Krishna’s emissary – 2

Krishna travels to Hastinapur

The night having passed away, a bright sun arose in the east. The hour called Maitra set in, and the rays of the sun were still mild. The month was (Kaumuda Kartika) under the constellation Revati. It was the season of dew, Autumn having departed. The earth was covered with abundant crops all around. It was at such a time that Janardana, the foremost of mighty persons, in enjoyment of excellent health, having heard the auspicious, sacred-sounding and sweet words of gratified Brahmanas, like Vasava himself hearing the adorations of the (celestial) Rishis, and having also gone through the customary acts and rites of the morning, purified himself by a bath, and decked his person with unguents and ornaments, worshipped both the Sun and Fire. Having touched the tail of a bull and reverently bowed to the Brahmanas, walked round the sacred fire, and cast his eyes on the (usual) auspicious articles placed in view, Janardana recollected Yudhishthira's word and addressed Shini’s grandson Satyaki, seated near, saying,

“Let my car be made ready and let my conch and discus along with my mace, and quivers and darts and all kinds of weapons, offensive and defensive, be placed on it, for Duryodhana and Karna and Subala's son are all of wicked souls, and foes, however contemptible, should never be disregarded by even a powerful person.”

Understanding the wishes of Keshava, the wielder of the discus and the mace, his attendants immediately addressed themselves to yoke his car. That car resembled in effulgence the fire that shows itself at the time of the universal dissolution, and itself in speed. It was provided with two wheels that resembled the sun and the moon in lustre. It bore emblazonments of moons, both crescent and full, and of fishes, animals, and birds and it was adorned with garlands of diverse flowers and with pearls and gems of various kinds all around. Endued with the splendour of the rising sun, it was large and handsome. Variegated with gems and gold, it was furnished with an excellent flag-staff bearing beautiful pennons. Well-supplied with every necessary article, and incapable of being resisted by the foe, it was covered with tiger-skins, and capable of robbing the fame of every foe, it enhanced the joy of the Yadavas. They yoked unto it those excellent steeds named Shaibya and Sugriva and Meghapushpa and Balahaka, after these had been bathed and attired in beautiful harness. Enhancing the dignity of Krishna still further, Garuda, the lord of the feathery creation, came and perched on the flag-staff of that car producing a terrible rattle.

Shaurin then mounted on that car, high as the summit of the Meru, and producing a rattle, deep and loud as the sound of the kettle-drum or the clouds and which resembled the celestial car coursing at the will of the rider. taking Satyaki also upon it, that best of male beings set out, filling the earth and the welkin with the rattle of his chariot-wheels. The sky became cloudless, and auspicious winds began to blow around, and the atmosphere freed from the dust became pure. Indeed, as Vasudeva set out, auspicious animals and birds, whirling by the right side, began to follow him, and cranes and peacocks and swans all followed the slayer of Madhu, uttering cries of good omens. The very fire, fed with Homa libations in accompaniment with Mantras, freed from smoke blazed up cheerfully, sending forth its flames towards the right.

Vasishtha and Vamadeva, and Bhuridyumna and Gaya, and Kratha and Shukra and Kushika and Bhrigu, and other Brahmarshis and celestial Rishis united together, all stood on the right side of Krishna, that delighter of the Yadavas, that younger brother of Vasava. Thus worshipped by those and other illustrious Rishis and holy men, Krishna set out for the residence of the Kurus. While Krishna was proceeding, Yudhishthira, the son of Kunti, followed him, as also Bhima and Arjuna and those other Pandavas, viz., the twin sons of Madri. The valiant Chekitana and Dhrishtaketu, the ruler of the Chedis, and Drupada and the king of Kashi and that mighty car-warrior Shikhandin, and Dhrishtadyumna, and Virata with his sons, and the princes of Kekaya also, all these Kshatriyas followed that bull of the Kshatriya race to honour him. The illustrious king Yudhishthira the just, having followed Govinda to some distance, addressed him in these words in the presence of all those kings. The son of Kunti embraced that foremost of all persons, who never, from desire, or anger, or fear, or purpose of gain committed the least wrong, whose mind was ever steady, who was a stranger to covetousness, who was conversant with morality and endued with great intelligence and wisdom, who knew the hearts of all creatures and was the lord of all, who was the God of gods, who was eternal, who was possessed of every virtue, and who bore the auspicious mark on his breast. Embracing him the king began to indicate what he was to do.

Yudhishthira said,

“That lady who has brought us from our infancy; who is ever engaged in facts and ascetic penances and propitiatory rites and ceremonies; who is devoted to the worship of the gods and guests; who is always engaged in waiting upon her superiors who is fond of her sons, bearing for them an affection that knows no bounds; who, O Janardana, is dearly loved by us; who, O grinder of foes, repeatedly saved us from the snares of Suyodhana, like a boat saving a ship-wrecked crew from the frightful terrors of the sea; and who, O Madhava, however undeserving of woe herself, has on our account endured countless sufferings, should be asked about her welfare-Salute and embrace, and, oh, comfort her over and over, overwhelmed with grief as she is on account of her sons by talking of the Pandavas. Ever since her marriage she has been the victim, however undeserving, of sorrow and griefs due to the conduct of her father-in-law, and suffering has been her position. Shall I, O Krishna, ever see the time when, O chastiser of foes, my afflictions being over, I shall be able to make my sorrowing mother happy? On the eve of our exile, from affection for her children, she ran after us in anguish, crying bitterly. But leaving her behind, we went into the woods. Sorrow does not necessarily kill. It is possible, therefore, that she is alive, being hospitably entertained by the Anartas, though afflicted with sorrow on account of her sons. O glorious Krishna, salute her for me, the Kuru king Dhritarashtra also, and all those monarchs who are senior to us in age, and Bhishma, and Drona, and Kripa, and king Bahlika, and Drona's son and Somadatta, and in fact, every one of the Bharata race, and also Vidura endued with great wisdom, that counsellor of the Kurus, of profound intellect and intimate acquaintance with morality, should all, O slayer of Madhu, be embraced by you!”

Having in the presence of the kings, said these words unto Keshava, Yudhishthira, with Krishna's permission, came back having at first walked round him. Then Arjuna, proceeding a few steps, further said unto his friend, that bull among men, that slayer of hostile heroes, that invincible warrior of Dasharha's race,

“It is known to all the kings, O illustrious Govinda, that at our consultation it was settled that we should ask back the kingdom. If without insulting us, if honouring you, they honestly give us what we demand, then, O mighty armed one, they would please me greatly and would themselves escape a terrible danger. If, however, Dhritarashtra's son, who always adopts improper means, acts otherwise, then I shall surely, O Janardana, annihilate the Kshatriya race.”

