mahaabhaarata taatparya nirNaya
of
shrii aananda tiirtha, shriimanmadhvaachaarya

chapter 11

bhagavat avataara pratijña - god avows to incarnate on earth

shriiharin wished to incarnate at the desire of foremost gods to relieve earth from the burden of sinners; supporting his mission other gods and dieties also take birth on earth, and this chapter deals with the details of theirs births.

---oOo---

shashAN^kaputrAdabhavat.h  purUravAH
tasyA.ayurAyornahushho yayAtiH |
 tasyA.asa patnIyugaLaM sutAshcha
paJNchAbhavan.h vishhNupadaikabhaktAH  || 11 .1||

shashAN^ka putraat, abhavat, purUravAH, tasya aayuH, aayoH, nahushhaH yayAtiH, tasya aasa patnii yugaLaM sutAH cha, paJNcha abhavan.h vishhNu pada eka bhaktaaH

chandra's son is budha, and budha begot puruurava as his son. aayu is the son of puruurava, and puruurava begot aayu as his son, while ayu begot yayaati as his son. And this yayaati had two wives, namely devayaani and sharmiShTha, from them yayaati begot five sons who are the devout worshippers of the divine feet of viShNu. [11-1]

Note : As a preliminary to the story of Sri Krishna and the Pandavas, the origin of Chandravamsha is described. The early persons of chandravamsha and suryavamsha are as follows:

brahma > atri > chandra > budha + ila [sudyumna ] > puruurava > aayu > yayaati + deva yaani [wife 1] + sharmiShTha [wife 2]; where devayaani bogot two sons - yadu, turvasu; and sharmiShTha begot three sons - druhya, anu, and puru.

brahma > marichi > kashyapa > suurya > vaivasvata manu > sudyumna (ila) From this chart, it is clear that both chandravamsha and suryavamsha had originated from Brahma. An interesting point in the development of these two families is that Sudyumna, the fifth descendant on the suryavamsha side, used to be male for one month, and on the chandravamsha side, female for one month. He used to be called Sudyumna and Ila respectively during these months. When he functioned as a female, he begot a son (Pururava) through Budha of chandravamsha. Thus he established a link between the two families. - ktp

The son of Sun is vaivaswata manu, and the puru dynasty emerged from vaivaswata manu is the solar dynasty. The son of vaivasvata manu is sudyumna in his male form, and ila, aila - in his female form. He once entered ilaa vR^ita khaNDa, a place prohibited by godess paarvati. Whoever enters this province will be transformed into the other sex, according to a curse earlier issued by paarvati, the consort of shiva. So, male sudyumna became female ila. budha of lunar dynasty begot puruurava as offspring from female ila, which puruurava became the kings of lunar dynasty, while the offspring of sudyumna, in the male form of ila, became solar dynasty. As such, the solar and lunar dynasties have the same root, and flourished at the same time, not one after the other. – bha. pra = bhaava prakaasha.

yaduM cha turvashuM chaiva devayAnI vyajAyata |
druhyaM cha anuM tathA pUruM sharmishhThA vArshha parvaNI  || 11 .2||
(cf - vi .pu . 4 .10 .6) 

devayani, the first wife of yayaati, begot sons called yadu and turvasu; while sharmiShTha, the second wife of yayaati, begot sons named dryuhya, anu, and puuru.

Note: devayaani is the daughter of shukraachaarya, while sharmiShTha is the daughter of one called pR^iShaparva, a daanava pati - lord of daanavaa-s. In order to get favour of shukraachaarya, this pR^iShaparva, the lord of daanava-s, gave his daughter sharmiShTha to work as chambermaid of devayani, the daughter of shukraachaarya. While serving devayaani, this sharmiShTha came close to yayaati and bore his three children. Their marriage is not institutionalized. While devayaani is a brahmana girl, her marriage with a kshatriya, namely yayaati, is owing to the curse of kacha, the son of bRihaspati - as is well known from the episode of kacha-devayaani.  

yadoH vaMshe chakravartI kArta vIryArjunaH abhavat |
vishhNoH dattAtreya nAmnaH prasAdAt yoga vIryavAn |
 asya anvavAye yadavaH babhUvuH vishhNu saMshrayAH  || 11 .3||

A great emperor named kaarta-viirya-arjuna emerged in yadu dynasty. He is endowed with a privilege called dattaatreya of viShNu, by which kaarta-viirya-arjuna has become privileged in yoga-viirya, namely aNimaadi aShTha siddhi-s. And the clansmen yadu-s, who have the patronage of viShNu [ kriShNa,] have come up in the dynasty of this kaarta-viirya-arjuna. [11-3]

pUroH vaMshe tu bharataH chakravartI hari priyaH |
tat vaMsha jaH kuruH nAma pratIpaH abhUt tat anvaye  || 11 .4||

And one who is dearer to hari, namely emperor bharata has emerged in the dynasty of puuru. And in the dynasty of that bharata, king kuru has emerged. In the same lineage king pratiipa has emerged. [11-4]

pratIpasya abhavan putrAH trayaH treta agni varchasaH  |
devApiH atha bAhlIkaH guNa jyeshhThaH cha shantanuH  || 11 .5||

Three sons, whose resplendence is equal to the three ritual fires, treta agni-s, have emerged as the sons of partiipa, whose names are devaapi, baahlika, and shantanu, who by his virtues is deemed as the eldest son. [11-5]

tvak doshha yuktaH devApiH jagAma tapase vanam  |
vishhNoH prasAdAt sa kR^ite yuge rAjA bhavishhyati  || 11 .6||

 (bhA .pu . 12 .2 .37)

Because of his skin problem prince devaapi lost his kinghood and had gone to hermits' solitude. But, by the grace of viShNu he become the king in kR^ita yuga, as he performed ascesis for viShNu's gace. [11-6]

putrikA putratAM yAtaH bAhlIkaH rAja sattamaH  |
 hiraNyakashipoH putraH prahlAdo bhagavatparaH [bhagavat priyaH]  || 11 .7||

But prince baahlika had become the king of baahlika province under the pact called - putrika putratvam - daughter's son becoming one's own son. And that boy who is the son of pratiipa, and who has become the king of baahlika province by the above arrangement is none other than prahlaada, the son of hiraNya kashipa, the celebrated king of demons, during the period of nara-simha avatara, man-lion incarnation, of viShNu. [11-7]

Note: putrikaa putratvam: At the time of marriage, the father of the bride enters into a pact with bridegroom saying, 'because I have no sons, the son born out of this marriage shall become my son, hence I am bestowing this bride to you...' i.e. something more than usual adoption. Thus, when baahlika is born to pratiipa, that boy is brought to baahlika country, i.e., boy's maternal grandfather's home, to which he later becomes the king.

vAyunA cha samAvishhTo mahA bala samanvitaH  |
yena eva jAyamAnena tarasA bhUH vidAritA  || 11 .8||

This baahlika is endued with extraordinary strength because vaayu deva, god of air, has enspirited him. While baahlika is taking birth the earth itself is cleaved owing to his might. [11-8]

bhU bhAra xapaNe vishhNoH aN^gatAm Aptum eva saH  |
pratIpa putratAm Apya bAhlIkeshhu abhavat patiH  |
rudreshhu patratApa aakhyaH somadattaH asya cha aaatmajaH  || 11 .9||

prahlaada took birth as the son of pratiipa and became the king of baahlika only to become a helping hand of viShNu in his alleviating the overload of earth. And his son, namely somadatta, is the one among the eleven rudraa-s. He is known by the name patrataapa among those eleven rudraa-s. [11-9]

Bahlika was Prahlada in his earlier birth. He got a son named Somadatta, who was one of the Rudras, Patratapa. His three sons (Bhuri, Bhurishrava, and Sala) were also Rudras (Ajaikapat, Ahirbudni, and Virupaksha). Among these, the last one had the avesha of the other ten Rudras (Raivata, Aja, Bhava, Bhima, Vama, Vrishakapi, Ajaikapat, Ahirbudhni, Bahurupa, and Mahan). - ktp

ajaikapAt ahirbudhniH virUpAxa iti trayaH  |
rudrANAM somadattasya babhUvuH prathitAH sutAH  |
vishhNoH eva aN^gatAm AptuM bhUriH bhUrishravAH shalaH  || 11 .10||

somadatta begot three sons known as bhuuri, bhuurishrava, and saala, and these three sons are also the metamorphosed forms of three of the eleven rudraa-s. The three rudra-s are known by the names ajaikapat, ahirbudni, and virupaksha, who all transmutated themselves to become the sons of somadatta as helping hands of viShNu. [11-10]

shiva aadi sarva rudrANAm AveshAt varataH tathA  |
bhUrishravA ati balaH tatra aasIt parama astra vit || 11 .11|| 

bhuurishrava has become indomitable because he is a transfiguration of shiva and other rudras-s, and also owing to a boon, which shiva gave to somadatta. somadatta derived this boon from shiva himself, when somadatta once undrtook ascesis praying shiva for an invincible son, whereby his son, bhuurishrava, became a mighty being and an expert in best known missilery. [11-11]

tat arthaM hi tapaH chIrNaM somadattena shambhave  |
dattaH varaH cha tena asya tvat pratIpa abhibhUti kR^it  |
bala vIrya guNa upetaH nAmnA bhUrishravAH sutaH  || 11 .12||

bhavishhyati mayA aavishhTo yaj~na shIla iti sma ha  |
tena bhUrishravA jAtaH somadatta sutaH balI  || 11 .13||

somadatta undertook ascesis praying shiva, onlyFor that purpose of obtaining an invincible son. Accordingly shiva too gave boon to somadatta saying, ‘one with my constituent [amsha,] and with might and vigour [bala, viirya,] and one who can defeat your enemies, and one who will be an adherent of vedic rituals will be born to you...’ Thus, the mighty bhuurishrava emerged as the son of somadatta. [11-12, 13]

pUrvodadhestIragate.abjasambhave
gaN^gAyutaH parvaNi ghUrNito.abdhiH  |
avAxipat.h tasya tanau nijodabinduM
shashApainamathAbjayoniH  || 11 .14|| 

pUrva udadheH tIra gate abja sambhave gaN^ga aayutaH parvaNi ghUrNitaH abdhiH  avAxipat tasya tanau nija uda binduM shashApa enam atha abja yoniH 

