Krishna’s emissary – 3

Krishna enters Kuru’s court

In such conversation between those two distinguished persons, both of whom were endued with great intelligence, that night, lit with bright stars, passed away. Indeed, the night passed away against the wishes of the illustrious Vidura, who had been listening to the varied conversation of Krishna fraught with virtue, profit, and desire, and made up of delightful words and syllables of agreeable import; and also those of Krishna himself, of immeasurable prowess, listening to discourses equal in style and character. Then, at early dawn a band of choristers and bards gifted with melodious voices, awoke Keshava with sweet sounds of conchs and cymbals. Rising from bed, Janardana of Dasharha's race, that bull amongst all the Sattwatas, went through all the customary acts of the morning. And having cleansed himself by a bath, recited the sacred Mantras and poured libations of clarified butter on the sacrificial fire. Madhava decked his person and began to worship the rising sun. While the unvanquished Krishna of Dasharha's race was still engaged in his morning devotions, Duryodhana and Subala's son Shakuni came to him and said,

“Dhritarashtra is seated in his court, with all the Kurus headed by Bhishma and with all the kings of the earth. They are all soliciting your presence, O Govinda, like the celestials in heaven desiring the presence of Shakra himself”

Thus addressed, Govinda greeted them both with sweet and courteous enquiries. And when the sun had risen a little higher, Janardana, that chastiser of foes, summoning a number of Brahmanas, made them presents of gold and robes and kine and steeds. After he had thus given away much wealth and taken his seat, his driver (Daruka) came and saluted that unvanquished hero of Dasharha's race. Daruka soon returned with his master's large and blazing car furnished with rows of tinkling bells and harnessed with excellent steeds. Understanding that his handsome car adorned with every ornament and producing a rattle, deep as the rumbling of the mighty masses of clouds, was ready, the high-souled Janardana, that delighter of all the Yadavas, walking round the sacred fire and a band of Brahmanas, and putting on the gem known by the name of Kaustubha, and blazing with beauty, surrounded by the Kurus, and well-protected by the Vrishnis, mounted on it. Vidura, conversant with all the precepts of religion, followed on his own car that scion of Dasharha's race, that foremost of all living creatures, that first of all persons gifted with intelligence. Duryodhana and Subala's son Shakuni also, on one car followed Krishna, that chastiser of foes. Satyaki and Kritavarman and the other mighty car-warriors of the Vrishni race, all rode behind Krishna on cars and steeds and elephants. The handsome cars of those heroes, adorned with gold and drawn by excellent steeds and each producing a loud rattle, as they moved forward, shone brilliantly. Keshava, endued with great intelligence, and beaming with beauty, soon came upon a broad street that had previously been swept and watered, and that was fit to be used by the highest of kings. When that scion of Dasharha's race set out, cymbals began to play, and conchs began to be blown, and other instruments also to pour forth their music. Great number of youthful heroes, foremost in the world for heroism, and possessed of lion-like prowess, proceeded, surrounding Shauri's car. Many thousands of soldiers, attired in a variegated dresses, bearing swords and lances and axes, marched in advance of Keshava. There were full five hundred elephants, and cars by thousands, that followed that unvanquished hero of Dasharha's race while he proceeded. All the citizens of the capital, of all ages and both sexes, desirous of beholding Janardana came out into the streets. And the terraces and balconies of the houses were so thronged by ladies that the houses were on the point of falling down with the weight. Worshipped by the Kurus, and listening to various sweet speeches, and returning the greetings of all as each deserved, Keshava went along the street, casting his eyes on all.

At last, when Keshava reached the Kuru court, his attendants loudly blew their conchs and trumpets and filled the welkin with that blare. Thereupon, that whole assembly of kings, of immeasurable prowess, trembled with delight at the expectation of soon setting their eyes on Krishna. Hearing the rattle of his car, that rumbled like the deep roll of rain-charged clouds, the monarchs understood Krishna to be near, and the hair of their bodies stood erect with delight. Having reached the gate of the court, Shauri, that bull among the Sattwatas, alighting from his car, that resembled the summit of Kailasa, entered the court which looked like a mass of newly-risen clouds, and blazed forth with beauty, and resembled the very abode of the great Indra. That illustrious hero entered the court, arm-in-arm with Vidura and Satyaki on either side, and overshadowing with his own the splendour of all the Kurus, like the sun overshadowing the radiance of lesser lights in the firmament. Before Vasudeva sat Karna and Duryodhana, while behind him were seated the Vrishnis with Kritavarman. Bhishma and Drona, and others with Dhritarashtra were on the point of rising up from their seats for honouring Janardana. Indeed, as soon as he, of Dasharha's race, came, the illustrious blind monarch, Drona and Bhishma, all rose up from their seats. When that mighty ruler of men, king Dhritarashtra, rose up from his seat, those kings by thousands around him all rose up also. At Dhritarashtra's command, a seat beautiful all over, and adorned with gold, had been kept there for Krishna, After taking his seat, Madhava smilingly greeted the king, and Bhishma, and Drona, and all other rulers, each according to his age. All the kings of the earth, and all the Kurus also, beholding Keshava arrived in that assembly, worshipped him duly. As that chastiser of foes, that vanquisher of hostile cities, that hero of Dasharha's race, was seated there, he beheld the Rishis whom he had seen while proceeding to Hastinapur, staying in the firmament.

Beholding those Rishis with Narada at their head, he of Dasharha's race, slowly addressed Bhishma the son of Shantanu, saying,

“O king, the Rishis have come to see this earthly conclave of ours. Invite them with offer of seats and abundant courtesy, for if they are not seated, no one here is capable of taking his seat. Let proper worship, therefore, be speedily offered unto these Rishis with souls under proper control.”

Beholding the Rishis then at the gate of the palace, Shantanu’s son quickly ordered the servants to bring seats for them. Soon enough they brought large and beautiful seats embroidered with gold and set with gems. After the Rishis had taken their seats and accepted the Arghyas offered to them, Krishna took his seat, so also all the kings. Duhshasana gave an excellent seat to Satyaki, while Vivimshati gave another golden one to Kritavarman. Not far from where Krishna sat, that illustrious and wrathful pair, Karna and Duryodhana, sat together on the same seat. Shakuni, the king of Gandhara, surrounded by the chiefs of his country, sat there, with his son beside him. The high-souled Vidura sat on a begemmed seat covered with a white deer-skin that almost touched Krishna's seat. All the kings in the assembly, although they gazed at Janardana of Dasharha's race for a long while, were not, however, gratified with their gaze, like drinkers of the Amrita, that are never satiated with quaffing measure after measure. Janardana attired in yellow robes having the complexion of the Atasi flower, sat in the midst of that assembly like a sapphire mounted on gold. After Govinda had taken his seat, a perfect silence ensued, for none present there spoke a single word.

Krishna speaks in Kuru assembly

After all the kings had been seated and perfect silence had ensued, Krishna possessing fine teeth and having a voice deep as that of the drum, began to speak. And Madhava although he addressed Dhritarashtra, spoke in a voice deep as the roll of clouds in the rainy season, making the whole assembly hear. He said,

“In order that, O Bharata, peace may be established between the Kurus and the Pandavas without a slaughter of the heroes, I have come here. Besides this, O king, I have no other beneficial words to utter, O chastiser of foes, everything that should be learnt in this world is already known to you. This your race, O king, owing to its learning and behaviour, and owing also to its being adorned with every accomplishment, is most distinguished among all royal dynasties. Joy in the happiness of others, grief at sight of other people's misery, desire to alleviate distress, abstention from injury, sincerity, forgiveness, and truth, these, O Bharata, prevail amongst the Kurus. Then your race, therefore, O king, is so noble, it would be a pity if anything improper were done by any one belonging to it, and greater pity still if it were done by you. O chief of the Kurus, you are the first of those that should restrain the Kurus if they behave deceitfully towards strangers or those numbering with themselves. Know, O you of Kuru's race, that those wicked sons of yours, headed by Duryodhana, abandoning both virtue and profit, disregarding morality, and deprived of their senses by avarice, are now acting most unrighteously towards, O bull of men, their foremost of kinsmen. That terrible danger (which threatens all) has its origin in the conduct of the Kurus. If you become indifferent to it, it will then produce a universal slaughter. If, O Bharata, you are willing, you may be able to allay that danger even yet, for, O bull of Bharata's race, peace, I think, is not difficult of acquisition. The establishment of peace, O king, depends on you and myself, O monarch. Set right your sons, O you of Kuru's race, and I will set the Pandavas right. Whatever be your command, O king, it befits your sons with their followers to obey it. If again they live in obedience to you, that would be the very best they could do. If you strive for peace by restraining your sons, it will be to your profit, O king, as also to the benefit of the Pandavas. Having reflected carefully, act you yourself, O king.