When Arjuna said these words, Vrikodara was filled with delight. That son of Pandu continually quivered with rage; and while still quivering with rage and the delight that filled his heart upon hearing Dhananjaya's words, he set forth a terrible shout. Hearing that shout of his, all the bowmen trembled in fear and steeds and elephants were seen to pass urine and excreta. Having addressed Keshava then and informed him of his resolution. Arjuna with Janardana's permission, came back, having first embraced him.

After all the kings had desisted following him, Janardana set out with a cheerful heart on his car drawn by Shaibya, Sugriva, and others. Those steeds of Vasudeva, urged by Daruka, coursed onwards, devouring the sky and drinking the road. And on his way Keshava of mighty arms met with some Rishis blazing with Brahmic lustre, standing on both sides of the road. Soon alighting from his car, Janardana saluted them reverently. Worshipping them duly, he enquired of them, saying,

“Is there peace in all the world? Is virtue being duly practised? The other three orders obedient to the Brahmanas?”

Having duly worshipped them, the slayer of Madhu again said,

“Where have you been crowned with success? Whither would you go, and for what object? What also shall I do for yourselves? What has brought your illustrious selves down on the earth?”

Thus addressed, Jamadagni's son, the friend of Brahma, that lord of both gods and Asuras, approached Govinda the slayer of Madhu, embraced him, and said,

“The celestial Rishis of pious deeds, and Brahmanas of extensive acquaintance with the scriptures, and royal sages, O Dasharha, and venerable ascetic, these witnesses, O illustrious one, of the former feats of gods and Asuras, are desirous of beholding all the Kshatriyas of the earth assembled from every side as also the counsellors sitting in the assembly, the kings, and yourself the embodiment of truth, O Janardana. O Keshava, we will go there for beholding that grand sight. We are also anxious, O Madhava, to listen to those words fraught with virtue and profit, which will be spoken by you, O chastiser of foes, unto the Kurus in the presence of all the kings. Indeed, Bhishma, and Drona, and others, as also the illustrious Vidura and yourself, O tiger among the Yadavas, You all will be assembled together in conclave! We desire, O Madhava, to hear the excellent, truthful, and beneficial words that you will utter and they also, O Govinda. You are now informed of our purpose, O you of mighty arms. We will meet you again. Go there safely, O hero. We hope to see you in the midst of the conclave, seated on an excellent seat mustering all your energy and might."

When Devaki's son of mighty arms set out (for Hastinapura), ten mighty car-warriors, capable of slaying hostile heroes, fully armed, followed in his train. A thousand foot-soldiers, and a thousand horsemen, and attendants by hundreds, also formed his train, carrying provisions in abundance. Though there were no clouds in the sky, yet the roll of thunder accompanied by flashes of lightning was heard. Fleecy clouds in a clear sky rained incessantly in the rear! The seven large rivers including the Sindhu (Indus) though flowing eastwards then flowed in opposite directions. The very directions seemed to be reversed and nothing could be distinguished. Fires blazed up everywhere and the earth trembled repeatedly. The contents of wells and water-vessels by hundreds swelled up and ran out. The whole universe was enveloped in darkness. The atmosphere being filled with dust, neither the cardinal nor the subsidiary points of the horizon could be distinguished. Loud roars were heard in the sky without any being visible from whom these could emanate. This wonderful phenomenon was noticed all over the country. A south-westerly wind, with the harsh rattle of the thunder, uprooting trees by the thousands, crushed the city of Hastinapura. In those places, however, through which he of Vrishni's race passed, delicious breezes blew and everything became auspicious. Showers of lotuses and fragrant flowers fell there. The very road became delightful, being free from prickly grass and thorns.

At those places where he stayed, Brahmanas by thousands glorified that giver of wealth with (laudation) and worshipped him with dishes of curds, ghee, honey, and presents of wealth. The very women, coming out on the road, strewed wild flowers of great fragrance on the person of that illustrious hero, devoted to the welfare of all creatures. He then came upon a delightful spot called Shalivavana which was filled with every kind of crops, a spot that was delicious and sacred, after having seen various villages abounding in bees, and picturesque to the eye, and delightful to the heart, and after having passed through diverse cities and kingdoms. Always cheerful and of good hearts, well-protected by the Bharatas and therefore free from all anxieties on account of the designs of invaders, and unacquainted with calamities of any kind, many of the citizens of Upaplavya, coming out of their town, stood together on the way, desirous of beholding Krishna. Beholding that illustrious one resembling a blazing fire arrived at the spot, they worshipped him who deserved their worship with all the honours of a guest arrived in their abode.

When at last that slayer of hostile heroes, Keshava, came to Vrikasthala, the sun seemed to redden the sky by his straggling rays of light. Alighting from his car, he duly went through the usual purificatory rites, and ordering the steeds to be unharnessed, he set himself to say his evening prayers. Daruka also, setting the steeds free, tended them according to the rules of equine science, and taking off the yokes and traces, let them loose. After this was done, the slayer of Madhu said, 'Here must we pass the night for the sake of Yudhishthira's mission. Ascertaining that to be his intention, the attendants soon set a temporary abode and prepared in a trice excellent food and drink. Amongst the Brahmanas that resided in the village, they that were of noble and high descent, modest, and obedient to the injunctions of the Vedas in their conduct, approached that illustrious chastiser of foes, Hrishikesha, and honoured him with their benedictions and auspicious speeches. Having honoured him of Dasharha's race that deserves honour from every one, they placed at the disposal of that illustrious person their houses, abounding in wealth. Saying unto them “Enough”, the illustrious Krishna paid them proper homage, each according to his rank, and wending with them to their house, he returned in their company to his own (tent). And feeding all the Brahmanas with sweet-meats and himself taking his meals with them, Keshava passed the night happily there.

Hastinapur prepares for Krishna’s visit

Meanwhile, understanding from his spies that the slayer of Madhu had set out, Dhritarashtra, with his hair standing erect, respectfully addressing the mighty-armed Bhishma and Drona and Sanjaya and the illustrious Vidura, said these words unto Duryodhana and his counsellors,

“O scion of Kuru's race, strange and wonderful is the news that we hear. Men, women and children, are talking of it. Others are speaking of it respectfully, and others again assembled together. Within houses where men congregate and in open spots, people and discussing it. All say that Dasharha of great prowess will come hither for the sake of Pandavas. The slayer of Madhu is, by all means, deserving of honour and worship at our hands. He is the Lord of all creatures, and on him rests the course of every thing in the universe. Indeed, intelligence and prowess and wisdom and energy, all reside in Madhava. Worthy of honour at the hands of all righteous persons he is the foremost of all men, and is, indeed, eternal Virtue. If worshipped he is sure to bestow happiness; and if not worshipped fie is sure to inflict misery. If that smiter of foes, Dasharha be gratified with our offerings, all our wishes may be obtained by us, through his grace, in the midst of the kings. O chastiser of foes, make without loss of time every arrangement for his reception. Let pavilions be set up on the road, furnished with every object of enjoyment. O mighty-armed son of Gandhari, make such arrangements that he may be gratified with you. What does Bhishma think in this matter?”