Once churmukha brahma is going on the shore of easterly ocean on a full moon day. On that occasion, the ocean, namely varuNa, the god of rain, is in tide-rip because he is sporting with the river Ganga at that time. A few water drops ocean spilled and fell on Brahma. Brahma then cursed the ocean, say varuNa, the god of rain.

mahAbhishhaN^.h nAma nareshvarastvaM
bhUtvA punaH shantanunAmadheyaH  |

janishhyase vishhNupadI tathaishhA
tatrApi bhAryA bhavato bhavishhyati  || 11 .15||

mahA bhishhak  nAma nara iishvaraH tvaM bhUtvA punaH shantanu nAmadheyaH janishhyase vishhNu padI tathaa eshhA tatra api bhAryA bhavataH bhavishhyati

“Taking birth as a king named mahaabhiShak in human world, you again [punaH] take birth as one named as shantanu... even there, this river ganga, also called as viShNu padi because she emerged from the foot of viShnu, will becom your wife. [11-15]

Note: mahaa + abhiShik – can also be taken as - one who greatly sprinkled water as in anointment; or, one who sprinkled water on mahaa personalities; because, earthly things like water, dust, fire etc are not to be touched by divinites, now earthlings can throw them at those divinities.

shAnto bhavatyeva mayoditastvaM
tanutvamApto.asi tatashcha shantanuH  |
itIritaH so.atha nR^ipo babhUva
mahAbhishhaN^ nAma hareHpadAshrayaH  || 11 .16||

shAntaH bhava ityi eva mayaa uditaH tvaM tanutvam AptaH asi tataH cha shantanuH itIritaH saH atha nR^ipaH babhUva mahAbhishhak nAma hareH pada aashrayaH

‘Because you made to say ‘be pacified... shaanto bhava...’ you will become a human named shaantanu...’ Thus said by brahma, the ocean, namely varuNa, rain-god, has become firstly as mahaabhiShik and later king shantanu...  [11-16]

Note: His name is shaanta tanu – where ‘sh + aa’ are there in shaa. According to nirukta, when one ‘a’ is dropped from its letters, it became shanta tanu. Further, when one ‘ta’ is dropped it became shantanu.

sa tatra bhuktvA chirakAlam urvIM
tanuM vihAyA.apa sado vidhAtuH  |

tatra api tishhThan sura vR^inda sannidhau
dadarsha gaN^gAM shlathita ambarAM svakAm  || 11 .17||

Having undergone human form as mahaabhiShak for a long time, rain-god ultimately left off that body and went to the heaven of brahma. While he is there in that heaven amidst the assembly of other gods, rain-god had seen his wife ganga in that assembly of gods, at which time her clothing slithered from her body. [11-17]

Note: For more details refer to mbh, aadi parva, SECTION XCVI, ganguli’s transl.

avAN^mukheshhu dyu sadassu rAgAn [ga~Ngaan]
nirIxamANaM punaH Atma sambhavaH  |

uvAcha bhUmau nR^ipatiH bhava aashu
shapto yathA tvaM hi purA mayaiva  || 11 .18||

When all the other gods are bending their heads down, in order not eye at ganga, as her cloths slipped, this mahaabhiShak is ogling at her. Seeing such an ogler, brahma cursed mahaabhiShak saying, ‘take birth in human world at once, in keeping with my earlier curse to you...’ [11-18]

Note: varuNa is already carrying two curses from the same brahma, then is this a thrid curse? Not so, it is preponement of second curse, ie to take birth as shantanu, where kaamatvam, lustfulness is the undertone.  

iti iiritaH tat xaNataH pratIpAt
babhUva nAmnA nR^ipatiH sa shantanuH  |

avApya gaN^gAM dayitAM svakIyAM tayA

mumoda abda gaNAn bahU.m cha  || 11 .19||

Thus said to him, that mahaabhiShak, namely rain-god, immedietly took birth as the son of pratiipa – namely shantanu, and he spent many years in happiness along with his wife ganga. [11-19]

Note: Consequently, Varuna was born as King Mahabhishak and again as Shantanu. He also cursed Ganga to meet her husband with the human body. "Shantanu" means "be calm."

Since Brahma ordered him to become calm, Varuna got the name Shantanu when he was born on the earth. There is another explanation for Shantanu's name. By the touch of Shantanu, elderly people used to regain their youth and be happy. "Sham" means "happiness," and "tanu" means "giver." Therefore, he was given the name Shantanu. – ktp

atha ashhTamo vasuH AsIt dyu nAmA
varAN^gi nAmni asya babhUva bhAryA  |

babhUva tasyAH cha sakhI nR^ipasya
suvinda nAmno dayitA sanAmnI || 11 .20||

Among eight Vasus, the eighth one was known as dyu. He was also known as prabhasa and vibhavasu. dyu had a wife named varaangi, and she had a friend of the same name – varaangi – who is the wife of a king name suvinda. [11-20]

Note: The  starting word ‘atha’ denotes the start of telling bhiiShma episode.

tasyA jaraa mR^iti vidhvaMsa hetoH
vasishhTha dhenuM svamR^itaM xarantIm  |

jara apahAM nandini nAmadheyAM
baddhuM patiM chodayAmAsa devI  || 11 .21|| 

varaangi, instigated her husband dyu to rope and fetch vashiShTa’s cow, which cow yields ambrosial milk, why because varaangi wanted her namesake, who is the wife of a humanly king suvinda, to get rid of aging and death. [11-21]

tayA dyu nAmA sa vasuH prachoditaH
bhrAtR^i snehAt saptabhiH anvitaH aparaiH  |

babandha tAM gAm atha tAn shashApa
vasishhTha saMsthaH kamala udbhavaH prabhuH  || 11 .22||

Then dyu named vasu, one of the eight vasu-s, instigatedc thus by his wife, and accompanied by the other seven vasu-s, went to the hermitage of vashiShTa and tried to tether that sage’s divine cow nandini. Then, brahma abiding in the form of sage vashiSTha hurled a curse at them who are trying to make away with the cow. [11-22]

Note: The eight vasu-s are: droNa, praaNa, dhruva, arka, agni, doSa, dyu, vibhaavasu. And agni is one of them. Here a question come up – as to how sage vashiSTha cursed agni, where agni is a god and superior to the sage. So, it is said that the lotus-born brahma embodied in the sage has cursed agni – the fire-god.

adharma vR^ittAH pratiyAta mAnushhIM
yoniM drutaM yat kR^ite sarva eva  |

dharmAt chyutAH sa tathA ashhTa aayur ApyatA
manye punaH xipram ato vimoxyatha  || 11 .23|| 

“You who resorted to tread the path of unrighteousness shall take birth in human wombs... and, for which dyu named vasu you all have undrtaken this unrighteous deed, that vasu, namely dyu, shall get the lifespan of eight people in his human life... and others discard their bodies as soon as they take birth...” so cursed brahma... [11-23]

Note: devaanaam manuSya yoni praaptireva niraya praaptiriti ucchyate... getting birth in human wombs itself is a hell like affairs for gods... bha. pra.

prachodayAmAsa cha yA ku mArge
patiM hi sA.amba iti nareshhu jAtA  |

abhartR^ikA pu.mstva samAshrayeNa
patyuH mR^itau kAraNatvaM vrajeta  || 11 .24||

“And she who instigated her husband into this wrong path, that varaangi, the wife of dyu, shall take birth in humans by the name of amba... she becomes destitue of a husband, and by bracing hersef to maleness she becomes the cause for the death of her husband... [11-24]

Note:  He, brahma, particularly cursed Dyu to live as a man (Bhishma) as long as the duration of the eight men's lives. He cursed Varangi, who instigated the unholy act, to be born as Amba, become a male (Shikhandi), and be responsible for the Dyu's death. The curse was actually given by Brahma, who was present in Vashishtha. ktp

bhavatu asau brahma charya eka nishhThaH
mahAn virodhaH cha tayoH bhaveta  |
sa garbha vAsa ashhTaka duHkham eva
 samApnutAM shara talpe shayAnaH  || 11 .25||

mR^iti ashhTakotthAm api vedanAM saH
prApnotu shastraiH bahudhA nikR^ittaH  | [11-26 a]

“And he will be steadfast in his celibacy, [i.e. void of marital bliss...] and there will bitter animosity between those two, himself and his wife, namely dyu and varaangi, in the forthcoming births... and he undergoes the agony of eight births – aShTa garbha vaasa duHkham – enceinte; and diversly gashed with weapons he even undergoes the agony of eight deaths – all while he is laid up on the bed of arrows... [11-25, 26 a]

Note: With one physical body bhiiShma had to undergo problems of eight persons.

iti iiritAH te kamalodbhavaM taM
j~nAtvA samutsR^ijya cha gAM praNemuH  || 11 .26 b||

When addressed in this way, all the vasu-s came to know him as brahma in the form of vashiSTha, left off the cow, and adored him with folded hands. [11-26b]

na mAnushhIM garbham avApnumo vayaM
bhavatu ayaM sarvavit kIrtimAn cha  |

maha astra vettA bhavat aMsha yuktaH
tathA balaM naH akhilAnAm upaitu  || 11 .27||

iti iirite astu iti uditAH svayambhuvA

vasishhTha saMsthena sura apa gAM yayuH  |

UchuH tatha enAm udare vayaM te
jAyema hi xipram asmAn hana tvam  || 11 .28||

iti iiritA sA varam Ashu vavre
tebhyo api apApatvam atha apriyatvam  |

teshhAM sadaiva aatmana ekam eshhAM
dIrgha aayushhaM tAn sushhuve atha shantanoH  || 11 .29||

Thus said, the vasu-s have appealed to brahma saying, “let this dyu named vasu become an all-knowing, all-renowned human with all-missile powers... furthermore, let him become one having your tinge [amsha,] and let him possess the might of all of us... but, we on our part cannot endure human life... [as such, pardon us...]” Then the four-faced brahma available in vasiSTha said, “so be it...” Then all of the   vasu-s went to ganga and said to her, “We wish to take birth in your womb, and as soon as we take birth you have end our lives...” When she is said so, ganga demanded a boon by which no sin is attachable to her, and none should be averse towards her by the infanticide, and one from the eight that are going to take birth, shall have longevity. After that only ganga gave birth to eight of shantanu’s sons.  [11-27, 28, 29]

