Parva 1 Chapter 11: dhundhu-vadhaḥ - Elimination of demon dundhu

"Oh, brahmana, you said many eras have lapsed when raivata returned from brahma's abode along with lady revati ... how is that raivata-kakudmi is not scourged by old age in that much of time... when raivata of śaryāti dynasty cut off earthly connections and went away to Mt. meru for ascesis, how is that kings of his dynasty alone is ruling the earth even today... what has happened to his brothers and nephews... all this I would like to listen in its factuality... vaiśampāyana uvāca- vaiśampāyana replied: na jarā-kṣut-pipāsā vā na mṛtyur bharatarṣabha | ṛtu-cakraṁ na bhavati brahma-loke sadā anagha || 1-11-3 "Neither aging, nor hunger, nor thirst, nor death is there in the abode of brahma... in fact, oh, bharata king janamejaya, the time itself is not cyclic in there... Hunger leads to aging and aging to death. These factors are caused by the fire in stomach - jaṭhara-agni, which in turn is stimulated by the solar energy. When the sun is powerless in the abode of brahma, then the chain of kāla, agni, kṣut, jara - time, stomachic or external fire, hunger, aging process etc will be absent. kakudminaḥ tu taṁ lokaṁ raivatasya gatasya ha | hatā puṇya-janaiḥ tāta rākṣasaiḥ sā kuśasthalī || 1-11-4 tasya bhrātṛ-śataṁ ca āsīt dhārmikasya mahātmanaḥ | tad vadhyamānaṁ rakṣobhiḥ diśaḥ prādravat achyutam || 1-11-5 vidrutasya tu rājendra tasya bhrātṛ-śatasya vai | teṣāṁ tu te bhaya-ākrāntāḥ kṣatriyāḥ tatra tatra ha ||1-11-6 anvavāyastu sumahān tatra tatra viśāmpate | yeṣām ete mahārāja śaryātā iti viśrutāḥ || 1-11-7 kṣatriyā bharataśreṣṭha dikṣu sarvāsu dhārmikāḥ | sarvaśaḥ parvata gaṇān praviṣṭāḥ kuru-nanadana|| 1-11-8 When raivata-kakudmi went to the abode of brahma, rākśasā-s and puṇya-janā-s, i.e., yakśā-s, have devastated his capital kusha-sthali together with his hundred brothers... while rākśasā-s are devastating thus, some of his kith and kin have fled in all directions seeking safe haven here and there... those fugitive kshatriya-s lived here and there, even making the mountain-caves as their hideaway, to lie low in the scare of rākśasās... but wherever they are, their progeny increased there, and thus they all came to be known as the legatees of śaryāti... nābhāga ariṣṭa putrau dvau vaishyau brāhmaṇatāṁ gatau | karūṣasya tu kārūṣāḥ kṣatriyā yuddha-durmadāḥ || 1-11-9 The son of nābhaga and the son of ariṣṭa, both being vaishya-s have turned up as brāhmaṇa-s, and the sons of kārūṣa have emerged as kshatriya heroes indomitable in battlefields... prāṁśoḥ ekaḥ abhavat putraḥ prajātiḥ iti naḥ shrutam | pṛṣadhro hiṁsayitvā tu guroḥ gāṁ janamejaya | 1-11-10 śāpāt śūdratvam āpanno nava ete parikīrtitāḥ | vaivasvatasya tanayā manoḥ vai bharatarṣabha || 1-11-11 We have heard that the sixth son of prajāpati-manu, namely prānśu, had a son named prajāti... and another son of manu, namely pṛṣadhra, or pṛṣadyu, is subjected to become a vermin, because he hurt the cow of his mentor and that mentor cursed him to become a vermin... thus, oh, best of bharata-s, so far I have recounted the legends of nine sons of manu... kṣuvataḥ ca manoḥ tāta ikṣvākuḥ abhavat sutaḥ | tasya putra-śataṁ tu āsīt ikṣvākoḥ bhūri-dakṣiṇam || 1-11-12 When manu-prajāpati sneezed - kṣutavān - then emperor ikṣvāku emerged out of it, and this ikśvāku has got hundred sons who are all famous for abundant carities... teṣāṁ vikukṣiḥ jyeṣṭhaḥ tu vikukṣitvāt ayodhatām | prāptaḥ parama-dharmajṣaḥ saḥ ayodhya adhipatiḥ prabhuḥ || 1-11-13 śakuni pramukhāḥ tasya putrāḥ paṣcāśat uttamāḥ | uttarā-patha-deśa-sthā rakṣitāro mahīpate | 1-11-14 Among those hundred sons of king ikṣvāku, vikukṣi is the eldest one... because he has very broad chest of a warrior - vi kukshi - he has become - ayodhya - an unassailable warrior - and he became the king of ayodhya... this highly virtuous