Rajasuya and the killing of Shishupala

Yudhishthira's Rajasuya

In consequence of the protection afforded by Yudhisthira the just, and of the truth which he ever cherished in his behaviour, as also of the check under which he kept all foes, the subjects of that virtuous monarch were all engaged in their respective avocations. By reason of the equitable taxation and the virtuous rule of the monarch, clouds in his kingdom poured as much rain as the people desired, and the cities and the town became highly prosperous. Indeed as a consequence of the monarch's acts; every affair of the kingdom, especially cattle bleeding, agriculture and trade prospered highly. During those days even robbers and cheats never spoke lies amongst themselves, nor they that were the favourites of the monarch. There were no droughts and floods and plagues and fires and premature deaths in those days of Yudhishthira devoted to virtue. It was only for doing agreeable services, or for worshipping, or for offering tributes that would not impoverish, that other kings used to approach Yudhisthira. The large treasure room of the king became so much filled with hoards of wealth virtuously obtained that it could not be emptied even in a hundred years. The son of Kunti, ascertaining the state of his treasury and the extent of his possessions, fixed his heart upon the celebration of a sacrifice. His friends and officers, each separately and all together, approaching him said,

“The time has come, O exalted one, for your sacrifice. Let arrangements, therefore, be made without loss of time.”

While they were thus talking, Krishna, that omniscient and ancient one, that soul of the Vedas, that invincible one as described by those that have knowledge, that foremost of all lasting existences in the universe, that origin of all things, as also that in which all things come to be dissolved, that lord of the past, the future, and the present Kesava, the slayer of Kesi, and the bulwark of all Vrishnis and the dispeller of all fear in times of distress and the smiter of all foes, having appointed Vasudeva to the command of the Yadava army, and bringing with him for the king Yudhishthira just a large mass of treasure; entered that excellent city of cities, Indraprastha, himself surrounded by a mighty host and filling the atmosphere with the rattle of his chariot-wheels. Madhava enhancing that limitless mass of wealth the Pandavas had by that inexhaustible ocean of gems he had brought, enhanced the sorrows of the enemies of the Pandavas. The capital of the Bharata was gladdened by Krishna's presence just as a dark region is rendered joyful by the sun or a region of still air by a gentle breeze. Approaching him joyfully and receiving him with due respect, Yudhishthira enquired of his welfare. After Krishna had been seated at ease, the son of Pandu, with Dhaumya and Dwaipayana and the other sacrificial priests and with Bhima and Arjuna and the twins, addressed Krishna thus,

“O Krishna, it is for you that the whole earth is under my sway. It is through your grace that vast wealth had been got by me. O son of Devaki, O Madhava, I desire to devote that wealth according to the ordinance, unto superior Brahmanas and the carrier of sacrificial libations. And, O you of the Dasarha race, it beholds you, O you of mighty arms, to grant me permission to celebrate a sacrifice along with you and my younger brothers. Therefore, O Govinda, O you of long arms, install yourself at that sacrifice; for, O you of the Dasarha race, if you performed the sacrifice, I shall be cleansed of sin. Or, O exalted one, grant permission for myself being installed at the sacrifice along with these my younger brothers, for permitted by you, O Krishna. I shall be able to enjoy the fruit of an excellent sacrifice.”

Unto Yudhisthira after he had said this, Krishna, extolling his virtues, said,

“You, O tiger among kings, deserve imperial dignity. Let, therefore, the great sacrifice be performed by you. If you perform that sacrifice an obtain its fruit we all shall regard ourselves as crowned with success. I am always engaged in seeking good. Perform you then the sacrifice you desire. Employ me also in some office for that purpose, for I should obey all your commands.”

Yudhisthira replied,

“O Krishna, my resolve is already crowned with fruit, and success also is surely mine, when you, O Hrishikesha, have arrived here agreeably to my wish!”

Commanded by Krishna, the son of Pandu along with his brothers set himself upon collecting the materials for the performance of the Rajasuya sacrifice. That chastiser of all foes, the son of Pandu, then commanded Sahadeva that foremost of all warriors and all ministers also, saying,

“Let persons be appointed to collect without loss of time, all those articles which the Brahmanas have directed as necessary for the performance of this sacrifice, and all materials and auspicious necessaries that Dhaumya may order as required for it, each of the kind needed and one after another in due order. Let Indrasena and Visoka and Puru with Arjuna for his charioteer be engaged to collect food if they are to please me. Let these foremost of the Kurus also gather every article of agreeable taste and smell that may delight and attract the hearts of the Brahmanas.”

Simultaneously with these words of king Yudhisthira the just, Sahadeva that foremost of warriors, having accomplished everything, represented the matter to the king. Dwaipayana, then appointed as sacrificial priests exalted Brahmanas that were like the Vedas themselves in embodied forms. The son of Satyavati became himself the Brahma of that sacrifice. That bull of the Dhananjaya race, Susaman, became the chanter of the Vedic hymns. Yajnavalkya devoted to Brahma became the Adhvaryu, and Paila--the son of Vasu and Dhaumya became the Hotris. The disciples and the sons of these men, all well-acquainted with the Vedas and the branches of the Vedas, became Hotragts. All of them, having uttered benedictions and recited the object of the sacrifice, worshipped, according to the ordinance the large sacrificial compound. Commanded by the Brahmanas, builders and artificers erected numerous edifices there that were spacious and well-perfumed like unto the temples of the gods. After these were finished, that best of kings and that bull among men Yudhishthira. commanded his chief adviser Sahadeva, saying,

“Despatch you, without loss of time, messengers endued with speed to invite all to the sacrifice.”

Sahadeva, hearing these words of the king, despatched messengers telling them,

“Invite you all the Brahmanas in the kingdom and all the owners of land and all the Vaisyas and also all the respectable Sudras, and bring them here!”

Endued with speed, these messengers then, thus commanded, invited everybody according to the orders of the Pandava, without losing any time, and brought with them many persons, both friends and strangers. Then, the Brahmanas at the proper time installed Yudhishthira at the Rajasuya sacrifice. After the ceremony of installation was over, that foremost of men, the virtuous king Yudhishthira the just like the god Dharma himself in human frame, entered the sacrificial compound, surrounded by thousands of Brahmanas and his brothers and the relatives and friends and counsellors, and by a large number of Kshatriya kings who had come from various countries, and by the officers of State. Numerous Brahmanas, well-skilled in all branches of knowledge and versed in the Vedas and their several branches, began to pour in from various countries. Thousands of craftsmen, at the command of king Yudhishthira the just, erected for those Brahmanas with their attendants separate habitations well-provided with food and clothes and the fruits and flowers of every season. Duly worshipped by the monarch the Brahmanas continued to reside there passing their time in conversation on diverse topics and beholding the performances of actors and dancers. The clamour of high-souled Brahmanas, cheerfully eating and talking, was heard there without intermission. “Give,” and “Eat” were the words that were heard there incessantly and every day. King Yudhishthira the just gave unto each of those Brahmanas thousands of kine and beds and gold coins and damsels.