At this, Bhishma and others, all applauding those words of king Dhritarashtra, said, “Excellent.” King Duryodhana then, understanding their wishes, ordered delightful sites to be chosen for the erection of pavilions. Many pavilions were thereupon constructed abounding with gems of every kind, at proper intervals and at delightful spots. The king sent there handsome seats endued with excellent qualities, beautiful girls, and scents and ornaments, and fine robes, and excellent viands, and drink of diverse qualities, and fragrant garlands of many kinds. The king of the Kurus took especial care to erect, for the reception of Krishna, a highly beautiful pavilion at Vrikasthala, full of precious gems. Having made all these arrangements that were god-like and much above the capacity of human beings, king Duryodhana informed Dhritarashtra of the same. Keshava, however, of Dasharha's race, arrived at the capital of the Kurus, without casting a single glance at all those pavilions and all those gems of diverse kinds. Dhritarashtra said,

“O Vidura, Janardana has set out from Upaplavya. He is now staying at Vrikasthala and will come here tomorrow. Janardana is the leader of the Ahukas, the foremost person amongst all the members of the Sattwata race, is high-souled, and endued with great energy and great might. Indeed, Madhava is the guardian and protector of the Prosperous kingdom of Vrishnis and is the illustrious Great-Grandsire of even the three worlds. The Vrishnis adore the wisdom of the intelligent Krishna, even as the Adityas, the Vasus, and the Rudras adore the wisdom of Brihaspati. O virtuous one, I will in your presence, offer worship unto that illustrious scion of Dasharha's race. Listen to me about that worship. I will give him sixteen cars made of gold, each drawn by four excellent and well-adorned steeds of uniform colour and of the Bahlika breed. O Kaurava, I will give him eight elephants with temporal juice always trickling down and tusks as large as poles of ploughs, capable of smiting hostile ranks, and each having eight human attendants. I will give him a century of handsome maid-servants of the complexion of gold, all virgins, and man-servants I will give him as, many. I will give him eighteen thousand woollen blankets soft to the touch, all presented to us by the hill-men. I will also give him a thousand deer-skins brought from China and other things of the kind that may be worthy of Keshava. I will also give him this serene gem of the purest rays that shines day and night, for Keshava alone deserves it. This car of mine drawn by mules that makes a round of full fourteen Yojanas a day, I will also give him. I will place before him every-day-provisions eight times greater than what is necessary for the animals and attendants that form his train.

Mounted on their cars, having their person well-adorned, all my sons and grandsons, save Duryodhana, will go out to receive him. And thousands of graceful and well-decked dancing girls will go out on foot to receive the illustrious Keshava. The beautiful girls that will go out of the town for receiving Janardana will go out unveiled. Let all the citizens with their wives and children behold the illustrious slayer of Madhu with as much respect and devotion as they show when casting their eyes on the morning sun. Let the canopy all round, at my command, be crowded with pendants and banners, and let the road, by which Keshava will come, be well-watered and its dusts removed. Let Duhshasana's abode, which is better than Duryodhana's, be cleansed and well-adorned without delay. That mansion consisting of many beautiful buildings, is pleasant and delightful, and abounds with the wealth of all seasons. It is in that abode that all my wealth, as also Duryodhana's, are deposited. Let all that scion of the Vrishni race deserves be given unto him.”

Vidura said,

“O monarch, O best of men, you are respected by three worlds. You, O Bharata, are loved and regarded by every body. Venerable in year as you are, what you will say at this age cap never be against the dictates of the scriptures or the conclusions of well-directed reason, for your mind is ever calm. Your subjects, O king, are well-assured that, like characters on stone, light in the sun, and billows in the ocean, virtue resides in you permanently. O monarch, every one is honoured and made happy in consequence of your numerous virtues. Strive, therefore, with your friends and kinsmen to retain those virtues of yours. Oh, adopt sincerity of behaviour. Do not from folly, cause a wholesale destruction of your sons, grandsons, friends, kinsmen, and all that are dear to you. It is much, O king, that you wishes to give unto Keshava as your guest. Know, however, that Keshava deserves all this and much more, aye, the whole earth itself. I truly swear by my own soul that you do not wish to give all this unto Krishna either from motives of virtue or for the object of doing what is agreeable to him. O giver of great wealth, all this betrays only deception, falsehood, and insincerity. By the external acts, O king, I know your secret purpose. The five Pandavas, O king, desire only five villages. You, however, do not wish to give them even that. You are, therefore, unwilling to make peace. You seek to make the mighty-armed hero of Vrishni's race your own by means of your wealth; in foot, by this means, you seek to separate Keshava from the Pandavas. I tell you, however, that you are unable, by wealth, or attention, or worship, to separate Krishna from Dhananjaya. I know magnanimity of Krishna; I know firm devotion of Arjuna towards him, I know that Dhananjaya, who is Keshava's life, is incapable of being given up by the latter. Save only a vessel of water, save only the washing of his feet, save only the (usual) enquiries after the welfare (of those he will see), Janardana will not accept any other hospitality or set his eyes on any other thing. Offer him, however, O king, that hospitality which is the most agreeable to that illustrious one deserving of every respect, for there is no respect that may not be offered to Janardana. Give unto Keshava, O king, that object in expectation of which, from desire of benefiting both parties, he comes to the Kurus. Keshava desires peace to be established between you and Duryodhana on one side and the Pandavas on the other. Follow his counsels, O, monarch. You are their father, O king, and the Pandavas are your sons. You are old, and they are children to you in years, behave as father towards them, that are disposed to pay you filial regard."

Duryodhana said,

“All that Vidura has said about Krishna, has indeed, been truly said; for Janardana is greatly devoted to the Pandavas and can never be separated from them. All the diverse kinds of wealth, O foremost of kings, that are proposed to be bestowed upon Janardana ought never to be bestowed upon him. Keshava is, of course, not unworthy of our worship, but both time and place are against it, for he (Krishna), O king, on receiving our worship, will very likely think that we are worshipping him out of fear. This is my certain conviction, O king, that an intelligent Kshatriya must not do that which may bring disgrace upon him. It is well-known to me that the large-eyed Krishna deserves the most reverential worship of the three worlds. It is quite out of place, therefore, O illustrious king, to give him anything now, for war having been decided upon, it should never be put off by hospitality.”