Note: The vasu-s let off the cow Nandini and appealed to Brahma to help them not to be born from the womb of a human being. Brahma agreed. The vasus came to know that Ganga was going to be the wife of Shantanu without assuming the human body.They went to her and told her that they would be born as her children. Ganga told them that they would be killed as soon as they were born, and she should not get any sin for this. However, one of them would live long. - ktp

avighnatastAn vinihantum eva
purA pratIpasya hi daxiNa uurum  |

samAshritA kAminI vat tu akAmA
tat putra bhAryA bhavituM viDambAt  || 11 .30||

In order to end the lives of other seven vasu-s without any obstacles, ganga has gone to king pratiipa when he is still unmarried, and expressing her fancy for him, which she does not have any lust for pratiipa, in actuality, sat on his right thigh. She wilfully did so because she wanted to get pratiipa’s son, namely shantanu, as her husband, without obstacles.  [11-30]

Note: shantanu is the transfiguration of raingod varuNa. ganga is his wife. Then ganga should have straightly gone to shantanu and sought his hand in marriage. If it has happened, shantanu’s father, namely pratiipa, would have objected for such a marriage between a celestial lady with his humanly son. Then the marriage would not have taken place and in such a case, eliminating vasu-s is out of question.  Thus ganga has planned all of this to happen without obstacles. 

tena eva cha uktA bhava me sutasya
bhAryA yataH daxiNa uuru sthitA asi  |

bhAgaH hi daxaH duhituH snushhAyA
bhAryA bhAgaH vAma iti prasiddhaH  || 11 .31||

Then king pratiipa told her, “you become the wife of my son, because you sat on my right thigh... right thigh of a man is the place where a daughter or a daughter-in-law have a right to sit, while the left thigh is the place of a wife... thus they say...” [11-31]

uvAcha sA tam na tu mAM sutaH te

ka asi? iti pR^ichchhet natu mAM nivArayet  |

ayogya kartrIm api kAraNaM cha
mat karmaNo na eva pR^ichchhet kadAchit  || 11 .32||

yadA trayANAm api cha ekam eshha
karoti gachchheyam ahaM visR^ijya  |

tadA tvadIyaM sutam iti udIrite
tathaa iti rAjA api avadat pratIpaH  || 11 .33||

Then ganga agreed to marry shantanu on three conditions and addressed pratiipa in this way, “i) your son shantanu should not ask me as to who I am; ii) he should not prevent me from undertaking a misdoing; iii) and if I were to undertake a misdeed, he should not question me as to why I am undertaking such misdeed... and whenever your son asks any one of these three, I will depart him...” Agreeing to her stipulations king pratiipa said, ‘so be it...” [11-32, 33]

tathaa eva putrAya cha tena tat vachaH
vadhu uktam uktam vachanAt dyunadyAH  |

kanIyase sA hi avadat sutaH te
na anyaH patiH shantanuH eva me vR^itaH  || 11 .34||

ganga also said to pratiipa, “I have chosen your last son as my husband, hence, none other can become my husband...” Agreeing to this also, king pratiipa reiterated all these conditions of ganga to shantanu, his last son. [11-34]

tataH tu sA shantanutaH ashhTa putrAn
avApya sapta nyahanat tathA ashhTamam  |

gantuM tato matim AdhAya hantum
iva udyogaM sA hi mR^ishhA chakAra  || 11 .35||

Then she begot seven of the sons of shantanu and ended their lifes one after the other. And she, deciding to depart from shantanu, begot his eighth son, and futilely tried to end the life of that eight baby boy. [11-35]

avasthitiH na ati sukhAya mAnushhe
yataH surANAm ata eva gantum  |

aichchhan na tasyA hi babhUva mAnushho
deho nara uttho hi tadA asa shantanoH  || 11 .36||

It will be uncomfortable for celestials to cohabit with humans, even if they are incarnates of their own consorts.. shantanu may raingod, but at present he is with a human body, that too, derived from a human. So, ganga wanted to leave off shantanu and go away.  [11-36]

Note: Then, the question is – whether ganga came to pratiipa with a human form, or not. Here we have to remember the appeal of eight vasu-s to her saying that they cannot endure imprisonment in human womb. So, she came with her celestial form to pratiipa, married shantanu with the same celestial form, and gave birth to all vasu-s in the same form.

tAM putra nidhana udyuktAM nyavArayata shantanuH  |
kaa asi tvaM hetunA kena haMsi putrAn nR^ishaMsa vat  || 11 .37||

When she is trying to end the life of eighth baby boy, shantanu objected and stopped her asking, ‘who are you... why you are resorting to infanticide like a cruel being...” [11-37]

rUpaM sura vara strINAM tava tena na pApakam  |
bhavet karma tvadIyaM tat mahat kAraNam atra hi  || 11 .38||

tat kAraNaM vada shubhe yadi mat shrotram arhati  |
iti iiritA avadat sarvaM prayayau cha surApagA  || 11 .39||

“Your physical form has all the qualities of best females of heaven... as such, your deeds cannot be sin-oriented... therefore, there shall be a best reason for your misdoings... if I am eligible to know it, please tell me the reason behind your misdoings...” so said shantanu to ganga. Then ganga detailed the past history in her coming and eliminating the baby boys, and went way from shantanu. [11-38, 39]

    na dharmo devatAnAM hi j~nAtavAn cha chiraM nR^ishhu  |
    kAraNAt eva hi surA nR^ishhu vAsaM prakurvate  |
    kAraNa apagame yAnti dharmaH api eshhAM tathA vidhaH  || 11 .40||

    adR^ishyatvam asaMsparshaH hi asambhAshhaNam eva cha  |
    suraiH api nR^i jAtaiH tu guhya dharmo divaukasAm  || 11 .41||

    ataH sA varuNaM devaM pUrva bhartAram api amum  |
    nR^i jAtaM shantanuM tyaktvA prayayau varuNa aalayam  || 11 .42||

sutam ashhTamam AdAya bhartuH eva api anuj~nayA  |
vadha udyogAt nivR^ittA sA dadau putraM bR^ihaspatau  || 11 .43||

When one’s own identity is revealed to humans, that he/she is such and such a divinity, it will be unbecoming of that particular divinity to stay further with those humans. There will be some purposeful reasons for divinities to dwell with humans. As and when that purpose is served, those celestials will leave off human dwelling and depart to their own heavens. This is their dharma. And celestials will not appear, touch or talk to humans, even if those humans are the transfigured divinities. This is the confidential nature – guhya dharma – of celestials. So, ganga cannot stay anymore with shantanu, because she revealed herself to him, and thus she left shantanu, and gave the eighth baby boy to brihaspati, the mentor of gods. [11-40, 41, 42, 43]

bhiiShma avataaram

devavrataH asau anushAsanAya
mAtrA dattaH devagurau shata arddham  |

saMvatsarANAm akhilAm cha vedAn
samabhyasat tat vashaga antarAtmA  || 11 .44||

Thus that baby boy, handed over by ganga to brihaspati, namely devavrata, keeping his faculties under his own control has studied all veda-s for a period of fifty years with brihaspati. [11-44]

tataH cha mAtrA jagatAM garIyasya
ananta pAre akhila sadguNa arNave  |

rAme bhR^igUNAm adhipe pradattaH
shushrAva tattvaM cha shata arddha varshham  || 11 .45||

sa paJNcha viMshat punaH abdakAnAm
astrANi cha abhyasya pateH bhR^igUNAm  |

mAtrA samAnIya taTe nije tu
saMsthApitaH prArpayituM sva pitre  || 11 .46||

Afterwards ganga sent devavrata to parashuraama, who is eternal, an ocean of holy attributes, and a lofty figure in brhigu dynasty. There devavrata has studied metaphysics for a period of fifty years, and the science of missilery for another fifty years. Then ganga, with an intention to handover that boy to shantanu, had brought that boy to her own riverbank and asked the boy to stay there only. [11-45, 46]

sa tatra baddhvA shara paJNjareNa
gaN^gAM vijahre.asya pitA tadaiva  |

vrajan mR^igArthI tR^ishhito vilokayan
 gaN^gAm atoyAm abhavat suvismitaH  || 11 .47||

There devavrata staying on the bank of ganga is playing with his mother ganga by restricting her flow with his arrows. Thus water at that place in the river ganga is lessened. At the same time shantanu has come there to quench his thirst, during his course of hunting, and surprised to see a waterless ganga.  [11-47]

Note: mbh says that king shantanu has seen ganga with little water – bhaagiirathiim alpa.jalaam zamtanur dRSTavaan nRpah; and here aachaarya says that she is - a+toyam – no water; it is not wrong, because, if we say - an+udarii kanyaa – a girl without a belly – it does not mean that the girl has only hips and chest minus belly. That – na + i~N – denotes a girl with a slender waist. So, ganga’s water is reduced, not dried up. pa. dii.

sa mArgayAmAsa tataH asya hetu
j~naptyai tadA svaM cha dadarsha sUnum  |

krIDantam astreNa babhUva saH api
xaNAt adR^ishyaH pitR^i darshanAt anu  || 11 .48||

While shantanu is searching for the reason of less water in ganga’s flow, he saw his son devavrata playing on the riverbank with arrows. But, the boy devavrata disappeared for a moment on seeing his father. [11-48]

Note: This disappearance of bhiiShma is like this in mbh - sammohya tu tatah kSipram tatra eva antaradhiiyata – Is it hiding behind a tree or a bush, or vanishing into thin air. It is vanishing into thin air as devavrata wanted his mother ganga alone has to hand him over to  his father shantanu. So says vaadi raaja. Then, bhiiShma knows some celestial trickery like these vanishing-acts, icCha mrityu, shara talpagatvam etc. And then, admittedly we have to deal with this character as a supra-human.

mImAMsamAnaM tam avApa [avekshya] gaN^gA
sutaM samAdAya patiM jagAda [cha]  |

ayaM sutaH te parama astra vettA
samarpito vIrya bala upapannaH  || 11 .49||

asya agrajAH svAM sthitim eva yAtA
hareH pada ambhoja su pAvite jale  |

tanUH madIye praNidhAya tat tvaM [tasmaat]
tAn mA shucho anena cha modamAnaH  || 11 .50||

ganga on seeing shantanu, who is doubly puzzled for less water in ganga, as well as for a boy who just disappeared, brought the boy devavrata to shantanu and informed him, “This is your son, who is an expert in high missiles, endowed with might and valour... I am presenting him to you... his elder brothers, namely the seven vasu-s, have regained their own stature when I have drowned each of them in my water, which water had been sanctified by wetting the feet of hari... as such, do not bother for them, and be happy with this son of yours... [11-49, 50]

iti pradAya amum adR^ishyataam agAt
gaN^gA tam AdAya yayau svakaM gR^iham  |

rAjA abhishhichya atha cha yauvarAjye
mumoda tat sadguNa tarpitaH bhR^isham  || 11 .51||

