Knowing that his own rites had been hindered by the curse of the deer, Pandu pondered deeply, reflecting on his fate and the obstacles before him. Meanwhile, the son of the river—Bhishma—heard of the maiden of Parashara, the daughter of King Devaka, endowed with beauty and youth. Bhishma, the bull among the Bharatas, chose her and arranged her marriage to Vidura, the wise one. In her, Vidura, the joy of the Kurus, begot sons who were blessed with good conduct and virtues like his own. Then, O Janamejaya, Gandhari bore a hundred sons, and one more, surpassing the hundred, was born to Dhritarashtra by a Vaishya woman. To Pandu, from his wives Kunti and Madri, five mighty sons were born—equal to the gods—for the continuation of the lineage. Janamejaya, curious, asked: How were a hundred sons born to Gandhari? In how much time, and what was their highest lifespan? How was one son born to Dhritarashtra by a Vaishya woman? How did Gandhari, the virtuous wife, obtain a suitable husband? How did Dhritarashtra behave toward Gandhari, who acted with devotion? And how did the great-souled Pandu, though cursed, have sons from the gods? How were five mighty sons born from the gods? O learned one, tell me all this in detail, O possessor of austerity. At that time, the sage Dvaipayana Vyasa, weary and hungry, arrived. Gandhari pleased him with her hospitality, and Vyasa granted her a boon. She chose for herself a hundred sons, equal to her husband. In due course, she conceived a child endowed with spiritual vision. While Gandhari carried her pregnancy, Pandu, son of Ambalika, scorcher of foes, fell into great distress, longing for offspring. As Gandhari was pregnant, Pandu, overwhelmed by sorrow, ceased all duties, lamenting his fate because of the curse of the deer. Having attained perfection through austerity, much like Vishvamitra on earth, Pandu fixed his mind on relinquishing his body and spoke these words to his wife: “A human being is born on earth with four debts, O beautiful one: to the ancestors, the gods, humans, and the sages. If one who knows righteousness does not free himself from these at the proper time, he gains no worlds—so say those learned in the worlds. By sacrifice he pleases the gods, by study and austerity the sages, by sons and offerings to ancestors, and by compassion, mankind. By righteousness I am freed from the debts to sages, gods, and men; but I am not freed from the debt to the ancestors, and that is considered the highest. At the destruction of the body, the debt to the ancestors is destroyed—this is certain; but if the other three are destroyed, the self perishes. Therefore, the best of twice-born strive for offspring here, just as I was created in my father's field by that great soul. So, in this my field, how might offspring indeed be produced?” He declared to Kunti the supreme importance of obtaining a son, surpassing all other duties, for in times of adversity, men—whether superior or inferior—desire a son. The virtuous desire excellent offspring, which brings the fruit of righteousness; having properly entreated them in the assembly of great Brahmins, Pandu, knower of righteousness, considered a Brahmin of noble qualities. He spoke in private to Kunti, his illustrious wife: “In this adversity, strive to produce offspring. Offspring, joined with righteousness, is the foundation in the worlds; thus, O Kunti, say the wise who speak of eternal law. Sacrifice performed, gifts given, austerity practiced, and discipline observed—all these are not said to purify one who is without offspring. Thus knowing this, O gentle-smiling one, I see that, being without offspring, I shall not attain the auspicious worlds, so I reflect. Indeed, being childless, I desire death, not life; you alone know of the curse of the deer upon me in secret, and how, by a cruel deed, I have been wholly struck down.” He continued, “These six sons, O Pritha, are considered kinsmen and heirs according to the law; and there are six others who are not kinsmen or heirs—listen to me as I explain them. A son who is self-born, one who is appointed, one who is purchased, one born of a remarried woman, one born to an unmarried woman, and one born to a woman who acts of her own will—these are the types. A son who is given, one who is bought, one who is artificial, one who comes of his own accord, one who is raised together, one who is a relative, and one who is born of a lower womb—these are also recognized. Understanding the absence of a prior or more suitable son, one may seek a son; in adversity, they desire a son from a brother-in-law or from a superior man. People obtain the best offspring, fruitful in righteousness, even from their own seed, O Pritha; so declared Manu, son of Svayambhuva. Therefore, I will urge you today, since I am myself deprived of procreation.” He said, “Know, illustrious one, that offspring from one equal or superior is to be desired; listen, Kunti, to this story concerning Sharadandayinī. Your virtuous sister, renowned Shrutasena, was wedded by the great Kaikeya, the illustrious Sharadandayana. That heroic wife, instructed by her elder in the matter of bearing a son, bathed with devotion at night at the crossroads, O Kunti. Having chosen a learned and accomplished Brahmin, and having offered the fire in the rite for a son, when the act was completed, she lived with him.” Thus, Pandu spoke to Kunti, sharing the wisdom and traditions regarding the bearing of children, the duties to ancestors, and the ways in which lineage is preserved, even in times of adversity.