Hearing these words of his, the Grandsire of the Kurus spoke these words unto the royal son of Vichitravirya,

“Worshipped or not worshipped, Janardana never becomes angry. None, however, can treat him with disrespect, for Keshava is not contemptible. Whatever, O mighty one, he purposes to do is incapable of being frustrated by anybody by every means in his power. Do without hesitation what Krishna of mighty arms says and bring about peace with the Pandavas through Vasudeva as the means. Truly Janardana, possessed of virtuous soul, will say what is consistent with religion and profit. It befits you, therefore, with all your friends, to tell him what only is agreeable to him.”

Duryodhana said,

“O Grandsire, I can, by no means, live by sharing this swelling prosperity of mine with the Pandavas. Listen, this, indeed, is a great resolution which I have formed. I will imprison Janardana who is the refuge of the Pandavas. He will come here tomorrow morning; and when he is confined, the Vrishnis and the Pandavas, aye, the whole earth, will submit to me. What may be the means for accomplishing it, so that Janardana may not guess our purpose, and so that no danger also may overtake us, it befits you to say.”

Hearing these fearful words of his son about imprisoning Krishna, Dhritarashtra, with all his counsellors, was very much pained and became deeply afflicted. King Dhritarashtra then spoke those words unto Duryodhana,

“O ruler of men, never say this again, this is not immemorial custom. Hrishikesha comes here as an ambassador. He is, besides, related to and is dear to us. He has done us no wrong; how then does he deserves imprisonment?”

Bhishma said,

“This wicked son of yours, O Dhritarashtra, has his hour come. He chooses evil, not good, though entreated by his well-wishers. You also follow in the wake of this wicked wretch of sinful surroundings, who treads a thorny path setting at naught the words of his well-wisher. This exceedingly wicked son of yours with all his counsellors coming in contact with Krishna of unstained acts, will be destroyed in a moment. I dare not listen to the words of this sinful and wicked wretch that has abandoned all virtue.”

Having said this, that aged chief of the Bharata race, Bhishma of unbaffled prowess, inflamed with rage rose and left that place.

Krishna arrives in Hastinapur

Rising up (from his bed) at day-dawn, Krishna went through his morning rites, and taking leave of the Bharatas, set out for the city (of the Kurus). All the inhabitants of Vrikasthala, bidding farewell unto that mighty one of long arms while he was about to depart, all returned to their homes. All the Dhartarashtras except Duryodhana, attired in excellent robes, and with Bhishma, Drona, Kripa, and others, went out to meet him. The citizens by thousands, on cars of diverse kinds, and many on foot, also came out, desirous of beholding Hrishikesha. Meeting on the way Bhishma of spotless deed, and Drona, and Dhritarashtra's sons, he entered the city, surrounded by them all. In honour of Krishna, the city was beautifully adorned, and the principal streets were decorated with diverse jewels and gems. On that occasion no one, man, woman, or child, remained in doors, so eager were the citizens for beholding Vasudeva. All the citizens came out and lined the streets and bent their heads down to the ground singing eulogies in his honour, when Hrishikesha entered the city and passed through it. And substantial mansions, filled with high-born ladies, seemed to be on the point of falling down on the ground in consequence of their living weight. Although Vasudeva's steeds were endued with great speed, yet they moved very slowly through that dense mass of human beings. That lotus-eyed grinder of foes then entered Dhritarashtra's ash-coloured palace which was enriched with numerous buildings.

Having passed through the first three chambers of the palace, that chastiser of foes, Keshava, came upon the royal son of Vichitravirya. Upon that son of Dasharha's race approaching his presence, the blind monarch of great fame stood up along with Drona and Bhishma, Kripa and Somadatta, and king Bahlika also, all stood up for honouring Janardana. The Vrishni hero, having approached king Dhritarashtra of great fame, worshipped him and Bhishma with proper words and without losing any time. Having offered that worship unto them according to established usage, Madhava the slayer of Madhu, greeted the other kings according to their seniority in years. Janardana then accosted the illustrious Drona and his son, and Bahlika, and Kripa, and Somadatta. There in that chamber lay a spacious seat of beautiful workmanship, made of gold and set with jewels. At Dhritarashtra's request, Achyuta took that seat; and the priests of Dhritarashtra duly offered Janardana a cow, honey and curds and water. After the rites of hospitality were over, Govinda remained there for a while, surrounded by the Kurus, laughing and jesting with them according to their relationship with him. That illustrious grinder of foes, honoured and worshipped by Dhritarashtra, came out with the king's permission.

Madhava having duly greeted all the Kurus in their assembly, then went to the delightful abode of Vidura; and Vidura, having approached Janardana of Dasharha's race thus arrived at his abode, worshipped him with every auspicious and desirable offering. He said,

“What use, O lotus-eyed one, in telling you of the joy I feel at this advent of yours, for you are the inner Soul of all embodied creatures.”

After the hospitable reception was over, Vidura, conversant with all the principles of morality, enquired of Govinda, the slayer of Madhu, about the welfare of Pandavas. That scion of Dasharha's race, that chief of the Vrishnis, unto whom the past and the future were as the present, knowing that Vidura was loved by the Pandavas and friendly towards them, and learned, and firm in morality, and honest, and harbouring no wrath (against the Pandavas), and wise, began to tell him everything in detail about the doings of the sons of Pandu.

Krishna meets Kunti

Janardana, the chastiser of foes, after his meeting with Vidura, went then in the afternoon to his paternal aunt, Pritha. Beholding Krishna whose countenance beamed with the effulgence of the radiant sun arrived at her abode, she encircled his neck with her arms and began to pour forth her lamentations remembering her sons. At the sight, after a long time, of Govinda of Vrishni's race, the companion of those mighty children of hers, the tears of Pritha flowed fast. After Krishna, that foremost of warriors, had taken his seat having first received the rites of hospitality, Pritha, with a woe-begone face and voice choked with tears addressed him, saying,

“They, who, from their earliest years have always waited with reverence on their superiors; they, who, in friendship are attached to one another; they, who, deprived deceitfully of their kingdom had gone to seclusion, however worthy of living in the midst of friends and attendants, they, who have subjugated both wrath and joy, are devoted to Brahman's, and truthful in speech,--those children of mine, who, abandoning kingdom and enjoyments and leaving my miserable self behind, had gone to the woods, plucking the very roots of my heart, those illustrious sons of Pandu, O Keshava, who have suffered woe however undeserving of it, how, alas, did they live in the deep forest abounding with lions and tigers and elephants? Deprived in their infancy of their father, they were all tenderly brought up by me. How, also, did they live in the mighty forest, without seeing both their parents? From their infancy, O Keshava, the Pandavas were aroused from their beds by the music of conchs and drums and flutes. That they who while at home, used to sleep in high palatial chambers on soft blankets and skins of the Ranku deer and were waked up in the morning by the grunt of elephants, the neighing of steeds, the clatter of car-wheels and the music of conchs and cymbals in accompaniment with the notes of flutes and lyres, who, adored at early dawn with sacred sounding hymns uttered by Brahmanas, worshipped those amongst them that deserved such worship with robes and jewels and ornaments, and who were blessed with the auspicious benedictions of those illustrious members of the regenerate order, as a return for the homage the latter received, that they, O Janardana, could sleep in the deep woods resounding with the shrill and dissonant cries of beasts of prey can hardly be believed, undeserving as they were of so much woe. How could they, O slayer of Madhu, who were roused from their beds by music of cymbals and drums and conchs and flutes, with the honeyed strains of songstresses and the eulogies chanted by bards and professional reciters, alas, how could they be waked in the deep woods by the yells of wild beasts?