Thus on according that boy to shantanu, ganga vanished from sight. shantanu brought his son devavrata to his home, and made his crown prince, and felt glad for his worthy son.  [11-51]

punaH sa pitra anumato bR^ihaspateH
avApa vedAn purushha aayushho arddhataH  |

rAmAt tathaa astrANi punaH tu avApa
tAvadbhiH abdaiH tri shataiH cha tattvam  || 11 .52||

Again permitted by his father devavrata obtained the knowledge of vedas from brihaspati for a half century, and for another half century he studied the science of missiles from parashuraama. Thus, for three hundred years he had been a student of veda-s as well as missiles. [11-52]

sa sarvavittvaM samavApya rAmAt
samasta vidya adhipateH guNa arNavAt |

pituM samIpaM samavApya taM cha
shushrUshhamANaH pramumoda vIraH  || 11 .53||

He that devavrata on approaching parashuraama, who himself is an ocean of good attributes, and who is an all-knower, has learned everything. And on returning to his father, devavrata remained with him, duly attending his father’s needs. [11-53]

Note: By the word ‘viira’ used in the verse, bhiiSma’s – aarabdha anta gaamitvam – one who pursues a task from its start to end - is indicated.

yadaa eva gaN^gA sushhuve ashhTamaM sutaM
tadaa eva yAto mR^igayAM sa shantanuH |

sharadvato jAtam apashyat uttamaM
vane visR^ishhTaM mithunaM tu ayonijam  || 11 .54||

shantanu was out on a hunting spree when ganga delivered his eighth son, namely devavrata, and found two children in forest, who are the children of a sage called sharadvata, but abandoned in the grass fields of forest. But, these two children took birth in a non-parturition [a+yoni jaH] method from that sage sharadvata. [11-54]

sharadvA.n tu tapaH kurvan dadarsha sahasaa uurvashIm  |

chaskanda retaH tasya atha shara stambe tataH abhavat  || 11 .55||

vishhkambhaH nAma rudrANAM bhU bhAra haraNe aN^gatAm  |

hareH prAptuM tathA tArA bhAryA yA hi bR^ihaspateH  || 11 .56||

While sharadvaan is in ascesis he suddenly saw uurvashi and ejaculated that suddenly, whereby his seed fell in a shrub of grass, whereby there arose one rudra, from among the eleven rudra-s, namely viShkambha, in order to become a helping hand in the effort of hari to reduce the overburden of earth. So also, taara, the wife of brihaspati, also transfigured herself and emerged as a girl from that shrub of grass, along with that baby boy. [11-55, 56]

tAu ubhau shantanuH dR^ishhTvA kR^ipa aavishhTaH svakaM gR^iham  |
 ninAya nAma chakre cha kR^ipAyA vishhayau yataH  |

kR^ipaH kR^ipi iti sa kR^ipaH tapo vishhNoH chakAra ha  || 11 .57||

tasya prItaH tadA vishhNuH sarva loka iishvara iishvaraH  |
 prAdAt eshhyat sapta R^ishhitvam AyuH kalpa antam eva cha  |
sa shantanu gR^ihe tishhThan devavrata sakha abhavat  || 11 .58||

The only reason being mercy to bring those two children to home for fostering, shantanu named them as kRipa and kRipi, where kRipa is synonymous with the word mercy. kRipa meditated on viShNu, and that lord of lords of the worlds, viShNu, accorded kRipaacharya with longevity till the end of era, and even with a place in the coming cycle of Seven-sage constellation, sapta Rishi maNDala. [11-57, 58]

Note: kalpaanta = vaivasvata manu kalpa paryanta – pa. dii

putravat shantanoH cha aasIt sa cha putravat eva tat  |
mithunaM pAlayAmAsa sa kR^ipo astrANi avApa cha  || 11 .59|| 

sarva vedAn adhijagau sarva shAstrANi kaushikAt  |
tattva j~nAnaM tathA vyAsAt Apya sarva j~natAM gataH  || 11 .60||

kRipaachaarya has grown up like the son of shantanu, and shantanu too fostered both the children, kRipa and kRipi, like his own son and daughter. kRipaachaarya obtained the science of missiles from gautama, all the veda-s and scriptures from vishwaamitra, and obtaining all the philosophical knowledge from vedavyasa he became an all-knowing-entity.   [11-69, 60]

droNa

yadA hi jAtaH sa kR^ipaH tadaiva
bR^ihaspateH sUnuH agAchcha gaN^gAm  |

snAtuM ghR^itAchIM sa dadarsha tatra
shlatha dukUlAM sura varya kAminIm  || 11 .61||

tat darshanAt skannam atha indriyaM sa
droNe dadhAra aashu tataH abhavat svayam  |

ambhoja ja aavesha yutaH bR^ihaspatiH
kartuM hareH karma bhuvo bhara uddhR^itau  || 11 .62||

As and when kRipa and kRipi are emerging into this human world, then the son of bRihaspati, namely bharadwaaja, has come to ganga to take a bath. There he saw ghRitaachi, a much-sought-after celestial damsel. On seeing her whose garment is slithering, bharadwaja ejaculated, but preserved it in a droNa – a vessel in the shape of measuring jar to measure grain. Enspirited by brahma, bRihaspati, the mentor of celestials, emerged from that – droNa – the measuring jar, in order to become a helpmate to hari in his endeavour to reduce the overburden of earth. brihaspati emerged  [11-61, 62]

Note:  Here brahma is said to have been transmuted himself and present in brihaspati. Why should brahma come in this way? Because bhiima and arjuna are the metamorphosed beings of indra, vaayu et al, the teacher to such beings should be higher in position – uttama adhikaari. So brahma himself has transfigured into brihaspati, who in turn transformed into droNaachaarya. Usually brahma is not in the habit of taking any incarnations.  

droNa iti nAmAsya chakAra tAtaH
muniH bharadvAja uta asya vedAn  |

adhyApayAmAsa sashAstra saN^ghAn
sarvaj~natAm Apa cha so.achireNa  || 11 .63||

His father sage bharadwaaja has named the boy who emerged from that measuring vessel as droNa, and taught him all veda-s together with all scriptures. And droNa became an all-knowing personality in no time. [11-63]

drupada

kAle cha tasmin pR^ishhataH anapatyaH
vane tu pAJNchAla patiH chachAra  |

tapo mahat tasya tathA vara apsara
avalokanAt skanditam Ashu retaH  || 11 .64||

At the same time the king of paanchaala, namely pR^iShata, had been moving in forest undertaking high penance as he is issueless. But, he ejaculated when he caught sight of an apsara - a rare celestial beauty. [11-64]

sa tat vilajjA vashataH padena
samAkramat tasya babhUva sUnuH  |

hahU tu nAmnA sa viriJNcha gAyakaH
nAmnA avaha yaH marutAM tat aMsha yuk || 11 .65||

Feeling embarrassed for his own incontinence, king pR^iShata, suddenly covered his seed that fell on ground with his foot. From that seed there emerged drupada, the later time king of paanchaala, who before this transfiguration is a gandharva-singer in the assembly of brahma, named huuhuu. And this drupada is enspirited by a rudra of rudra gaNa-s, namely avaha. [11-65]

saH droNa tAtAt samavApa vedAn
astrANi vidyAH cha tathA samastAH  |

droNena yuktaH sa tadA guroH sutaM
saha eva nau rAjyam iti hi avAdIt || 11 .66||

drupada studied vedaa-s, scriptures, sciences and everything from droNa’s father, namely bharadwaaja, where his costudent is droNa himself. While they are students, drupada used to say to droNa, the son of his mentor, that ‘the kingdom is for both of us...’ [11-66]

pade drutatvAt drupada abhidheyaH
sa rAjyam ApAtha nijAM kR^ipIM saH |

droNaH api bhAryAM samavApya sarva
pratigraha ujjhaH cha pure avasat sukhI  || 11 .67||

Because he emerged from the semen which is concealed quickly by foot, he is named as dru-pada. And drupada got his kingdom and lived well. droNa, on getting kripi, the sister of kripaachaarya, as his wife, rejected taking any donations and charities, and lived happily in hastinapura. [11-67]

Note: dru+pada also means ‘quick, footed one’ – a quick footed soldier in battles.  

sila unchha vR^ittyai eva hi vartayan saH
dharmaM mahAntaM virajaM jushhANaH  |

uvAsa nAga aakhya pure sakhA saH
devavratasya atha kR^ipasya chaiva  || 11 .68||

Living by shilaa vritti and uncha vritti, droNa practiced high order of righteousness when living in hastinapura, becoming an intimate friend to devavrata and kRipa. [11-68]

Note: uncha vritti – living by gleaning the residual grain in fields after the landlord had collected the crop; shilaa vritti - living by collecting leftover flour from the grindstones after householders collect the main flour; and all this to say that droNa has always kept his nose to grindstone. Previously the landlords and householders used to leave off grain after taking their main yield. So also the flour in grindstones is left off, without scrubbing to the last particle, so that workers and others might take it. And if their clothing is torn, they used to tie it to tree branches outside villages, so that some poor people may take them. 

teshhAM samAno vayasA virATaH tu
abhUt hahA nAma vidhAtR^i gAyakaH  |

marutsu yaH vivaha nAma tasyA api
aMshena yukto nija dharma vartI  || 11 .69||

king viraaTa

King viraaTa is there who is a coeval to bhiiShma, droNa, kRipa, drupada-s. He is a metamorphosed entity of a gandharva named haaha, a celestial singer in the assembly of brahma. This haaha, with the spiritedness of one called vivaha, one among the marut gaNa-s, transfigured himself as viraaTa, and viraaTa is the one who adheres to a kind of righteousness, that is peculiar to himself.  [11-69]

Note: These two names of gandharva-s, haahaa and huuhuu, can be found in lalita sahasra naamaa-s.

shantanu - satyavati

tataH kadAchit mR^igayAM gataH saH
dadarsha kanyA pravarAM tu shantanuH  |

yA pUrva sarge pitR^i putrikA satI
chachAra vishhNoH tapa uttamaM chiram || 11 .70||