Thus commenced on earth the sacrifice of that unrivalled hero, the illustrious son of Pandu, like the sacrifice in heaven of Sakra himself. Then king Yudhishthira despatched Nakula unto Hastinapura to bring Bhishma and Drona, Dhritarashtra and Vidura and Kripa and those amongst his cousins that were well-disposed towards him. The ever-victorious Nakula, having reached Hastinapura, formally invited Bhishma and Dhritarashtra. The elder of the Kuru race with the preceptor at their head, invited with due ceremonies, came with joyous hearts to that sacrifice, with Brahmanas walking before them.

Having heard of king Yudhishthira's sacrifice, hundreds of other Kshatriyas acquainted with the nature of the sacrifice, with joyous hearts came there from various countries, desiring to behold king Yudhishthira the son of Pandu and his sacrificial mansion, and brought with them many costly jewels of various kinds. Dhritarashtra and Bhishma and Vidura of high intelligence; and all Kaurava brothers with Duryodhana at their head; and Subala the king of Gandhara and Sakuni endued with great strength; and Achala, and Vrishaka, and Karna that foremost of all charioteers; and Salya endued with great might and the strong Balhika; and Somadatta, and Bhuri of the Kuru race, and Bhurisravas and Sala; and Ashwatthama, Kripa, Drona, and Jayadratha, the ruler of Sindhu; and Yajnasena with his sons, and Salya that lord of earth and that great car warrior king Bhagadatta of Pragjyotisha accompanied by all Mlechcha tribes inhabiting the marshy regions on the sea-shore; and many mountain kings, and king Brihadvala; and Vasudeva the king of the Paundrayas, and the kings of Vanga and Kalinga; and Akastha and Kuntala and the kings of the Malavas and the Andhrakas; and the Dravidas and the Singhalas and the king of Kashmira, and king Kuntibhoja of great energy and king Gauravahana, and all the other heroic kings of Bahlika; and Virata with his two sons, and Mavella endued with great might; and various kings and princes ruling in various countries; and, king Sisupala endued with great energy and invincible in battle accompanied by his son--all of them came to the sacrifice of the son of Pandu. Rama and Aniruddha and Kanaka and Sarana; and Gada, Pradyumna, Shamba, and Charudeshna of great energy; and Ulmuka and Nishatha and the brave Angavaha; and innumerable other Vrishnis, all mighty car-warriors, came there.

These and many other kings from the middle country came to that great Rajasuya sacrifice of the son of Pandu. At the command of king Yudhishthira the just, mansions were assigned to all those monarchs, that were full of various kinds of edibles and adorned with tanks and tall trees. The son of Dharma worshipped all those illustrious monarchs as they deserved. Worshipped by the king they retired to mansions that were assigned to them. Those mansions were like the cliffs of Kailasa, and delightful to behold, and furnished with every kind of furniture. They were enclosed on all sides with well-built and high white-washed walls; their windows were covered with net-works of gold and their interiors were furnished with rows of pearls, their flights of stairs were easy of ascent and the floors were all laid over with costly carpets. They were all hung over with garlands of flowers and perfumed with excellent aloes. White as snow or the moon, they looked extremely handsome even from the distance of a yojana. Their doors and entrances were set uniformly and were wide enough to admit a crowd of persons. Adorned with various costly articles and built with various metals, they looked like peaks of the Himavat. Having rested a while in those mansions the monarchs beheld king Yudhishthira the just surrounded by numerous Sadasyas and ever performing sacrifices distinguished by large gifts to Brahmanas. That sacrificial mansion wherein were present the kings and Brahmanas and great Rishis looked, as handsome as heaven itself crowded with the gods!

Then, Yudhishthira, having approached and worshipped his grandfather and his preceptor, addressed Bhishma and Drona and Kripa and the son of Drona and Duryodhana and Vivimshati, and said,

“Help me you all in the mater of this sacrifice. This large treasure that is here is yours. Consult you with one another and guide me as you desire."

The eldest of the sons of Pandu, who had been installed at the sacrifice, having said this unto all, appointed every one of them to suitable offices. He appointed Dussasana to superintend the department of food and other enjoyable articles. Ashwatthama was asked to attend on the Brahmanas. Sanjaya was appointed to offer return-worship unto the kings. Bhishma and Drona, both endued with great intelligence, were appointed to see what was done and what was left undone. The king appointed Kripa to look after the diamonds and gold and the pearls and gems, as also after the distribution of gifts to Brahmanas. So other tigers among men were appointed to similar offices. Balhika and Dhritarashtra and Somadatta and Jayadratha, brought there by Nakula, went about, enjoying themselves as lords of the sacrifice. Vidura otherwise called Kshatta, conversant with every rule of morality, became the disburser. Duryodhana became the receiver of the tributes that were brought by the kings. Krishna who was himself the centre of all worlds and round whom moved every creature, desirous of acquiring excellent fruits, was engaged at his own will in washing the feet of the Brahmanas.

Desirous of beholding that sacrificial mansion, as also king Yudhishthira the just, none came there with tribute less than a thousand. Everyone honoured the king Yudhishthira the just with large presents of jewels. And each of the kings made a present of his wealth, flattering himself with the proud belief that the jewels he gave would enable the Kuru king Yudhisthira to complete his sacrifice. The sacrificial compound of the illustrious son of Kunti looked extremely handsome, with the multitude of palaces built so as to last for ever and crowded with guards and warriors. These were so high that their tops touched the cars of the gods that came to behold that sacrifice; as also with the cars themselves of the celestials, and with the dwelling of the Brahmanas and the mansions made there for the kings resembling the cars of the celestials and adorned with gems and filled with every kind of wealth, and lastly with crowds of the kings that came there all endued with beauty and wealth. Yudhisthira, as though vying with Varuna himself in wealth, commenced the Rajasuya distinguished by six fires and large gifts to Brahmanas. The King gratified everybody with presents of great value and indeed with every kind of object that one could desire. With abundance of rice and of every kind of food, as also with a mass of jewels brought as tribute, that vast concourse consisted of persons every one of whom was fed to the full. The gods also were gratified at the sacrifice by the Ida, clarified butter, Homa and libations poured by the great Rishis versed in mantras and pronunciation. Like the gods, the Brahmanas also were gratified with the sacrificial gifts and food and great wealth. And all the other orders of men also were gratified at that sacrifice and filled with joy.

Yudhishthira offers the first honour to Krishna

On the last day of the sacrifice when the king was to be sprinkled over with the sacred water, the great Brahmana Rishis ever deserving of respectful treatment, along with the invited kings, entered together the inner enclosure of the sacrificial compound. Those illustrious Rishis with Narada as their foremost, seated at their ease with those royal sages within that enclosure, looked like the gods seated in the mansion of Brahma in the company of the celestial Rishis. Endued with immeasurable energy those Rishis, having obtained leisure, started various topics of conversation. “This is so,” “This is not so,” “This is even so.” “This cannot be otherwise,” thus did many of them engage in discussions with one another. Some amongst the disputants, by well-chosen arguments made the weaker position appear the stronger and the stronger the weaker. Some disputants endued with great intelligence fell upon the position urged by others like hawks darting at meat thrown up into the air, while some amongst them versed in the interpretations of religious treatises and others of rigid vows, and well-acquainted with every commentary and gloss engaged themselves in pleasant converse. That platform crowded with gods, Brahmanas and great Rishis looked extremely handsome like the wide expanse of the firmament studded with stars. There was then no Sudra near that platform of Yudhisthira's mansion, nor anybody that was without vows.