Let those sons of Bharata (the Pandavas), be, O ruler of men, your allies. Supported by the Pandavas, O king, seek you both religion and profit. By every exertion in your power, you can not have, O king, such allies as they who are such. Protected by the illustrious sons of Pandu, Indra himself at the head of the celestials will not be able to vanquish you. How would it be possible then for mere earthly kings to withstand your prowess? If with Bhishma, and Drona, and Kripa, and Karna, and Vivimshati, and Ashwatthama, Vikarna, and Somadatta, and Bahlika and the chief of the Sindhus, and the ruler of the Kalingas, and Sudakshina, the king of the Kambojas, there were Yudhishthira, and Bhimasena and Savyasachin, and the twins, and if Satyaki of mighty energy, and Yuyutsu, that mighty car warrior, are stationed, who is there, O bull of Bharata's race, of such misdirected intelligence that would fight these? If, O slayer of foes, you have both the Kurus and the Pandavas at your back, the sovereignty of the whole world and invincibility before all foes will be yours. All the rulers of the earth, O monarch, that are either equal to you or superior, will then seek alliance with you. Protected on all sides by sons, grandsons, fathers, brothers, and friends, you will then be able to live in exceeding happiness. Keeping these before you and treating them with kindness as in days of yore, you, O monarch, will enjoy the sovereignty of the whole earth. With these as your supporters and with the sons of Pandu also, you will, O Bharata, be able to conquer all your foes. This is your best advantage. If, O chastiser of foes, you are united with your sons and kinsmen and counsellors, you will enjoy sovereignty of the whole earth won for you by them.

In battle, O great king, nothing but wholesale destruction is visible. Indeed, in the destruction of both the parties, what merit do you see? If the Pandavas are slaughtered in battle, or if your own mighty sons fall, tell me, O bull of Bharata's race, what happiness will you enjoy? All of them are brave and skilled in weapons. All of them are desirous of battle, the Pandavas as also your sons. Oh, save them from the terrible danger that threatens them. After the battle you will not behold all the Kurus or all the Pandavas, Car-warriors slain by car-warriors, you will behold the heroes of both parties reduced in numbers and strength. All the rulers of the earth, O best of kings, have been assembled together. Inflamed with wrath, they will certainly exterminate the population of the earth. Save, O king, the world. Let not the population of the earth be exterminated. O son of Kuru's race, if you regain your natural disposition, the earth may continue to be peopled as now.

Save, O king, these monarchs, who are all of pure descent, endued with modesty and liberality and piety, and connected with on another in bonds of relationship or alliance, from the terrible danger that threatens them. Abandoning wrath and enmity, O chastiser of foes, let these kings, embracing one another in peace, eating and drinking with one another, dressed in excellent robes and decked with garlands, and doing courtesies to one another, return to their respective homes. Let the affection you had for the Pandavas be revived in your bosom, and let it, O bull of Bharata's race, lead to the establishment of peace.

Deprived of their father while they were infants, they were brought up by you. Cherish them now as becomes you, O bull of Bharata's race, as if they were your own sons. It is your duty to protect them. Especially it is so when they are distressed. O bull of Bharata's race, let not your virtue and profit be both lost. Saluting and propitiating you, the Pandavas have said unto you,

“At your command we have, with our followers, suffered great misery. For these twelve years have we lived in the woods, and for the thirteenth year have we lived incognito in an uninhabited part of the world. We broke not our pledge, firmly believing that our father also would abide by his. That we violated not our word is well-known to the Brahman as who were with us. As we, O bull of the Bharata race, have abided by our promise, also do you abide by yours. Long have we suffered the greatest misery, but let us now have our share of the kingdom. Fully conversant as you are with virtue and profit, it befits you to rescue us. Knowing that our obedience is due to you, we have quietly undergone much misery. Behave you then unto us like a father or brother. A preceptor should behave as a preceptor towards his disciples, and as disciples we are willing to behave as such towards you, our preceptor. Act you, therefore, towards us as a preceptor should. If we go wrong, it is the duty of our father to set us right. Therefore, set us on the way and tread you also the excellent path of righteousness.”

Those sons of yours, O bull of the Bharata race, have also said unto these kings assembled in the court these words,

“If the members of an assembly are conversant with morality, nothing improper should be permitted by them to happen. Where, in the presence of the virtuous members of an assembly, righteousness is sought to be overpowered by unrighteousness, and truth by the untruth, it is those members themselves that are vanquished and slain. When righteousness, pierced by unrighteousness, seeks the protection of an assembly, if the arrow is not extracted, it is the members themselves that are pierced by that arrow. Indeed, in that case, righteousness slays the members of that assembly, like a river eating away the roots of the trees on its bank."

Judge now, O bull of the Bharata race, the Pandavas, with their eyes turned towards righteousness and reflecting on everything, are maintaining a calm attitude, and what they have said is consistent with truth and virtue and justice. O ruler of men, what can you say unto them, but that you are willing to give them back their kingdom? Let these rulers of earth that are sitting here say (what the answer should be)! If it appears to you that what I have said after reflecting well on virtue to be true, save all these Kshatriyas, O bull of the Bharata race, from the meshes of death. Effect peace, O chief of Bharata's race, and yield not to anger. Giving unto the Pandavas their just share of the paternal kingdom, enjoy you then, with your sons, O chastiser of foes, happiness and luxury, your wishes being all crowned with success.

Know that Yudhishthira always treads the path that is trod by the righteous. You know also, O king, what the behaviour of Yudhishthira is towards you and your sons. Although you had sought to burn him to death and had exiled him from human habitation, yet he came back and once more repose confidence in you. Again, did you with your sons, banish him to Indraprastha? While there, he brought all the kings of the earth to subjection and yet looked up to your face, O king, without seeking to disregard you. Although he behaved in this way, yet Subala's son, desirous of robbing him of his dominions and wealth and possessions, applied the very efficacious means of dice. Reduced to that condition and even beholding Krishna dragged into the assembly, Yudhishthira of immeasurable soul, did not yet swerve from the duties of a Kshatriya. As regards myself, I desire, O Bharata, your good as also theirs. For the sake of virtue, of profit, of happiness, make peace, O king, and do not allow the Earth's population to be slaughtered, regarding evil as good and good as evil. Restrain your sons, O monarch, who have from covetousness proceeded too far. As regards the sons of Pritha, they are equally ready to wait upon you in dutiful service or to fight. That which, O chastiser of foes, seems to you to be for your good, do you adopt!”

All the rulers of earth there present highly applauded these words of Keshava within their hearts, but none of them ventured to say anything in the presence of Duryodhana.

Parashurama, Kanwa and Narada advise Duryodhana

Hearing these words uttered by the high-souled Keshava, all the persons who sat in that assembly remained silent, their hair standing on their ends. All the kings thought within themselves that there was no man who could dare reply to that speech. Seeing that all the kings sat silent, Jamadagni's son (addressing Duryodhana) then said these words in that assembly of Kurus,

“Listen confidingly to my words illustrated by an example, and seek your own good if my speech recommends itself to you.”