vikukshi has got fifty best sons starting from prince śakuni et al... staying in the northern area this prince śakuni and one of his brothers righteously protected the northern provinces of kingdom... catvāriṁśat atha aṣṭau ca dakṣiṇasyāṁ tathā dishi | śaśāda pramukhāḥ ca anye rakṣitāro viśāṁpate | 1-11-15 Rest of the forty-eight princess together with their father śaśāda, a nick name for vikukshi, have been safeguarding southern provinces... vikukshi is also called śaśāda, shahinam atti - an eater of a rabbit. How and why is explained in the following verses. ikṣvākuḥ tu vikukṣiḥ vai aṣṭakāyām atha ādiśat | māṁsam ānaya śrāddha-arthaṁ mṛgān hatvā mahābala || 1-11-16 Once king ikśvāku has ordered his son vikukshi to fetch meat by hunting animals for a ritual towards manes called aṣṭaka śrāddham... śrāddha-karmaṇi ca uddiṣṭa akṛte śrāddha-karmaṇi | bhakṣayitvā śaśaṁ tāta śaśādo mṛgayāṁ gataḥ || 1-11-17 Accordingly vikukshi went on a hunting game, but firstly he felled a rabbit, barbecued, and ate it... thus, when he is on the errand to fetch paraphernalia of the ritual, he utilised some for his own sake... later he felled some more animals and brought meat for the ritual of manes, whereby the meat he brought has become defiled, because he fetched the offertory after satiating his own stomach... thus he has acquired a nickname śaśāda... Will it be nice to offer a crumb to gods / manes after consuming a bellyful meal, or before it? 'God give us our daily bread' is a different song. Having received that daily bread is it not necessary to say 'god, you gave us our daily bread... this actually is yours... come, you have it first as our token offertory...' Such a saying is called nivedana, whereby that offertory becomes naivedyam... and when we offer thus, and feel that god has partaken in it, then the same offertory suddenly becomes prasādam; pra+sādam= a sanctified, eatable. This Sanskrit word sādam is still surviving in Tamil for food in general. In either case god in the sculpture / laminated photo will not come live to eat away all our eatables. But such an offering shows our selflessness towards the 'thing' in that photo or sculpture. If the saying "saucers are for cats and dogs..." is remembered, then once-bitten leavings equally become worthy to cats and dogs; but not to dignified humans. In Sanskrit such a food is called ucchiṣṭam ; Hindi - jhooṭa; ṁarathi - ustha; ṁalayalam and Tamil, - echil; Telugu - engili, so on and so forth. In any case, it is not a case of contamination with the saliva of the person who bites it earlier, but it is the question of dignity. He who lives, or craves for crumbs, is a lowly person. What for we ask for a doggy-bag in a restaurant after finishing our dinner? Both the parties, the server and the served, know that it is a pretension to carry leftovers home, in the name of a dog, where they are actually used for themselves. Thus the once-bitten leftovers, ucchiṣṭa khādya padārthā-s, are earmarked for dogs. Basically, food prepared three hours prior to its consuming is unfit to be taken, then where is the question of consuming, or even touching half-nibbled food items? yāta yāmaṁ gatarasaṁ puuti paryuṣita.n ca yat.h . uch{}chhiṣṭamapi cāmedhyaṁ bhojanaṁ tāmasapriyam.h .. 17\.10.. And there is foul food- kept from over-night, / Savourless, filthy, which the foul will eat, A feast of rottenness, meet for the lips / Of such as love the "Darkness." - E ārnold Foods prepared more than three hours before being eaten, - yāta yāmam; food that is tasteless, decomposed, and putrid, and food consisting of remnants - ucchiṣṭam; and untouchable things is dear to those in the mode of darkness. (Bhagavad-Gita 17.10) In virāṭa parva of mbh draupadi puts a condition to sudeṣṇa as below, about such feeding on leftovers, while entering the service of king of