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91 Ashtaka asked Yayati about the conduct of followers of different modes of life. Yayati explained the duties of a Brahmacharin, Grihastha, Muni, and Vanaprastha. A Brahmacharin must be humble and devoted to studies. A Grihastha must acquire wealth honestly, perform sacrifices, and give charity. A Muni must abstain from vicious acts, give charity, and control passions. A Vanaprastha must lead a life of asceticism and detachment. Yayati also explained the different types of Munis, including those who dwell in the woods and those who live in inhabited places but lead a life of renunciation. He emphasized the importance of controlling passions, refraining from injury, and living a life of purity and asceticism to achieve success and salvation. By living such a life, one can attain communion with Brahma and achieve the highest salvation. Yayati's teachings emphasize the importance of leading a life of virtue, renunciation, and asceticism to achieve spiritual growth and liberation. His wisdom provides guidance for individuals in different stages of life to achieve their spiritual goals.

92 Ashtaka asked Yayati who attains communion with Brahma first, the ascetic or the man of knowledge. Yayati replied that the wise, with the help of the Vedas and knowledge, realize the Supreme Spirit as the sole existent essence, while those devoted to Yoga meditation take time to acquire the same knowledge. Therefore, the wise attain salvation first. Ashtaka asked Yayati about his origin and destination, and Yayati revealed that he was fallen from heaven and doomed to enter the Earth-hell. However, he had obtained a boon from Indra to fall amidst the wise and virtuous. Ashtaka offered Yayati his own religious merits, but Yayati refused, saying that a Brahma-knowing Brahmana alone can accept gifts. Pratardana also offered Yayati his religious merits, but Yayati again refused, saying that a king should not accept gifts and should walk the path of virtue.

93 Vasumat and Sivi offered Yayati their religious merits, but he refused, saying he wouldn't accept gifts. Ashtaka asked Yayati about his origin and identity, and Yayati revealed he was the son of Nahusha and father of Puru, and had conquered the earth and given generously to Brahmanas. He emphasized the importance of truth and virtue, saying they were the reasons for his ascension to heaven. Ashtaka, Pratardana, and Vasumat were impressed by Yayati's words and realized they had attained heaven through their own virtues. Yayati told them that the gods and Rishis were adorable due to truth, and that whoever reads their story without malice will attain the same worlds as them. With that, Yayati and the other kings ascended to heaven, illuminating the firmament with their virtues.

94 Janamejaya asked Vaisampayana to tell him about the kings descended from Puru. Vaisampayana narrated the stories of Puru's descendants, including Pravira, Manasyu, Kaudraswa, and Richeyu. He told of Anadhrishti, who became a powerful king and performed many sacrifices. His son Matinara had four sons, including Tansu, who continued Puru's line. Tansu's son Ilina had five sons, including Dushmanta, who became king and had a son named Bharata. Bharata's dynasty spread wide, and he had six sons, including Suhotra, who performed many sacrifices. Suhotra's son Ajamidha had six sons, including Riksha, who became king. Riksha's son Samvarana was exiled but regained his kingdom with the help of Vasishtha. Samvarana's son Kuru was virtuous and made the field of Kurukshetra sacred. Kuru's descendants, including Janamejaya, were mighty car-warriors and knowledgeable in religion and profit.

95 Vaisampayana recites the history of Janamejaya's ancestors, starting from Manu, including the stories of Puru's descendants, Yadu's descendants (the Yadavas), and Puru's descendant Bharata, who performed three horse-sacrifices and had a son named Bhumanyu. The story continues with the descendants of Bharata, including Hasti, who founded Hastinapura, and Samvarana, who married Tapati and had a son named Kuru. The story also includes the tales of Santanu, Bhishma, and the Pandavas, including their triumphs and struggles. Ultimately, the story reaches Janamejaya, who is the son of Parikshit and the grandson of Abhimanyu. The recitation of this history is considered sacred and virtue-increasing, and its listeners can attain great religious merits and conquer the heavens.

96 Ganga, intent on fulfilling the Vasus' request, threw her children into the river, one by one, as soon as they were born. However, when the eighth child, Bhishma, was born, she could not bear to throw him away. She decided to keep him and raise him as her own. The Vasus, pleased with Ganga's actions, granted Bhishma a long life and exceptional abilities. Bhishma grew up to be a powerful and wise prince, known for his bravery and knowledge of the Vedas. He became the heir apparent to the throne of Hastinapura and was loved by all. Despite his destiny as a childless man, Bhishma's life was filled with purpose and glory, and he played a crucial role in shaping the fate of the Kuru dynasty.

97 King Pratipa, a virtuous and kind ruler, performed ascetic penances at the Ganges source. Ganga, as a beautiful maiden, appeared and requested him as her husband. Pratipa, bound by his vow, refused, offering her to his son Santanu instead. Ganga agreed and disappeared. Later, Santanu, now king, encountered Ganga along the Ganges bank and was drawn to her beauty. He solicited her to be his wife, addressing her as a celestial beauty, without knowing her true identity. Thus, the stage was set for the union of Santanu and Ganga, a union that would shape the fate of the Kuru dynasty.

98 Vaisampayana continued, "Ganga, pleased with Santanu's promise, became his wife and lived happily with him. However, she threw their first eight children into the river, citing it was for his good. Santanu was sorrowful but silent, fearing she would leave him. When the eighth child was born, he begged her to spare its life. Ganga revealed her true identity as the celestial river Ganga, and explained that she had been cursed by Vasishtha to bear the eight Vasus as human children. She had freed them from their curse and now had to leave. She named the surviving child Gangadatta and entrusted him to Santanu, bidding farewell."