Then, at certain time king shantanu went on a hunting spree and saw best damsel in the course of his ramblings. She is satyavathi who her earlier birth is the daughter of a grope of manes, called agniShvaat pitR^i devataa gaNa. She had to her credit a highest worship of viShNu. [11-70]

yasyai varaM vishhNuH adAt purA ahaM
sutaH tava syAm iti yA vasoH sutA  |

jAtA punaH dAsha gR^ihe vivarddhitA
vyAsAtmanA vishhNuH abhUt cha yasyAm || 11 .71||

tad darshanAt nR^ipatiH jAta hR^ichchhayo
vavre pradAnAya cha dAsha rAjam |

R^ite sa tasyAH tanayasya rAjyaM
na ichchhat dAtuM tAm atha aayAt gR^ihaM svam || 11 .72||

Her name in earlier birth is acchoda, the daughter of agniShvaat, one from pitR^i devataa gaNa-s, a kind of manes, and she performed an excellent ascesis for viShNu’s grace, whereby viShNu agreed to take birth as her son – namely vyaasa. Then she became the daughter of uparichara vasu, but brought up in daasha raaja’s house. Then viShNu became her son through sage paraashara. Such as she is, king shantanu fell in love with her, and went to daasharaaja, her foster father and sought her in marriage. But daasha raaja refused to give her in marriage, because king shantanu did not readily agree for daasha raaja’s condition. daasha raaja insisted that the son of shantanu and satyavathi shall become the heir apparent to the kingdom. And king shantanu returned home, in an ‘on the fence’ manner.  [11-71, 72]

tat chintayA glAna mukhaM janitraM
dR^ishhTvaiva devavrata Ashu apR^ichchhat  |

tat kAraNaM sArathim asya tasmAt
shrutvA akhilaM dAsha gR^ihaM jagAma  || 11 .73||

Seeing the sad face of his father who is still thinking on her, devavrata came to know about the cause of his father’s sadness though the charioteer of his father, and straight went to the house of daasha raaja. [11-73]

sa tasya vishvAsa kR^ite pratij~nAM
chakAra na ahaM karavANi rAjyam |

tathaiva me santatitaH bhayaM te
eva iti Urdhva retAH satataM bhavAni  || 11 .74||

In order to create confidence in daasharaaja, devavrata pledged that, “I will not undertake kingship, or you need to have any fear for my progeny, because I will undertake absolute celibacy, in the wake of this marriage...”  [11-74]

bhIma vratatvAt hi tadA asya nAma
kR^itvA devA bhIshhma iti hi achIklR^ipan |

prasUna vR^ishhTiM sa cha dAsha dattAM
kALIM samAdAya pituH samarpayat || 11 .75||

And the gods showered flowers and named him as bhiiShma for his unswerving bachelorhood. Then devavrata took kaali, another name of satyavathi with him, as has been endowed by daasharaaja, and presented her to his father.  [11-75]

j~nAtvA tu tAM rAja putrIM guNa aaDhyAM
satyasya vishhNoH mAtaraM nAmataH tat |

loke prasiddhAM satyavatI iti udArAM
vivAhayAmAsa pituH sa bhIshhmaH  || 11 .76||

Then, he that bhiiShma, knowing that she is a best princess from kshatriya dynasty, and known to the world as ‘satyavathi’ because she is the mother of ‘satya’ - the Truth - namely viShNu, married her to his father shantanu. [11-76]

Note: satya means ‘uttama j~naana aanandamaya’ – viShNu; and because bhiiShma is also a j~naani he spotted her and brought her as his mother. God’s mother is my mother.

prAyaH satAM na manaH pApa mArge
gachchhey iti hi Atma manaH cha saktam |

j~nAtvA api tAM dAsha gR^ihe vivarddhitAM
jagrAha sat dharma rataH cha shantanuH  || 11 .77||

Generally gentlemen’s mind will not deflect towards ignoble acts. Hence, shantanu took her as his wife knowing that she is just being brought up in daasha raaja’s house, but did not take birth in there. [11-77]

Note: Supreme Soul has got a title in Rig-Veda called – edhamaana dviT – meaning one who purposefully spoils the merit of created souls, if these souls try to achieve more than what they are due, or competent – yogyata adhika puNyam. That Supreme Soul subjected chandra, the moon, and sugriiva, the kings of monkeys in Rmn, to undergo difficulties, because the moon had been circumabulating Mt. Meru till the end of kalpa era. And sugriiva accumulated merit by performing undue servitude to Rama. So they are curtailed by the sin of moon in wooing his teacher’s wife, and by the sin of sugriiva in wooing his brother vaali’s wife, taara. Here, shantanu has not done anything over and above his capacity. So he is blessed with the mother of god as his wife. bha. pra

svachchhanda mR^ityutva varaM pradAya
tathA api ajeyatvam adhR^ishhyatAM cha  |

yuddheshhu bhIshhmasya nR^ipottamaH sa
reme tathaa eva abda gaNAn bahUn cha  || 11 .78||

Then shantanu gave the boon of volitional death, invincibility and irrepressibility in wars to his son bhiiShma, and lived happily with his wife satyavathi for many years.  [11-78]

chitraangada and vichitraviirya

lebhe sa chitrAN^gadam atra putraM
tathA dvitIyaM cha vichitravIryam |

tayoH cha bAlye vyadhunot sharIraM
jIrNena dehena hi kiM mama iti  || 11 .79||

King shantanu got two sons from satyavathi, namely chitraangada and vichitraviirya, and while they are still young shantanu discarded his human body thinking, ‘what is it I got with this withered body...’ [11-79]

svechchhayA varuNatvaM sa prApa na anichchhayA tanuH  |
tasmin kAle tyajyate hi balavadbhiH vadhaM vinA  || 11 .80||

Thus king shantanu attained his basic form of raingod varuNa on his own. But not unwillingly. Such beings with yogic merit will attain birth or death just by their notion, but not by compulsion, or owing to death occurring by killing etc. [11-80]

Note: Because shantanu is capable of ridding his body, as and when he wanted, he gave the same boon to devavrata also.

ati saktAH tapo hInAH kathaJNchit mR^itim ApnuyuH  |
anichchhayA api hi yathA mR^itaH chitrAN^gada anujaH  || 11 .81||

Those that are highly indulgent and devoid of self-discipline will somehow attain death, whether they like dying or not. Why, see the case of vichitraviirya, the brother of chitraangada, who attained mortality only because he is highly indulgent, and for the lack of self-discipline. [11-81]

Note: vichitraviirya died of raaja yakshma, an emaciating disease. raaja= chandra - moon; yakshma= emacipation = as moon emaciates towards no moon day.

atha urdhva daihikaM kR^itvA pituH bhIshhmaH abhyashhechayat |
rAjye chitrAN^gadaM vIraM yauva rAjye asya cha anujam || 11 .82||

After performing funeral rites for his deceased father, bhiiShma crowned chitraangada as king and made his younger brother vichitraviirya as prince regent. [11-82]

chitrAN^gadena nihato nAma svaM tvaparityajan |  
chitrAN^gadaH akR^ita udvAhaH gandharveNa mahA raNe  |   [11-83 a, b]

A gandharva also named as chitrangada picked up a quarrel with this king chitrangada over the similarity of their names, and that gandharva asked this king to change his name, because there should be one chitraangada.  King chitraangada refused to do so and there ensued a fierce battle in which gandharva chitraangada slew the king chitraangada. At that time king chitraangada is unmarried. [11-83a, b]

amba, ambika and ambaalika 

vichitravIryaM rAjAnaM kR^itvA bhIshhmaH anu pAlayat || 11 .83c || 

atha kAshi sutAH tisraH tat arthaM bhIshhma Aharat |
ambAm api ambikA nAmnIM tathaiva ambAlikAM parAm || 11 .84||

pANi grahaNa kAle tu brahma dattasya vIryavAn |
vijitya taM sAlva rAjaM sametAn xatriyAn api  || 11 .85||

bhiiShma crowned vichitravirya as king, but he himself safeguarded the country. On the occasion of marriage of saalva king, namely brahmadatta, that mighty bhiiShma conquered him, and his kshatriya followers, and forcibly brought three daughters of king of kaashi, namely amba, ambika, and ambaalika, as wives of his brother vichitravirya.  [11-83c, 84]

ambika ambAlike tatra saMvAdaM chakratuH shubhe  |
ambA sA bhIshhma bhAryaiva pUrva dehe tu na ichchhata  || 11 .86||

ambika and ambaalika agreed to marry vichitravirya, while amba refused to marry him, because she in her earlier transfiguration is the wife of one vasu, named dyu, who now stands transfigured as bhiiShma. [11-86]

ambopaakhyaana – episode of amba

shApAt hiraNya garbhasya sAlva kAmA aham iti api  |
uvAcha tAM sa tatyAja sA.agamat sAlvam eva cha  || 11 .87||

amba said to bhiiShma that she is in love with brhmadatta, the king of saalva, hence bhiiShma discarded her and she went to saalva king. This is amba’s circumlocution owing to the curse of brahma to the wife of dyu-vasu, namely varaangi, alias amba. [11-87]

Note: amba knows that she is the wife of dyu who is now bhiiShma and refused vichitravirya. But, her saying to her own husband that she is in love with someone else – is it not profane? Not so, under these circumstances happening according to the curse of brahma. Because varaangi is still working in amba may twist her tongue to make happen brahma’s curse. Hence, aachaarya used the words atyapi – iti api – bha. pra.

tena api samparityaktA parA mR^ishhTa iti sA punaH  |
bhIshhmam Apa sa na agR^ihNAt prayayau sA api bhArgavam || 11 .88||

amba is discarded even by him, the king of saalva, namely, brahmadatta, because she is touched by someone else, i.e., by bhiiShama. Again she came to bhiiShma, and again bhiiShma rejected her. And amba went to prashuraama when these two men rejected her. [11-88]

bhrAtur vivAhayAmAsa saH ambika ambAlike tataH  |
bhIshhmAya tu yasho dAtuM yuyudhe tena bhArgavaH  || 11 .89||

When amba went to parashuraama, then bhiiShma arranged for the marriages of ambaalika and ambika with vichitraviirya. And then parashuraama warred with bhiiShma, only to accord renown to bhiiShma. [11-89]

ananta shaktiH api sa na bhIshhmaM nijaghAna ha  |
na cha ambAM grAhayAmAsa bhIshhma kAruNya yantritaH  || 11 .90||