Narada, beholding the fortunate Yudhisthira's prosperity that was born of that sacrifice, became highly gratified. Beholding that vast concourse all the Kshatriyas, the Muni Narada became thoughtful. The Rishi began to recollect the words he had heard of old in the mansion of Brahma regarding the incarnation on earth of portions of every deity. Knowing that that was a concourse gods, Narada thought in his mind of Hari with eyes like lotus-petals. He knew that that creator himself of every object one, that exalted of all gods, Narayana, who had formerly commanded the celestials, saying, “Be you born on earth and slay one another and come back to heaven,” that slayer of all the enemies of the gods, that subjugator of all hostile towns, in order to fulfil his own promise, had been born in the Kshatriya order. Narada knew that the exalted and holy Narayana, also called Sambhu the lord of the universe, having commanded all the celestials thus, had taken his birth in the race of Yadus and that foremost of all perpetuator of races, having sprung from the line of the Andhaka-Vrishnis on earth was graced with great good fortune and was shining like the moon herself among stars. Narada knew that Hari the grinder of foes, whose strength of arm was ever praised by all the celestials with Indra among them, was then living in the world in human form. “Oh, the Self-Create will himself take away this vast concourse of Kshatriyas endued with so much strength.” Such was the vision of Narada the omniscient who knew Hari or Narayana to be that Supreme Lord whom everybody worshipped with sacrifice. Narada, gifted with great intelligence and the foremost of all persons and conversant with morality, thinking of all this, sat at that sacrifice of the wise king Yudhisthira the just with feelings of awe.

Then Bhishma, addressing king Yudhisthira the just, said,

“O Bharata, let Arghya be offered unto the kings as each of them deserves. Listen, O Yudhishthira, the preceptor, the sacrificial priest, the relative, the Snataka, the friend, and the king, it has been said are the six that deserve Arghya. The wise have said that when any of these dwell with one for full one year he deserves to be worshipped with Arghya. These kings have been staying with us for some time. Therefore, O king, let Arghyas be procured to be offered unto each of them. Let an Arghya be presented first of all unto him among those present who is the foremost.”

Hearing these words of Bhishma, Yudhishthira said,

“O Grandsire, whom you deem the foremost amongst these and unto whom the Arghya should be presented by us, tell me.”

Then, Bhishma judged it by his intelligence that on earth Krishna was the foremost of all. He said,

“As is the sun among all luminous objects, so is Krishna among us all, in consequence of his energy, strength and prowess. This our sacrificial mansion is illuminated and gladdened by him as a sunless region by the sun, or a region of still air by a gust of breeze.”

Thus commanded by Bhishma, Sahadeva endued with great prowess duly presented the first Arghya of excellent ingredients unto Krishna of the Vrishni race. Krishna also accepted it according to the forms of the ordinance. But Sisupala could not bear to see that worship offered unto Vasudeva. This mighty king of Chedi, reproving in the midst of that assembly both Bhishma and. Yudhishthira, censured Vasudeva thereafter.

Sisupala said,

“O you of the Kuru race, this one of the Vrishni race does not deserve royal worship as if he were a king, in the midst of all these illustrious monarchs. This conduct of yours in thus willingly worshipping him with eyes like lotus-petals is not worthy of the illustrious Pandavas. You sons of Pandu, You are children. You know not what morality is, for that is very subtle. Bhishma, this son also of Ganga is of little knowledge and has transgressed the rules of morality. O Bhishma, if one like you, possessed of virtue and morality acts from motives of interest, he is deserving of censure among the honest and the wise. How does he of the Dasarha race, who is not even a king, accept worship before these kings and how is it that he has been worshipped by you? If you regard Krishna as the oldest in age, here is Vasudeva, and how can his son be said so in his presence? Or, if you regard Vasudeva as your well-wisher and supporter, here is Drupada; how then can Madhava deserve the first worship? Or, regard you Krishna as preceptor? When Drona is here, how have you worshipped him of the Vrishni race? Or, regard you Krishna as the Ritwija? When old Dwaipayana is here, how has Krishna been worshipped by you? Again when old Bhishma, that foremost of men who is not to die save at his own wish is here, why, O king, has Krishna been worshipped by you? When the brave Aswatthaman, versed in every branch of knowledge is here, why has Krishna, been worshipped by you? When that King of kings, Duryodhana, that foremost of men, is here, as also Kripa the preceptor of the Bharata princes, why has Krishna been worshipped by you? How, passing over Druma, the preceptor of the Kimpurusas, have you worshipped Krishna? When the invincible Bhishmaka and king Pandya possessed of every auspicious mark, and that foremost of kings, Rukmi and Ekalavya and Salya, the king of the Madras, are here, how have you offered the first worship unto Krishna? Here also is Karna ever boasting of his strength amongst all kings, and endued with great might, the favourite disciple of the Brahmana Jamadagnya, the hero who vanquished in battle all monarchs by his own strength alone. How have you, passing him over, offered the first worship unto Krishna? The slayer of Madhu is neither a sacrificial priest nor a preceptor, nor a king. That you have notwithstanding all these worshipped him could only have been from motives of gain. If, it was your wish to offer the first worship unto the slayer of Madhu, why were these monarchs brought here to be insulted thus? We have not paid tributes to the illustrious son of Kunti from fear, from desire of gain, or from having been won over by conciliation. On the other hand, we have paid him tribute simply because he has been desirous of the imperial dignity from motives of virtue. Yet he it is that thus insults us. From what else, save motives of insult, could it have been that you have worshipped Krishna, who possesses not the insignia of royalty, with the Arghya in the midst of the assembled monarchs? Indeed, the reputation for virtue that the son of Dharma has acquired, has been acquired by him without cause, for who would offer such undue worship unto one that has fallen off from virtue. This wretch born in the race of the Vrishnis un-righteously slew of old the illustrious king Jarasandha. Righteousness has today been abandoned by Yudhishthira and meanness only has been displayed by him in consequence of his having offered the Arghya to Krishna.

If the helpless sons of Kunti were affrighted and disposed to meanness, you, O Madhava, ought to have enlightened them as to your claims to the first worship? Why also did you accept the worship of which you are unworthy, although it was offered unto you by those mean-minded princes? You think much of the worship unworthily offered unto you, like a dog that laps in solitude a quantity of clarified butter that it has obtained. This is really no insult offered unto the monarchs; on the other hand it is you whom the Kurus have insulted. Indeed, as a wife is to one that is without virile power, as a fine show is to one that is blind, so is this royal worship to you who are no king. What Yudhishthira is, has been seen; what Bhishma is, has been seen; and what this Vasudeva is has been seen. Indeed, all these have been seen as they are!”