He that is endued with modesty, is firm in truth, with senses under control and compassions for all creatures, he that has vanquished both lust and malice and always treads the path of the righteous, he that ably bore the heavy burden borne by Ambarisha and Mandhatri, Yayati and Nahusha and Bharata and Dilipa and Shibi, the son of Ushinara and other royal sages of old, he that is endued with an excellent character and disposition, he that is conversant with virtue, and whose prowess is incapable of being baffled, he that is fit to become the monarch of the three worlds in consequence of his possession of every accomplishment, he that is the foremost of all the Kurus lawfully and in respect of learning and disposition, who is handsome and mighty-armed and has no enemy, Oh, how is that Yudhishthira of virtuous soul, and of complexion like that of pure gold?

He that has the strength of ten thousand elephants and the speed of the wind, he that is mighty and ever wrathful amongst the sons of Pandu, he that always does good to his brothers and is, therefore, dear to them all, he, O slayer of Madhu, that slew Kichaka with all his relatives, he that is the slayer of the Krodhavashas, of Hidimba, and of Baka, he that in prowess is equal unto Shakra, and in might unto the Wind-god, he that is terrible, and in wrath is equal unto Madhava himself, he that is the foremost of all smiters, that wrathful son of Pandu and chastiser of foes, who, restraining his rage, might, impatience, and controlling his soul, is obedient to the commands of his elder brother, speak to me, O Janardana, tell me how is that smiter of immeasurable valour, that Bhimasena, who in aspect also justifies his name that Vrikodara possessing arms like maces, that mighty second son of Pandu?

O Krishna, that Arjuna of two arms who always regards himself as superior to his namesake of old with thousand arms, and who at one stretch shoots five hundred arrows, that son of Pandu who in the use of weapons is equal unto king Kartavirya, in energy unto Aditya, in restraint of senses unto a great sage, in forgiveness unto the Earth, and in prowess unto Indra himself, he, by whose prowess, O slayer of Madhu, the Kurus amongst all the kings of the earth have obtained this extensive empire, blazing with effulgence, he, whose strength of arms is always adored by the Pandavas,--that son of Pandu, who is the foremost of all car-warriors and whose prowess is incapable of being frustrated, he, from an encounter with whom in battle no foe ever escapes with life, he, O Achyuta, who is the conqueror of all, but who is incapable of being conquered by any, he, who is the refuge of the Pandavas like Vasava of the celestials, how, O Keshava, is that Dhananjaya now, that brother and friend of yours?

He that is compassionate to all creatures, is endued with modesty and acquainted with mighty weapons, is soft and delicate and virtuous, he that is dear to me, that mighty bowman Sahadeva, that hero and ornament of assemblies, he, O Krishna, who is youthful in years, is devoted to the service of his brothers, and is conversant with both virtue and profit, whose brothers, O slayer of Madhu, always applaud the disposition of that high-souled and well-behaved son of mine, tell me, O you of the Vrishni race, of that heroic Sahadeva, that foremost of warriors, that son of Madri, who always waits submissively on his elder brothers and so reverentially on me. He that is delicate and youthful in years, he that is brave and handsome in person, that son of Pandu who is dear unto his brothers as also unto all, and who, indeed, is their very life though walking with a separate body, he that is conversant with various modes of warfare, he that is endued with great strength and is a mighty bowman, tell me, O Krishna, whether that dear child of mine, Nakula, who was brought up in luxury, is now well in body and mind? O you of mighty arms, shall I ever behold again Nakula of mine, that mighty car-warrior, that delicate youth brought up in every luxury and undeserving of woe? Behold, O hero, I am alive today, even I, who could know peace by losing sight of Nakula for the short space of time taken up by a wink of the eye.

More than all my sons, O Janardana, is the daughter of Drupada dear to me. High-born and possessed of great beauty, she is endued with every accomplishment. Truthful in speech, she chose the company of her lords, giving up that of her sons, Indeed, leaving her dear children behind, she follows the sons of Pandu. Waited upon at one time by a large train of servants, and adored by her husbands with every object of enjoyment, the possessor of every auspicious mark and accomplishment, how, O Achyuta, is that Draupadi now? Having five heroic husbands who are all smiters of foes and all mighty bowmen, each equal unto Agni in energy, alas, woe has yet been the lot of Drupada's daughter. I have not for fourteen long years, O chastiser of foes, beheld the princess of Panchala, that daughter-in-law of mine' who herself has been a prey to constant anxiety on account of her children, whom she has not seen for that period. When Drupada's daughter endued with such a disposition, does not enjoy uninterrupted happiness, it seems, O Govinda, that the happiness one enjoys is never the fruit of one's acts. When I remember the forcible dragging of Draupadi to the assembly, then neither Bibhatsu nor Yudhishthira, nor Bhima, nor Nakula, nor Sahadeva, becomes an object of affection to me. Never before had a heavier grief been mine than what pierced my heart when that wretch Duhshasana, moved by wrath and covetousness, dragged Draupadi, then in her flow, and therefore clad in a single raiment, into the presence of her father-in-law in the assembly and exposed her to the gaze of all the Kurus. It is known that amongst those that were present, king Bahlika, Kripa, Somadatta, were pierced with grief at this sight, but of all present in that assembly, it was Vidura whom I worship. Neither by learning, nor by wealth does one become worthy of homage. It is by disposition alone that one becomes respectable, O Krishna, endued with great intelligence and profound wisdom, the character of the illustrious Vidura, like unto an ornament (that he wears) adorns the whole world.”