99 Ganga explained to Santanu that the Vasus, led by Prithu, had stolen the cow of plenty, Nandini, from the Rishi Apava's hermitage. Apava cursed the Vasus to be born on earth, but they would be freed from the curse within a year. However, Dyu, who had instigated the theft, would have to dwell on earth for a longer time, be virtuous, and abstain from female companionship. The Vasus begged Ganga to throw them into the river as soon as they were born, which she did to free them from their earthly life. Only Dyu, also known as Gangadatta, remained on earth, excelling his father Santanu in all accomplishments.

100 Santanu, the king of the Bharata race, was known for his wisdom, virtues, and truthfulness. He was a great warrior and a protector of his people. His son, Devavrata (also known as Bhishma), was equally accomplished and vowed to renounce the throne and remain celibate to grant his father's desire to marry a fisherman's daughter, Satyavati. This vow was made to ensure that the son born of Satyavati would inherit the throne. Bhishma's vow was remarkable, and he was hailed as a hero by the gods and the people. Santanu was overjoyed and granted Bhishma the boon of death at will.

101 After King Santanu's marriage to Satyavati, she gave birth to two sons, Chitrangada and Vichitravirya. Chitrangada, a powerful and heroic prince, was installed on the throne by Bhishma after Santanu's death. However, he was soon slain in a fierce combat by a Gandharva king with the same name. Bhishma then installed the young Vichitravirya, still a minor, on the throne and protected him as his guardian. Vichitravirya ruled the kingdom under Bhishma's guidance, adhering to his duties and obeying Bhishma's counsel.

102 Bhishma, at the command of his mother Satyavati, attended the self-choice ceremony of the three daughters of the king of Kasi, where he defeated many monarchs and took the maidens, Amba, Ambika, and Ambalika, as wives for his brother Vichitravirya. However, Amba revealed that she had already chosen the king of Saubha as her husband, and Bhishma allowed her to leave. Vichitravirya married Ambika and Ambalika, but soon became lustful and prideful. He died seven years later, leaving his wives childless. Bhishma performed the obsequial rites and was filled with grief and anxiety.

103 Satyavati, grief-stricken over her son's death, implored Bhishma to marry and produce an heir to perpetuate the Kuru line. Bhishma, bound by his vow of celibacy, refused, citing his commitment to truth and virtue. He reiterated his pledge to renounce even the three worlds and heaven's empire, but never truth. Satyavati, aware of Bhishma's firmness in truth, acknowledged his prowess and appealed to him to consider the emergency and bear the burden of duty to their ancestors. Bhishma, unmoved, urged Satyavati not to turn away from virtue and promised to reveal an established Kshatriya usage to prevent the Kuru line's extinction. He suggested consulting learned priests and experts to find a solution that balances virtue with the need to preserve the lineage. Bhishma's resolve remained unshaken, prioritizing truth and virtue over his mother's pleas. The fate of the Kuru dynasty hung in the balance, as Bhishma's vow and Satyavati's desperation clashed in a struggle between duty, virtue, and the need for continuity.

104 Bhishma continued, "In ancient times, Rama, son of Jamadagni, slew the Haihaya king and later, with his bow, exterminated the Kshatriya tribe 21 times. The Kshatriya ladies then had offspring raised by Brahmanas, reviving the Kshatriya race. Similarly, Utathya's child, Dirghatamas, born blind, had children with Pradweshi, but they were covetous and foolish. Dirghatamas was abandoned by his family and left to drift on the Ganges, where he was found by King Vali, who asked him to raise offspring with his wife Sudeshna. However, Sudeshna sent her nurse instead, and Dirghatamas begat 11 children, including Kakshivat. Later, Dirghatamas touched Sudeshna and prophesied that she would have five children, naming regions on earth after them. This story illustrates how the Kshatriya race was revived through the seed of Brahmanas."

105 Satyavati, Bhishma's mother, proposed a solution to perpetuate the Bharata line. She revealed that her son Vyasa (also known as Dwaipayana or Krishna), a great Rishi and her eldest son, was born out of wedlock with Rishi Parasara. She requested Vyasa to beget children with Vichitravirya's widows, Ambika and Ambalika, to continue the dynasty. Vyasa agreed, but only if the ladies observed a rigid vow for a year and accepted his ugly appearance. Satyavati convinced her daughter-in-law, the princess of Kosala (Ambika), to accept Vyasa's condition, emphasizing the importance of restoring the Bharata line. Vyasa then disappeared, and Satyavati prepared her daughter-in-law for the task ahead.

106 Vaisampayana continued, "Satyavati led her daughter-in-law, the princess of Kosala, to the sleeping chamber and asked her to wait for Vyasa. The princess, fearing Vyasa's grim appearance, closed her eyes and didn't look at him. Vyasa knew her and told Satyavati that the princess would give birth to a blind son. Satyavati requested another child, and Vyasa agreed. The second wife, Ambalika, was pale with fear when she saw Vyasa, and her son, Pandu, was born pale. The third wife, instead of approaching Vyasa herself, sent her maid, who was decked with her ornaments. Vyasa was pleased with the maid and told her that her child would be fortunate and virtuous. The son, Vidura, was born, and Vyasa informed Satyavati about the deception and disappeared from her sight."

107 Janamejaya asked about the god of justice, Vidura, and the Brahmana ascetic who cursed him. Vaisampayana told the story of Mandavya, a devoted ascetic who was wrongly accused of theft and impaled by the king's officers. Despite being without food, Mandavya used his ascetic power to survive and summoned other Rishis to his aid. They came in the form of birds and asked him about his supposed sin, leading Mandavya to reveal the circumstances of his curse.

108 Vaisampayana continued, "Mandavya, still impaled, told the king that he had no one to blame but himself. The king, realizing his mistake, apologized and tried to remove the stake but couldn't. Mandavya, with the stake still inside him, practiced severe penances and became known as Ani-Mandavya. He went to the god of justice and asked why he was being punished. The god replied that Mandavya had pierced an insect with a blade of grass in his childhood, and that small act had multiplied into his current suffering. Mandavya argued that acts committed in childhood shouldn't be considered sinful and cursed the god of justice to be born in the Sudra order. This curse led to the god's birth as Vidura, a wise and virtuous man who was devoted to the welfare of the Kurus."

