Sage Vaisampayana had thus continued his narration to King Janamejaya, about how the Prince and guardian of the throne of Hastinapura, Bhishma along with Lady Satyavati, had agreed that her son with the Sage Parashar, Krishna Dwaipayana Vyasa, would be invited to Hastinapura, and would be asked to procreate with the two widowed wives of former King Vichitravirya. The blood line of 51 generations from the Great King Puru, son of King Yayati, featuring the great Hasti after whom Hastinapura was named, and King Kuru after whom Kurukshetra was named, would stop as a result of that one decision by Bhishma and Satyavati.  What would happen next? How would their plan to have Vyasa procreate with the Princesses of Kashi turn out, would it bring the stability that the duo so wanted, or would it pave way for a third generation of succession dismay? The great Sage Viasampayana, continued thus to narrate to the curious King Janamejaya… 

Satyavati, unlike the time her husband had departed and she had sat on the throne having been temporarily installed by Bhishma, this time chose not to, being more concerned about the matter of succession. She sat on her seat on the side of the empty throne, with Bhishma on the other, and thought of her son Dwaipayana in meditation. And he who was then engaged in interpreting the Vedas, learning that his mother was yearning for him, came instantly unto her without anybody's knowing it through his mystical potency. Satayavati duly greeted her son and embraced him with arms, bathing him in her tears, for the daughter of the fisherman wept bitterly at the sight of her son after so long a time. And her first son, the great Vyasa, the literary incarnation of Godhead in his sagely form, shone like a star in the royal hall, standing not far from his half celestial step-brother, Prince Bhishma. This was the first time they had beheld one another; and they exchanged looks of mutual respect and affection, but not labouring or emphasising their meeting both knowing there were pressing matters at hand of deep concern to Lady Satyavati. 

Vyasa, beholding his mother weeping, washed her with cool water again using his mystical elements, and spoke reassuringly to her:  'I have come, O mother, to fulfil thy wishes. Therefore, O virtuous one, command me without delay. Without doubt I shall accomplish thy wishes.' The family priest of the Bharatas then worshipped the great Sage duly, and the latter accepted the offerings of worship, uttering mantras. Gratified with the worship he received, he took his seat. 

Satyavati, after asking about his welfare, said: 'O learned one, Vyasa, sons derive their birth both from the father and the mother. They are, therefore, the common property of both parents. There cannot be the least doubt about it that the mother, hath as much power over them as the father. As thou art, indeed, my eldest son according to the ordinance, O Brahmarshi, so is Vichitravirya my youngest son. And as Bhishma is Vichitravirya's brother on the father's side, so art thou his brother on the same mother's side. I do not know what thou may think, but this is what, O son, I think. This Bhishma, the son of Santanu, devoted to truth, doth not, for the sake, of truth, entertain the desire of either begetting children or ruling the kingdom. Therefore, from affection for thy brother Vichitravirya, for the perpetuation of our dynasty, for the sake of this Bhishma's request and my command, for kindness to all creatures, for the protection of the people and from the liberality of thy heart, O sinless one, it behoveth thee to do what I say. Thy younger brother hath left two widows like unto the daughters of the celestials themselves, endued with youth and great beauty. For the sake of virtue and religion, have been in any case, desirous of having offspring.  Thou art the fittest person to be appointed. Therefore beget upon them children worthy of our race and for the continuance of our line.' 

Vyasa, hearing this, said: 'O Satyavati, thou knowest what virtue is both in respect of this life and the other. O thou of great wisdom, thy affections also are set on virtue. Therefore, at thy command, making virtue my motive, I shall do what thou desirest. Indeed, this practice that is conformable to the true and eternal religion is known to me, I shall give unto my brother children that shall be like unto Mitra and Varuna.  Let the ladies then duly observe for one full year the vow I indicate. They shall then be purified. No women shall ever approach me without having observed a rigid vow.' 

Satyavati then said: 'O sinless one, take such steps that the ladies may conceive immediately. In a kingdom where there is no king, the people perish from want of protection; sacrifices and other holy acts are suspended; the clouds send no showers; and the gods disappear. How can a kingdom be protected that hath no king? Therefore, see thou that the ladies conceive. Bhishma will watch over the children as long as they are in their mother's wombs.' 

Vyasa replied:  'So be it. If I am to give unto my brother children so unseasonably, then let the ladies bear my current form that is ugly though effulgent. That in itself shall, in their case, be the austerest of penances. If the princess of Kosala can bear my strong odour, my ugly and grim visage, my attire and body, she shall then conceive an excellent child.' Having spoken thus unto Satyavati, Vyasa of great energy addressed her and said: 'Let the Princess of Kosala, Ambika, clad in clean attire and checked with ornaments, wait for me in her bed-chamber.' 

Saying this, the Sage disappeared from the spot, Satyavati though in a mood of haste, was still diligent to do her part to prepare her daughter-in-law Ambika. Heading to her quarters, and seeing her in private, Lady Satyavati spoke these words of beneficial and virtuous import: 'O princess of Kosala, my dear daughter Ambika, listen to what I say for it is consistent with virtue. The dynasty of the Bharatas hath become extinct owing to my great misfortune. Beholding my affliction and the extinction of his paternal line, the wise Bhishma, impelled also by the desire of perpetuating our race, hath made me a suggestion, a which suggestion, for its accomplishment is dependent on thee O Princess. Accomplish it, O daughter, and restore the lost line of the Bharatas. O thou of fair hips, bring thou forth a child equal in splendour unto the chief of the celestials. He shall bear the onerous burden of this ancestral Kuru kingdom of Hastinapura.' 