virāṭa. yo me na dadyāt ucchiṣṭam na ca pādau pradhāvayet "It is the wish of my Gandharva husbands that I should serve only such persons as will not give me to touch food already partaken of by another, or tell me to wash their feet..." mbh, virāṭa. Here, this boy ikśvāku transgressed that maryāda - respect, of feeding manes firstly, thus he rendered the sacred offertory as a kind of one-bitten-secondary-food for manes. HHW's viśṇu purāṇa has many details of ashtaka shraddha. Upon one of the days called Ashtaka īkśwaku being desirous of celebrating ancestral obsequies, ordered Vikukshi to bring him flesh suitable for the offering. The prince accordingly went into the forest, and killed many deer, and other wild animals, for the celebration. Being weary with the chase, and being hungered, he sat down, and ate a hare; after which, being refreshed, he carried the rest of the game to his father. Va*ishtha, the family priest of the house of īkśwaku, was summoned to consecrate the food; but he declared that it was impure, in consequence of Vikukshi's having eaten a hare from amongst it (making it thus, as it were, the residue of his meal). Vikukshi was in consequence abandoned by his offended father, and the epithet *a*ada (hare-eater) was affixed to him by the Guru. On the death of īkśwaku, the dominion of the earth descended to *a*ada -- vishnu purāṇa, HHW. ikṣvākuṇā parityakto vasiṣṭha vacanāt prabhuḥ | ikṣvākau saṁsthite tāta śaśādaḥ puram āvasat || 1 -11-18 But, sage vasiṣṭha noticing that vikukshi brought an unbefitting food for manes, reported the same to king ikśvāku, and king ikśvāku rusticated vikukshi from the capital for this insolent act, whereby śaśāda , alias vikukshi, had to re-enter the capital only after the demise of his father ikśvāku... whereupon vikukshi became the king of ayodhya... saṁsthite= mṛte = when demised. śaśādasya tu dāyādaḥ kakutstho nāma vīryavān | indrasya vṛṣa bhūtasya kakutstho ajayat asurān || 1-11-19 pūrvaṁ deva-asure yuddhe kakutsthastena hi smṛtaḥ | The son of śaśāda, alias vikukshi, is the highly valiant kakutstha... we hear that kakutstha strode on the hump of a bull in certain conflict of gods and demons, where that bull is none other than indra in disguise of a bull, and thus he acquired appellation of kakutstha... kakud+stha= kakutstha; kakud= hump on the back of bull; stha= staying there - mounting the bull; HHW's viṣṇu purāṇa has got simiular running of this episode in its chapter II. There this account is like this: In the ṭreta age a violent war broke out between the gods and the āsuras, in which the former were vanquished. They consequently had recourse to Vishn?u for assistance, and propitiated him by their adorations. The eternal ruler of the universe, ṇarayana, had compassion upon them, and said, "What you desire is known unto me. Hear how your wishes shall be fulfilled. There is an illustrious prince named Puranjaya, the son of a royal sage; into his person I will infuse a portion of myself, and having descended upon earth I will in his person subdue all your enemies. Do you therefore endeavour to secure the aid of Puranjaya for the destruction of your foes." Acknowledging with reverence the kindness of the deity, the immortals quitted his presence, and repaired to Puranjaya, whom they thus addressed: "Most renowned Kshatriya, we have come to thee to solicit thy alliance against our enemies: it will not become thee to disappoint our hopes." The prince replied, "Let this your īndra, the monarch of the spheres, the god of a hundred sacrifices, consent to carry me upon his shoulders, and I will wage battle with your adversaries as your ally." The gods and īndra readily answered, "So be it;" and the latter assuming the shape of a bull, the prince mounted upon his shoulder. Being then filled with delight, and invigorated by the power of