109 Vaisampayana continued, "The kingdom of the Kurus prospered upon the birth of Dhritarashtra, Pandu, and Vidura. The land was fertile, crops were abundant, and the people were happy and virtuous. The capital city was like Amaravati, with many palaces and mansions. The people were content and festive, and the kingdom was ruled virtuously by Bhishma. The princes grew up skilled in the Vedas, athletics, and morality. Pandu excelled in archery, Dhritarashtra in strength, and Vidura in devotion to virtue. The kingdom was restored, and the saying went that the daughters of the king of Kasi were the first among mothers of heroes, Kurujangala was the first among countries, Vidura was the first among virtuous men, and Hastinapura was the first among cities. Pandu became king, while Dhritarashtra and Vidura did not due to their circumstances. Bhishma then addressed Vidura, a man of great wisdom and virtue."

110 Bhishma told Vidura that their race, renowned for virtue and accomplishment, had always held sovereignty over other monarchs. He mentioned three maidens worthy of alliance: the Yadava princess, Suvala's daughter Gandhari, and the princess of Madra. Vidura deferred to Bhishma's judgment. Bhishma then sent for Gandhari, who had obtained a boon from Hara to have a hundred sons. Despite initial hesitation due to Dhritarashtra's blindness, Suvala agreed to the marriage, and Gandhari, out of love and respect, blindfolded herself. The nuptials were celebrated with great pomp, and Sakuni returned to his city after bestowing his sister and valuable robes upon the Kurus. Gandhari's good conduct and devotion to her husband gratified all the Kurus.

111 Vaisampayana continued, "Pritha (Kunti) was given to Kuntibhoja by her father Sura, and she gratified the sage Durvasa, who gave her a mantra to summon celestials. She tested it by summoning the sun god, Surya, who appeared and requested her embraces. Despite her initial refusal, Surya persuaded her, and she gave birth to Karna, who was born with natural armor and ear-rings. Fearing her relatives, she abandoned Karna in the river, where he was found and adopted by Radha and her husband, who named him Vasusena. Karna grew up to be strong and skilled in weapons, and Indra, disguised as a Brahmana, obtained his natural armor and gave him a dart that could slay any one opponent."

112 Vaisampayana said, "Pritha, the beautiful and accomplished daughter of Kuntibhoja, was unable to find a suitor despite her virtues. Her father invited various kings and princes to choose a husband from among them. Kunti, entering the assembly, was drawn to Pandu, the mighty king of the Bharatas, who outshone all others with his strength and splendor. She chose him as her husband, and the other monarchs departed. The nuptial rites were performed, and the couple, blessed with good fortune, were like the celestial king and queen, Maghavat and Paulomi. Kuntibhoja presented Pandu with wealth and sent him back to his capital, where he was received with banners, pennons, and benedictions from Brahmanas and Rishis."

113 Vaisampayana continued, "Bhishma sought to secure Pandu's marriage to Madri, sister of the king of Madra. He offered gifts and persuaded the king to accept the alliance, despite a family custom that made it difficult. Pandu married Madri and later conquered various kingdoms, subjugating foes and spreading Kuru fame. He returned to Hastinapura, receiving accolades and wealth from his subjects and other kings. The citizens, led by Bhishma, welcomed Pandu back, and he was reunited with his family and people, bringing joy and prosperity to the kingdom."

114 Vaisampayana said, "Pandu, at Dhritarashtra's command, shared his wealth with Bhishma, Satyavati, his mothers, and Vidura. He then retired to the woods with his wives, Kunti and Madri, and lived a life of hunting and freedom. The people, at Dhritarashtra's order, supplied Pandu with all he needed. Meanwhile, Bhishma married Vidura to a daughter of king Devaka, and they had many wise children. Pandu's retirement was like a god's, with his wives and excellent weapons, and he was revered by the woodland dwellers."

115 Vaisampayana said, "Gandhari, wife of Dhritarashtra, bore a hundred sons and a daughter, while Pandu had five sons with his wives Kunti and Madri. Gandhari's sons were granted by Rishi Dwaipayana, who divided a ball of flesh into a hundred parts, which were then placed in pots of clarified butter. After two years, the pots were opened, and Duryodhana was the first to emerge. His birth was accompanied by ominous signs, and Brahmanas advised Dhritarashtra to abandon him to save the kingdom. However, Dhritarashtra refused, and within a month, Gandhari gave birth to a full hundred sons and a daughter. Meanwhile, Dhritarashtra also had a son, Yuvutsu (later known as Karna), with a Vaisya maid servant."

116 Janamejaya asked Vaisampayana about the birth of Gandhari's daughter, Duhsala, as she was not mentioned in the initial story of the hundred sons. Vaisampayana explained that while the Rishi was dividing the ball of flesh into a hundred parts, Gandhari wished for a daughter in addition to her hundred sons. The Rishi, sensing her desire, set aside an extra part and declared that it would develop into a fortunate daughter. This part was placed in a separate pot of clarified butter, and Duhsala was born from it. Vaisampayana thus clarified the story of Duhsala's birth, fulfilling Janamejaya's curiosity.

117 Vaisampayana recited the names of Dhritarashtra's 100 sons, in the order of their birth, to Janamejaya. The list included Duryodhana, Yuyutsu, Duhsasana, and many others, ending with Kundasi and Virajas. Besides these sons, there was a daughter named Duhsala, who was later married to Jayadratha, the king of Sindhu. All of Dhritarashtra's sons were heroes, skilled in warfare, and learned in the Vedas and weapons.