Parashurama then narrated to Duryodhana the story of Dambhodbhava and continued,

“Great indeed, was that feat achieved of old by Nara. Narayana, again, became superior to Nara in consequence of many more qualities. Therefore, O king, besides such weapons as Kakudika, Shuka, Naka, Akshisantarjana, Santana, Nartana, Ghora, and Ashyamodaka, are placed on the string of that best of bows called Gandiva, go unto Dhananjaya, laying aside your pride. Struck with these weapons, men always yield up their lives. Indeed, these weapons have other means corresponding with the eight passions, such as lust, wrath, covetousness, vanity, insolence, pride, malice, and selfishness. Struck with them, men are confounded, and move about frantically deprived of their senses. Under their influence, persons always sleep heavily, cut capers, vomit, pass urine and excreta, weep, and laugh incessantly. Indeed, that Arjuna is irresistible in fight, who has for his friend Narayana, the Creator and Lord of all the worlds, fully acquainted with the course of everything. Who is there in the three worlds, O Bharata, who would venture to vanquish that hero, the Ape-bannered Jishnu, who has no equal in battle? Countless are the virtues that reside in Partha. Janardana again, is superior to him. You are yourself well-acquainted with Dhananjaya, the son of Kunti. They that were Nara and Narayana in days of yore are now Arjuna and Keshava. Know then, O great king, who those brave and foremost of persons are. If you believe in this and do not mistrust me, adopt a virtuous resolution and make peace with the sons of Pandu. If you regard this as your good, viz., that there should be no disunion in your family, then make peace, O foremost of Bharata's race, and do not set your heart upon battle. O you, that are foremost of Kuru's line, the race to which you belong is highly regarded on earth. Let that regard continue to be paid to it. Blessed be you, think of what conduces to your own welfare."

Having listened to the words of Jamadagnya, the illustrious Rishi Kanwa also said these words unto Duryodhana in that assembly of the Kurus. Kanwa said,

“Brahman, the Grandsire of the universe, is indestructible and eternal. Those illustrious Rishis, Nara and Narayana, are of the same character. Of all the sons of Aditi, Vishnu alone is eternal. He alone is unconquerable and indestructible, existing for ever, the Lord of all, and the possessor of divine attributes. All others, such as the sun and the moon, earth and water, wind, fire and firmament, planets, and stars, are liable to destruction. All these, when the end of the universe comes, take leave of the three worlds. They are destroyed and created again and again. Others also, such as men and animals and birds, and creatures belonging to other orders of living existence, indeed, all that move on this world of men, are endued with short lives. As regards kings, all of them, having enjoyed great prosperity, reach, at last, the hour of destruction and are reborn in order to enjoy the fruits of good and evil deeds. It befits you then to make peace with Yudhishthira. Let the Pandavas and the Kauravas both rule this earth. O Suyodhana, one should not think in this way, viz., “I am strong!” For, O bull among men, it is seen that there are persons stronger than those generally regarded strong. O son of Kuru's race, physical strength is scarcely regarded as strength by those that are really strong. As regards the Pandavas, endued as they all are with prowess equal to that of the celestials, they are also regarded as strong. In this connection is cited an old story, as an example, the story, viz., of Matali searching for a bridegroom upon whom to bestow his daughter.”

Kanwa, narrating the story of Matali’s search for a bridegroom, continued,

“In the same way, O son of Gandhari, you live, O son, as long as you approaches’ not the heroic sons of Pandu in battle. Who is there whom Bhima, that foremost of smiters, that mighty son of Vayu and Dhananjaya, the son of Indra, cannot slay in battle? Vishnu himself, and Vayu and Dharma, and the Ashwins, these gods are your enemies. Let alone an encounter with them, you are not competent even to look at them on the field. Therefore, O prince, do not set your heart upon war; let peace be made through the agency of Vasudeva. It befits you to save your race thus. This great ascetic Narada witnessed with his own eyes the incident (I have related to you) which shows the greatness of Vishnu, and know that this Krishna is that bearer of the discus and the mace!”

Hearing these words of the Rishi, Duryodhana contracted his eye-brows and began to breathe heavily. Casting his eyes then on Radha's son, he burst out into a loud laughter. Setting at naught those words of the Rishi, that wicked wretch began to slap his thigh that resembled the trunk of an elephant. Addressing the Rishi, he said,

“I am, O great Rishi, precisely what the Creator has made me. What is to be, must be. What also has been ordained in my case must happen, I cannot act otherwise. What can these senseless declamations, therefore, avail?"

Narada said,

“Persons that listen to the counsels of friends are rare. Friends again are rare that offer beneficial counsels, for a friend (in need of counsel) is never there where a friend (offering counsel) is. O son of Kuru's race, I think, the word of friends ought to be listened to. Obstinacy ought to be avoided; for it is fraught with great evil. In this connection is cited an old story regarding Galava's having met with disgrace through obstinacy.”

Narada then narrated the story of Galava and continued.

“They that desire their own good should listen to friends that wish them well. Obstinacy should never be entertained, for obstinacy is always the root of ruin. For this reason, O son of Gandhari, forsake vanity and wrath, O hero, make peace with the sons of Pandu. Avoid anger, O king, that which is given away, that which is done, the austerities that are practised, the libations that are poured on fire, nor one of these is ever destroyed or suffers any diminution. None else, again, enjoys the fruits of these save he that is their agent. He that succeeds in understanding this truly superior and excellent history, that is approved by persons of great learning as well as by those that are freed from anger and lust, and that is enforced by various references to scriptures and reason, obtains a knowledge of virtue and profit and desire, and enjoys the sovereignty of the whole world!"

Dhritarashtra said,

“O holy one, it is even so as you, O Narada, say. My wish also is precisely such, but, O holy one, I have no power (to carry them out)!”

Krishna advises Duryodhana

The Kuru king, having said these words unto Narada, then addressed Krishna and said,

“You have, O Keshava, told me that which leads to heaven, what is beneficial to the world, consistent with virtue, and fraught with reason. I am not, however, O sire, independent. Duryodhana never does what is agreeable to me. Do you, therefore, O mighty-armed Krishna, O best of persons, strive to persuade that foolish and wicked son of mine, who disobeys my commands. O mighty-armed one, he never listens to the beneficial words, O Hrishikesha, of Gandhari, or of wise Vidura, or of other friends headed by Bhishma, all of whom seek his good. Do you, therefore, yourself counsel that crooked, senseless, and wicked-souled prince, of evil disposition and sinful heart. By doing this, O Janardana, you shall have done that noble act which a friend should ever do.”

Thus addressed, he of Vrishni's race, conversant with the truths of virtue and profit, approached nearer to the ever-wrathful Duryodhana and said unto him these sweet words,

“O Duryodhana, O best of the Kurus, listen to these words of mine, uttered especially for your good, as also, O Bharata, for that of your followers, You are born in a race that is distinguished for its great wisdom. It befits you to act righteously as I indicate. Possessed of learning and endued with excellent behaviour, you are adorned with every excellent quality. They that are born in ignoble families, or are wicked-souled, cruel, and shameless, they only, O sire, act in the way that seems acceptable to you. In this world, the inclinations of those only that are righteous seem to be consistent with the dictates of virtue and profit. The inclinations, however, of those that are unrighteous seem to be perverse. O bull of Bharata's race, the disposition that you are repeatedly manifesting is of that perverse kind. Persistence in such behaviour is sinful, frightful, highly wicked, and capable of leading to death itself. It is besides, causeless, while, again, you can not, O Bharata, adhere to it long. If by avoiding this which is productive only of woe, you will achieve your own good, if, O chastiser of foes, you will escape from the sinful and disreputable deeds of your brothers, followers, and counsellors, then, O tiger among men, make peace, O bull among the Bharatas, with the sons of Pandu who are all endued with great wisdom and great bravery with great exertion and great learning an all of whom have their souls under complete control. Such conduct will be agreeable to and conducive to the happiness of Dhritarashtra who is endued with great wisdom, of grandsire (Bhishma), Drona, the high-souled Kripa, Somadatta, wise Bahlika, Ashwatthama, Vikarna, Sanjaya, Vivimshati, and of many of your kinsmen, O chastiser of foes, and many of your friends also. The whole world, O sire, will derive benefit from that peace.

You are endued with modesty, born in a noble race, have learning and kindness of heart. Be obedient, O sire, to the commands of your father, and also of your mother, O bull of Bharata's race. They that are good sons always regard that to be beneficial which their fathers command. Indeed, when overtaken by calamity, every one recollects the injunctions of his father. Peace with the Pandavas, O sire, recommend itself to your father. Let it, therefore, O chief of the Kurus recommend itself to you also with your counsellors. That mortal who having listened to the counsels of friends does not act according to them, is consumed at the end by the consequences of his disregard, like him who swallows the fruit called Kimpaka. He that from folly does not accept beneficial counsels, unnerved by procrastination and unable to attain his object, is obliged to repent at last. He, on the other hand, who having listened to beneficial counsels accepts them at once, abandoning his opinion, always wins happiness in the world. He that rejects the words of well-meaning friends, regarding those words as opposed to his interest, but accepts words that are really so opposed, is soon subjugated by his foes.