the eternal ruler of all movable and immovable things, he destroyed in the battle that ensued all the enemies of the gods; and because he annihilated the demon host whilst seated upon the shoulder (or the hump, kakud ) of the bull, he thence obtained the appellation Kakutstha (seated on the hump). kavi kāliḍas adopts this in raghuvamsham and says, because of his riding a bull, kakutshta became shiva-like, pināki-līla, and eliminated demons. mahendramāsthāya mahokṣaruupa.m yassa.myati prāptapinākilīlaḥ | cakāra bāṇairasurāṅganānā.m gaṇḍasthalīḥ proṣitapatrarekhāḥ || r.v. 6-72 "Once īndra assumed the form of a great bull and this Kakutstha bestrode on the hump of that bull. And Kakutstha attaining the dexterity of Shiva while riding the bull made the pretty cheeks of āsura females bare of ornamental designs with his arrows... anenāḥ tu kakutsthasya pṛthur ānenasaḥ smṛtaḥ || 1-11-20 viṣṭarāśvaḥ pṛthoḥ putraḥ tasmāt ārdraḥ tu ajāyata | ārdrasya yuvanāśvaḥ tu śrāvastasya tu cātmajaḥ || 1-11-21 jajṣe śrāvastako rājā śrāvastī yena nirmitā | śrāvastasya tu dāyādo bṛhadaśvo mahayaśāḥ || 1-11-22 kakutstha got anena as his son; from him forward the lineal descent of princess is like this : anena--> pṛthu--> viṣṭara-aśva --> Ardra--> yuvanāśva--> śrāva, or śrāstaka. This śrāvasta is the builder of śrāvasti city, which is why it is named after him. And bṛhadaśva is the son of śrāsta... kuvalāśvaḥ sutaḥ tasya rājā parama-dhārmikaḥ | yaḥ sa dhundhu vadhāt rājā dhundhu-māratvam āgataḥ || 1-11-23 His son, namely bṛhadaśva's son, is kuvalāśva who is a highly righteous prince, and he acquired nom de guerre, dundhu-māra, as he eliminated a demon named dundhu... janamejaya uvāca - janamejaya asked: dhundhoḥ vadham ahaṁ brahman shrotum icchāmi tattvataḥ | yat arthaṁ kuvalāśvaḥ san dhundhumāratvam āgataḥ || 1-11-24 "Oh, brahman, I would like to listen vividly about the elimination of demon dundhu... what for kuvalāśva has got the title of 'the eliminator of dundhu...' vaiśampāyana uvāca - vaiśampāyana replied: kuvalāśvasya putrāṇāṁ shatam uttama dhanvinām | sarve vidyāsu niṣṇātā balavanto durāsadāḥ || 1-11-25 babhūvur dhārmikāḥ sarve yajvāno bhūri-dakṣiṇāḥ | kuvalāśvaṁ sutaṁ rājye bṛhadaśvo nyayojayat || 1-11-26 putra-saṅkrāmita-śrīḥ tu vanaṁ rājā samāviśat | tam uttaṅko atha vipra-rṣiḥ prayāntaṁ pratya-vārayat || 1-11-27 kuvalāśva begot hundred sons... and when those princes have become great archers, experts in scriptures, mighty, unassailable, righteous, and true ritualists and lavish donors, then kuvalāśva's father bṛhadaśva enthroned kuvalāśva in ayodhya... thus, when his son kuvalāśva derived the glory of ayodhya kingdom, bṛhadaśva set forth for woods to undertake ascesis... but when he set out, a sage of higher order, namely sage uttanka, approached bṛhadaśva and said to him... uttaṅka uvāca - sage uttanka said to bṛhadaśva: bhavatā rakṣaṇaṁ kāryaṁ tat tāvat kartum arhasi | nir-udvignaḥ tapaḥ chartuṁ na hi śaknoṣi pārthiva || 1-11-28 "Protection is your primary duty and you have to do that much... oh, king, you cannot undertake ascesis unperturbedly... tvayā hi pṛthivī rājan rakṣyamaṇā mahātmanā | bhaviṣyati nir-udvignā na araṇyaṁ gantum arhasi || 1-11-29 This earth remains imperturbable if only protected by a great soul like you... hence it is inapt of you to proceed to forests... pālane hi mahān dharmaḥ prajānām iha dṛśyate | na tathā dṛśyate'raṇye mā te abhūt buddhiḥ īdṛśī || 1-11-30 īdṛśo na hi rājendra dharmaḥ kvacana dṛśyate | prajānāṁ pālane yo vai purā rājarṣibhiḥ kṛtaḥ | rakṣitavyāḥ prajā rājṣā tāḥ tvaṁ rakṣitum arhasi || 1-11-31 It is evident that governing people well is dharma... as such let your mind uninclined towards forests... nowhere we see this kind of deflection from one's own dharma... sagely kings, say your ancestors, have always been protecting people... a king has to