118 Vaisampayana began to recite the story of the Pandavas, starting with the incident where Pandu, while hunting, killed a deer that was actually a Rishi's son in disguise. The deer, Kindama, cursed Pandu that he would die at the moment of sexual intercourse, just like he had killed him at the moment of his own intercourse. Pandu was filled with grief and remorse, realizing his mistake. This curse would later lead to Pandu's death and the consequences that followed. Janamejaya requested Vaisampayana to continue the story, eager to hear about the extraordinary achievements of the Pandavas.

119 After killing the deer, Pandu was filled with remorse and decided to renounce his kingdom and family to lead a life of asceticism in the woods. He bid farewell to his wives, Kunti and Madri, and instructed them to inform his family and friends of his decision. However, the wives refused to leave him and chose to accompany him on his journey, pledging to undergo the same severe penances as him. Pandu then gave away his wealth and ornaments to Brahmanas and began his journey to the mountains, where he continued to practise ascetic austerities, living on fruits and roots, and exposing himself to heat and cold. He eventually arrived at the lake of Indradyumna and continued his journey to the mountain of hundred peaks, where he continued his ascetic practices.

120 Pandu, accompanied by his wives Kunti and Madri, joined the great Rishis on their journey to heaven. However, the Rishis warned Pandu that the journey would be difficult for his wives and suggested he proceed alone. Pandu revealed his concern about not having an heir to continue his lineage and requested Kunti to bear him a son through a Brahmana of high ascetic merit, as he was cursed to be unable to procreate himself. He cited the example of Saradandayana's daughter, who had borne sons through a Brahmana. Kunti was hesitant but eventually agreed to follow her husband's wishes.

181 Vasishtha continued the story, revealing that the Brahmana lady's child, Aurva, was the one who had blinded the princes. Born after being held in her thigh for a hundred years, Aurva was consumed by rage towards the Kshatriyas who had slaughtered his ancestors. Despite restoring the princes' sight, Aurva still sought to destroy the world to avenge his family. However, his ancestors, the Pitris, appeared and urged him to control his wrath, revealing that they had deliberately sought their own destruction to attain heaven. They implored Aurva to abandon his destructive path and follow a journey of peace and wisdom, emphasizing that suicide and destruction would only lead to darkness, not enlightenment.

182 Aurva, determined to avenge his ancestors, refused to relent, arguing that his wrath was just and necessary to punish the wicked and protect the innocent. The Pitris, understanding his perspective, suggested a compromise: to cast his fiery wrath into the waters, which would consume the ocean but spare the worlds. Aurva agreed, and the fire was transformed into a horse's head, Vadavamukha, which continues to consume the ocean's waters. The Pitris praised Aurva's decision, acknowledging that his wrath was now directed towards a noble purpose, and urged him to refrain from destroying the worlds. Vasishtha concluded the story, addressing Parasara, emphasizing the importance of balancing justice and mercy.

183 The Gandharva continued, telling how Parasara, driven by vengeance for his father's death, performed a grand Rakshasa sacrifice, slaying many Rakshasas. However, Pulastya and other Rishis, including Vasishtha, intervened, urging Parasara to end the sacrifice and choose peace. They reminded him that his father's fate was a result of his own actions and that extirpating innocent creatures was not the path of a Brahmana. Pulastya's words resonated with Parasara, and he finally ended the sacrifice, casting the fire into the woods, where it still burns today, consuming Rakshasas and trees alike.

184 The Gandharva explained to Arjuna that King Kalmashapada, under a curse, had devoured a Brahmana and was cursed by the Brahmani that he would die if he united with his wife. Instead, his wife would bear a son fathered by Vasishtha, perpetuating his race. When the curse was lifted, the king approached his wife, but she sent him away, remembering the curse. The king repented and appointed Vasishtha to father a son with his queen, Madayanati. Vasishtha, aware of the situation, agreed to fulfill the king's request, knowing it was not in line with moral rules. He did so to protect the king from the curse and to ensure the continuation of the royal lineage.

185 Arjuna asked the Gandharva to recommend a Veda-knowing Brahmana to be their priest. The Gandharva suggested Dhaumya, who was engaged in ascetic penances at the shrine of Utkochaka. The Pandavas went to Utkochaka, installed Dhaumya as their priest, and received his blessings. Dhaumya, a master of the Vedas and morality, became their spiritual preceptor and regarded them as his spiritual disciples. He saw the Pandavas as already restored to their sovereignty and kingdom due to their own accomplishments. With Dhaumya's benedictions, the Pandavas resolved to attend the Swayamvara of the Princess of Panchala, accompanied by their new priest.

186 Vaisampayana said that the Pandavas, accompanied by their mother, met Brahmanas on their way to Panchala. The Brahmanas invited them to Drupada's palace for Draupadi's Swayamvara, a grand festival where princes would gather to win her hand. They described Draupadi's beauty and the festivities, including actors, dancers, and athletes. The Brahmanas noted that the Pandavas' handsome appearance and athletic prowess might even catch Krishna's eye, potentially winning her hand. Yudhishthira agreed to join them, and they all set off together to witness the Swayamvara. The Brahmanas highlighted the excitement and generosity of the event, where monarchs would give away wealth, kine, and food, and the Pandavas could enjoy the festivities and potentially earn great wealth. With high spirits, the group proceeded towards Drupada's palace, eager to behold the celebrated Draupadi and partake in the jubilant celebrations.

187 Vaisampayana said that the Pandavas, on their way to Panchala, met the illustrious Dwaipayana and proceeded to Drupada's capital, where they took up quarters in a potter's house, adopting a Brahmanical profession. King Drupada had a stiff bow made, incapable of being bent by anyone except Arjuna, and proclaimed the Swayamvara, where the winner would obtain his daughter's hand. Many kings, Rishis, and Brahmanas attended, including Duryodhana and Karna. The amphitheatre was grandly decorated, and the monarchs were received with reverence. The citizens and Brahmanas took their seats, eager to behold the Swayamvara. Dhrishtadyumna, Drupada's son, announced the rules: shooting the mark through a machine with five arrows would win his sister Krishna's hand. He recited the names and achievements of the assembled monarchs, and the Swayamvara began.