Filled with delight at the advent of Govinda, and afflicted with sorrow (on account of her sons) Pritha gave expression to all her diverse griefs. She said,

“Can gambling and the slaughter of deer, which, O chastiser of foes, occupied all wicked kings of old, be a pleasant occupation for the Pandavas? The thought consumes, O Keshava, that being dragged into the presence of all the Kurus in their assembly by Dhritarashtra's sons, insults worse than death were heaped on Krishna, O chastiser of foes, the banishment of my sons from their capital and their wanderings in the wilderness,--these and various other griefs, O Janardana, have been mine. Nothing could be more painful to me or to my sons themselves, O Madhava, than that they should have had to pass a period of concealment, shut up in a stranger's house. Full fourteen years have passed since the day when Duryodhana first exited my sons. If misery is destructive of fruits of sins, and happiness is dependent on the fruits of religious merit, then it seems that happiness may still be ours after so much misery.

I never made any distinction between Dhritarashtra's sons and mine (so far as maternal affection is concerned). By that truth, O Krishna, I shall surely behold you along with the Pandavas safely come out of the present strife with their foes slain, and the kingdom recovered by them. The Pandavas themselves have observed their vow with such truthfulness sticking to Dharma that they are incapable of being defeated by their enemies. In the matter of my present sorrows, however, I blame neither myself nor Suyodhana, but my father alone. Like a wealthy man giving away a sum of money in gift, my father gave me away to Kuntibhoja. While a child playing with a ball in my hands, your grandfather, O Keshava, gave me away to his friend, the illustrious Kuntibhoja. Abandoned, O chastiser of foes, by my own father, and my father-in law, and afflicted with insufferable woes, what use, O Madhava, is there in my being alive? On the night of Savyasachin's birth, in the lying-in-room, an invisible voice told me,

“This son of yours will conquer the whole world, and his fame will reach the very heavens. Slaying the Kurus in a great battle and recovering the kingdom, your son Dhananjaya will, with his brothers, perform three grand sacrifices.”

I do not doubt the truth of that announcement. I bow unto Dharma that upholds the creation. If Dharma be not a myth, then, O Krishna, you will surely achieve all that the invisible voice said. Neither the loss of my husband, O Madhava, nor loss of wealth, nor our hostility with the Kurus ever inflicted such rending pains on me as that separation from my children. What peace can my heart know when I do not see before me that wielder of Gandiva, viz., Dhananjaya, that foremost of all bearers of arms? I have not, for fourteen years, O Govinda, seen Yudhishthira, and Dhananjaya, and Vrikodara. Men perform the obsequies of those that are missed for a long time, taking them for dead. Practically, O Janardana, my children are all dead to me and I am dead to them.

Say unto the virtuous king Yudhishthira, O Madhava, that

“Your virtue, O son, is daily decreasing. Act you, therefore, in such a way that your religious merit may not diminish.”

Fie to them that live, O Janardana, by dependence on others. Even death is better than a livelihood gained by meanness. You must also say unto Dhananjaya and the ever-ready Vrikodara that

“The time for that event is come in view of which a Kshatriya woman brings forth a son. If you allow the time slip without your achieving anything, then, though at present you are respected by all the world, you will be only doing that which would be regarded as contemptible. If contempt touches you, I will abandon you for ever. When the time comes, even life, which is so dear, should be laid down, O foremost of men, you must also say unto Madri's sons that are always devoted to Kshatriya customs. More than life itself, strive you to win objects of enjoyment, procurable by prowess, since objects won by prowess alone can please the heart of a person desirous of living according to Kshatriya customs.”

Repairing there, O mighty-armed one, say unto that foremost of all bearers of arms, Arjuna the heroic son of Pandu,

“Tread you the path that may be pointed out to you by Draupadi.”

It is known to you, O Keshava, that when inflamed with rage, Bhima and Arjuna, each like unto the universal Destroyer himself, can slay the very gods. That was a great insult offered unto them, viz., that their wife Krishna, having been dragged into the assembly was addressed in such humiliating terms by Duhshasana and Karna. Duryodhana himself has insulted Bhima of mighty energy in the very presence of the Kuru chiefs. I am sure he will reap the fruit of that behaviour, for Vrikodara, provoked by a foe, knows no peace. Indeed, once provoked, Bhima forgets it not for a long while, even until that grinder of foes exterminates the enemy and his allies. The loss of kingdom did not grieve me; the defeat at dice did not grieve me. That the illustrious and beautiful princess of Panchala was dragged into the assembly while clad in a single raiment and made to hear bitter words grieved me most. What, O Krishna, could be a greater grief to me? Alas, ever devoted to Kshatriya customs and endued with great beauty, the princess, while ill, underwent that cruel treatment, and though possessing powerful protectors was then as helpless as if she had none. O slayer of Madhu, having you and that foremost of all mighty persons, Rama, and that mighty car-warrior Pradyumna for me and my children's protectors and having, O foremost of men, my sons the invincible Bhima and the unretreating Vijaya both alive, that I had still such grief to bear is certainly strange!”

Thus addressed by her, Shauri the friend of Partha, then comforted his paternal aunt, Pritha, afflicted with grief on account of her sons. Vasudeva said,

“What woman is there, O aunt, in the world who is like you? The daughter of king Shurasena, you are, by marriage, admitted into Ajamida's race. High-born and highly married, you are like a lotus transplanted from one mighty lake into another. Endued with every prosperity and great good fortune, you wert adored by your husband. The wife of hero, you have again given birth to heroic sons. Possessed of every virtue, and endued with great wisdom, it befits you to bear with patience, both happiness and misery. Overcoming sleep and languor, and wrath and joy, and hunger and thirst, and cold and heat, your children are always in the enjoyment of that happiness, which, as heroes, should by theirs. Endued with great exertion and great might, your sons, without affecting the comforts derivable from the senses such as satisfy only the low and the mean, always pursue that happiness which as heroes they should. Nor are they satisfied like little men having mean desires. They that are wise enjoy or suffer the same of whatever enjoyable or sufferable, Indeed, ordinary persons, affecting comforts that satisfy the low and the mean, desire an equable state of dullness, without excitement of any kind. They, however, that are superior, desire either the acutest of human suffering or the highest of all enjoyments that is given to man. The wise always delight in extremes. They find no pleasure betwixt; they regard the extreme to be happiness, while that which lies between is regarded by them as misery. The Pandavas with Krishna salutes you through me. Representing themselves to be well, they have enquired after your welfare. You will soon behold them become the lords of the whole world, with their foe slain, and themselves invested with prosperity.”

Thus consoled by Krishna, Kunti, afflicted with grief on account of her sons, but soon dispelling the darkness caused by her temporary loss of understanding, replied unto Janardana, saying,

“Whatever, O mighty-armed one, you, O slayer of Madhu, regard as proper to be done, let that be done without sacrificing righteousness, O chastiser of foes, and without the least guile. I know, O Krishna, what the power of your truth and of your lineage is. I know also what judgment and what prowess you brings to bear upon the accomplishment of whatever concerns your friends. In our race, you are Virtue's self, you are Truth, and you are the embodiment of ascetic austerities. You are the great Brahma, and everything rests on you. What, therefore, you have said must be true.”