Even though parashuraama is with inestimable power he neither eliminate bhiiShma in that battle, nor made bhiiShama to accept amba, only because parashuraama sympathises with bhiiShma. [11-90]

ananta shaktiH sakala antar AtmA
 yaH sarva vit sarva vashI cha sarva jit |

na yat samaH anyaH asti kathaJNcha kutrachit
kathaM hi ashaktiH paramasya tasya  || 11 .91||

parashuraama is with unending might, a soul in everything, knower of everything, controls and conquers anything, and when none is there as a coequal to him, wherefrom his becoming a failure? So, he did not appeared to have conquered bhiiShma. [11-91]

bhIshhmaM sva bhaktaM yashasA abhipUrayan
vimohayan AsurAM cha eva rAmaH  |

jitvaa eva bhIshhmaM na jaghAna devo
vAchaM cha satyAm akarot sa tasya  || 11 .92||

Endowing bhiiShma with renown and deluding asura-s, parashuraama had not eliminated bhiiShma though he conquered him. Further, made bhiiShma’s word, pledge in marrying, a truthful one. [11-92]

viddhavat mugdhavat chaiva keshavaH vedana aartavat |
darshayann api mohAya naiva vishhNuH tathA bhavet  || 11-93 a, b

Invulnerable and imperturbable keshava looks at times as vulnerable and perturbed, but such of his states are nothing but viShNu’s subreptions to get things done. [11-93a, b]

evam aadi purANa uttha vAkyAt rAmaH sadA jayI || 11-93c]

Such of these sayings are as contained in puraaNaa-s, whereby viShNu transfigured as parashuraama, always wins. [11-93c]

yasho bhIshhmasya datvA tu saH ambAM cha sharaNAgatAm |
unmuchya bhartR^i dveshhotthA tpApAt tenA.ashvayojayat || 11 .94||

anantaraM shikhaNDitvAt tadA sA shAN^karaM tapaH  |
bhIshhmasya nidhana arthAya puMstva arthaM cha chakAra ha  || 11 .95||

bhIshhmo yathA tvAM gR^ihNIyAt tathA kuryAmi iti iiritam |
rAmeNa satyaM tat chakre bhIshhme deha antaraM gate  || 11 .96||  

parashuraama thus accorded renown to bhiiShma, and paved way to relieve amba from the sin of husband-hating, as he promised amba saying, “I will make bhiiShma to take you back as his wife...” which ultimately happened after amba-shikhaNDi, and bhiiShma discarded their humanly bodies. And amba undertook ascesis praying shiva for her becoming a male person, by which she-he can eliminate the uneliminable bhiiShma. [11-94, 95, 96]

Note: bhiiShma accepts amba, or varaangi, or whoever, as his wife only after his fall from this life, since he took pledge to not to marry. That fall does not come that easily as he is blessed with volitional death. Anyone hastening that fall shall be higher, or a coequal to him, because he has not faced defeat in the hands of no less than parashuraama, his own guru. Then how can a female like amba will become a matching warrior to bhiiShma? Impossible. So, she has to become a male firstly, and then try for bhiiShma’s fall, because bhiiShma does not war with ladies. Again that fall is well fortified with his education in missiles. Then who on earth can eliminate him? None. So, god is the only recourse. And it is better to resort to some killer-god in such matters. God shiva is then the easy target.

rudraH tu tasyAH tapasA tushhTaH prAdAt varaM tadA  |
bhIshhmasya mR^iti hetutvaM kAlAt pun deha sambhavam || 11 .97||

maalaam cha ya imAM mAlAM gR^ihNIyAt saH hanishhyati  |
bhIshhmam iti eva tAM mAlAM gR^ihItvA sA nR^ipAn yayau  || 11 .98||

Pleased with her ascesis rudra accorded the boon of her becoming an object of bhiiShma’s fall, and also said that in the course of time she will become a male person. Further, rudra gave her a garland saying, ‘whoever takes it, he will be the eliminator of bhiiShma...’ Then amba gave that garland a whirl by going round the kings available. [11-97, 98] 

tAM na bhIshhma bhayAt ke.api jagR^ihuH tAM hi sA tataH  |
drupadasya gR^iha dvAri nyasya yogAt tanuM jahau  || 11 .99||

None of the kings accepted that garland owing to their fear for bhiiShma. Then amba went away leaving that garland at the doorway of drupada’s house, and ultimately she relinquished the body of amba by her yogic power. [11-99]

etasmin eva kAle tu suta arthaM drupadaH tapaH  |
chakAra shambhave cha enaM so.abravIt kanyakA tava  || 11 .100||

bhUtvA bhavishhyati pumAn iti sAmbA tato.ajani  |
nAmnA shikhaNDinI tasyAH puMvat karmANi cha akarot || 11 .101||

At the same time drupada performed ascesis praying shiva to accord a male child. However, shiva on appearing informed him that he would get a female child who later will metamorphose herself a male person. So, amba took birth as the daughter of drupada, who by her name is known as shikhaNDini, and drupada caused rituals to her which are befitting to a male child, deeming her as a male child. [11-100, 101]

tasyai pAJNchAla rAjaH sa dashArNa adhipateH sutAm |
udvAhayAmAsa sA tAM puM veshheNa eva gUhitAm |
anyatra mAtA pitroH tu na vij~nAtAM bubodha ha  || 11 .102||

dhAtryai nyavedayatsA.atha tatpitre sA nyavedayat | 11-103 a

drupada, the king of paanchaala, arranged for the marriage of that girl, who is brought up in the guise of a boy, with the daughter of hiraNyavarma, the king of dasharNa province. But the princess of dashaarNa country with whom shikhaNDini is married found out that her husband is not a male but a female, which fact is unknown to anyone till this day, excepting the parents of sikhaNDini. That bride, the princes of dashaarNa country, filled the ear of her governess who in turn filled the ears of the king of dashaarNa about it.   [11-102, 103a]

sa kruddhaH preshhayAmAsa nihanmi tvAM sa bAndhavam |
iti pAJNchAla rAjAya nirjagAma cha senayA  || 11 .103 b, c||

hiraNyavarma, the king of dasharNa province is highly infuriated with this, and started out with his armies up against the king of paanchaala, namely drupada, war-whooping, ‘I will slay you along with all of your kinsmen....’ [11-103  b, c]

vishvasya vAkyaM rudrasya pumAn eveti pArshhataH  |
preshhayAmAsa dhik buddhiH bhinnA te bAla vAkyataH  |
aparIxakasya te rAshhTraM katham itieva narma kR^it || 11 .104||

Believing the words of shiva, rather putting the onus on shiva’s boon, drupada reaffirmed the king of dashaarNa saying, “have you gone out of mind by believing the words of children, or what... how you are fit to handle a country when you cannot discriminate this much...” thus he made fun of him, too.  [11-104]

atha bhAryA sametaM taM pitaraM chintayA.a.akulam |
dR^ishhTvA shikhaNDinI duHkhAt mat nimittAt na nashyatu  || 11 .105||

iti matvA vanAyaiva yayau tatra [yatra] cha tumburuH  |

When shikhaNDini and his wife have seen his saddened father, shikhaNDini is upset. Thinking that he is the root cause of his father’s problems shikhanNDini departed to forests where tumburu named gandharva is camping. [11-105,  106 a]

Note: shikhandini went to sage iShiika, who asked her to go to Tumburu. The Gandharvas used to change their sex. – ktp

sthUNAkarNa abhidheyaH tAm apashyat dR^iDha karNataH  || 11 .106||

saH tasyA akhilaM shrutvA kR^ipAM chakre mahAmanAH  |

Because he has keen ears that gandharva-tumburu is known as sthuula karNa. And because he has noble mind he gave a sympathetic ear to everything said by shikhaNDini, and showed great mercy on her. [11-106 b, 107a]

saH tasyai svaM vapuH prAdAt tadIyaM jagR^ihe tathA  |
aMshena pu.n svabhAvArthaM pUrva dehe samAsthitaH  || 11 .107||

puMsAM strItvaM bhavet kva api tathA api ante pumAn bhavet |
strINAM na eva hi puMstvaM syAt balavat kAraNaiH api  || 11 .108||

That tumburu gave his male body to shikhaNDini, and took shikhaNDini’s female form. Not only that. He retained a part of his original maleness in the body now donned by amba alias shikhaNDini, why because amba-shikhaNDini has to get maleness. Anywhere males may get feminity and the original maleness may even relapse after the episode of feminineness. But nowhere females can become males. Not even by forced situations like boons or curses of gods and others. [11-107, 108]

Note: But, here amba-shikhaNDini is becoming a male. She is a female and it is impossible to transsexualise her into a male without retaining a part of maleness in her body. So tumburu left a part of his maleness in her. Then, is she a male, female, or tR^itiiyaa prakR^iti – third gender? No. he/she is neither male, nor female, nor third gender – but e/she is both male and female. This could be elicited from his/her actions in battlefield.

ataH shiva vare api eshhAM jaj~ne yoshhaa iva nAnyathA  |
pashchAt pundeham api sA pravivesha eva puMyutam || 11 .109||

na asyA dehaH puMstvam Apa na cha puMsA.an adhishhThite  |
puM dehe nyavasataa atha gandharveNa tvat hishhThitam |
gAndharvaM deham Avishya svakIyaM bhavanaM yayau  || 11 .110||

Even if the boon of shiva is there, amba took birth as a female, namely shikhaNDini. Even if she got the male body of gandharva-tumburu she retained her feminality. She remained  intrinsically a female, because just a part of maleness of tumburu presided over her female body. So he femaleness is not evanished and a maleness has come to her. The maleness aired by her is that of gandharva-tumburu, but does not belong to her. And donning gandharva’s body she returned to her house. [11-109, 110]

tasyaaH tat deha sAdR^ishyaM gandharvasya prasAdataH  |
prApa gandharva deho api tayA pashchAt adhishhThitaH  || 11 .111||

shva dehi mama dehaM me svaM cha dehaM samAvisha  |
iti uktvA sa tu gandharvaH kanyA dehaM samAsthitaH  | 11-112 a, b]