188 Dhrishtadyumna presented the assembled kings and princes, including the Kauravas, Karna, and other renowned warriors, who had gathered to compete for Draupadi's hand in marriage. He emphasized their bravery and prowess, declaring that the one who successfully shoots the mark will win her hand. The list of suitors included many prominent figures from the Mahabharata, such as Sakuni, Sauvala, Vrisaka, and Vrihadvala, as well as mighty charioteers like Aswatthaman and Bhoja. Other notable names included Vrihanta, Manimana, Dandadhara, and Jarasandha, all celebrated for their strength and valor. Dhrishtadyumna's introduction highlighted the grandeur of the Swayamvara ceremony, showcasing the impressive gathering of powerful kings and warriors vying for Draupadi's hand. With this impressive array of suitors, Draupadi was presented with a diverse range of choices, each with their unique qualities and strengths, from which she would select her husband. The atmosphere was tense with anticipation as the competition was about to begin.

189 The princes, fueled by pride and desire, gathered to compete for Draupadi's hand. Celestial beings watched, and Krishna and Valadeva recognized the Pandavas' strength. The other princes, blinded by desire, failed to notice them. One by one, they attempted to string the bow, but failed, including Karna, rejected due to his Suta lineage. Sisupala, Jarasandha, and Salya also failed, leaving the task unfinished. The assembly ridiculed the failed attempts, and finally, Arjuna, the son of Kunti, stepped forward to attempt the feat. The atmosphere was tense, and the celestial beings watched with bated breath as Arjuna prepared to string the bow.

190 Vaisampayana continued, "When all the monarchs had failed to string the bow, Arjuna, the high-souled Jishnu, arose from among the Brahmanas and advanced towards the bow. Some Brahmanas were displeased, while others were pleased, thinking he would succeed. Some doubted his ability, but others saw his strength and resolution. They remembered Rama and Agastya's feats and believed a Brahmana could achieve anything. Arjuna took up the bow, remembered Krishna, and strung it in an instant. He shot the mark, and the gods showered flowers on him. The amphitheatre erupted in joy, and the monarchs who failed were filled with grief. Drupada was overjoyed, and Yudhishthira and the twins hastily left the scene. Krishna approached Arjuna with a white robe and garland, and Arjuna, the accomplisher of inconceivable feats, won Draupadi's hand."

191 The monarchs, enraged by Drupada's decision to bestow Draupadi's hand on a Brahmana, plotted to slay him and his son. Bhima and Arjuna, powerful warriors, stood ready to defend against the attackers. Bhima uprooted a tree and stood like a mace-wielding Yama, while Arjuna drew his bow, ready to face the assailants. Krishna and Valadeva recognized the Pandavas, praising their extraordinary feats. Krishna exclaimed, "That hero with the large bow is Arjuna! And the one who tore up the tree is Vrikodara! The other youth is Dharma's son, Yudhishthira." Valadeva replied, "I am happy to hear that our aunt Pritha and the Kaurava princes have escaped from death." The Pandavas, ready to face the monarchs, stood strong, their bond and bravery evident in the face of danger. The scene was set for a fierce battle, with the Pandavas determined to protect themselves and their honor.

192 Arjuna and Bhima, disguised as Brahmanas, fought against Karna and Salya. Their exceptional skills impressed all, with Arjuna and Karna displaying remarkable archery prowess. Bhima overpowered Salya, throwing him to the ground without causing harm. The monarchs, realizing the Brahmanas' extraordinary abilities, retreated, wondering if they were actually Pandavas. Krishna, recognizing the Pandavas, intervened, and the fight ended. The monarchs returned to their kingdoms, amazed by the Brahmanas' victory. Kunti, anxious about her sons' delayed return, feared for their safety but was relieved when they arrived, accompanied by Brahmanas, like the sun emerging from clouds. The Pandavas' bravery and skill had saved the day, and their true identities remained hidden, for the time being.

193 Kunti, unaware of her sons' identities, told them to enjoy the "alms" (Draupadi) they had obtained. Realizing her mistake, she asked Yudhishthira to find a way to rectify the situation without sin or discomfort to Draupadi. Yudhishthira suggested that Arjuna marry her, but Arjuna refused, citing virtue and tradition. The brothers discussed and agreed that they would all marry her, with Yudhishthira first, followed by Bhima, Arjuna, Nakula, and Sahadeva. This decision was made to avoid conflict and uphold their virtue. Krishna and Valadeva arrived, recognized the Pandavas, and rejoiced. Krishna explained that he had traced them due to their exceptional abilities, like a fire that cannot be hidden. He praised their strength and resilience, saying they had escaped the fire of fate like a fire in a cave gradually spreading. He advised them to keep their identity secret and returned to his tent with Valadeva, leaving the Pandavas to their new life with Draupadi. The brothers' bond and commitment to virtue had saved the day, and their future together with Draupadi was secured.

194 Dhrishtadyumna, the Panchala prince, secretly followed the Pandavas to the potter's house, hiding himself to observe them. Kunti instructed Draupadi on distributing food and bedding among the brothers. They ate and slept together, with Kunti at their heads and Draupadi at their feet. The brothers conversed about weapons and battle, unaware of Dhrishtadyumna's presence. In the morning, he hastened to report to King Drupada, revealing the Pandavas' identity and their noble conversation. Drupada was overjoyed, hoping Arjuna, the foremost of men, had won his daughter's hand. He eagerly asked Dhrishtadyumna about the Pandavas' well-being and Arjuna's role in winning Draupadi's hand. The prince's report alleviated Drupada's concerns, and he rejoiced at the union of his daughter with the worthy Arjuna.

