The ascetics having given the king an answer in the affirmative, he desired his wife, Kunti, “to raise up offspring from the seed of some Brahman of high ascetic merit.” But Kunti had another resource to fall back upon. It seems that in her maiden days she had pleased a Rishi by her attentions, and he had taught her, as a reward, a _mantra_, or spell, by the repetition of which she could cause any celestial being she thought of to present himself to her and be obedient to her will, whether he liked it or not. Of the efficacy of this spell Kunti had already had practical experience, for in her early days she had, just to test the value of the spell, compelled the attendance of Surya, the sun-god, and had a son by him, named Karna, of whom we shall hear again. Prudently omitting any mention of Surya and Karna, Kunti told her husband of the _mantra_ she possessed, and, with his consent, had three sons _for him_ by three different gods, viz., Yudhisthira by Dharma,[61] Bhisma by Vayu, and Arjuna by Indra. But Pandu wanted more sons, and persuaded Kunti to communicate the spell to Madri who, greedy of offspring, summoned the twins Açwins to her bed, and gave birth in due course to two sons, Nakula and Sahadeva. These five sons, known as the five Pandavas, are the real heroes of the great war which forms the main incident of the “Mahabharata.” Pandu himself met with a tragic end. One day in lovely spring weather, when wandering with his younger wife, Madri, through the pleasant woodlands he, in a weak moment, yielded to his passions and, in fulfilment of the Brahman’s curse, died in the arms of his wife, who, in testimony of her affection for her husband, and on the ground that she was his favourite wife, had herself burnt with his remains.[62] The party opposed to the Pandavas, known as the Kauravas, consisted primarily of the one hundred sons of Dhritarashtra, by his wife Gandhari. Of course it was necessary that persons who had to play a leading part in the poet’s story should come into the world in some extraordinary manner, and equally necessary that a Rishi should have a prominent share in the event. Gandhari appears to have been lucky enough to please by her hospitalities the great ascetic Dwaipayana, and he granted her the boon she asked, viz., one hundred sons, each equal to her lord in strength and accomplishments. Instead of sons, however, the queen gave birth to a shapeless mass of flesh and, in despair, was about to throw it away, when the sage who, in his hermitage, knew exactly what was transpiring at the palace, appeared unexpectedly on the scene and, cutting the piece of flesh into one hundred and one pieces, placed each separately in a pot full of clarified butter; whence, in due time, one hundred sons and one daughter were taken out. Of these hundred sons, four--Duryodhana, Dhusashana, Vikarna, and Chittrasena--afterwards became prominent characters in the story of this epic.