Having spoken these words, Sisupala rose from his excellent seat, and accompanied by the kings, went out of that assembly.

Then the king Yudhishthira hastily ran after Sisupala and spoke unto him sweetly and in a conciliating tone the following words,

“O lord of earth, what you have said is scarcely proper for you. It is highly sinful and needlessly cruel. Insult not Bhishma, by saying that he does not know what virtue is. Behold, these many kings, older than you are, all approve of the worship offered unto Krishna. It beholds you to bear it patiently like them. Bhishma knows Krishna truly. You know him not so well as this one of the Kuru race.”

Bhishma also, after this, said,

“He that approves not the worship offered unto Krishna, the oldest one in the universe, deserves neither soft words nor conciliation. The chief of warriors of the Kshatriya rare who having overcome a Kshatriya in battle and brought him under his power, sets him free, becomes the guru of the vanquished one. I do not behold in this assembly of kings even one ruler of men who has not been vanquished in battle by the energy of this son of the Satwata race. This one here, of undefiled glory, deserves to be worshipped not by ourselves alone, but being of mighty arms, he deserves to be worshipped by the three worlds also. Innumerable warriors among Kshatriyas have been vanquished in battle by Krishna. The whole universe without limit is established in him of the Vrishni race. Therefore do we worship Krishna amongst the best and the oldest, and not others. It beholds you not to say so. Let your understanding be never so. I have waited upon many persons that are old in knowledge. I have heard from all those wise men, while talking; of the numerous much-regarded attributes of the accomplished Sauri. I have also heard many times all the acts recited by people that Krishna of great intelligence has performed since his birth. O king of Chedi, we do not from caprice, or keeping in view our relationship or the benefits he may confer on us, worship Janardana who is worshipped by the good on earth and who is the source of the happiness of every creature. We have offered unto him the first worship because of his fame, his heroism, his success. There is none here of even tender years whom we have not taken into consideration. Passing over many persons that are foremost for their virtues, we have regarded Hari as deserving of the first worship.

Amongst the Brahmanas one that is superior in knowledge, amongst the Kshatriyas one that is superior in strength, amongst the Vaisyas one that is superior in possessions and wealth, and amongst the Sudras one that is superior in years, deserves to be worshipped. In the matter of the worship offered unto Govinda, there are two reason, viz., knowledge of the Vedas and their branches, and also excess of strength. Who else is there in the world of men save Kesava that is so distinguished? Indeed, liberality, cleverness, knowledge of the Vedas, bravery, modesty, achievements, excellent intelligence, humility, beauty, firmness, contentment and prosperity, all dwell for ever in Achyuta. Therefore, you kings; it beholds you to approve of the worship that has been offered unto Krishna who is of great accomplishments, who as the preceptor, the father, the guru, is worthy of the Arghya and deserving of worship. Hrishikesa is the sacrificial priest, the guru, worthy of being solicited to accept one's daughter in marriage, the Snataka, the king, the friend: therefore has Achyuta been worshipped by us. Krishna is the origin of the universe and that in which the universe is to dissolve. Indeed, this universe of mobile and immobile creatures has sprung into existence from Krishna only. He is the un-manifest primal cause, the creator, the eternal, and beyond the ken of all creatures. Therefore does he of unfading glory deserve highest worship. The intellect, the seat of sensibility, the five elements, air, heat, water, ether, earth, and the four species of beings are all established in Krishna. The sun, the moon, the constellations, the planets, all the principal directions, the intermediate directions, are all established in Krishna. As the Agnihotra is the foremost among all Vedic sacrifices, as the Gayatri is the foremost among metres, as the king is the foremost among men, as the ocean is the foremost among all rivers, as the moon is the foremost among all constellations, as the sun is the foremost among all luminous bodies, as the Meru is the foremost among all mountains, as Garuda is the foremost among all birds, so as long as the upward, downward, and sideway course of the universe lasts, Kesava is the foremost in all the worlds including the regions of the celestials.

This Sisupala is a mere boy and hence he knows not Krishna, and ever and everywhere speaks of Krishna thus. This ruler of Chedi will never see virtue in that light in which one that is desirous of acquiring high merit will see it. Who is there among the old and the young or among these illustrious lords of earth that does not regard Krishna as deserving of worship or that doth not worship Krishna? If Sisupala regards this worship as undeserved, it beholds him to do what is proper in this matter.”

The mighty Bhishma ceased, having said this. Sahadeva then answered in words of grave import, saying,

“If amongst you there be any king that cannot bear to see Kesava of dark hue, the slayer of Kesi, the possessor of immeasurable energy, worshipped by me, this my foot is placed on the heads of all mighty ones. When I say this, let that one give me an adequate reply. Let those kings that possess intelligence approve the worship of Krishna who is the preceptor, the father, the guru, and deserves the Arghya and the worship.”

When Sahadeva thus showed his foot, no one among those intelligent and wise and proud and mighty monarchs said anything. A shower of flowers fell on Sahadeva's head, and an incorporeal voice said, “Excellent, excellent.” Then Narada clad in black deer-skin, speaking of both the future and the past, that dispeller of all doubts, fully acquainted with all the worlds, said in the midst of innumerable creatures, these words of the clearest import,

“Those men that will not worship the lotus-eyed Krishna should be regarded as dead though moving, and should never be talked to on any occasion.”

Then that god among men, Sahadeva cognisant of the distinction between a Brahmana and a Kshatriya, having worshipped those that deserved worship, completed that ceremony. But upon Krishna having received the first worship, Sunitha Sisupala that mower of foes, with eyes red as copper from anger, addressed those rulers of men and said,

“When I am here to head you all, what are you thinking of now? Arrayed let us stand in battle against the assembled Vrishnis and the Pandavas?”

And the bull of the Chedis, having thus stirred the kings up, began to consult with them how to obstruct the completion of the sacrifice. All the invited monarchs who had come to the sacrifice, with Sunitha as their chief, looked angry and their faces became pale. They all said,

“We must so act that the final sacrificial rite performed by Yudhishthira and the worship of Krishna may not be regarded as having been acquiesced in by us.”

Impelled by a belief in their power and great assurance, the kings, deprived of reason through anger, began to say this. Being moved by self-confidence and smarting under the insult offered unto them, the monarchs repeatedly exclaimed thus. Though their friends sought to appease them, their faces glowed with anger like those of roaring lions driven away from their preys. Krishna then understood that the vast sea of monarchs with its countless waves of troops was preparing for a terrific rush.

The killing of Shishupala

Beholding that vast assembly of kings agitated with wrath, even like the terrific sea agitated by the winds that blow at the time of the universal dissolution, Yudhishthira addressing the aged Bhishma, that chief of intelligent men and the grandsire of the Kurus, even like Indra that slayer of foes, of abundant energy addressing Brihaspati, said,

“This vast ocean of kings, has been agitated by wrath. Tell me, O Grandsire, what I should do in view of this. Now what I should do that my sacrifice may not be obstructed and my subjects may not be injured.”