195 Dhrishtadyumna reported to King Drupada about the Pandavas, describing their prowess and noble conversation. He revealed how Arjuna won Draupadi's hand and how the brothers, along with their mother, Kunti, lived together, sharing food and bedding. The king's priest was sent to ascertain their identity and tribe. Yudhishthira welcomed the priest and explained that their actions spoke for themselves, as only a worthy hero like Arjuna could have strung the bow and won Draupadi. He assured the priest that their noble birth and strength proved they were the sons of Pandu, and King Drupada's desire to unite Arjuna with his daughter was fulfilled. The priest returned with the message, and another messenger arrived, announcing the nuptial feast's readiness.

196 King Drupada prepared a grand feast for the wedding of Krishna (Draupadi) and invited the Pandavas. They arrived at his palace, and Kunti and Krishna were welcomed by the ladies of the household. The Pandavas, dressed in deer-skins, with broad shoulders and long arms, sat fearlessly on costly seats. They were served excellent food on gold and silver plates and showed great interest in the utensils of war on display. King Drupada and his son, understanding the Pandavas to be of royal blood, were overjoyed. The stage was set for the wedding of Draupadi to the Pandavas.

197 King Drupada asked Yudhishthira about their identity, and Yudhishthira revealed that they were Kshatriyas, sons of Pandu, and that he, Bhima, and Arjuna had won Draupadi's hand. Drupada was overjoyed and vowed to restore Yudhishthira to his throne. He offered Draupadi's hand to Arjuna, but Yudhishthira explained that they had a rule of sharing everything equally, including wives. Drupada was hesitant, citing the unusual nature of polyandry, but Yudhishthira convinced him to allow Draupadi to marry all five brothers, citing their mother's wishes and the precedent of ancient heroes. Drupada agreed to consider it and discuss with his son and Kunti. Just then, the sage Vyasa arrived, and the matter was put off until the next day.

198 Vyasa (Dwaipayana) arrived and was revered by all. Drupada asked him about the propriety of one woman marrying five men, citing its contradiction to traditional usage and the Vedas. Vyasa replied that the practice was obsolete but asked each person's opinion. Drupada and Dhrishtadyumna expressed reservations, citing its immorality and potential consequences. Yudhishthira argued that it was virtuous, citing precedents from the Purana and their mother's command. Kunti supported Yudhishthira, fearing untruth if she disagreed. Vyasa then took Drupada aside to explain the practice's history and why it was considered eternal virtue, leaving the Pandavas, Kunti, and Dhrishtadyumna waiting for their return.

199 Vyasa explained to Drupada that the Pandavas were former Indras, confined in a cave by Isana (Mahadeva) for their pride. Reborn in the world of men, Arjuna was a portion of Sakra (Indra). Draupadi, born from the earth, was celestial Sri, appointed as their common wife. Vyasa granted Drupada celestial sight, and he beheld the Pandavas in their former celestial bodies, pleasing him. Vyasa told the story of Draupadi's past life, where she pleased Sankara with her penances and was granted five husbands. Vyasa revealed that Draupadi's birth as Drupada's daughter was pre-ordained, and she was meant to be the common wife of the five Pandavas. Drupada was amazed, realizing that nothing was miraculous in Vyasa's presence.

200 Drupada, convinced by Vyasa's words, accepted the fate ordained by the gods and resolved to proceed with the wedding. Vyasa instructed Yudhishthira to marry Krishna first, followed by his brothers. The wedding ceremony took place on an auspicious day, with the moon in the Pushya constellation. The princes, adorned in costly robes and perfumed with sandal-paste, took Krishna's hand one by one, with Dhaumya officiating the ceremony. After the weddings, Drupada gifted the Pandavas with wealth, cars, elephants, and female servants. The sons of Pandu lived in joy and happiness, like Indras, in the capital of Panchalas.

201 Kunti blessed Krishna, wishing her a life of happiness, prosperity, and devotion to her husbands. She prayed that Krishna would be the mother of heroic children and be installed as the Queen of Kurujangala. Kunti's blessing was filled with auspicious wishes, drawing parallels with legendary couples like Sachi and Indra, and Lakshmi and Narayana. Krishna was showered with gifts from Hari (Krishna), including gold ornaments set with pearls and black gems, costly robes, soft blankets, and precious vessels. The gifts also included thousands of female servants, well-trained elephants, and horses with costly harness. The generous presents were a testament to Krishna's affection and appreciation for the Pandavas. Yudhishthira, grateful for the gifts, accepted them with great joy, seeking to gratify Govinda. The occasion was filled with joy and celebration, marking the beginning of a new chapter in the lives of the Pandavas and their wife, Krishna. The blessings and gifts bestowed upon Krishna signified her new role as a member of the Pandava family and the queen of their kingdom.

202 The monarchs who had gathered for Draupadi's self-choice were shocked to learn that she had married the Pandavas, who were thought to have perished in the house of lac. They criticized Bhishma and Dhritarashtra for their role in the events that led to the Pandavas' exile. Duryodhana and his brothers returned to Hastinapura, ashamed and depressed. Vidura, however, was overjoyed to hear of the Pandavas' escape and their alliance with Drupada. He informed Dhritarashtra of the truth, but the blind king initially misunderstood, thinking Duryodhana had won Draupadi's hand. When Vidura clarified, Dhritarashtra expressed his affection for the Pandavas and his desire to see them prosper. Duryodhana and Karna, however, were determined to weaken the Pandavas and plotted against them.