Disregarding the opinions of the righteous he that abides by the opinions of the wicked, soon makes his friends weep for him in consequence of his being plunged into distress. Forsaking superior counsellors he that seeks the advice of inferior ones, soon falls into great distress and succeeds not in saving himself. That companion of the sinful, who behaves falsely and never listens to good friends, who honours strangers but hates those that are his own, is soon, O Bharata, cast off by the Earth. O bull of Bharata's race, having quarrelled with those (the sons of Pandu), you seek protection from others viz., those that are sinful, incapable, and foolish. What other man is there on earth besides you, who, disregarding kinsmen, that are all mighty charioteers, and each of whom resembles Shakra himself, would seek protection and aid from strangers? You have persecuted the sons of Kunti, from their very birth. They have not been angry with you, for the sons of Pandu are indeed virtuous. Although you have behaved deceitfully towards the Pandavas from their very birth, yet, O mighty-armed one, those distinguished persons have acted generously towards you. It befits you, therefore, O bull of Bharata's race, to act towards those principal kinsmen of yours with equal generosity.

Do not yield yourself to the influence of wrath. O bull of Bharata's race, the exertions of the wise are always associated with virtue, profit, and desire. If, indeed, all these three cannot be attained, men follow at least virtue and profit. If, again, these three are pursued separately, it is seen that they that have their hearts under control, choose virtue; they that are neither good nor bad but occupy a middle station, choose profit, which is always the subject of dispute; while they that are fools choose the gratification of desire. The fool that from temptation gives up virtue and pursues profit and desire by unrighteous means, is soon destroyed by his senses. He that speaks profit and desire, should yet practise virtue at the outset, for neither profit nor desire is (really) dissociated from virtue. O king, it has been said that virtue alone is the cause of the three, for he that seeks the three, may, by the aid of virtue alone, grow like fire when brought into contact with a heap of dry grass. O bull of Bharata's race, you seeks, O sire, by unrighteous means this extensive empire, flourishing with prosperity and well-known to all the monarchs of the earth. O king, he that behaves falsely towards those that live and conduct themselves righteously, certainly cuts down his own self, like a forest with an axe.

One must not seek to confound his understanding whose overthrow one does not like, for, if one's understanding is confounded, one can never devote his attention to what is beneficial. One that has his soul under control never, O Bharata, disregards anybody in the three worlds,--no, not even the commonest creature, far less those bulls among men, the sons of Pandu. He that surrenders himself to the influence of anger loses his sense of right and wrong. Rank growth must always be cut off. Behold, O Bharata, this is the proof. At present, O sire, union with the sons of Pandu is better for you than your union with the wicked. If you make peace with them, you may obtain the fruition of all your wishes. O best of kings, while enjoying the kingdom that has been founded by the Pandavas, you seek protection from others, disregarding the Pandavas themselves. Reposing the cares of your state on Duhshasana, Durvishaha, Karna, and Subala's son, you desire the continuance of your prosperity, O Bharata. These, however, are far inferior to the Pandavas in knowledge, in virtue, in capacity for acquiring wealth, and in prowess. Indeed, O Bharata, (let alone the four I have mentioned) all these kings together, with you at their head, are incapable of even looking at the face of Bhima, when angry, on the field of battle. O sire, this force consisting of all the kings of the earth is, indeed, at your elbow.

There are also Bhishma, and Drona, and this Karna, and Kripa, and Bhurishrava, and Somadatta, and Ashwatthama, and Jayadratha. All these together are incapable of fighting against Dhananjaya. Indeed, Arjuna is incapable of being vanquished in battle even by all the gods, Asuras, men, and Gandharvas. Do not set your heart for battle. See you the man in any of the royal races of the earth, who having encountered Arjuna in battle can return home safe and sound? O bull of Bharata's race, what advantage is there in a universal slaughter? Show me a single man who will defeat that Arjuna, by defeating whom alone victory may be yours? Who will encounter that son of Pandu in battle, who had vanquished all the celestials with the Gandharvas, Yakshas and Pannagas at Khandavaprastha? Then also the marvellous account that is heard of what happened at Virata's city, touching that encounter between one and many, is sufficient proof of this, Hope you to vanquish in battle Arjuna who when excited with rage is invincible, irresistible, ever-victorious, and undeteriorating Arjuna, that hero, who gratified the God of gods, Shiva himself in fight? With myself again as his second when that son of Pritha will rush to the field of battle against an enemy, who is there that is competent to challenge him then? Can Purandara himself do so? He that would vanquish Arjuna in battle would support the Earth on his arms, consume in rage the whole population of the Earth, and hurl the very gods from heaven.

Look at your sons, your brothers, kinsmen, and other relatives. Let not these chiefs of Bharata's race all perish on your account. Let not the race of Kauravas be exterminated or reduced. O king, let not people say that you are the exterminator of your race and the destroyer of its achievements. Those mighty car-warriors, the Pandavas (if peace be made) will install you as the Yuvaraja, and your father Dhritarashtra, that lord of men, as the sovereign of this extensive empire. Do not, O sire, disregard the prosperity that is awaiting you and is sure to come. Giving to the sons of Pritha half the kingdom, win you great prosperity. Making peace with the Pandavas and acting according to the counsels of your friends, and rejoicing with them, you are sure to obtain what is for your good for ever and ever."

Bhishma, Drona and Vidura advise Duryodhana

Hearing these words of Keshava, Bhishma, the son of Shantanu, then said unto vindictive Duryodhana,

“Krishna has spoken to you, desirous of bringing about peace between kinsmen. O sire, follow those counsels, and do not yield to the influence of wrath. If you do not act, O sire, according to the words of the high-souled Keshava, neither prosperity, nor happiness nor what is for your good, will you ever have. The mighty-armed Keshava, O sire, has said unto you what is consistent with virtue and profit. Accept you that object, and do not, O king, exterminate the population of the earth. This resplendent prosperity of the Bharatas amongst all the kings of the earth, you will, during the very life of Dhritarashtra, destroy through your wickedness, and you will also, through this arrogant disposition of yours, deprive yourself with all your counsellors, sons, brothers, and kinsmen, of life, if, O you foremost of Bharata's race, you transgresses the words of Keshava, your father, and of wise Vidura, words that are consistent with truth and fraught with benefit to yourself. Be not the exterminator of your race, be not a wicked man, let not your heart be sinful, do not tread the path of unrighteousness. Do not sink your father and mother into an ocean of grief.”

After Bhishma had concluded, Drona also said these words unto Duryodhana, who, filled with wrath, was then breathing heavily,

“O sire, the words that Keshava has spoken unto you are fraught with virtue and profit, Shantanu’s son Bhishma also has said the same. Accept those words, O monarch. Both of them are wise, endued with great intelligence, with souls under control, desirous of doing what is for your good, and possessed of great learning. They have said what is beneficial. Accept their words, O king, O you possessed of great wisdom, act according to what both Krishna and Bhishma have said. O chastiser of foes, do not, from delusion of understanding, disregard Madhava. They that are always encouraging you, are unable to give you victory. During the time of battle they will throw the burthen of hostility on other's necks. Do not slaughter the Earth's population. Do not slay your sons and brothers. Know that host is invincible in the midst of which are Vasudeva and Arjuna. If, O Bharata, you do not accept the truthful words of your friends, Krishna and Bhishma, then, O sire, you will surely have to repent. Arjuna is even greater than what Jamadagni's son has described him to be. As regards Krishna, the son of Devaki, he is incapable of being resisted by even the gods. O bull of Bharata's race, what use is there in telling you what is really conducive to your happiness and good? Everything has now been said unto you. Do what you wish. I do not wish to say anything more unto you, O foremost of Bharata's race.”

After Drona had ceased, Vidura also, otherwise called Kshattri, casting his eyes on Duryodhana, said unto that vindictive son of Dhritarashtra,

“O Duryodhana, O bull of Bharata's race, I do not grieve for you. I grieve, however, for this old couple, viz., Gandhari and your father. Having you, of wicked soul for their protector (of whom they will shortly be deprived), they will have to wander with anybody to look after them, and deprived also of friends and counsellors, like a pair of birds shorn of their wings. Having begotten such a wicked son who is the exterminator of his race, alas, these two will have to wander over the earth in sorrow, subsisting on alms.”