When king Yudhishthira the just, conversant with morality, said this, Bhishma the grandsire of the Kurus, spoke these words in reply,

“Fear not, O tiger of the Kurus. Can the dog slay the lion? I have before this found out a way that is both beneficial and comfortable to practise. As dogs in a pack approaching the lion that is asleep bark together, so are all these lords of earth. Indeed, like dogs before the lion, these are barking in rage before the sleeping lion of the Vrishni race. Achyuta now is like a lion that is asleep. Until he wakes up, this chief of the Chedis makes these monarchs look like lions. This Sisupala possessed of little intelligence is desirous of taking along with him all these kings, through the agency of him who is the soul of the universe, to the regions of Yama. Assuredly, Vishnu has been desirous of taking back unto himself the energy that exists in this Sisupala. The intelligence of this wicked-minded king of the Chedis, as also of all these monarchs, has become perverse. Indeed, the intelligence of all those whom this tiger among men desires to take unto himself, becomes perverse even like that of this king of the Chedis. Madhava is the progenitor as also the destroyer of all created beings of the four species, existing in the three worlds.”

Then the ruler of Chedis, having heard these words of Bhishma, addressed the latter, in words that were stern and rough. Sisupala said,

“Old and infamous wretch of your race, are you not ashamed of affrighting all these monarchs with these numerous false terrors! You are the foremost of the Kurus, and living as you do in the third state it is but fit for you that you should give such counsel that is so wide of morality. Like a boat tied to another boat or the blind following the blind, are the Kurus who have you for their guide. You have once more simply pained our hearts by reciting particularly the deeds of this one, such as the slaying of Putana and others. Arrogant and ignorant as you are, and desirous of praising Kesava, why does not this tongue of yours split up into a hundred parts? How do you, superior as you are in knowledge, desire to praise that cow-boy in respect of whom even men of little intelligence may address invectives? If Krishna in his infancy slew a vulture, what is there remarkable in that, or in that other feat of his, O Bhishma, in his slaughter of Aswa and Vrishava, both of whom were unskilled in battle? If this one threw drown by a kick an inanimate piece of wood, a car, what is there wonderful in that? What is there remarkable in this one's having supported for a week the Govardhan mount which is like an anthill? “While sporting on the top of a mountain this one ate a large quantity of food,” hearing these words of yours many have wondered exceedingly. But, is not this still more wrongful that that great person, Kansa, whose food this one ate, has been slain by him? You infamous one of the Kuru race, you are ignorant of the rules of morality. Have you not ever heard, from wise men speaking unto you, what I would now tell you? The virtuous and the wise always instruct the honest that weapons must never be made to descend upon women and kine and Brahmanas and upon those whose food has been taken, as also upon those whose shelter has been enjoyed. It seems, O Bhishma, that all these teachings has been thrown away by you. Desiring to praise Kesava, you describe him before me as great and superior in knowledge and in age, as if I knew nothing. If at your word, one that has slain women and kine be worshipped, then what is to become of this great lesson? How can one who is such, deserve praise? “This one is the foremost of all wise men,” “This one is the lord of the universe,” hearing these words of yours, Janardana believes that these are all true. But surely, they are all false. The verses that a chanter sings, even if he sings them often, produce no impression on him. Every creature acts according to his disposition, even like the bird Bhulinga (that picks the particles of flesh from between the lion's teeth, though preaching against rashness). Assuredly your disposition is very mean. There is not the least doubt about it. And so also, it seems, that the sons of Pandu who regard Krishna as deserving of worship and who have you for their guide, are possessed of a sinful disposition. Possessing a knowledge of virtue, you have fallen off from the path of the wise. Therefore you are sinful. Who, knowing himself to be virtuous and superior in knowledge, will so act as you have done from motives of virtue? If you know the ways of the morality, if your mind is guided by wisdom, blessed be you. Why then, was that virtuous girl Amba, who had set her heart upon another, carried off by you, so proud of wisdom and virtue? Your brother Vichitravirya conformably to the ways of the honest and the virtuous, knowing that girl's condition, did not marry her though brought by you. Boasting as you do of virtue, in your very sight, upon the widow of your brother were sons begotten by another according to the ways of the honest. Where is your virtue, O Bhishma? This your celibacy, which you lead either from ignorance or from impotence, is fruitless. I do not behold your well-being. You who expound morality in this way do not seem to have ever waited upon the old. Worship, gift, study, sacrifices distinguished by large gifts to the Brahmanas, these all equal not in merit even one-sixteenth part of that which is obtainable by the possession of a son. The merit that is acquired by numberless vows and fasts assuredly becomes fruitless in the case of one that is childless. You are childless and old and the expounder of false morality. Like the swan in the story, you shalt now die at the hands of your relatives. Other men possessed of knowledge have said this of old. I will presently recite it fully in your hearing.

There lived of yore an old swan on the sea-coast. Ever speaking of morality, but otherwise in his conduct, he used to instruct the feathery tribe. Practise you virtue and forego sin,--these were the words that other truthful birds, constantly heard him utter. The other oviparous creatures ranging the sea, it has been heard by us, use for virtue's sake to bring him food. All those other birds, keeping their eggs, with him, ranged and dived in the waters of the sea. The sinful old swan, attentive to his own pursuits, used to eat up the eggs of all those birds that foolishly trusted in him. After a while when the eggs were decreasing in number, a bird of great wisdom had his suspicions roused and he even witnessed one day. Having witnessed the sinful act of the old swan, that bird in great sorrow spoke unto all the other birds. Then, all those birds witnessing with their own eyes the act of the old swan, approached that wretch of false conduct and slew him.

Your behaviour is even like that of the old swan. These lords of earth might slay you in anger like those creatures of the feathery tribe slaying the old swan. Persons conversant with the Puranas recite a proverb, as regards this occurrence, I shall repeat it to you fully. It is even this: “O you that support yourself on your wings, though your heart is affected, you preach yet; but this your sinful act of eating up the eggs transgresses your speech!”

That mighty king Jarasandha who desired not to fight with Krishna, saying “He is a slave,” was worthy of my greatest esteem. Who will regard as praiseworthy the act which was done by Kesava, as also by Bhima and Arjuna, in the matter of Jarasandha's death? Entering by an improper gate, disguised as a Brahmana, thus Krishna observed the strength of king Jarasandha. When that monarch offered at first unto this wretch water to wash his feet, it was then that he denied his Brahmana-hood from seeming motives of virtue. When Jarasandha asked Krishna and Bhima and Dhananjaya to eat, it was this Krishna that refused that monarch's request. If this one is the lord of the universe, as this fool represents him to be, why doth he not regard himself as a Brahmana? This, however, surprises me greatly that though you lead the Pandavas away from the path of the wise, they yet regard you as honest. Or, perhaps, this is scarcely a matter of surprise in respect of those that have you, womanish in disposition and bent down with age, for their counsellor in everything.”

