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Secondary Tales of the two Great Epics
Kindama's curse upon Pandu (Adhy. 109) has been referred to and discussed above on p. 174. Consequently Pāņdı with his two wives goes to live on Mount Satašộnga (Adh. 110.) Pāņdu's inability to procreate on account of the curse once again brings in the problem of Niyoga. The situation is twice referred to as "Āpad'.252 Pāņdu mentions a number of types of sons almost in the same descending order of preference253 as found in the Manusmộti.254 What is more, Manu himself has been mentioned by name in this context. 255 Soon after in the speech, Pandu requests Kunti to create progeny by Niyoga, and to support his stand, he alludes to one śāradandāyani (daughter of Saradanda) who was the wife of a hero (? Virapatnī), and who, at the instance of her elders, gave birth to three valiant sons Durjaya etc. by choosing to stay with a twice-born.256 Kunti vehemently repudiates the suggestion fervently hoping that Pāndu himself should approach her for the sake of progeny. She corroborates her view by narrating a queer ancient tale: There was great love between the famous king Vyuşitāśva and his beautiful queen Bhadrā Kāksivati. By over-induIgence with her, he invited upon himself pulmonery consumption and died childless. While the queen, embracing the dead-body, was wailing piteously, some inherent voice told her that on certain days she should sleep on her bed with her dead husband. She did so and obtained three Śālva and four Madra princes. Kunti hopes that some such miracle will take place in the case of Pāņdu also who will be able to procreate in her with the power of Tapas or Yoga (Adhy. 112). Pāņdu again explains calmly that, in ancient times, there was no restriction for women in regard to their association with men even outside marriage. But once when the wife of sage Uddālaka was being taken away by a brāhmin in front of her husband, the son, sage Svetaketu could not bear the insult and laid down that thenceforward no woman should court a man other than her husband uoless he himself asks her to do so for the sake of progeny. Any woman transgressing this restriction will incur a sin of embryonicide. Thus, under instruction of her husband king Saudāsa Kalmāşapāda, queen Madayanti approached sage Vasistha and obtained a son, Aśmaka by name. Kunti also should emulate her example (Adhy. 113). Kunti, then, obtains Yudhisthira from Dharma, Bhima from Vãyu and Arjuna from Indra (Adhy. 114). Madrī obtains the twins Nakula and Sahadeva from Aśvinä (Adhy. 115). Adhy. 116 describes the end of king Pandu.257
The complex is interesting in many ways. Pāņdu refers to the episode of Madayanti approaching Vasiştha for progeny following her husband's instruction. The reference is fully set out in Adhy. 173 below. King Kalmāşapāda was cursed by sage Śakti to become a man-eater. Once he caught the male of a brāhmin couple about
252 AdiP. 111.22 & 30. 253 AdiP. 111.27-30. 254 Manusmộti. IX. 166-181. 225 Adip. 111.31. Cf, manuḥ svāyambhuvo' bravit 11 256 AdiP, 111. 33-35
257 Refer above p. 74, Jain Education International For Private & Personal Use Only
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