protect people, hence it will be apt of you to protect people... mama āśrama samīpe hi sameṣu maru dhanvasu | samudro vālukā pūrṇa ujjānaka iti śrutaḥ | Near at my hermitage, there is a place on even land which at places is devoid of water - maruṣu, maru bhuumi vat, like a crematorium; and at some places with skimpy water - dhanvasu, alpa udakeṣu; but surrounded by ocean and dunes, and which is a well noted place for depopulation... ujjanaka - janasya samuuho - jānakam; tad rahitam ujjanakam; a depopulated place, because people fell prey to demon dundhu. ujjalake iti pāṭhe - jala samuuha varjitaḥ. The name janaka, the father of sīta in Rmn, is to be comparable with this definition - meaning janaka is the name of someone who lioved for people. devatānām avadhyaḥ ca mahā-kāyo mahā-balaḥ || 1-11-32 antar bhūmi gataḥ tatra vāluka antarhito mahān | rākṣasasya madhoḥ putro dhundhu nāmā mahāsuraḥ | shete loka-vināśāya tapa āsthāya dāruṇam || 1-11-33 There stays a great demon named dundhu, son of demon madhu, hiding under a huge sand dune... this unassailable demon with a gigantic physique is an unkillable entity even for gods... he stays there undertaking a horrible ascesis for the annihilation of world... saṁvatsarasya paryante sa niśvāsaṁ pramuṣchati | yadā tadā bhūścalati sa shaila vana kānanā || 1-11-34 tasya niḥśvāsavātena raja uddhūyate mahat | āditya-pathamāvṛtya saptāhaṁ bhūmi-kampanam || 1-11-35 sa-visphuliṅgaṁ sa-aṅgāraṁ sa dhūmam ati dāruṇam | tena tāta na shaknomi tasmin sthātuṁ svaka āśrame || 1-11-36 He exhales once in a year whereby whole earth trembles with its mountains, woods, and forests... when he exhales thus, there will be an upheaval of massive dust-clouds which rise even to the path of sun, and in such a situation the earth trembles for a week... his sight emits sparks, ergo fire, ergo horrible smoke... ergo, it has become impossible for me to stay in my own hermitage at that place... taṁ māraya mahākāyaṁ lokānāṁ hita-kāmyayā | lokāḥ svasthā bhavanti adya tasmin vinihate asure || 1-11-37 Please see that this giant is eliminated for the welfare of world... the moment he is eliminated people will feel secure... tvaṁ hi tasya vadhāya ekaḥ samarthaḥ pṛthivīpate | viṣṇunā ca varo datto mahyaṁ pūrvayuge anagha || 1-11-38 yaḥ tvaṁ mahāsuraṁ raudraṁ haniṣyasi mahābalam | tasya tvaṁ vara-dānena teja āpyāyayiṣyasi || 1-11-39 Oh, king, you alone are capable to eradicate that demon, because god viṣṇu gave me a boon, rather an indication, in previous era... then viṣṇu said to me, 'whenever the king of ayodhya eliminates that highly mighty and ferocious demon, that king gets a part of my resplendence...' hence you please eradicate this demon whereby you may obtain viṣṇu's resplendence, viṣṇu tejas... na hi dhundhuḥ mahātejāḥ tejasā - alpena shakyate | nirdagdhuṁ pṛthivīpāla sa hi varṣa-śataiḥ api | vīryaṁ hi sumahat tasya devaiḥ api durāsadam || 1-11-40 None with meagre capacity can eliminate that highly powerful demon dundhu, even in hundreds of years to come... that demon's might is so great even gods cannot assail him..." so said sage uttanka to king bṛhadaśva... sa evam ukto rājarṣiḥ uttaṅkena mahātmanā | kuvalāśvaṁ sutaṁ prādāttasmai dhundhu nivāraṇe || 1-11-41 When that noble souled great sage uttanka said in this way, then king bṛhadaśva presented his son kuvalāśva to that sage, for the mission of elimination-demon-dundhu. bṛhadaśva uvāca - kuvalāśva said to sage uttanka bhagavan nyasta śastraḥ aham ayaṁ tu tanayo mama | bhaviṣyati dvijaśreṣṭha dhundhumāro na saṁśayaḥ || 1-11-42 "Oh, godly sage, I have laid down arms... but, here is my son kuvalāśva who is capable of eradicating that demon's menace... no doubt about it..." so said bṛhadaśva to sage uttanka. sa taṁ vyādiśya tanayaṁ rājarṣiḥ dhundhu māraṇe | jagāma parvatāyaiva tapase saṁśita-vrataḥ || 1-11-43 And on