Hearing these words of Sisupala, harsh both in import and sound, that foremost of mighty men, Bhimasena endued with energy became angry. His eyes, naturally large and expanding and like unto lotus leaves became still more extended and red as copper under the influence of that rage. The assembled monarchs beheld on his forehead three lines of wrinkles like the Ganga of treble currents on the treble-peaked mountain. When Bhimasena began to grind his teeth in rage, the monarchs beheld his face resembling that of Death himself, at the end of the Yuga, prepared to swallow every creature. As the hero endued with great energy of mind was about to leap up impetuously, the mighty-armed Bhishma caught him like Mahadeva seizing Mahasena. Bhima's wrath was soon appeased by Bhishma, the grand-sire of the Kurus, with various kinds of counsel. Bhima, that chastiser of foes, could not disobey Bhishma's words, like the ocean that never transgresses its continents. But, even though Bhima was angry, the brave Sisupala depending on his own manhood, did not tremble in fear. Though Bhima was leaping up impetuously every moment, Sisupala bestowed not a single thought on him, like a lion that recks not a little animal in rage.

The powerful king of Chedi, beholding Bhima of terrible prowess in such rage, laughingly said,

“Release him, O Bhishma! Let all the monarchs behold him scorched by my prowess like an insect in fire.”

Hearing these words of the ruler of the Chedis, Bhishma, that foremost of the Kurus and chief of all intelligent men, spoke unto Bhima these words. Bhishma said,

“This Sisupala was born in the line of the king of Chedi with three eyes and four hands. As soon as he was born, he screamed and brayed like an ass. On that account, his father and mother along with their relatives, were struck with fear. Beholding these extraordinary omens, his parents resolved to abandon him. But an incorporeal voice, about this time, said unto the king and his wife with their ministers and priest, all with hearts paralysed by anxiety, those words,

“This your son, O king, that has been born will become both fortunate and superior in strength. Therefore you have no fear from him. Indeed cherish the child without anxiety. He will not die. His time is not yet come. He that will slay him with weapons has also been born.”

Hearing these words, the mother, rendered anxious by affection for her son, addressed the invisible Being and said,

“I bow with joined hands unto him that has uttered these words respecting my son; whether he be an exalted divinity or any other being, let him tell me another word, I desire to hear who will be the slayer of this my son.”

The invisible Being then said,

“He upon whose lap this child being placed the superfluous arms of his will fall down upon the ground like a pair of five-headed snakes, and at the sight of whom his third eye on the forehead will disappear, will be his slayer”

Hearing of the child's three eyes and four arms as also of the words of the invisible Being, all the kings of the earth went to Chedi to behold him. The king of Chedi worshipping, as each deserved, the monarchs that came, gave his child upon their laps one after another. Though the child was placed upon the laps of a thousand kings, one after another, yet that which the incorporeal voice had said came not to pass. Having heard of all this at Dwaravati, the mighty Yadava heroes Sankarshana and Janardana also went to the capital of the Chedis, to see their father's sister, that daughter of the Yadavas. Saluting everybody according to his rank and the king and queen also, and enquiring after every body's welfare, both Rama and Kesava took their seats. After those heroes had been worshipped, the queen with great pleasure herself placed the child on the lap of Damodara. As soon as the child was placed on his lap, those superfluous arms of his fell down and the eye on his forehead also disappeared. Beholding this, the queen in alarm and anxiety begged of Krishna a boon. And she said,

“O mighty-armed Krishna, I am afflicted with fear; grant me a boon. You are the assurer of all afflicted ones and that the dispeller of everybody's fear.”

Thus addressed by her. Krishna said,

“Fear not, O respected one. You are acquainted with morality. You need have no fear from me. What boon shall I give you? What shall I do, O aunt? Whether able or not, I shall do your bidding.”

Thus spoken to by Krishna, the queen said,

“O you of great strength, you will have to pardon the offences of Sisupala for my sake. Know, O lord, even this is the boon that I ask.”

Krishna then said,

“O aunt, even when he will deserve to be slain, I will pardon an hundred offences of his. Grieve you not.”

Thus, O Bhima, is this wretch of a king Sisupala of wicked heart, who, proud of the boon granted by Govinda, summons you to battle!

The will under which the ruler of Chedi summons you to fight though you are of strength that knows no deterioration, is scarcely his own intention. Assuredly, this is the purpose of Krishna himself, the lord of the universe. What king is there on earth that would dare abuse me thus, as this wretch of his race, already possessed by Death, has done to-day? This mighty-armed one is, without doubt, a portion of Hari's energy. Surely, the Lord desires to take back unto himself that energy of his own. In consequence of this, this tiger-like king of Chedi, so wicked of heart, roars in such a way caring little for us all.”

Hearing these words of Bhishma, the king of Chedi could bear no more, He then replied in rage unto Bhishma in these words,

“Let our foes, O Bhishma, be endued with that prowess which this Kesava has, whom you like a professional chanter of hymns praise, rising repeatedly from your seat. If your mind delights so in praising others, then praise you these kings, leaving off Krishna. Praise you this excellent of kings, Darada, the ruler of Balhika, who rent this earth as soon as he was born. Praise you this Karna, the ruler of the territories of Anga and Vanga, who is equal in strength unto him of a thousand eyes, who draws a large bow, who endued with mighty arms owns celestial ear-rings of heavenly make with which he was born and this coat of mail possessing the splendour of the rising sun, who vanquished in a wrestling encounter the invincible Jarasandha equal unto Vasava himself, and who tore and mangled that monarch. Praise Drona and Aswatthaman, who both father and son, are mighty warriors, worthy of praise, and the best of Brahmanas, and either of whom, if enraged could annihilate this earth with its mobile and immobile creatures, as I believe. I do not behold the king that is equal in battle unto Drona or Aswatthaman. Why wish you not to praise them? Passing over Duryodhana, that mighty-armed king of kings, who is unequalled in whole earth girt with her seas and king Jayadratha accomplished in weapons and endued with great prowess, and Druma the preceptor of the Kimpurushas and celebrated over the world for prowess, and Saradwata's son, old Kripa, the preceptor of the Bharata princes and endued with great energy, why do you praise Kesava? Passing over that foremost of bowmen, that excellent of kings, Rukmin of great energy, why praise you Kesava? Passing over Bhishmaka of abundant energy, and king Dantavakra, and Bhagadatta known for his innumerable sacrificial stakes, and Jayatsena the king of the Magadha, and Virata and Drupada, and Sakuni and Brihadvala, and Vinda and Anuvinda of Avant Pandya, Sweta Uttama Sankhya of great prosperity, the proud Vrishasena, the powerful Ekalavya, and the great charioteer Kalinga of abundant energy, why do you praise Kesava? O Bhishma, if your mind is always inclined to sing the praises of others, why do you not praise Salya and other rulers of the earth? What can be done by me when you have not heard anything before from virtuous old men giving lessons in morality? Have you never heard, O Bhishma, that reproach and glorification, both of self and others, are not practices of those that are respectable? There is no one that approves your conduct, in unceasingly praising with devotion, from ignorance alone, Kesava so unworthy of praise. How do you, from your wish alone, establish the whole universe in the servitor and cowherd of Bhoja? Perhaps, this your inclination is not conformable to your true nature, like to what may be in the bird Bhulinga, as has already been said by me. There is a bird called Bhulinga living on the other side of the Himavat. That bird ever utters words of adverse import. Never do anything rash, this is what she always says, but never understands that she herself always acts very rashly. Possessed of little intelligence that bird picks from the lion's mouth the pieces of flesh sticking between the teeth, and at a time when the lion is employed in eating. Assuredly, that bird lives at the pleasure of the lion. You always speak like that bird. Assuredly, you are alive at the pleasure only of these kings. Employed in acts contrary to the opinions of all, there is none else like you!”