After this, king Dhritarashtra, addressing Duryodhana, seated in the midst of his brothers and surrounded by all the kings, said,

“Listen, O Duryodhana, to what the high-souled Shauri has said. Accept those words which are eternal, highly beneficial and conducive to what is for your highest good. With the aid of this Krishna of faultless deeds, we amongst all the kings, are sure to have all our cherished objects. Firmly united by Keshava, be reconciled, O sire, with Yudhishthira. Seek you this great good of the Bharatas like unto an august ceremony of propitiation. Through Vasudeva's agency, bind yourself closely with the Pandavas. I think, the time for that is come. Do not let the opportunity pass away. If, however, you disregards Keshava, who from a desire of achieving what is for good, is soliciting you to make peace, then victory will never be yours."

Hearing these words of Dhritarashtra, both Bhishma and Drona who sympathised with the old king, again addressed disobedient Duryodhana and said,

“As yet the two Krishnas are not accoutred in mail, as yet Gandiva rests inactive, as yet Dhaumya does not consume the enemy's strength by pouring libations on the war-fire, as yet that mighty bowman Yudhishthira, having modesty for his ornament, does not cast angry glances on your troops, so let hostility cease. As yet that mighty bowman, Bhimasena, the son of Pritha, is not seen stationed in the midst of his division, so let hostility cease. As yet Bhimasena, does not, mace in band, stalk on the field of battle, grinding (hostile) divisions, so let peace be made with the Pandavas. As yet Bhima does not, with his hero-slaying mace, make the heads of warriors fighting from the backs of elephants roll on the field of battle, like the palmyra-fruits in the season of their ripening, so let hostility cease. As yet Nakula, and Sahadeva, Dhrishtadyumna of Prishata's race, and Virata, and Shikhandin, and Shishupala's son, accoutred in mail and all well-versed in arms, do not penetrate your ranks, like huge crocodiles penetrating the deep, and pour their arrowy showers, so let hostility cease. As yet fierce-winged shafts do not fall upon the delicate bodies of the assembled kings, so let hostility cease. As yet fierce weapons made of iron and steel, shot unerringly by mighty bowmen well-skilled in arms, endued with lightness of hand and capable of hitting howsoever long distance, do not penetrate the breasts of warriors, smeared with sandal and other fragrant unguents, and adorned with golden garlands and gems, so let hostility cease.

Let that elephant among kings, Yudhishthira the Just, receive you with an embrace while you salutes him bending your head. O bull of Bharata's race, let that king, distinguished for the liberality of his sacrificial presents, place on your shoulder that right arm of his, the palm of which bears the marks of the banner and the hook. Let him, with hands begemmed and red, adorned with fingers, pat your back while you are seated. Let the mighty-armed Vrikodara, with shoulder broad as those of the Sala tree, embrace you, O bull of Bharata's race, and gently converse with you for peace. And, O king, saluted with reverence by those three, viz., Arjuna and the Twins, smell you their heads and converse with them affectionately. And beholding the united with your heroic brothers, the sons of Pandu, let all these monarchs shed tears of joy. Let the tidings of this cordial union be proclaimed in the cities of all the kings. Let the Earth be ruled by you with feelings of brotherly affection (in your bosom), and let your heart be freed from the fever (of jealousy and wrath)."

Duryodhana accuses Krishna

Hearing in that assembly of the Kurus these words that were disagreeable to him, Duryodhana replied unto the mighty-armed Keshava of great fame, saying,

“It befits you, O Keshava, to speak after reflecting on all circumstances. Indeed, uttering such harsh words, you, without any reason, find fault with me alone, addressed regardfully as you always are by the sons of Pritha, O slayer of Madhu. But do you censure me, having surveyed the strength and weakness (of both sides)? Indeed, yourself and Kshattri, the King, the Preceptor, and the Grandsire, all reproach me alone and not any other monarch. I, however, do not find the least fault in myself. Yet all of you, including the (old) king himself, hate me. O repressor of foes, I do not, even after reflection, behold any grave fault in me, or even O Keshava, any fault however minute. In the game at dice, O slayer of Madhu, that was joyfully accepted by them, the Pandavas were vanquished and their kingdom was won by Shakuni.

What blame can be mine as regards that? On the other hand, O slayer of Madhu, the wealth that was won from the Pandavas then, was ordered by me, to be returned unto them. It cannot, again, O foremost of victors, be any fault of ours that the invincible Pandavas, were defeated once again at dice and had to go to the Woods. Imputing what fault to us, do they regard us as their enemies? And, O Krishna, though (really) weak, why do the Pandavas yet so cheerfully seek a quarrel with us, as if they were strong? What have we done to them? For what injury (done to them) do the sons of Pandu, along with the Srinjayas, seek to slaughter the sons of Dhritarashtra? We shall not in consequence of any fierce deed, or (alarming) word (of theirs), bow down to them in fear, deprived of our senses. We cannot bow down to Indra himself, let alone the sons of Pandu.

I do not, O Krishna, see the man, observant of Kshatriya virtues, who can, O slayer of foes, venture to conquer us in battle. Let alone the Pandavas, O slayer of Madhu, the very gods are not competent to vanquish Bhishma, Kripa, Drona and Karna, in battle. If, O Madhava, we are, in the observance of the practices of our order, cut off with weapons in battle, when our end comes, even that will lead us to heaven. Even this, O Janardana, is our highest duty as Kshatriyas, viz., that we should lay ourselves down on the field of battle on a bed of arrows. If, without bowing to our enemies, ours be the bed of arrows in battle, that, O Madhava, will never grieve us. Who is there, born in a noble race and conforming to Kshatriya practices, that would from fear bow to an enemy, desirous only of saving his life? Those Kshatriyas that desire their own good, accept regardfully this saying of Matanga, viz., that (as regards a Kshatriya), one should always keep himself erect, and never bow down, for exertion alone is manliness; one should rather break at the knots than bend. A person like me should only bow down to the Brahmanas for the sake of piety, without regarding anybody else. (As regards persons other than Brahmanas), one should, as long as one lives, act according to Matanga's saying. Even this is the duty of Kshatriyas; even this is ever my opinion.

That share in the kingdom which was formerly given them by my father shall never again, O Keshava, be obtainable by them as long as I live. As long, O Janardana, as king Dhritarashtra lives, both ourselves and they, sheathing our weapons, O Madhava, should live in dependence on him. Given away formerly from ignorance or fear, when I was a child and dependent on others, the kingdom, O Janardana, incapable of being given away again, shall not, O delighter of Vrishni's race, be obtainable by the Pandavas. At present, O Keshava of mighty arms, as long as I live, even that much of our land which may be covered by the point of a sharp needle shall not, O Madhava, be given by us unto the Pandavas."

Krishna responds to Duryodhana

Reflecting (for a moment), with eyes red in anger, he, of Dasharha's race, addressing Duryodhana in that assembly of the Kurus, then said these words,

“Do you wish for a bed of heroes? Verily, you shall have it, with your counsellors. Wait (for a short while), a great slaughter will ensue. You think, O you of little understanding, that you have committed no offence against the Pandavas? Let the (assembled) monarchs judge. Grieved at the prosperity of the high-souled Pandavas, you conspire, O Bharata, with Subala's son about the gambling match. O sire, how could those virtuous, honest, and superior kinsmen of yours (otherwise) engage in such a wicked act with the deceitful Shakuni? O you that are endued with great wisdom, gambling robs even the good of their understanding, and as regards the wicked, disunion and dire consequence spring from it. It was you who had devised with your wicked counsellors, that terrible source of calamity in the form of the gambling match, without consulting with persons of righteous behaviour. Who else is there, capable of insulting a brother's wife in the way you did or of dragging her into the assembly and addressing her in language you had used towards Draupadi? Of noble parentage, and endued with excellent behaviour, and dearer to them than their very lives, the queen-consort of Pandu's sons was treated even thus by you.

