s earliest benefactors. (KUMB: 1-64अ-57)
[PV-SVO:01_006_220]
Of the two, the mother is more venerable, because she bears the child and endures the pain. When seed and field unite, a crop is produced in the ordinary course. (KUMB: 1-64अ-58)
[PV-SVO:01_006_221]
Likewise, a son is born from the union of a man and a woman. From female deer and birds, and likewise from Apsarases… (KUMB: 1-64अ-59)
[PV-SVO:01_006_222]
Sages who have mastered the Vedas are also born from a Shudra womb. Rishyashringa was the son of a doe, and Kanva likewise the son of a peahen. (KUMB: 1-64अ-60)
[PV-SVO:01_006_223]
Agastya and Vasiṣṭha were both begotten in Urvaśī; Somaśravas was born of a female serpent, while the two Aśvins were of equine birth. (KUMB: 1-64अ-61)
[PV-SVO:01_006_224]
Long ago, Skanda was born in a thicket of reeds from spilled semen. Such likewise is the origin of the gods and sages. (KUMB: 1-64अ-62)
[PV-SVO:01_006_225]
For the practices of the world and the Veda should never be questioned by the wise. In the Purāṇa, too, the Self-born called you Vedavyāsa. (KUMB: 1-64अ-63)
[PV-SVO:01_006_226]
And you alone are the guide in dharma for great seers and human beings. Therefore, son, Vāsavī, who practices yoga, should not be reproached. (KUMB: 1-64अ-64)
[PV-SVO:01_006_227]
To please me, greatly wise one, you should speak with affection. You were born for the welfare of all creatures—a portion of Vishnu and a great seer. (KUMB: 1-64अ-65)
[PV-SVO:01_006_228]
“Therefore, out of affection, speak to your mother, O treasure of asceticism.” Heeding his teacher’s words, Vyasa was then pleased. (KUMB: 1-64अ-66)
[PV-SVO:01_006_229]
Having reflected on the ways of the world, he then climbed onto his mother’s lap; for in all the worlds there is truly no greater joy than the touch of a son. (KUMB: 1-64अ-67)
[PV-SVO:01_006_230]
Embracing lotus-eyed Vyasa, she shed tears; drenched by streams of breast milk, she smelled her son’s head. (KUMB: 1-64अ-68)
[PV-SVO:01_006_231]
For those who long for children, there is nothing in this world higher than gaining a son. I believe that I have attained a great austerity that is difficult to attain. (KUMB: 1-64अ-69)
[PV-SVO:01_006_232]
My son, through great austerity and the power of profound yoga, I obtained you, a man of great wisdom, just as the immortals obtained the nectar of immortality. (KUMB: 1-64अ-70)
[PV-SVO:01_006_233]
Therefore, O sage’s son, you should not leave me now.” Thus addressed, Vyasa affectionately replied to his mother: (KUMB: 1-64अ-71)
[PV-SVO:01_006_234]
Touched and embraced by you and repeatedly kissed on the head, I am content with this alone. In the future, O princess... (KUMB: 1-64अ-72)
[PV-SVO:01_006_235]
He said, “Whenever you remember me, I shall appear when there is need.” Then, taking leave of his mother, he devoted himself entirely to austerities. (KUMB: 1-64अ-73)
[PV-SVO:01_006_236]
Then, granting the maiden leave with the words, “May you become a maiden again,” the venerable Parāśara departed together with his son. (KUMB: 1-64अ-74)
[PV-SVO:01_006_237]
After reaching Adṛśyantī’s sacred hermitage, Parāśara had the birth ceremony and the other rites performed in accordance with dharma. (KUMB: 1-64अ-75)
[PV-SVO:01_006_238]
Once initiated by Yajnavalkya, O Bharata, Vyasa mastered the Vedas together with their ancillary disciplines and the three-mora Om. (KUMB: 1-64अ-76)
[PV-SVO:01_006_239]
Having given his teacher the proper fee, he began to practice austerities. Thus Dvaipayana was born to Satyavati by Parashara. (KUMB: 1-64अ-77)
[PV-SVO:01_006_240]
Because he had been left on an island as an infant, he came to be known as Dvaipāyana. But that learned man, aware that dharma recedes by a quarter in every age… (KUMB: 1-64अ-78)
[PV-SVO:01_006_241]
The Brahmarshi, considering from age to age the lifespan and strength of mortals, and likewise wishing to benefit the Brahmins... (KUMB: 1-64अ-79)
[PV-SVO:01_006_242]
He divided the Vedas, and for this reason he is remembered as Vedavyasa. Then the learned great seer, having duly summoned his disciples… (KUMB: 1-64अ-80)
[PV-SVO:01_006_243]
Sumantu, Jaimini, Paila, Śuka—his own son—and Vaiśampāyana as well; the lord, most eminent and a giver of boons... (KUMB: 1-64अ-81)
[PV-SVO:01_006_244]
He taught them the Vedas, with the Mahabharata as the fifth. They each separately promulgated a recension of the Bharata. (KUMB: 1-64अ-82)
[PV-SVO:01_006_245]
The king of the fishermen praised those words and rejoiced. Those who hear this sacred, meritorious, and excellent account of Vyasa’s birth are blessed with children. (KUMB: 1-64अ-88)
[PV-SVO:01_006_246]
the blessed sage, a Brahmin of great renown who knew the meaning of the Vedas… (KUMB: 1-64-134; NILA: 01.063.092)
[PV-SVO:01_006_247]
the absolute All, without qualities, beginningless, unborn, and imperishable... (KUMB: 1-64-145; NILA: 01.063.103)
[PV-SVO:01_006_248]
Vidura, wise, intelligent, skilled in dharma and artha, and free from sin, was nevertheless born of Dvaipayana in a Shudra womb. (KUMB: 1-64-156; NILA: 01.063.114)
[PV-SVO:01_006_249]
Then Duhshasana, Duhsaha, O Bharata, Durmarshana, Vikarna, Chitrasena, and Vivimshati... (KUMB: 1-64-161; NILA: 01.063.119)
[PV-SVO:01_006_250]
Jaya, Satyavrata, Purumitra, O Bharata, and Yuyutsu, the son of a Vaishya woman—eleven mighty chariot-warriors. (KUMB: 1-64-162; NILA: 01.063.120)
[PV-SVO:01_006_251]