203 Dhritarashtra sought advice from Duryodhana and Karna on how to weaken the Pandavas without alerting Vidura. Duryodhana proposed several strategies, including sowing discord among the Pandavas, bribing Drupada and his sons to abandon Yudhishthira, persuading the Pandavas to settle in Panchala, turning Krishna against her husbands, or assassinating Bhima, the Pandavas' strongest warrior. He believed that without Bhima, the Pandavas would lose their strength and be easier to defeat. Alternatively, they could use political maneuvering or temptation to repress the Pandavas or drive a wedge between them and Krishna. Dhritarashtra was asked to choose the most effective plan to execute. Karna and Duryodhana awaited his decision, eager to put their scheme into action and crush their rivals, the Pandavas. The fate of the Pandavas hung in the balance, as the conspirators plotted their next move.

204 Karna advised Duryodhana to use brute force to defeat the Pandavas, as subtle strategies would fail. He believed the Pandavas, now grown and united, were invulnerable to injury, and their allies, including Krishna and Drupada, would remain loyal. Karna urged Duryodhana to strike before the Pandavas' power grew stronger and before Krishna and the Yadava host arrived to aid them. He emphasized that prowess was the key to success, citing examples of Bharata and Indra, who had achieved greatness through their strength. Dhritarashtra applauded Karna's words and called a council with his advisors to determine the best course of action, seeking a plan that would lead to their benefit. The fate of the Pandavas and the kingdom hung in the balance, as the council deliberated on the next move.

205 Bhishma advised Dhritarashtra to make peace with the Pandavas and give them half the kingdom, as they were equally entitled to it. He believed that a quarrel with the Pandavas would be harmful and unjust, and that it was their ancestral right to rule. Bhishma urged Duryodhana to maintain his good name and follow the noble practices of their ancestors, and warned that refusing to share the kingdom would lead to dishonor and evil consequences. He emphasized that the Pandavas' escape from the fire and their re-appearance was a chance to redeem himself and do what was right.

207 Vidura urged Dhritarashtra to listen to the wise counsel of Bhishma and Drona, who were impartial and truthful. He emphasized that the Pandavas were equally entitled to the kingdom and that their claims were prior to Duryodhana's. Vidura warned that the Pandavas, with their allies and their own strength, were invincible in battle. He advised Dhritarashtra to behave virtuously towards the Pandavas, to wash away the stain of calumny, and to secure the alliance of Drupada and the Dasarhas, led by Krishna, which would strengthen their party and lead to victory. Vidura cautioned against the foolish and sinful advice of Duryodhana, Karna, and Sakuni, and urged Dhritarashtra to act in a way that was agreeable to the citizens and subjects of the realm, who were eager to see the Pandavas return.

208 Dhritarashtra, moved by the words of Bhishma, Drona, and Vidura, acknowledged the Pandavas as his sons and entitled to the kingdom. He ordered Vidura to bring the Pandavas, their mother Kunti, and Krishna to Hastinapura, treating them with affection. Vidura arrived at Drupada's abode, conveying Dhritarashtra's message, and gave the Pandavas and Kunti the jewels and wealth sent by the Kauravas. He emphasized the Kurus' eagerness to reunite with the Pandavas, saying they were "supremely blest" by the alliance with Drupada. Vidura requested Drupada to permit the Pandavas' return, highlighting the longing of the Kuru ladies, citizens, and subjects to behold Krishna, the Panchala Princess. He assured Drupada that after receiving his permission, he would send swift messengers to inform Dhritarashtra, and the Pandavas would depart with Kunti and Krishna. Vidura's words were gracious and diplomatic, aiming to strengthen the bond between the Pandavas and the Kurus, and to ensure a harmonious reunion. His mission was to re-establish peace and unity within the family and the kingdom.

209 Drupada agreed to let the Pandavas return to Hastinapura, and they journeyed there with Krishna and Vidura. The Kauravas, led by Vikarna, Chitrasena, Drona, and Kripa, received them and escorted them to the city. The Pandavas were greeted with enthusiasm by the citizens, who were delighted to see them. They worshipped Dhritarashtra and Bhishma, and then rested in their assigned chambers. Later, Dhritarashtra summoned them and offered them half the kingdom, which they accepted. They then built the city of Indraprastha, which became a second heaven, adorned with palaces, gardens, and artificial hillocks. The city was populated by Brahmanas, merchants, artisans, and others, and the Pandavas lived there happily, their joy increasing daily. Eventually, Krishna returned to Dwaravati, leaving the Pandavas settled in their new kingdom.

210 Janamejaya asked Vaisampayana about the Pandavas' life in Indraprastha, how they ruled, and how Draupadi managed to obey all of them without any dissension. Vaisampayana replied that the Pandavas lived happily, ruled virtuously, and discharged their duties assisted by each other. Narada visited them and advised them to establish a rule to avoid disunion, telling the story of Sunda and Upasunda, two brothers who killed each other over Tilottama. Yudhishthira asked Narada about the origin of Sunda and Upasunda, the reason for their dissension, and who Tilottama was. Narada explained that Sunda and Upasunda were brothers and Asuras, and their dissension arose from their love for Tilottama, a beautiful Apsara created by the celestial architect Vishwakarma to test their virtue. Despite their combined strength, their love for Tilottama led to their downfall, and they eventually killed each other. Narada cautioned the Pandavas to avoid similar dissension and maintain their unity.

211 Narada told Yudhish thira the story of Sunda and Upasunda, two brothers who performed severe ascetic penances to gain boons from Brahman. They sought knowledge of weapons, powers of illusion, strength, and the ability to assume any form. Brahman granted their wishes but refused immortality, offering instead a boon that made them almost invulnerable, except for the fear of each other. They accepted and returned to their city, where they were greeted with joy and celebration. They used their powers to enjoy various amusements, and time passed quickly for them. Their city was filled with laughter, music, and revelry, and they lived happily, their bond stronger than ever. However, their love for Tilottama would eventually lead to their downfall, as Narada would later reveal.

