(Sambhava Parva continued)
" said, 'Please recite the names of 's sons according to the order of their birth.'
" said, 'Their names, O king, according to the order of birth, are , , , Duhsaha, Duhsala, Jalasandha, Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana, Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and , Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra, Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman, Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega, Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya, Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara; Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara; Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin, Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara; the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi, Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma; Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas. Besides these hundred sons, there was a daughter named Duhsala. All were heroes and Atirathas, and were well-skilled in warfare. All were learned in the Vedas, and all kinds of weapons. And, O, king, worthy wives were in time selected for all of them by after proper examination. And king , O monarch, also bestowed Duhsala, in proper time and with proper rites, upon (the king of Sindhu).'
(Sambhava Parva continued)
" said, 'O utterer of Brahma, thou you hast have recited (everything about) the extraordinary birth among men, of the sons of in consequence of the Rishi's grace. Thou you hast have also said what their names are, according to the order of their birth. O Brahmana, I have heard all these from thee you. But tell me now all about the Pandavas. While reciting the incarnations on earth of the celestial, the Asuras, and the beings of other classes, thou you saidst said that the Pandavas were all illustrious and endued with the prowess of gods, and that they were incarnate portion of the celestials themselves. I desire, therefore, to hear all about those beings of extraordinary achievements beginning from the moment of their birth. O , recite thou you their achievements.'
" said, 'O king, one day , while roaming about in the woods (on the southern slopes of the Himavat) that teemed with deer and wild animals of fierce disposition, saw a large deer, that seemed to be the leader of a herd, serving his mate. Beholding the animals, the monarch pierced them both with five of his sharp and swift arrows winged with golden feathers. O monarch, that was no deer that struck at, but a Rishi's son of great ascetic merit who was enjoying his mate in the form of a deer. Pierced by , while engaged in the act of intercourse, he fell down to the ground, uttering cries that were of a man and began to weep bitterly.
"The deer then addressed and said, 'O king, even men that are slaves to lust and wrath, and void of reason, and ever sinful, never commit such a cruel act as this. Individual judgment prevaileth prevails not against the ordinance, the ordinance prevaileth prevails against individual judgment. The wise never sanction anything discountenanced by the ordinance. Thou you art born, O Bharata, in a race that hath has ever been virtuous. How is it, therefore, that even thou you, suffering thyself to be overpowered by passion and wrath losest thy your reason?' Hearing this, replied, 'O deer, kings behave in the matter of slaying animals of thy your species exactly as they do in the matter of slaying foes. It behoveth behooves thee you not, therefore, to reprove me thus from ignorance. Animals of thy your species are slain by open or covert means. This, indeed, is the practice of kings. Then why dost do thou you reprove me? Formerly, the Rishi Agastya, while engaged in the performance of a grand sacrifice, chased the deer, and devoted every deer in the forest unto to the gods in general. Thou you hast have been slain, pursuant to the usage sanctioned by such precedent. Wherefore why reprovest us then? For his especial sacrifices Agastya performed the homa with fat of the deer.'
"The deer then said, 'O king, men do not let fly their arrows at their enemies when the latter are unprepared. But there is a time for doing it (viz., after declaration of hostilities). Slaughter at such a time is not censurable.'
" replied, 'It is well-known that men slay deer by various effective means without regarding whether the animals are careful or careless. Therefore, O deer, why dost do thou you reprove me?'
"The deer then said, 'O, king, I did not blame thee you for thy your having killed a deer, or for the injury thou you hast have done to me. But, instead of acting so cruelly, thou you shouldst should have waited till the completion of my act of intercourse. What man of wisdom and virtue is there that can kill a deer while engaged in such an act? The time of sexual intercourse is agreeable to every creature and productive of good to all. O king, with this my mate I was engaged in the gratification of my sexual desire. But that effort of mine hath has been rendered futile by thee you. O king of the Kurus, as thou you art born in the race of the Pauravas ever noted for white (virtuous) deeds, such an act hath has scarcely been worthy of thee you. O Bharata, this act must be regarded as extremely cruel, deserving of universal execration, infamous, and sinful, and certainly leading to hell. Thou you art acquainted with the pleasures of sexual intercourse. Thou you art acquainted also with the teaching of morality and dictates of duty. Like unto to a celestial as thou you art, it behoveth behooves thee you not to do such an act as leadeth leads to hell. O best of kings, thy your duty is to chastise all who act cruelly, who are engaged in sinful practices and who have thrown to the winds religion, profit, and pleasure as explained in the scriptures. What hast have thou you done, O best of men, in killing me who have given thee you no offence? I am, O king, a Muni who liveth lives on fruits and roots, though disguised as a deer. I was living in the woods in peace with all. Yet thou you hast have killed me, O king, for which I will curse thee you certainly. As thou you hast have been cruel unto to a couple of opposite sexes, death shall certainly overtake thee you as soon as thou you feelest feel the influence of sexual desire. I am a Muni of the name of Kindama, possessed of ascetic merit. I was engaged in sexual intercourse with this deer, because my feelings of modesty did not permit me to indulge in such an act in human society. In the form of a deer I rove in the deep woods in the company of other deer. Thou you hast have slain me without knowing that I am a Brahmana, the sin of having slain a Brahmana shall not, therefore, be thine yours. But senseless man, as you have killed me, disguised as a deer, at such a time, thy your fate shall certainly be even like mine. When, approaching thy your wife lustfully, thou you wilt will unite with her even as I had done with mine, in that very state shalt shall thou you have to go to the world of the spirits. And that wife of thine yours with whom thou you mayst may be united in intercourse at the time of thy your death shall also follow thee you with affection and reverence to the domains of the king of the dead. Thou you hast have brought me grief when I was happy. So shall grief come to thee you when thou you art in happiness.'
" continued, 'Saying this, that deer, afflicted with grief gave up the ghost; and also was plunged in woe at the sight.'"