All the Kauravas know what words were addressed in their assembly by Duhshasana unto those chastisers of foes, the sons of Kunti, when they were about to set out for the woods. Who is there capable of behaving so wretchedly towards his own honest kinsmen, that are ever engaged in the practice of virtue, that are untainted by avarice, and that are always correct in their behaviour? Language such as becomes only those that are heartless and despicable, was frequently repeated by Karna and Duhshasana and also by you. You had taken great pains to burn to death, at Varanavata, the sons of Pandu with their mother, while they were children, although that effort of yours was not crowned with success. After this, the Pandavas with their mother were obliged to live for a long while, concealed in the town of Ekachakra in the abode of a Brahmana. With poison, with snakes and cords, you had, by every means, sought the destruction of the Pandavas, although none of your designs was successful. With such feelings when you had always acted towards them so deceitfully, how can you say that you have not offended against the high-souled Pandavas? You are not, O sinful man, willing to give them their paternal share in the kingdom, although they are begging it of you.

You shall have to give it them, this, when divested of prosperity, you shall be laid low. Having, like a heartless fellow, done innumerable wrongs to the Pandavas and behaved so deceitfully towards them, you seek now to appear in a different garb. Though repeatedly solicited by your parents, by Bhishma, Drona, and Vidura, to make peace, you do not yet, O king, make peace. Great is the advantage in peace, O king, both to yourself and Yudhishthira. Peace, however, does not recommend itself to you. To what else can it be due, but to your loss of understanding? Transgressing the words of your friends, you can never attain to what is for your benefit. Sinful and disreputable is that act, which you, O king, are about to do.”

Duryodhana plots to take Krishna a prisoner

While he, of Dasharha's race, was saying this, Duhshasana addressed vindictive Duryodhana and said unto him these words in the midst of the Kurus,

“If, O king, you do not willingly make peace with the Pandavas, verily the Kauravas will bind you (hand and foot) and make over you to the son of Kunti. Bhishma, and Drona, and your (own) father, O bull amongst men, will make over us three, viz., Vikartana's son, yourself, and myself, to the Pandavas!”

Hearing these words of his brother, Dhritarashtra's son, wicked, shameless, disobedient, disrespectful, and vain Suyodhana, breathing heavily like a great snake rose up from his seat in anger, and disregarding Vidura, and Dhritarashtra and the great king Bahlika, and Kripa, and Somadatta, and Bhishma, and Drona, and Janardana, in fact, all of them, went out of the court. Beholding that bull among men leave the court, his brother and all his counsellors, and all the kings, followed him. Seeing Duryodhana rise and leave the court in anger with his brothers, Shantanu’s son, Bhishma said,

“The enemies of that person, who, abandoning both virtue and profit, follows the impulses of wrath, rejoice on beholding him plunged into distress at no distant date. This wicked son of Dhritarashtra, this one unacquainted with the true means (of accomplishing his objects), this fool that is wrongly vain of his sovereignty, obeys only the dictates of wrath and avarice. I see also, O Janardana, that the hour of all those Kshatriyas is arrived, for all those kings, from delusion, have with their counsellors followed Duryodhana.”

Hearing these words of Bhishma, the lotus-eyed hero of Dasharha's race, possessed of great powers, addressing all those (that were still there) headed by Bhishma and Drona, said,

“This is great transgression, of which all the elders of the Kuru race are becoming guilty, for they do not forcibly seize and bind this wicked king in the enjoyment of sovereignty. You chastiser of foes, I think the time has come for doing this. If this is done, it may still be productive of good. Listen to me, you sinless ones. The words I will speak will soon lead to beneficial results, if, indeed, you Bharatas, you accept what I say in consequence of its recommending itself to you. The wicked son, of ill-regulated soul, of the old Bhoja king, having usurped his father's sovereignty during the latter's life-time, subjected himself to death. Indeed, Kansa, the son of Ugrasena, abandoned by his relatives, was slain by me in a great encounter, from desire of benefiting my kinsmen. Ourselves with our kinsmen then, having paid due honours to Ugrasena, the son of Ahuka, installed that extender of Bhoja's kingdom on the throne. All the Yadavas and Andhakas and the Vrishnis, abandoning a single person, viz., Kansa for the sake of their whole race, have prospered and obtained happiness.

O king, when the gods and Asuras were arrayed for battle and weapons were upraised for striking, the lord of all creatures, Parameshthin said thus (something which applies to the case at hand). Indeed, O Bharata, when the population of the worlds was divided into two parties and was about to be slaughtered, the divine and holy Cause of the universe, viz., the Creator, said,

“The Asuras and the Daityas with the Danavas will be vanquished, and the Adityas, the Vasus, the Rudras and other dwellers of heaven will be victorious. Indeed, the gods, and Asuras, and human beings, and Gandharvas, and Snakes, and Rakshasas, will in rage slaughter one another in this battle.”

Thinking so, the Lord of all creatures, Parameshthin, commanded Dharma, saying,

“Binding fast, the Daityas and the Danavas, make them over to Varuna.”

Thus addressed, Dharma, at the command of Parameshthin, binding the Daityas and the Danavas, made them over to Varuna. Varuna, the Lord of the waters, having bound those Danavas, with Dharma's noose, as also with his own, keeps them within the depths of the ocean, always guarding them carefully. Binding in the same way Duryodhana and Karna and Shakuni, the son of Subala, and Duhshasana, make them over to the Pandavas. For the sake of a family, an individual may be sacrificed. For a village, a family may be sacrificed. For the sake of a province, a village may be sacrificed. And lastly, for the sake of one's self, the whole earth may be sacrificed. O monarch, binding Duryodhana fast, make peace with the Pandavas. O bull among Kshatriyas, let not the whole Kshatriya race be slaughtered on your account."

Hearing these words of Krishna, king Dhritarashtra lost no time in addressing Vidura, who was conversant with all dictates of virtue. The king said,

“Go, O child, unto Gandhari, possessed of great wisdom and foresight and bring her hither. With her I will solicit this wicked-hearted (son of mine). If she can pacify this wicked wretch, of evil heart, we may yet be able to act according to the words of our friend Krishna. It may be that speaking words in recommendation of peace, she may yet succeed in pointing out the right path to this fool, afflicted by avarice and having wicked allies, If she can dispel this great and dreadful calamity (about to be) occasioned by Duryodhana, it will then conduce to the attainment and preservation of happiness and peace for ever and ever.”

Hearing these words of the king, Vidura, at Dhritarashtra's command, brought (there) Gandhari, possessed of great foresight. Dhritarashtra then addressed Gandhari and said,

“Behold, O Gandhari, this your son of wicked soul, transgressing all my commands, is about to sacrifice both sovereignty and life in consequence of his lust for sovereignty. Of wicked soul and little understanding, he has, like one of uncultivated mind, left the court, with his sinful counsellors, disregarding his superiors and setting at naught the words of his well-wishers.”

Hearing these words of her husband, that princess of great fame, Gandhari, desirous of what was highly beneficial, said these words,

“Bring here, without loss of time, that kingdom-coveting, sick son of mine. He that is of uncultivated heart and sacrifices both virtue and profit, does not deserve to govern a kingdom. For all that, however, Duryodhana, who is destitute of humility has, by every means, obtained a kingdom. Indeed, O Dhritarashtra, you so fond of your son, are very much to be blamed for this, for knowing well his sinfulness, you follows yet his counsel. That son of yours, completely possessed by lust and wrath is now the slave of delusion, and is, therefore, incapable, O king, of being now forcibly turned back by you. You are now reaping the fruit, O Dhritarashtra, of having made over the kingdom to an ignorant fool of wicked soul, possessed by avarice and having wicked counsellors. Why is the king indifferent (today) to that disunion, which is about to take place between persons related so closely? Indeed, beholding you disunited with those that are your own, your enemies will laugh at you. Who is there that would use force for getting over that calamity, O king, which can be overcome by conciliation and gift?”