212 Narada continued, describing the conquest of the three worlds by Sunda and Upasunda. With their powerful army, they slaughtered Brahmanas, royal sages, and all who performed sacrifices. The Rishis, unable to counter the brothers' boons, fled in fear. The Asura brothers, assuming various forms, hunted down and killed the hidden Rishis. The earth became desolate, sacrifices ceased, and people lived in terror. Agriculture was neglected, cattle were untended, and towns and asylums became desolate. The Sun, Moon, and stars grieved at the destruction. The brothers, unstoppable, made Kurukshetra their capital, dominating all. Their cruelty knew no bounds, and their reign was marked by chaos and devastation. The people were plagued by fear, and the universe was torn apart. The Asura brothers' reign was a dark age, devoid of dharma and righteousness. Their destruction of the sacrificial fires and the slaughter of the Brahmanas were a grave affront to the gods, and the universe was on the brink of collapse.

213 Narada continued, describing how the celestial Rishis, Siddhas, and Brahmarshis approached Brahman, grief-stricken by the destruction caused by Sunda and Upasunda. Brahman summoned Viswakarman, the celestial architect, to create a damsel capable of captivating all hearts. Viswakarman created Tilottama, a celestial maiden of extraordinary beauty, with portions of every gem. Brahman instructed Tilottama to tempt the Asura brothers with her beauty, causing them to quarrel and ultimately leading to their destruction. Tilottama bowed to Brahman and set out to accomplish her task. As she walked around the celestial conclave, her beauty captivated the gaze of all, including Mahadeva, who grew a thousand eyes to behold her from every direction. With her mission underway, the celestials and Rishis considered the task already accomplished.

214 Narada continued, describing how the Asura brothers, Sunda and Upasunda, were tempted by Tilottama's beauty and became intoxicated with desire. They quarreled over her, forgetting their love and affection for each other, and eventually struck each other down with maces. The Grandsire, accompanied by celestials and Rishis, appeared and granted Tilottama a boon, allowing her to roam in the region of the Adityas with unparalleled splendor. Narada cautioned the Pandavas against quarreling over Draupadi, citing the fate of the Asura brothers. The Pandavas, urged by Narada, established a rule to avoid conflict, agreeing that any brother who saw another sitting with Draupadi would retire to the forest for twelve years as a Brahmacharin. This rule ensured harmony among the brothers, and Narada, pleased with their wisdom, departed.

215 Vaisampayana narrated how the Pandavas, led by Arjuna, protected a Brahmana's cattle from robbers. Arjuna entered Yudhishthira's chamber, violating their rule, and consequently decided to exile himself to the forest for twelve years. Yudhishthira tried to dissuade Arjuna, explaining that the rule didn't apply to younger brothers, but Arjuna insisted on upholding truth and virtue. He believed that quibbling had no place in duty and chose to stick to his vow. Yudhishthira eventually granted permission, and Arjuna departed for the forest, committed to his vow. This episode showcased Arjuna's unwavering dedication to truth and virtue, even in the face of personal hardship. The Pandavas' honor and reputation remained intact, and their brotherly bond was strengthened by Arjuna's resolve. As he ventured into the forest, Arjuna's determination to uphold his vow served as a testament to the Pandavas' unshakeable commitment to righteousness.

216 Arjuna, living in the forest, was taken by Ulupi, the daughter of the king of the Nagas, to the underwater palace of Kauravya. Ulupi, driven by desire, asked Arjuna to gratify her, but Arjuna, bound by his vow of Brahmacharin, refused. Ulupi argued that relieving her distress would not diminish his virtue and threatened to destroy herself if he refused. Arjuna, moved by her words and making virtue his motive, acquiesced. He spent the night with her and in the morning, returned to the forest, granted a boon by Ulupi making him invincible in water. This encounter showed Arjuna's compassion and his commitment to virtue, even in difficult situations.

217 Arjuna, continuing his journey, visited various sacred regions and rivers, performing rituals and giving away wealth to Brahmanas. He eventually arrived in Manipura, where he met King Chitravahana and his beautiful daughter Chitrangada. Arjuna desired to marry her and requested the king's permission. The king agreed, but only if Arjuna accepted the condition that their son would be the perpetuator of his race, as a boon from Lord Mahadeva ensured that each successive descendant of his race would have only one child. Arjuna accepted and married Chitrangada, staying in the city for three years until she gave birth to a son. He then bid farewell to the king and continued his wanderings.

218 Arjuna, despite warnings from ascetics, bathed in the sacred water Saubhadra, where a crocodile seized his leg. He dragged it ashore, and it transformed into Varga, an Apsara. She explained that she and her companions had been cursed by a Brahmana for disturbing his meditation, doomed to roam as crocodiles for 100 years. Arjuna, moved by her story, granted her freedom from the curse, restoring her and her companions to their celestial forms. They thanked him and returned to their abode, praising his kindness and heroism.

219 Varga and her companions, cursed by a Brahmana for disturbing his meditation, were transformed into crocodiles. They sought his pardon, and he relented, declaring they would regain their forms after a hundred years. Narada informed them that Arjuna would deliver them from their plight. Arjuna freed Varga and her companions, restoring their celestial forms. Overjoyed, they thanked him and departed. Arjuna then proceeded to Manipura, reunited with Chitrangada and their son Vabhruvahana, and continued his journey to Gokarna, leaving behind the now-sacred waters where he had freed the Apsaras.

220 Arjuna and Krishna reunited at Prabhasa, embracing and sharing stories. They spent time at Raivataka mountain, enjoying performances and feasting. Arjuna described his travels to Krishna, then slept, lulled by music and woke to sweet songs and benedictions. They rode a golden chariot to Dwaraka, where the city was adorned to honor Arjuna. Citizens poured into the streets, eager to see him. Arjuna received respectful welcomes from the Bhojas, Vrishnis, and Andhakas, and embraced his peers, taking up residence in Krishna's gem-filled mansion for many days.