Krishna visits Duryodhana

Bidding her farewell and respectfully walking round her, the mighty-armed Govinda then departed for Duryodhana's mansion. With Pritha's leave and having walked round her, the chastiser of foes, Govinda, also called Shauri, went to Duryodhana's palace that was furnished with great wealth, adorned with beautiful seats, and was like unto the abode of Purandara himself. Unobstructed by the orderlies-in-waiting, that hero of great fame crossed three spacious yards in succession and then entered that mansion looking like a mass of clouds, high as the summit of a hill, and blazing forth in splendour. He there beheld Dhritarashtra's son of mighty arms seated on his throne in the midst of a thousand kings and surrounded by all the Kurus. He also beheld there Duhshasana and Karna and Shakuni, the son of Subala, seated on their respective seats by the side of Duryodhana. On that scion of Dasharha's race entering the court, Dhritarashtra's son of great fame rose up from his seat with his counsellors for honouring the slayer of Madhu. Keshava then greeted Dhritarashtra's sons and all his counsellors as also all the kings that were present there, according to their respective ages. Achyuta of Vrishni's race then took his seat on a beautiful seat made of gold and overlaid with carpet embroidered with gold. The Kuru king then offered unto Janardana a cow, and honey and curds and water, and placed at his service palaces and mansions and the whole kingdom. Then the Kauravas, with all the kings there present, worshipped Govinda on his seat and resembling the sun himself in splendour.

The worship being over, king Duryodhana invited him of Vrishni's race, that foremost of victors, to eat at his house, Keshava, however did not accept the invitation. The Kuru king Duryodhana seated in the midst of the Kurus, in a gentle voice but with deception lurking behind his words, eyeing Karna, and addressing Keshava, then said,

“Why, O Janardana, do you not accept the diverse kinds of viands and drinks, robes and beds that have all been prepared and kept ready for you? You have granted aid to both sides; you are engaged in the good of both parties. You are again the foremost of Dhritarashtra's relations and much loved by him. You, O Govinda, also know fully, and all things in details, both religion and profit. I, therefore, desire to hear, O bearer of the discus and the mace, what the true reason is of this your refusal.”

The high-souled Govinda, of eyes like lotus leaves, then raising his mighty (right) arm, and in a voice deep as that of the clouds, replied unto the king in excellent words fraught with reasons, words that were clear, distinct, correctly pronounced, and without a single letter dropped, saying,

“Envoys, O king, eat and accept worship only after the success of their missions. Therefore, O Bharata, after my mission becomes successful, you may entertain me and my attendants.”

Thus answered, Dhritarashtra's son again said unto Janardana,

“It befits you not, O Keshava, to behave towards us in this way, Whether you becomes successful, or unsuccessful, we are endeavouring to please you, O slayer of Madhu, because of your relationship with us. It seems, however, that all our efforts. O you of Dasharha's race, are fruitless. Nor do we see the reason, O slayer of Madhu, in consequence of which, O foremost of men, you accepts not the worship offered by us from love and friendship. With you, O Govinda, we have no hostility, no war. Therefore, on reflection, it will seem to you that words such as these scarcely become you.”

Thus addressed by the king, Janardana of Dasharha's race, casting his eyes on Dhritarashtra's son and all his counsellors, replied, saying,

“Not from desire, nor from wrath, nor from malice, nor for gain, nor for the sake of argument, nor from temptation, would I abandon virtue. One takes another's food when one is in distress. At present, however, O king, you have not inspired love in me by any act of yours, nor have I myself been plunged into distress. Without any reason, O king, you hates, from the moment of their birth, your dear and gentle brothers, the Pandavas endued with every virtue. This unreasonable hatred of yours for the sons of Pritha ill becomes you. The sons of Pandu are all devoted to virtue. Who, indeed, can do them the least injury? He that hates them, hates me; he that loves them, loves me. Know that the virtuous Pandavas and my own self have but a common soul. He, who, following the impulses of lust and wrath, and from darkness of soul, hates and seeks to injure one that is possessed of every good quality, is regarded as the vilest of men. That wrathful wretch of every good quality, is regarded as the vilest of men. That wrathful wretch of uncontrolled soul, who, from ignorance and avarice hates his kinsmen endued with every auspicious quality, can never enjoy his prosperity long. He, on the other hand, who, by good offices, wins over persons endued with good qualities, even if he bears aversion of them within his heart, enjoys prosperity and fame for ever and ever. Defiled by wickedness, all this food, therefore, deserves not to be eaten by me. The food supplied by Vidura alone, should, I think, be eaten by me.”

Having said this unto Duryodhana who was ever incapable of bearing anything against his own wishes, Keshava of mighty arms then came out of that blazing palace of Dhritarashtra's son. The high-souled Vasudeva of mighty arms, coming out of that mansion, directed his steps towards the abode of the illustrious Vidura. While that mighty-armed one staying within Vidura's abode, there came unto him Drona, and Kripa, and Bhishma, and Bahlika, and many of the Kauravas. The Kauravas that came there addressed Madhava, the heroic slayer of Madhu, saying,

“O you of Vrishni's race, we place at your disposal our houses with all the wealth within them.”

The slayer of Madhu, of mighty energy, answered them saying,

“You may go away. I am much honoured by these your offers.”

After all the Kurus had gone away, Vidura, with great care entertained that unvanquished hero of Dasharha's race with every object of desire. Kunti then placed before the illustrious Keshava clean and savoury food in abundance. Therewith the slayer of Madhu first gratified the Brahmanas. Indeed, from that food he first gave a portion, along with much wealth, unto a number of Brahmanas conversant with the Vedas, and then with his attendants, like Vasava in the midst of the Marutas, he dined on what remained of the clean and savoury food supplied by Vidura.

Conversation between Krishna and Vidura

After Keshava had dined and been refreshed, Vidura said unto him during the night,

“O Keshava, this advent of yours has not been a well judged one, for, O Janardana, Dhritarashtra's son transgresses the rules of both profit and religion, is wicked and wrathful, insults others, though himself desirous of honours, and disobeys the commands of the aged. He is, O Madhava, a transgressor of the scriptures, ignorant, and of wicked soul, already overtaken by fate, intractable, and disposed to do evil to those that seek his good. His soul is possessed by desire and lust. He foolishly regards himself as very wise. He is the enemy of all his true friends. Ever-suspicious, without any control over his soul, and ungrateful, he has abandoned all virtue and is in love with sin. He is foolish, with understanding uncultivated, a slave of his senses, ever obedient to the impulses of lust and avarice, and irresolute in every act that should be done. He is endued with these and many other vices.