Kshattri then, and at Dhritarashtra's command, and of his mother's also, once more caused vindictive Duryodhana to enter the court. Expectant of his mother's words, the prince re-entered the court, with eyes red as copper from wrath, and breathing heavily as a snake. Beholding her son, who was treading in a wrong path, enter the court, Gandhari rebuked him severely and said these words for bringing about peace. Gandhari said,

“O Duryodhana, attend, O dear son, to these words of mine that are beneficial to you as also to all your followers, words that you are competent to obey and that will conduce to your happiness. O Duryodhana, obey you the words of your well-wishers, those words, viz., which that best of the Bharatas, your father, and Bhishma, and Drona, and Kripa, and Kshattri, have spoken. If you make peace, you would by that render homage to Bhishma, to your father, to me, and to all your well-wishers with Drona at their head. O you of great wisdom, nobody, O best of the Bharatas, succeeds by his own desire alone in acquiring and keeping or enjoying a kingdom. One that has not his senses under control, cannot enjoy sovereignty for any length of time. He that has his soul under control and is endued with great intelligence, can rule a kingdom. Lust and wrath wean away a man from his possessions and enjoyments. Conquering these foes first, a king brings the earth under his subjection. Sovereignty over men is a great thing. Those that are of wicked souls may easily desire to win a kingdom, but they are not competent to retain a kingdom (when won). He that desires to obtain extensive empire must bind his senses to both profit and virtue, for if the senses are restrained, intelligence increases, like fire that increases when fed with fuel. If not controlled, these can even slay their possessor, like unbroken and furious horses, capable of killing an unskilful driver. One that seeks to conquer his counsellors without conquering his own self, and to conquer foes without conquering his counsellors, is soon vanquished himself and is ruined. He who conquers his own self first, taking it for a foe, will not seek in vain to conquer his counsellors and enemies afterwards. Prosperity worships greatly that person who has conquered his senses and his counsellors, who inflicts punishments on transgressors, who acts after deliberation, and who is possessed of wisdom. Lust and wrath that dwell in the body are deprived of their strength by wisdom, like a couple of fishes ensnared in a net with close holes. Those two in consequence of which the gods shut the gates of heaven against one, who freed from worldly propensities is desirous of going there, are excited by lust and wrath. That king who knows well how to conquer lust and wrath and avarice and boastfulness and pride, can own the sovereignty of the whole earth. That king who is desirous of gaining wealth and virtue and vanquishing his enemies, should always be engaged in controlling his passions. Influenced by lust, or from wrath, he that behaves deceitfully towards his own kinsmen or others, can never win many allies.

Uniting yourself with those chastisers of foes, the heroic sons of Pandu, who are all endued with great wisdom, you can, O son, enjoy the earth in happiness. What Bhishma, the son of Shantanu, and that mighty car-warrior, Drona, have told you is, O son, quite true, Krishna and Dhananjaya are invincible. Seek you, therefore, the protection of this mighty-armed one, this one that is not worried by exertion, for if Keshava becomes gracious, both sides will be happy. That man, who is not obedient to the wishes of wise and learned friends, always seeking his prosperity, only gladdens his enemies. O son, there is no good in battle, no virtue, no profit. How can it bring happiness then? Even victory is not always certain. Do not set your heart, therefore, on battle. O you of great wisdom, Bhishma and your father and Bahlika (formerly) gave unto the Pandavas their share (of the kingdom) from fear. O chastiser of foes, never think of disunion with them. You behold today the fruit of that (peaceful) cession in the fact of your sovereignty over the whole earth, with all its thorns removed by those heroes. Give, O chastiser of foes, unto the son of Pandu what is their due. If you wish to enjoy, with the counsellors even half (the empire), let their share then be given unto them.

Half the earth is sufficient to yield the means of support unto you and your counsellors. By acting according to the words of your well-wishers, you will, O Bharata, win great fame. A quarrel with the sons of Pandu who are all endued with prosperity, who have their souls under complete control, who are possessed of great intelligence and have conquered their passions, will only divest you of your great prosperity. Dispelling the wrath of all your well-wishers, rule you your kingdom as becomes you, giving, O bull of Bharata's race, unto the sons of Pandu the share that belongs to them. O son, persecution of the sons of Pandu for full thirteen years has been enough. Augmented by lust and wrath, quench (that fire) now, O you of great wisdom. You that covets the wealth of the Pandavas are not a match for them, nor this Suta's son, who is exceedingly wrathful, nor this your brother Duhshasana. Indeed, when Bhishma and Drona and Kripa and Karna and Bhimasena and Dhananjaya and Dhrishtadyumna will be enraged, the population of the earth will be exterminated.

Under the influence of wrath, do not, O son, exterminate the Kurus. Let not the wide earth be destroyed for your sake. Of little understanding as you are, you think that Bhishma, and Drona, and Kripa, all others will fight (for you) with all their might. That will never happen, for as regards these, that are endued with self-knowledge, their affection towards the Pandavas and yourselves is equal. If for the sake of the sustenance they have obtained from the king (Dhritarashtra), they consent to yield up their very lives, they will not yet be able to cast angry glances upon king Yudhishthira. It is never seen in this world that men acquire wealth by avarice. Give up your avarice then, O son, and desist, O bull of Bharat's race."

Disregarding these words of grave import, spoken by his mother, Duryodhana went away, in anger, from that place to the presence of wicked persons. Wending away from the court, the Kuru prince began to consult with Subala's royal son, Shakuni, most clever in dice. This was the resolution which Duryodhana and Karna and Subala's son Shakuni, with Duhshasana as their fourth, arrived at,

“This Janardana, quick in action, seeks, with the king Dhritarashtra and Shantanu’s son, to seize us first. We, however, shall forcibly seize this tiger among men, Hrishikesha, first, like Indra forcibly seizing Virochana's son (Bali). Hearing that this one of Vrishni's race has been seized, the Pandavas will lose their heart and become incapable of exertion, like snakes whose fangs have been broken. This mighty-armed one is, indeed, the refuge and protection of them all. If this grantor of wishes, this bull of all the Sattwatas, be confined, the Pandavas with the Somakas will become depressed and incapable of any exertion. Therefore, disregarding Dhritarashtra's cries, we will seize even here this Keshava, who is quick in action, and then fight with the foe.”

After those sinful men of wicked souls had come to this sinful resolution, highly intelligent Satyaki, capable of reading the heart by signs, soon came to know of it. Because of that knowledge, he soon issued out of the court, accompanied by Hridika's son (Kritavarman). Satyaki addressed Kritavarman, saying,

“Array the troops soon. Accoutred in mail and with your troops arrayed for battle, wait you at the entrance of the court, till I represent this matter unto Krishna, unwearied by exertion.”

Saying this, that hero re-entered the court, like a lion entering a mountain-cave. He (first) informed the high-souled Keshava and then Dhritarashtra, and then Vidura of that conspiracy. Having informed them of that resolution, he laughingly said,

“These wicked men intended to commit an act here, that is disapproved by the good from consideration of virtue, profit, and desire. They will, however, never be able to actually achieve it. These fools of sinful souls assembled together, these wretches overwhelmed by lust, anger and yielding themselves up to wrath and covetousness, are about to perpetrate a highly unbecoming deed. Those wretches of little understanding and desirous of seizing the lotus-eyed, are like idiots and children desiring to seize a blazing fire by means of their garments.”

Hearing these words of Satyaki, Vidura, endued with great foresight, said these words unto the mighty-armed Dhritarashtra in the midst of the Kurus,

“O king, O chastiser of foes, the hour of all your sons is come, for they are endeavouring to perpetrate a highly infamous act, however incapable they may be of actually accomplishing it. Alas, united together they desire to vanquish this younger brother of Vasava, and seize this lotus-eyed one. Indeed, encountering this tiger among men, this invincible and irresistible one, they will all perish like insects in a blazing fire. If Janardana wishes, he can send all of them, even if they fight in a body, unto the abode of Yama, like an enraged lion dispatching a herd of elephants. He will, however, never do any such sinful and censurable act. This best of persons, of unfading glory, will never deviate from virtue.”

After Vidura had said these words, Keshava, casting his eyes on Dhritarashtra, said in the midst of those well-meaning persons, who listen to others' words,

“O king, if these (men) desire to chastise me by using violence, permit them to chastise me. O monarch, as regards my chastising them, for I dare chastise all of them together that are so excited with rage, I will not, however, perpetrate any sinful and censurable act. Coveting the possessions of the Pandavas, your sons will lose their own. If they desire to perpetrate such a deed, Yudhishthira's object will then be (easily) accomplished, for, this very day, O Bharata, seizing these with all that follow them, I can make them over to the sons of Pritha. What is there that is difficult of attainment by me? I will not, however, O Bharata, commit in your presence, O great monarch, any such censurable deed, that can proceed only from wrath and a sinful understanding. Let it be, O king, as this Duryodhana desires. I give permission, O monarch, to all your sons to do it.”