By the grace of that gandharva-tumburu her body looked exactly like that of tumburu, and tumburu entered the body of that girl, namely shikhaNDini, saying this to her, “Tomorrow you enter into your female body duly returning my male body to me...” [11-111, 112 a, b]

uvAsa eva vane tasmin dhanadaH tatra cha agamat || 11 .112||

aprati utthAyinaM tam tu lIyamAnaM vilajjayA  |
shashApa dhanado devaH chiram itthaM bhaveti tam || 11 .113||

yadA yuddhe mR^itiM yAti sA kanyA pum tanu sthitA  |
tadA pu.nstvaM punaryAsi chapalatvAt iti iiritaH  || 11 .114||

When that gandharva-tumburu is still in forest with a female body, kubera, the lord of these gandharva-s arrived there, and saw him who is ashamedly crouching but not springing up on his feet, and who is hiding his body in vain. Seeing him in such a condition, kubera damned him saying, “just stick around like this for a long time to come...’ And when tumburu besought his mercy, kubera amended his curse saying, “As and when that girl in manliness departs from that body in a war, you will attain your male body..” and further said to him, “This curse to you is in accordance with the capriciousness you have shown in performing undesirable feats...”   [11-112c, 113, 114]

tathA avasat sa gandharvaH kanyA pitroH asheshhataH  |
kathayAmAsa anubhUtaM tau bhR^ishaM mudam ApatuH  || 11 .115||

Thus that tuburu the gandharva lived long like a female till the end of shikhaNDi in mahabharata war, and shikhaNDi when reported everything to her parents, they were delighted. [11-115]

parIxya tAm upAyaiH cha shvashuraH lajjito yayau  |
shva bhUte sA tu gandharvaM prApya tat vachanAt punaH  || 11 .116||

yayau tena eva dehena pu.nstvam eva samAshritA  |
sa shikhaNDI nAmataH abhUt astra shastra pratApavAn  || 11 .117||

King of dashaarNa, the father-in-law of shikhaNDi, has examined his son-in-law with many an idea, and finding him as a male person, that king returned home embarrassedly. Next day when shikhaNDi went to tumburu to return his male body, that gandharva narrated his sad story to remain in a female’s body.  Then, shikhaNDi returned home with male body and perforce had to live in that male body. Thereafter, he became popular with the name of shikhaNDi, a valiant warrior with a through training in handheld weapons and missiles.  [11-116, 117]

Note: The episode of amba is narrated from verse 87 to 117 as a concomitant narration. From next verse on the main thread is continued.

vichitravIryaH pramadA dvayaM tat
samprApya reme abda gaNa ansusaktaH  |

tatyAja dehaM cha sa yaxmaNA arditaH
tato asya mAtA asmarat Ashu kR^ishhNam || 11 .118||

King vichitravirya on delightedly enjoying life with his two wives, ambika and ambaalika, breathed his last, owing to consumptive disease, and he is issueless. As such, his mother satyavati summoned her first son, namely vedavyasa. [11-118]

AvirbabhUva aashu jagat janitraH
janArdanaH janma jarA bhaya apahaH  |

samasta vij~nAna tanuH sukha arNavaH
 sampUjayAmAsa cha taM janitrI  || 11 .119||

The omniscient janaardana, the creator of the universe, remover of birth, ageing and fear, quickly appeared before satyavathi, and she too worshipped him. [11-119]

taM bhIshhma pUrvaiH parama aadara architaM svabhishhTutaM cha avadat asya mAtA  |}
putrau mR^itau me natu rAjyam aichchhat bhIshhmo mayA nitarAma arthito api  || 11 .120||

xetre tato [tava] bhrAtuH apatyam uttamam utpAdayAsmatparamAdarArthitaH  |
iti ritaH praNataH cha apyabhishhTuto bhIshhmAdibhiH cha aaha jagad gurur vachaH  || 11 .121||

And he who is highly worshipped by bhiiShma and others, that vedavyaasa is addressed in this way by his mother satyavathi, “both my sons have breathed their last without offspring, and this bhiiShma is not accepting kingship, even though I implored upon him for a good number of times... hence, I am now requesting you... be kind enough to cause best progeny in the wives of your younger brothers, namely ambaalika and ambika...” and thus requested that Universal Teacher, vedavyaasa, replied her in this way... [11-120, 121]

R^ite ramAM jAtu mama N^ga [sangayogyaa] yoga
yogyaa aN^ganA naiva sura aalaye.api  |
tathA.api te vAkyam ahaM karishhye
sAMvatsaraM sA charatu vrataM cha  || 11 .122||

sA pUta dehA atha cha vaishhNava vratAt
mattaH samApnotu sutaM varishhTham |
iti iirite rAshhTram upaiti nAsham
iti bruvantIM punarAha vAkyam || 11 .123||

saumya svarUpo api ati bhIshhaNaM mR^ishhA
tat chaxushho rUpam ahaM pradarshaye  |
saheta sA tat yadi putrako.asyA
bhavet guNADhyo bala vIrya yuktaH  || 11 .124||

”There is none, even in the abode of gods, who is eligible to conjugate with me, of course, excepting goddess lakshmi... even if it is so, I will make your request a fait accompli... so, let her, who wish to have my offspring, undertake a vaiShNava vrata, an ascesis, for a period of one year...” So said veda-vyaasa to satyvathi. But satyavati furthered her argument saying, “a kingdom without a king perishes [if my daughters-in-law sit peacefully and go on performing these puuja-s and vrata-s leisurely... so, you device something practical and urgent....” so spoke satyavathi with vyaasa, like a mother-in-law.] Then vedavyasa said to her in this way, “No doubt I am gentle for a look, but I will show a terrible mien to her in whom you want my progeny, and if she can withstand it, she will bear forth a mighty son with high qualities...”  [11-122, 123, 124]

dhR^itaraaShTa

iti iirite astu iti uditaH tayA agamat
kR^ishhNo.ambikAM sA tu bhiyAt unyamIlayat |

abhUt cha tasyAM dhR^itarAshhTra nAmako
gandharva rAT pavana aavesha yuktaH  || 11 .125||

And satyavati said to vyaasa, ‘let it be so...’ and when vyaasa approached ambika to accord motherhood, he looked terrible to her and she closed her eyes, but she delivered dhR^itaraaShTa, who is originally a gandharva, named hamsa, and this gandharva hamsa is enspirited by airgod, vaayudeva. [11- 125]

Note: And the gandharva-hamsa is the son of a gandharva called ariSTha, a lord of gandharva-s.

saH mAruta aavesha balAt bala adhikaH
babhUva rAjA dhR^itarAshhTra nAmA  |

adAt varaM cha asya bala adhikatvaM
kR^ishhNaH andha AsIt sa tu mAtR^i doshhataH  || 11 .126||

dhR^itaraaShTa became exceptionally mighty only because vaayudeva, airgod, enspirited him and veda vyaasa blessed him so, but he is rendered blind owing to the fault of his mother in closing her avoiding to see the genitor of her progeny. [11-126]

Note: dhR^ita= one who is bearing; raaShTa= a principality, here his own body = sthuula shariira= physical body = jiiva; and he is from a certain gandharva hamsa, where hamsa, swan, is jiiva; hence, sanyasi-s tag hamsa to their names – parama hamsa etc, because they are still carrying the body because they have to do so till it ends. jiiva comes first and will not have any intellect at the time of his formation into a human body. A physique minus intellect is a blind entity.– info inter alia.

j~nAtvA tam andhaM punaH eva kR^ishhNaM
mAtA abravIt janaya anyaM guNADhyam |

ambAlikAyAm iti tat tathA akarot
bhayAt tu sA pANDuH abhUt mR^ishhA dR^ik || 11 .127||

On knowing that dhR^itaraaShTa is blind by birth, satyavati again invited vedavyaasa, and asked him to bring up another son with a host of good qualities in ambaalika. vedavyaasa carried out his mother’s wish. But ambaalika with fear complex turned palish on seeing vedavyaasa when he neared her to accord progeny. [11-127]

paaNDu raaja

parAvaho nAma marut tato abhavat varNena pANDuH sa hi nAmataH cha  |
sa chA.asa vIrya adhika eva vAyoH AveshataH sarva shastra astra vettA  || 11 .128||

A marut, windgod, named paraavaha, took birth as the son of ambaalika. He is named as paaNDu, and his complexion is also paaNDu, viz., whitish. Because he too is enspirited by airgod, vaayudeva, paaNDu has become an exceptionally valiant prince with expertise in wielding all weapons and missiles. [11-128]

Note: ‘paaNDu’ lexically means ‘whiteness’, but it is the name of intellect arising in yet-to-born baby, i.e. buddhi coming after jiivotpatti, called ‘paNDa’. Then paaNDu raja is symbolic with the intellect, where the jiiva is dhR^itaraaShTa. Because jiiva while taking birth will be covered with yoga maaya he will not have any aatma j~naana, and thus one who has no j~naanam is equal to a jaatyandha, blind by birth. So, dhritaraaSTra is symbolic to blind by birth, while paaNDu raja to intellect. - info inter alia.

tasmai tathA bala vIrya adhikatvam
varaM prAdAt kR^ishhNa eva atha pANDum  |
vij~nAya taM prAha punaH cha mAtA
nirdoshham anyaM janaya uttamaM sutam  || 11 .129||

vedavyaasa gave supervisory of might and braveness to this boy paaNDu. But, satyavathi seeing this whiteness of the complexion of paaNDu as a blemish, again wanted vedavyaasa to generate another blemishless son.  [11-129]

uktva iti kR^ishhNaM punaH eva cha snushhAm
Aha tvayA axNorhi nimIlanaM purA  |
kR^itaM tataH te suta Asa cha andhaH
tataH punaH kR^ishhNam upAsva bhaktitaH  || 11 .130||

satyavathi saying so to vedavyaasa, again addressed ambika, her daughter-in-law, in this way, “because you closed your eyes when you have seen vedavyaasa, you got a blind son... at least now, you welcome him worshippingly...” [11-130]

Note: ‘to beget a son befitting to become a king...’ is the finishing line, because a prospective king shall not have birth time deficiencies like paleness, blindness, lameness etc.

  iti iiritA api asya hi mAyayA sA
bhItA bhujishhyAM kumatiH niyojayat  |
sA taM para aananda tanuM guNa ArNavaM
samprApya bhaktyA parayaiva reme  || 11 .131||

Even though satyavathi earnestly advised ambika, instead of presenting herself in a benevolent manner, she sent a servantmaid to the presence of vedavyaasa, and that servantmaid devoutly worshipped vedavyaasa. [11-131]

tasyAM sa devo.ajani dharmarAjaH
mANDavya shApAt  ya uvAha shUdratAm  |
vasishhTha sAmyaM samabhIpsamAnaM
prAchyAvayann ichchhayA shApamApa  || 11 .132||