Although you will point out to him what is for his good, he will yet disregard it all, moved by pride and anger. He has great faith in Bhishma, and Drona, and Kripa, and Karna, and Drona's son, and Jayadratha, and, therefore, he never sets his heart on peace, O Janardana. Dhritarashtra's sons, with Karna, firmly believe that the Pandavas are incapable of even looking at Bhishma, Drona, and other heroes, not to speak of fighting against them. The foolish Duryodhana of limited sight, having assembled a huge army regards, O slayer of Madhu, that his purposes are already achieved. The foolish son of Dhritarashtra has arrived at the conclusion that Karna, single-handed, is competent to vanquish his foes. He will, therefore, never make peace. You, O Keshava, desire to establish peace and brotherly feelings between the two parties. But know that all the sons of Dhritarashtra have come to the conclusion that they would not give unto the Pandavas what, indeed, the latter have a right to. With those that are so resolved your words will certainly prove vain. Where, O slayer of Madhu, words, good or bad, are of the same effect, no wise man would spend his breath for nothing, like a singer before the deaf.

As a Brahmana before a conclave of Chandalas, your words, O Madhava, would command no respect among those ignorant and wicked wretches that have no reverence for all that deserves reverence. Foolish, as long as he has strength, he will never obey your counsels. Whatever words you may speak to him will be perfectly futile. It does not seem proper to me, O Krishna, that you should go into the midst of these wicked-minded wretches seated together. It does not seem proper to me, O Krishna, that going there you should utter words against those wicked-souled, foolish, unrighteous wights, strong in number. In consequence of their having never worshipped the aged, in consequence of their having been blinded by prosperity and pride, and owing to the pride of youth and wrath, they will never accept the good advice you may place before them. He has mustered a strong force, O Madhava, and he has his suspicions of yourself. He will, therefore, never obey any counsel that you may offer. The sons of Dhritarashtra, O Janardana, are inspired with the firm belief that at present Indra himself, at the head of all the celestials, is incapable of defeating them in battle. Efficacious as your words always are, they will prove to be of no efficacy with persons impressed with such a conviction and who always follow the impulses of lust and wrath.

Staying in the midst of his ranks of elephants and his army consisting of cars and heroic infantry, the foolish and wicked Duryodhana, with all fears dispelled, regards the whole earth to have already been subjugated by him. Indeed, Dhritarashtra's son covets extensive empire on the earth without any rivals. Peace, therefore, with him is unattainable. That which he has in his possession he regards as unalterably his. Alas, the destruction on the earth seems to be at hand for the sake of Duryodhana, for, impelled by fate, the kings of the earth, with all the Kshatriya warriors, have assembled together, desirous of battling with the Pandavas? All those kings, O Krishna, are in enmity with you and have all been deprived of their possessions before this by you. Through fear of you those heroic monarchs have joined together with Karna and made an alliance with Dhritarashtra's sons. Reckless of their very lives, all those warriors have united with Duryodhana and are filled with delight at the prospect of fighting the Pandavas.

O hero of Dasharha's race, it does not commend itself to me that you should enter into their midst. How, O grinder of foes, will you repair into the midst of those numerous enemies of yours, of wicked souls, and seated together? O you of mighty arms, you are, indeed, incapable of being vanquished by the very gods, and I know, O slayer of foes, your manliness and intelligence. O Madhava, the love I bear to you is equal to that I bear to the sons of Pandu. I say, therefore, these words to you from my affection, regard, and friendship for you. What need is there in expressing to you the delight that has been mine at sight of your persons, for, you, O you of eyes like lotus, are the inner Soul of all embodied creatures."

The holy one said,

“That, indeed, which should be said by a person of great wisdom: that, indeed, which should be said by one possessed of great foresight; that indeed, which should be said by one like you to a friend like me; that indeed, which is deserving of you, being consistent with virtue and profit, and truth; that, O Vidura, has been said by you, father and mother-like, unto me. That which you have told me is certainly true, worthy of approbation and consistent with reason. Listen, however, with attention, O Vidura, to the reason of my coming. Well knowing the wickedness of Dhritarashtra's son and the hostility of the Kshatriyas that have sided with him. I have still, O Vidura, come to the Kurus. Great will be the merit earned by him who will liberate from the meshes of death the whole earth, with her elephants, cars and steeds, overwhelmed with a dreadful calamity. If a man striving to the best of his abilities to perform a virtuous act meets with failure, I have not the least doubt that the merit of that act becomes his, notwithstanding such failure.

This also is known to those that are conversant with religion and scripture, that if a person having intended mentally to commit a sinful act does not actually commit it, the demerit of that act can never be his. I will sincerely endeavour, O Vidura, to bring about peace between the Kurus and the Srinjayas who are about to be slaughtered in battle. That terrible calamity (which hangs over them all) has its origin in the conduct of the Kurus, for it is directly due to the action of Duryodhana and Karna, the other Kshatriyas only following the lead of these two. The learned regard him to be a wretch who does not by his solicitation seek to save a friend who is about to sink in calamity. Striving to the best of his might, even to the extent of seizing him by the hair, one should seek to dissuade a friend from an improper act. In that case, he that acts so, instead of incurring blame, reaps praise. It befits Dhritarashtra's son, therefore, O Vidura, with his counsellors, to accept my good and beneficial counsels that are consistent with virtue and profit and competent to dispel the present calamity.

I will, therefore, sincerely endeavour to bring about the good of Dhritarashtra's sons and of the Pandavas, as also of all the Kshatriyas on the face of the earth. If while endeavouring to bring about the good (of my friends), Duryodhana judges me wrongly, I shall have the satisfaction of my own conscience, and a true friend is one who assumes the functions of an intercessor when dissensions break out between kinsmen. In order, again, that unrighteous, foolish, and inimical persons may not afterwards say that though competent, still Krishna did not make any attempt to restrain the angry Kurus and the Pandavas from slaughtering one another I have come here. Indeed, it is to serve both parties that I have come hither. Having striven to bring about peace, I will escape the censure of all the kings. If after listening to my auspicious words, fraught with virtue and profit, the foolish Duryodhana accept them not, he will only invite his fate. If without sacrificing the interests of the Pandavas I can bring about peace among the Kurus, my conduct will be regarded as highly meritorious, O high-souled one, and the Kauravas themselves will be liberated from the meshes of death. If the sons of Dhritarashtra reflect coolly on the words I shall utter words fraught with wisdom, consistent with righteousness, and possessed of grave import, then that peace which is my object will be brought about and the Kauravas will also worship me (as the agent thereof). If, on the other hand, they seek to injure me, I tell you that all the kings of the earth; united together, are no match for me, like a herd of deer incapable of standing before an enraged lion.”

Having said these words, that bull of the Vrishni race and delighter of Yadavas, then laid himself down on his soft bed for sleep.