Hearing these harsh words of the ruler of Chedi, Bhishma, said in the hearing of the king of Chedi,

“Truly am I alive at the pleasure of these rulers of earth. But I do regard these kings as not equal to even a straw.” As soon as these words were spoken by Bhishma, the kings became inflamed with wrath. The down of some amongst them stood erect and some began to reprove Bhishma. Hearing those words of Bhishma, some amongst them, that were wielders of large bows exclaimed, “This wretched Bhishma, though old, is exceedingly boastful. He deserves not our pardon. Therefore, you kings, incensed with rage as this Bhishma is, it is well that this wretch were slain like an animal, or, mustering together, let us burn him in a fire of grass or straw.”

Hearing these words of the monarchs, Bhishma the grand-sire of the Kurus, endued with great intelligence, addressing those lords of earth, said,

“I do not see the end of our speeches, for words may be answered with words. Therefore, you lords of earth, listen you all unto what I say. Whether I be slain like an animal or burnt in a fire of grass and straw, thus do I distinctly place my foot on the heads of you all. Here is Govinda, that knows no deterioration. Him have we worshipped. Let him who wishes for speedy death, summon to battle Madhava of dark hue and the wielder of the discus and the mace; and falling enter into and mingle with the body of this god!”

Hearing these words of Bhishma, the ruler of Chedi endued with exceeding prowess, desirous of combating with Vasudeva addressed him and said,

“O Janardana, I challenge you. Come, fight with me until I slay you today with all the Pandavas. For, O Krishna, the sons of Pandu also, who disregarding the claims of all these kings, have worshipped you who are no king, deserve to be slain by me along with you. Even this is my opinion, that they who from childishness have worshipped you, as if you deserve it, although you are unworthy of worship, being only a slave and a wretch and no king, deserve to be slain by me.”

Having said this, that tiger among kings stood there roaring in anger. After Sisupala had ceased, Krishna addressing all the kings in the presence of the Pandavas, spoke these words in a soft voice,

“You kings, this wicked-minded one, who is the son of a daughter of the Satwata race, is a great enemy of us of the Satwata race; and though we never seek to injure him, he ever seek our evil. This wretch of cruel deeds, you kings, hearing that we had gone to the city of Pragjyotisha, came and burnt Dwaraka, although he is the son of my father's sister. While king Bhoja was sporting on the Raivataka hill, this one fell upon the attendants of that king and slew and led away many of them in chains to his own city. Sinful in all his purpose, this wretch, in order to obstruct the sacrifice of my father, stole the sacrificial horse of the horse-sacrifice that had been let loose under the guard of armed men. Prompted by sinful motives, this one ravished the reluctant wife of the innocent Babhru Akrura on her way from Dwaraka to the country of the Sauviras. This injurer of his maternal uncle, disguising himself in the attire of the king of Karusha, ravished also the innocent Bhadra, the princess of Visala, the intended bride of king Karusha. I have patiently borne all these sorrows for the sake of my father's sister. It is, however, very fortunate that all this has occurred today in the presence of all the kings. Behold you all today the hostility this one bears towards me. Know you also all that he has done me at my back. For the excess of that pride in which he has indulged in the presence of all these monarchs, he deserves to be slain by me. I am ill able to pardon today the injuries that he has done me. Desirous of speedy death, this fool had desired Rukmini. But the fool obtained her not, like a Sudra failing to obtain the audition of the Vedas.”

Hearing these words of Vasudeva, all the assembled monarchs began to reprove the ruler of Chedi. But the powerful Sisupala, having heard these words, laughed aloud and spoke thus,

“O Krishna, are you not ashamed in saying in this assembly, especially before all these kings that Rukmini had been coveted by me? Who else is there than you, who regarding himself a man would say in the midst of respectable men that his wife had been intended for some body else? O Krishna, pardon me if you please, or pardon me not. But angry or friendly, what can you do unto me?”

And while Sisupala was speaking thus, the exalted slayer of Madhu thought in his mind of the discus that humbles the pride of the Asuras. As soon as the discus came into his hands, skilled in speech the illustrious one loudly uttered these words,

“Listen you lords of earth, why this one had hitherto been pardoned by me. As asked by his mother, a hundred offences were to be pardoned by me. Even this was the boon she had asked, and even this I granted her. That number, you kings, has become full. I shall now slay him in your presence, you monarchs.”

Having said this, the chief of the Yadus, that slayer of all foes, in anger, instantly cut off the head of the ruler of Chedi by means of his discus. The mighty-armed one fell down like a cliff struck with thunder. The assembled kings then beheld a fierce energy, like unto the sun in the sky, issue out of the body of the king of Chedi, and that energy then adored Krishna, possessed of eyes like lotus leaves and worshipped by all the worlds, and entered his body. All the kings beholding the energy which entered that mighty-armed chief of men regarded it as wonderful. When Krishna had slain the king of Chedi, the sky, though cloudless, poured showers of rain, and blasting thunders were hurled, and the earth itself began to tremble. There were some among the kings who spoke not a word during those unspeakable moments but merely sat gazing at Janardana. Some there were that rubbed in rage their palms with their forefingers. There were others who deprived of reason by rage bit their lips with their teeth. Some amongst the kings applauded him of the Vrishni race in private. Some there were that became excited with anger; while others became mediators. The great Rishis with pleased hearts praised Kesava and went away. All the high-souled Brahmanas and the mighty kings that were there, beholding Krishna's prowess, became glad at heart and praised him.

Yudhishthira then commanded his brothers to perform without delay the funeral rites of king Sisupala, the brave son of Damaghosha, with proper respect. The sons of Pandu obeyed the behest of their brother. Yudhishthira then, with all the kings, installed the son of king Sisupala in the sovereignty of the Chedis.

Then that sacrifice of the king of the Kurus possessed of great energy, blessed with every kind of prosperity, became exceedingly handsome and pleasing unto all young men. Commenced auspiciously, and all impediments removed, and furnished with abundance of wealth and corn, as also with plenty of rice and every kind of food, it was properly watched by Kesava. Yudhishthira in due time completed the great sacrifice. The mighty-armed Janardana, the exalted Sauri, with his bow called Saranga and his discus and mace, guarded that sacrifice till its completion. All the Kshatriya monarchs, having approached the virtuous Yudhishthira who had bathed after the conclusion of the sacrifice, said these words:

“By good fortune you have come out successful. O virtuous one, you have obtained the imperial dignity. By you has been spread the fame of your whole race. By this act of yours, you have also acquired great religious merit. We have been worshipped by you to the full extent of our desires. We now tell you that we are desirous of returning to our own kingdoms. It beholds you to grant us permission.”