ordering his son kuvalāśva to eliminate demon dundhu, that kingly sage bṛhadaśva went to mountains to undertake his vow of ascesis. vaiśampāyana uvāca - vaiśampāyana continued: kuvalāśvastu putrāṇāṁ shatena saha pārthivaḥ | prāyāt uttaṅka sahito dhundhoḥ tasya vinigrahe || 1-11- 44 Accordingly kuvalāśva journeyed along with his hundred sons, led by sage uttanka, on the mission elimination-demon-dundhu. tam āviśat tadā viṣṇuḥ bhagavān tejasā prabhuḥ | uttaṅkasya niyogāt vai lokāsya hita-kāmyayā || 1-11-45 Then the resplendence of god viṣṇu embraced kuvalāśva, as has been directed by sage uttanka, and for the welfare of worlds. tasmin prayāte durdharṣe divi shabdo mahān abhūt | eṣa śrīmān avadhyaḥ adya dhundhumāro bhaviṣyati || 1-11-46 divyaiḥ gandhaiḥ ca taṁ devāḥ samantāt samavākiran | deva-dundubhayaḥ ca api praṇedur bharatarṣabha || 1-11-47 When that unassailable king kuvalāśva set out, then there is a great voice-over in skies which said, 'this glorious man is inextirpable, thus, he becomes the eliminator of dundhu now... ' and saying so, the gods have strewn divine fragrances through divine flowers around him, and they even blared divine drums of triumph. sa gatvā jayatāṁ śreṣṭhaḥ tanayaiḥ saha vīryavān | samudraṁ khānayāmāsa vāluka-arṇavam avyayam | 1-11-48 nārāyaṇena kauravya tejas āpyāyitaḥ sa vai | babhūva sa mahātejāḥ bhūyo bala-samanvitaḥ || 1-11-49 Having proceeded to demon's place along with his hundred sons that best conqueror started digging the ocean together with expansive sand-dunes, to locate the demon hiding under dunes. He acquired this much force owing to the presence of the force of nārāyaṇa, which entered him just now, only to reinforce his dynamism. tasya putraiḥ khanadbhiḥ tu vāluka antarhitaḥ tadā | dhundhuḥ āsādito rājan disham āvṛtya paśchimām || 1-11-50 mukha-jena agninā krodhāt lokān udvartayann iva | vāri susrāva vegena mahā-udadhiḥ iva udaye || 1-11-51 somasya bharataśreṣṭha dhārā uurmi kalilaṁ mahat | While the king's sons are digging up the dunes, they have located dundhu, hiding under the dunes at a westerly direction, with his face emitting fire as if to destroy the world, while his exhale is making the great ocean tumultuous, as if that ocean is put to turmoil by the fortnightly fount of moonbeams. tasya putra-śataṁ dagdhaṁ tribhiḥ ūnaṁ tu rakṣasā || 1-11-52 tataḥ sa rājā kauravya rākṣasaṁ taṁ mahābalam | āsasāda mahātejā dhun-dhuṁ dhundhu nibarhaṇaḥ || 1-11-53 tasya vāri-mayaṁ vegam āpīya sa narādhipaḥ | yogī yogena vahniṁ ca śamayāmāsa vāriṇā || 1-11-54 nihatya taṁ mahā-kāyaṁ balena udaka rākṣasam | uttaṅkaṁ darśayāmāsa kṛta-karmā narādhipaḥ || 1-11-55 That demon has burnt down all the sons of the king, excepting for three. Even then, that king's pursuit has not ceased. He chased the demon with a war-whoop, "dhuṁ... dhuṁ..." As with an exalted yogi swallowing wildfire, this king too drank the impetuous water of the ocean only to locate the demon. Having located that oceanic-water-demon, kuvalāśva has eliminated that mighty demon, and proved his mettle to sage uttanka. uttaṅkaḥ tu varaṁ prādāt tasmai rājṣe mahātmane | dadau tasya akṣayaṁ vittaṁ śatrubhiḥ ca aparājayam || 1-11-56 dharme ratiṁ ca satataṁ svarga-vāsaṁ tatha akṣayam | putrāṇāṁ ca akṣayān lokān svarge ye rakṣasā hatāḥ || 1-11-57 When kuvalāśva has shown his fortitude to sage uttanka, that sage gave him boons for an undiminished wealth, invincibility, involvement in dharma, and an unmitigated dwelling in heaven. That sage uttanka has further blessed the ninety-seven sons of the king who fell dead owing demonic effect to have an unlessened stay in heavens. --o)0(o-- iti śrīmahābhārate khilabhāge harivaṁśe harivaṁśaparvaṇi dhundhuvadhe ekādaśo'dhyāyaḥ | Thus, this is the eleventh chapter narrating the elimination of demon dundhu, in harivamsham, the annexure of mahābhārata. --o)0(o--