Hearing these words (of Keshava), Dhritarashtra addressed Vidura saying,

“Quickly bring hither sinful Duryodhana, who is so covetous of sovereignty, with his friends, counsellors, brothers, and followers. I shall see if indeed, making one more effort I can bring him to the right path”

Thus addressed by Dhritarashtra, Kshattri once more caused unwilling Duryodhana to enter the court with his brothers, and surrounded by the kings (that followed him). King Dhritarashtra then addressed Duryodhana, surrounded by Karna and Duhshasana and all those kings, saying,

“O wretch of accumulated sins, having for your allies men of despicable acts, infamous is the deed that you, uniting with sinful friends, seek to do. Of little understanding, you, infamy of your race, one like you alone can seek to do an act so infamous and disapproved by the good, however impossible it may be of being actually achieved. Uniting with sinful allies, wish you to chastise this invincible and irresistible one of eyes like lotus-leaves? Like a child wishing to have the moon, seek you, O fool, to do what cannot be done by the very gods, headed by Vasava with all their strength? Know you not, that Keshava is incapable of being withstood in battle by gods and men and Gandharvas and Asuras and Uragas? Like the wind which none can seize of being seized with his hands, like the moon which no hand can reach, like the Earth which none can support on his head, Keshava is incapable by force.”

After Dhritarashtra had said these words, Vidura (casting) his eyes on Duryodhana, addressed that vindictive son of Dhritarashtra, saying,

“O Duryodhana, listen now to these words of mine. At the gates of Saubha, that foremost of monkeys, known by the name of Dwivida, covered Keshava with a mighty shower of stones. Desirous of seizing Madhava by putting forth all his prowess and exertion, he did not yet succeed in seizing him. Seek you to apprehend that Keshava by force? When Shauri went to Pragjyotisha, Naraka with all the Danavas succeeded not in seizing him there. Seek you to seize him by force? Slaying that Naraka in battle, he brought away (from his city) a thousand damsels and married them all, according to the ordinance. In the city of Nirmochana, six thousand mighty Asuras failed to seize him with their nooses. Seek you to seize that Keshava by force? While only a child, he slew Putana and two Asuras assuming the shape of birds, and O bull of Bharata's race, he held up the mountains of Govardhana (on his little finger) for protecting the kine (from a continuous rain). He has also slain Aristha, and Dhenuka and Chanura of great strength, and Ashwaraja, and Kansa, the doer of evil. He has slain Jarasandha, and Vakra, and Shishupala of mighty energy, and Vana in battle, and numerous other kings also have been slain by him. Of immeasurable might, he vanquished king Varuna and also Pavaka (Agni), and on the occasion of bringing (down from the celestial regions) the (heavenly flower called) Parijata, he defeated the lord of Sachi himself. While floating on the vast deep, he slew Madhu and Kaitabha, and in another birth he slew Hayagriva (Horse-necked). He is the maker of everything but is himself made by none. He is the Cause of all power. Whatever Shauri wishes, he accomplishes without any effort. Know you not sinless Govinda, of terrible prowess and incapable of deterioration? This one, resembling an angry snake of virulent poison, is the never-ending source of energy. In seeking to use violence towards Krishna, endued with mighty arms and unwearied by exertion, you will, with all your followers, perish like an insect failing into fire."

Krishna displays his divine form in Kuru court

After Vidura had said this, Keshava, that slayer of hostile divisions, endued with great energy, addressed Dhritarashtra's son, Duryodhana, and said,

“From delusion, O Suyodhana, you regard me to be alone, and it is for this, O you of little understanding, that you seek to make me a captive after vanquishing me by violence. Here, however, are all the Pandavas and all the Vrishnis and Andhakas. Here are all the Adityas, the Rudras, and the Vasus, with all the great Rishis.”

Saying this, Keshava, that slayer of hostile heroes burst out into a loud laughter. And as the high-souled Shauri laughed, from his body, that resembled a blazing fire, issued myriads of gods, each of lightning effulgence, and not bigger than the thumb. On his forehead appeared Brahman, and on his breast Rudra. On his arms appeared the regents of the world, and from his mouth issued Agni, the Adityas, the Sadhyas, the Vasus, the Ashwins, the Marutas, with Indra, and the Vishwedevas. Myriads of Yakshas, and the Gandharvas, and Rakshasas also, of the same measure and form, issued thence. From his two arms issued Sankarshana and Dhananjaya. Arjuna stood on his right, bow in hand, and Rama stood on his left, armed with the plough. Behind him stood Bhima, and Yudhishthira, and the two sons of Madri, and before him were all the Andhakas and the Vrishnis with Pradyumna and other chiefs bearing mighty weapons upraised. On his diverse arms were seen the conch, the discus, the mace, the bow called Saranga, the plough, the javelin, the Nandaka, and every other weapon, all shining with effulgence, and upraised for striking. From his eyes and nose and ears and every part of his body, issued fierce sparks of fire mixed with smoke. From the pores of his body issued sparks of fire like unto the rays of the sun.

Beholding that awful form of the high-souled Keshava, all the kings closed their eyes with affrighted hearts, except Drona, and Bhishma, and Vidura, endued with great intelligence, greatly blessed Sanjaya, and the Rishis, possessed of wealth of asceticism, for the divine Janardana gave unto them this divine sight on the occasion. Beholding in the (Kuru) court that highly wonderful sight, celestial drums beat (in the sky) and a floral shower fell (upon him). The whole Earth trembled (at the time) and the oceans were agitated. All the denizens of the earth were filled with great wonder.

Then that tiger among men, that chastiser of foes, withdrew that divine and highly wonderful, and extremely varied and auspicious form. Arm-in-arm with Satyaki on one side and Hridika's son (Kritavarman) on the other, and obtaining permission of the Rishis, the slayer of Madhu went out. During the uproar that then took place, the Rishis, Narada and others vanished, for repairing to their respective places. This also was another wonderful incident that happened. Seeing that tiger among men leave the court, the Kauravas with all the kings followed him, like the gods following Indra. Shauri, however, of immeasurable soul, without bestowing a single thought on those that followed him, issued from the court, like a blazing fire mixed with smoke. He beheld (at the gate his charioteer) Daruka waiting with his large white car, furnished with rows of tinkling bells, decked with golden ornaments, and endued with great speed, the clatter of whose wheels resounded like the rumbling of the clouds, and which was covered all over with white tiger-skins, and unto which were harnessed his steeds Shaibya (and others). There also appeared, mounted on his car, that favourite hero of Vrishnis, the mighty car-warrior Kritavarman, the son of Hridika. That chastiser of foes, Shauri, who had his car ready, was about to depart, king Dhritarashtra addressed him once more and said,

“O grinder of foes, you have seen, O Janardana, the power I wield over my sons! You have, indeed, witnessed all with your own eyes. Nothing now is unknown to you. Seeing me endeavour to bring about peace between the Kurus, and the Pandavas, in fact, knowing the state (in which I am), it befits you not to entertain any suspicion regarding me. O Keshava, I have no sinful feelings towards the Pandavas. You know what words have been spoken by me to Suyodhana. The Kauravas and all the kings of the Earth, also know, O Madhava, that I have made every endeavour to bring about peace.”

The mighty-armed Janardana then addressed Dhritarashtra, Drona, grandsire Bhishma, Kshattri, Bahlika, and Kripa and said,

“You have yourselves witnessed all that has happened in the assembly of the Kurus, viz., how wicked Duryodhana, like an uneducated wretch, left the court from anger, and how king Dhritarashtra also describes himself to be powerless. With the permission of you all, I shall now go back to Yudhishthira.”

Saluting them, that bull amongst men, Shauri then mounted his car and set out. Those heroic bulls amongst the Bharatas, those mighty bowmen, viz., Bhishma, Drona, and Kripa, and Kshattri, and Ashwatthama and Vikarna, and that mighty car-warrior Yuyutsu, all began to follow him. Keshava, on his large white car, furnished with rows of tinkling bells, proceeded then, in the very sight of the Kurus, to the abode of his paternal aunt (Kunti).