Then yama, the Timegod, who is undergoing a curse of shuudratvam, the fourth-caste state, a curse received by him from a sage called maaNDavya, took birth in ambika, as vidura. The Timegod yama wantedly received that curse of the sage, only to disturb that sage’s ascesis, because that sage is undertaking an ascesis to become an equal of vashiShTha, which is impossible.

ayogya samprApti kR^ita prayatna
doshhAt samAropitam eva shUle  |
choraiH hR^ite arthe api tu chora buddhyA
maxI vadhAt iti avadat yamaH tam  || 11 .133||

Sage maaNDavya is penalised by making him to sit on a sharp-edged instrument – shuula prota. In reality some thieves thieved something and palmed off that on this sage. So he is caught and penalised, outwardly judging him to be penalised for killing some winged insects – maxii vadha - in his earlier birth. But, at the background, that sage’s overambition is to become equal with vashiSTha is the primary object to punish him. [11-133]

Note: There is an interesting background for the birth of Yama as Vidhura. Earlier, Sage Animandavya was performing penance to attain the stature of Vasishtha. A group of thieves who had stolen royal property were being chased by the servants of the king. They left the property at the sashrama of Animandavya and ran away. The servants of the king arrested Animandavya and put him on the hanging pole. He continued his penance sitting in that position only. The king released him. He went to Yama and asked him why he was made a victim of such a punishment. Yama told him that he had pierced a fly when he was a boy, and this was the punishment for that. The real reason was that he was trying to attain the stature of Vasishtha, which was beyond his capacity. Animandavya was angry and cursed Yama to be born as a Shudra. Consequently, Yama was born as Vidura. - ktp   

na asatyatA tasya cha tatra hetutaH
shApaM gR^ihItuM sa tathaiva cha uktvA  |
vApa shUdratvam atha asya nAma
chakre kR^ishhNaH sarvavittvaM tathaa aadAt  || 11 .134||

yama-dharma-raaja uttering lies while giving some judgements? Not so. There is no untruthfulness in that sage’s killing flies by piercing thorns in them. This when read with his ascesis to become an equal of vashiSTha compounded, and yama just said one reason for the punishment, which alone incited anger in that sage. yama also wanted to under the curse of shuudratvam, so he obliged the curse. [11-134]

vidyA rateH viduraH nAma cha ayaM
bhavishhyati j~nAna bala upapannaH  |
mahA dhanuH bAhu bala adhikaH cha
su nIti mAn iti avadat sa kR^ishhNaH  || 11 .135||

“Because he delights in the study of scriptures – vidyaa rataH – he will be called vidura. He will be mighty owing to his knowledge... he will become a wielder of mighty bow and mightily ambidextrous... above all, he becomes a highly prudent person...” so said vedavyaasa. [11-135]

j~nAtvA asya shUdratvam atha asya mAtA
punaH cha kR^ishhNaM praNatA yayAche  |
ambAlikAyAM janayAnyam iti atha
na ichchhat saH kR^ishhNaH abhavat api adR^ishyaH  || 11 .136||

Knowing that the third child belonged to fourth-caste, satyavati again entreated vedavyaasa with folded palms to generate another boy in ambaalika. But, he disappeared as he is disinterested to oblige any further. [11-136]

yogyAni karmANi tataH tu teshhAM
chakAra bhIshhmo munibhiH yathAvat  |
vidyAH samastA adadAt cha kR^ishhNaH
teshhAM pANDoH astra shastrANi bhIshhmaH  || 11 .137||

BhiiShma arranged for the performance of befitting birth-time, education-time rituals for all the three by other sages an saints while vedavyaasa imparted education to them. And among the three, bhiiShma personally trained paanDuraaja, in wielding of weapons and missiles.  [11-137]

te sarva vidyA pravarA babhUvuH
visheshhataH viduraH sarva vettA  |
pANDuH samasta astra vit eka vIro
jigAya pR^ithvIm akhilAM dhanuH dharaH  || 11 .138||

They have become outstanding in all sorts of education. vidura became omniscient, while paaNDu became an expert in wielding weapons and he won the earth in its entirety. [11-138]

gavadgaNAt Asa tathaiva sUtAt
samasta gandharva patiH sa tumburuH  |
ya udvaho nAma marut.h tat aMsha
yuktaH vashI saJNjaya nAmadheyaH  || 11 .139||

A gandharva named tumburu, who is the lord of all gandharva-s, took birth as the self-controlled son of one called gavadgaNa – the suuta. This boy who thus took birth is sanjaya, the suuta, and he emerged interconnected with the disposition of a marut, windgod, named udvaha. [11-139]

vichitravIryasya sa sUta putraH
sakhA cha teshhAm abhavat priyaH cha  |
samasta vinmatimAn vyAsa shishhyaH
visheshhataH dhR^itarAshhTra anu vartI  || 11 .140||

gavalgaNa, the suuta, is the charioteer of vichitraviirya. His son, the highly intelligent sanjaya, is the deciple of vedavyaasa. Thus he has become dearer to dhritaraaSTra, paaNDu and vidura, and became a true follower of the will of dhritaraaSTra, especially. [11-140]

gAndhAra rAjasya sutAm uvAha
gAndhAri nAmnIM subalasya rAjA  |
jyeshhTho jyeshhThAM shakuneH dvAparasya
nAstikya rUpasya kukarma hetoH  || 11 .141||

And the elder among the three, namely dhritaraaSTra, married the princess from gaandhaara province, namely lady gaandhaari. She is the elder sister of one called shakuni, who took birth with the disposition of dwaapara, where that dwaapara is a nihilist, and prone to felonry. [11-141]

Note: The word "Dvapara" means "a person who is always suspicious about truth and entertains contradictory ideas." Since men develop such a tendency during Dvapara age it is named as Dvapara. – ktp.

dharma in kR^ita yuga was on its four legs. In treta yuga it was on only three legs, while in dwaapara yuga it is on two legs. As such, people’s derivation – taatparya - of dharma and adharma will be dichotomic – dwi para. The person in charge of this dichotomous thinking is called dwaapara, who instigates people telling ‘there is no dharma, no god, no vedic ethics..’ etc. And shakuni is the transfiguration of such a dwaapara puruSha.

kunti

shUrasya putrI guNa shIla rUpa
yuktA dattA sakhyuH eva sva pitrA  |
nAmnA pR^ithA kuntibhojasya tena
kuntI bhAryA pUrva dehe api pANDoH  || 11 .142||

King shuura’s daughter is called pR^itha, alias kunti, and king shuura gave this girl who is an epitome of virtue, character and beauty, to king kuntibhoja as a foster daughter, whereby her name has become kunti. [11-142] 

Note: puurva deho api – even when he is in his earlier body – in last birth - she is the wife of paaNDu raaja even in his earlier being, i.e. when he is the marut, windgod with name paraavaha. Even at that time she had the name of kunti.  bhaa. pra.

kUrmaH cha nAmnA marut eva kunti
bhojaH atha enAM varddhayAmAsa samyak  |
atra aagamat shaN^kara aMshaH ati kopaH
durvAsaH taM prAha mAM vAsayeti  || 11 .143||

kuntibhoja is a transfiguration of one marut, windgod, named kuurma, and he brought up kunti in an exceptionally meritorious way. One day sage duurvaasha, who is a transfiguration of shankara, and who becomes instantly ireful, has come asking for guestship in the house of kuntibhoja.  [11-143]

tam Aha rAjA yadi kanyakAyAH
xamishhyase shaktitaH karma kartryAH  |
sukhaM vasetyomiti tena choktaH
shushrUshhaNAyA.adishadAshu kuntIm.h  || 11 .144||

“If you can approve of my daughter kunti, who will be rendering service to you, according to her ability, then you are welcome...” so said kuntibhoja to sage duurvaasa, and duurvaasa approvingly said, “Om...’ Then kuntibhoja nominated kunti to render services of sage duurvaasa. [11-144]

chakAra karma sA pR^ithA muneH sukopanasya hi  |
yathA na shakyate paraiH sharIra vAk mano nugA  || 11 .145||

And pR^itha rendered service to quickly ireful duurvaasa, physically, vocally and mentally, which service is almost impossible to others to render. [11-145]

sa vatsara trayo dashaM tayA yathAvat architaH  |
upAdishat paraM manuM samasta deva vashyadam  || 11 .146||

When she rendered service in that way for about thirteen years, sage duurvaasa imparted a mantra to her, with which any god can be summoned. [11-146]

Note: param manum – a single mantra to summon any god.

R^itau tu sA samAplutA parIxaNAya tat manoH  |
samAhvayat divAkaraM sa cha aajagAma tatxaNAt  || 11 .147||

On an occasion when her periodic laving is finished she summoned sungod, just to test the chant given to her. And in a trice sungod presented himself before her. [11-147]

  tataH na sA visarjituM shashAka taM vinA ratim  |
su vAkya prayatnataH api tAm atha aasasAda bhAskaraH  || 11 .148||

It has become impossible for her to turn him away without having it away, though she tried much to avert him with good words to send him away on his way. [11-148]

karNa

sa tatra jaj~nivAn svayaM dvitIya rUpakaH vibhuH  |
sa varma divya kuNDalaH jvalan iva sva tejasA  || 11 .149||

Then that lord sungod emerged as her son with a golden armour and ear-drops, as if he is the replica of sungod himself who is resplendent with his own radiance. [11-149]

purA sa vAli mAraNa prabhUta doshha kAraNAt  |
sahasra varma nAminA asureNa veshhTitaH ajani  || 11 .150||

Because of the stigma attached to him in his becoming instrumental to eliminate his own brother vaali, sugriiva took birth as karNa, together with the lifeforce of a demon named sahasra-varman. [11-150]

Note: In treta yuga sungod took birth as sugriiva and indra as vaali. Because sugriiva became demoniacally instrumental in eliminating vaali, that raakshasa aavesha, demoniac bigotry, itself is the root cause of his rebirth in this age as karNa. It is compounded when the force of another actual demon named shasra-varman has entered in karNa. Earlier, both nara and naaraayaNa could not eliminate this demon sahasra-varman. Though karNa is a highly welcome celebrity, he is let down because of this demoniac hidebound.

The child was Surya himself in another form, but the demons Sahasravarma and Narakasura were also present in him. - ktp