Satyavati having succeeded with great difficulty, after much conversation and convincing, in procuring the assent of her virtuous daughter-in-law to her proposal which in itself was not inconsistent with the ways of virtue, then fed Brahmanas and Sages and numberless guests who arrived. Soon after, Satyavati purifying her daughter-in-law with a bath, led her into the sleeping halls. There seating her upon a luxurious bed, she addressed her, saying: 'O Ambika, the great Vyasa shall enter thy womb as thy child, do wait for him tonight before thou sleepest.' Hearing these words of her mother-in-law, the amiable princess, as she lay on her bed, began to think of Bhishma and the other elders of the Kuru race as her mind grappled with thoughts of those she was now trying to support and sustain. 

Then the Sage of truthful speech, who had given his promise in respect of Ambika in the first instance, entered her chamber while a lamp was burning. And Ambika, seeing his dark visage, his matted locks of copper hue, blazing eyes, his grim beard, could only close her eyes in fear. Struck with fear, could not open her eyes even once to look at the Sage. 

And when Vyasa came out from the sleeping chambers, he was met by his mother, who asked him: 'O wise one, shall the princess have an accomplished son?' Hearing her, he replied in sober and grave tone whilst maintaining kindness towards his mother: 'The son of the princess shall be equal in might unto ten thousand elephants. He will be like unto an illustrious royal sage, possessed of great learning and intelligence and energy. The high-souled one shall have in his time a century of sons. But from the fault of his mother in being so disturbed at the sight of me, as to close her eyes, he shall be blind.' 

At these words of her son, Satyavati became completely disturbed, wanting to entirely reject what he had just presented to her. She spoke in disturbed and repulsive mood: 'O thou of ascetic wealth, alas, how can one that is blind become a monarch worthy of the Kurus? How can one that is blind become the protector of his relatives and family, and the glory of his father's race? It behoveth thee to give another king unto the Kurus.' Saying 'So be it,' Vyasa took leave of his mother Satyavati, and went back to the mountains to his asylum. Ambika, the first princess of Kosala, in due time brought forth a beautiful son, who was blind. 

Not so long after, Satyavati summoned Vyasa once again, after having secured the assent of her second daughter-in-law, Ambalika. Vyasa came according to his promise, and approached as before, the second wife of his brother. And Ambalika beholding the Sage, though prepared through knowing of what had transpired with her elder sister Ambika, summoning her power of will, kept her eyes open. However, Ambalika’s body, having feelings that were beyond her control, naturally turned pale in fear. And, O Bharata, beholding her so, Vyasa addressed her intending to speak only the truth: 'Because thou hast been pale with fear at the sight of my grim visage, therefore, thy child shall be pale in complexion. And O thou of handsome face, the name also thy child shall bear will be Pandu, the pale.' 

Saying this, the illustrious and best of Rishis came out of her chamber. And as he came out, he was met by his mother who asked him about the would-be-child. The Rishi told her that the child would be of pale complexion and known by the name of Pandu. Satyavati again begged of the Rishi another child, and the Rishi told her in reply: 'So be it.' Ambalika, when her time came, brought forth a son of pale complexion. Blazing with beauty the child was endued with all auspicious marks. Indeed, it was this child who would become the father of those mighty archers, the Pandavas. 

Seeing that there was an improvement in the sobriety of the princesses with each conception, some time after, the eldest, Ambika was solicited by Satyavati to approach Sage Vyasa once again in an attempt for a third son. Whilst externally agreeing with her mother in law, Ambika went with her plan and intention so as to be agreeable and not cause friction. But deep down, she absolutely did not want another such encounter to procreate with any Sage. After all, Ambika was a Princess of the warrior order, with celestial-like beauty. Seeing the Sage arrive in Hastinapura for the third time, and enter the sleeping chambers, and being instructed by her mother in law, Ambika entered not the chamber herself, but she sent unto Sage Vyasa, a celestial-like beautiful maid of hers who would willingly do her bidding. 

The maid rose up and respectfully saluted Sage Vyasa first bowing to him. She waited upon him respectfully and took her seat near him when asked. And, the great sage of rigid vows, was well-pleased with her, and when he rose to go away, he addressed her and said: ‘O Amiable one, thou shalt no longer be a slave in this Kingdom, I shall arrange it so. Thy child also shall be greatly fortunate and virtuous, and the foremost of all intelligent men on earth!' 

And, O king, the son thus begotten upon her by Krishna-Dwaipayana was afterwards known by the name of Vidura, meaning Wise one. He was thus the youngest brother of the blind Dhritarashtra and the illustrious Pandu. And Vidura was free from desire and passion, and was conversant with the rules of government, and was beyond the seen affairs of men, none other than the god of justice incarnate on Earth, under the curse of the illustrious Rishi Mandavya. And Krishna-Dwaipayana Vyasa, when he met his mother as before, informed her as to how he had been deceived by the seniormost of the princesses and how he had begotten a son upon a Sudra woman. And having spoken thus unto his mother the Sage disappeared from her sight. 

Thus were born, in the field of Vichitravirya, even of Krishna Dwaipayana Vyasa, those three sons of the splendour of celestials, those who, in name but not in blood, claim to continue the line of the great Puru and Kuru.