MAHABHARATA SERIES BOOK#2: The Seeds of War (Mba) by Ashok K. Banker

against ever taking you to my bed. That was the reason why I have avoided you all these many years. I was respecting the wishes of my father-in-law, who is a great sage and powerful maharishi.’
    Sharmishtha replied: ‘Yet it was not a promise or a vow, merely a caution that you were given, am I right? There would be no sin in ignoring that caution.’
    ‘True, but if he asks me someday, I would have to admit the truth. And who knows what the consequences might be? Remember, he is a great and powerful brahmin and any sane man must fear his wrath. It would not be wise to cross him.’
    ‘Then don’t tell him! If he asks you, lie to him. After all, there are circumstances under which lying is not a sin. Specifically, there are five instances in which lying is acceptable: In jest, to women, at the time of marriage, when faced with certain death, and in order to avoid losing one’s wealth.’ 
    ‘It is so,’ Yayati replied. ‘But bearing false witness is also wrong and against dharma. Even if one speaks the falsehood for an ulterior purpose, it is still wrong. I am a king, Sharmishtha, I must be a role model to my people. Yatha raja tatha praja, goes the saying. As does a king, so do the people. I cannot set a wrong example. It is forbidden for me to lie, even if doing so can save me from certain destruction.’
    Sharmishtha considered the matter then replied: ‘Then do not consider it a lie at all. Our rites of marriage declare that a close friend’s marriage is equal to one’s own nuptials. By law, a friend’s husband is equivalent to one’s own husband. It is acceptable for me to regard you as my own husband and call you to my bed. In addition, I am your wife’s slave, therefore I am your slave as well, for when you married her you took possession of me as well. I regard it as my dharma to mate with you and produce a child from our union. Therefore I do not ask you to commit any sin or crime, merely to enable me to uphold my dharma. As my owner’s husband, and friend’s husband, it is your duty to help me uphold my dharma. Legally, this logic is unassailable. None can question the right of a man to have sexual congress with his own slave, as I am indeed your slave. In fact, by doing so, and by fostering a child upon me, you perform your right as a king as well, enabling me to fulfill my dharma. There can be no wrong in this act. Make love to me now, king. All doubts are dispelled. Take me in this scented arbor. My season is ripe, my body is ready, and it is the righteous thing to do for both of us.’
    Yayati was persuaded. Inflamed by his long suppressed desire for Sharmishtha, he laid her down upon a bed of soft springy grass and made passionate love to her in the ashoka grove. Both enjoyed the pleasures of each other’s bodies and satisfied their desires completely. Their union was not merely one of lust but of genuine love, far greater than the forced bond which united Yayati and Devayani. After an afternoon of rich passion, he lovingly bid her farewell and continued on his way. She returned home as well, and was certain that she had conceived that very day. 
    She was right. From that union, Sharmishtha conceived and gave birth to a son with eyes like blue lotuses, matching her own darkly beautiful eyes. 

    7

    Devayani had watched her maid like a hawk all these years. Temporarily distracted by the birth of her first child, she had ceased the constant visitation of torment on Sharmishtha. Her life and routine had changed and she failed to notice Sharmishtha’s state of motherhood until it was almost time for her to give birth. Only after Sharmishtha had delivered herself of the child did Devayani come to realize that Sharmishtha was also a mother now. 
    She came to see Sharmishtha, hoping to catch her offguard and was quite unhappy to see her nursing a beautiful baby boy no less resplendent than her own son. ‘What sin have you committed now, Sharmishtha?’ she asked without preamble or greeting.