Hearing these words of the monarchs, king Yudhishthira the just, worshipping each as he deserved, commanded his brothers, saying,

“These monarchs had all come to us at their own pleasure. These chastisers of foes are now desirous of returning to their own kingdoms, bidding me farewell. Blessed be you, follow you these excellent kings to the confines of our own dominions.”

Hearing these words of their brother, the virtuous Pandava princes followed the kings, one after another as each deserved. The powerful Dhrishtadyumna followed without loss of time king Virata: and Dhananjaya followed the illustrious and mighty charioteer Yajnasena; and the mighty Bhimasena followed Bhishma and Dhritarashtra: and Sahadeva, that master of battle, followed the brave Drona and his son; and Nakula followed Subala with his son; and the sons of Draupadi with the son of Subhadra followed those mighty warriors, the kings of the mountainous countries. Other bulls among Kshatriyas followed other Kshatriyas. The Brahmanas by thousands also went away, duly worshipped.

After all the Kings and the Brahmanas had gone away, the powerful Vasudeva addressing Yudhishthira said,

“O son of the Kuru race, with your leave, I also desire to go to Dwaraka. By great good fortune, you have accomplished the foremost of sacrifices, Rajasuya!”

Thus addressed by Janardana, Yudhishthira replied,

“Owing to your grace, O Govinda. I have accomplished the great sacrifice. It is owing to your grace that the whole Kshatriya world having accepted my sway, had come here with valuable tribute. O hero, without you, my heart never feels any delight. How can I, therefore give you leave to go? But you must have to go to the city of Dwaraka.”

The virtuous Hari of worldwide fame, thus addressed by Yudhishthira, cheerfully went with his cousin to Pritha and said,

“O aunt, your sons have now obtained the imperial dignity. They have obtained vast wealth and been also crowned with success. Be pleased with all this. Commanded by you, O aunt, I desire to go to Dwaraka.”

After this, Kesava bade farewell to Draupadi and Subhadra. Coming out then of the inner apartments accompanied by Yudhishthira, he performed his ablutions and went through the daily rites of worship, and then made the Brahmanas utter benedictions. Then the mighty armed Daruka came there with a car of excellent design and body resembling the clouds. Beholding that Garuda-bannered car arrived there, the high-souled one, with eyes like lotus leaves, walked round it respectfully and ascending on it set out for Dwaravati. King Yudhishthira the just, blessed with prosperity, accompanied by his brothers, followed on foot the mighty Vasudeva. Then Hari with eyes like lotus leaves, stopping that best of cars for a moment, addressing Yudhishthira the son of Kunti, said, “O king of kings, cherish you your subjects with ceaseless vigilance and patience. As the clouds are unto all creatures, as the large tree of spreading bough is unto birds, as he of a thousand eyes is unto the immortals, be you the refuge and support of your relatives.” Krishna and Yudhishthira having thus talked unto each other took each other's leave and returned to their respective homes.

When that foremost of sacrifices, the Rajasuya so difficult of accomplishment, was completed, Vyasa surrounded by his disciples presented himself before Yudhishthira. Yudhishthira, upon beholding him quickly rose from his seat, surrounded by his brothers, and worshipped the Rishi who was his grand-father, with water to wash his feet and the offer of a seat. The illustrious one having taken his seat on a costly carpet inlaid with gold, addressed king Yudhishthira the just and said. “Take your seat”. After the king had taken his seat surrounded by his brothers, the illustrious Vyasa, truthful in speech said,

“O son of Kunti, you grow from good fortune. You have obtained imperial sway so difficult of acquisition. All the Kauravas have prospered in consequence of you. I have been duly worshipped. I desire now to go with your leave!”

King Yudhishthira the just, thus addressed by the Rishi of dark hue, saluted his grandfather and touching his feet said,

“O chief of men, a doubt difficult of being dispelled, has risen within me. Save you there is none to remove it. The illustrious Rishi Narada said that as a consequence of the Rajasuya sacrifice three kinds of portents, celestial, atmospherical and terrestrial ones happen. Have those portents been ended by the fall of the kind of the Chedis?”

Hearing these words of the king, the exalted son of Parasara, the island-born Vyasa of dark hue, spoke these words,

“For thirteen years, O king, those portents will bear mighty consequences ending in destruction, of all the Kshatriyas. In course of time, making you the sole cause, the assembled Kshatriyas of the world will be destroyed, for the sins of Duryodhana and through the might of Bhima and Arjuna. In your dream, you will behold towards the end of this might the blue throated Bhava, the slayer of Tripura, ever absorbed in meditation, having the bull for his mark, drinking off the human skull, and fierce and terrible, that lord of all creatures, that god of gods, the husband of Uma, otherwise called Hara and Sarva, and Vrisha, armed with the trident and the bow called Pinaka, and attired in tiger skin. You will behold Siva, tall and white as the Kailasa cliff and seated on his bull, gazing unceasingly towards the direction presided over by the king of the Pitris. Even this will be the dream you will dream today. Do not grieve for dreaming such a dream. None can rise superior to the influence of Time. Blessed be you! I will now proceed towards the Kailasa mountain. Rule you the earth with vigilance and steadiness, patiently bearing every privation!”

Having said this, the illustrious and island-born Vyasa of dark hue, accompanied by his disciples ever following the dictates of the Vedas, proceeded towards Kailasa. After the grand-father had thus gone away, the king afflicted with anxiety and grief, began to think continuously upon what the Rishi has said. He said to himself,

“Indeed what the Rishi has said must come to pass. We will succeed in warding off the fates by exertion alone?”

Then Yudhishthira endued with great energy addressing all his brothers, said,

“You tigers among men, you have heard what the island-born Rishi has told me. Having heard the words of the Rishi, I have arrived at this firm resolution that I should die, as I am ordained to be the cause of the destruction of all Kshatriyas. You my dear ones, if Time has intended so what need is there for me to live?”

Hearing these words of the king, Arjuna replied,

“O king, yield not yourself to this terrible depression that is destructive of reason. Mustering fortitude, O great king, do what would be beneficial.”

Yudhishthira then, firm in truth, thinking all the while of Dwaipayana's words answered his brothers thus,

“Blessed be you. Listen to my vow from this day. For thirteen years, what ever purpose have I to live for, I shall not speak a hard word to my brothers or to any of the kings of the earth. Living under the command of my relatives, I shall practise virtue, exemplifying my vow. If I live in this way, making no distinction between my own children and others, there will be no disagreement. It is disagreement that is the cause of war in the world. Keeping war at a distance, and ever doing what is agreeable to others, evil reputation will not be mine in the world.”

Hearing these words of their eldest brother, the Pandavas, always engaged in doing what was agreeable to him, approved of them. Yudhishthira the just, having pledged so, along with his brothers in the midst of that assembly, gratified his priests as also the gods with due ceremonies. After all the monarchs had gone away, Yudhishthira along with his brothers, having performed the usual auspicious rites, accompanied by his ministers entered his own palace. King Duryodhana and Sakuni, the son of Subala, continued to dwell in that delightful assembly house.