Dyuta - The dice game

Having said this, the weak-minded Dhritarashtra regarded fate as supreme and unavoidable. The king, deprived of reason by Fate, and obedient to the counsels of his son, commanded his men in loud voice, saying,

“Carefully construct, without loss of time, an assembly house of the most beautiful description, to be called the crystal-arched palace with a thousand columns, decked with gold and lapis lazuli, furnished with a hundred gates, and full two miles in length and in breadth the same.”

Hearing those words of his, thousands of artificers endued with intelligence and skill soon erected the palace with the greatest alacrity, and having erected it brought there every kind of article. soon after they cheerfully represented unto the king that the palace had been finished, and that it as delightful and handsome and furnished with every kind of gems and covered with many-coloured carpets inlaid with gold. Then king Dhritarashtra, possessed of learning, summoning Vidura the chief of his ministers, said,

“Repairing, bring prince Yudhishthira here without loss of time. Let him come here with his brothers, and behold his handsome assembly house of mine, furnished with countless jewels and gems, and costly beds and carpets, and let a friendly match at dice commence here.”

King Dhritarashtra, ascertaining the inclinations of his son and knowing that Fate is inevitable, did that. Vidura, however, that foremost of intelligent men, approved not his brother's words and spoke thus,

“I approve not, O king, of this command of yours. Do not act so. I fear, this will bring about the destruction of our race. When your sons lose their unity, dissension will certainly ensue amongst them. This I apprehend, O king, from this match at dice.”

Dhritarashtra said,

“If Fate be not hostile, this quarrel will not certainly grieve me. The whole universe moves at the will of its Creator, under the controlling influence of Fate. It is not free. Therefore, O Vidura, going unto king Yudhishthira at my command, bring you soon that invincible son of Kunti.”

Vidura then, thus commanded against his will by king Dhritarashtra, set out, with the help of horses of high mettle and endued with great speed and strength, and quiet and patient, for the abode of the wise sons of Pandu. Possessed of great intelligence, Vidura proceeded by the way leading to the capital of the Pandavas. Having arrived at the city of king Yudhishthira, he entered it and proceeded towards the palace, worshipped by numberless Brahmanas. Coming to the palace which was even like unto the mansion of Kubera himself, the virtuous Vidura approached Yudhishthira, the son of Dharma. Then the illustrious Ajamida devoted to truth and having no enemy on earth, reverentially saluted Vidura, and asked him about Dhritarashtra and his sons. Yudhishthira said,

“O Kshatta, your mind seems to be cheerless. Do you come here in happiness and peace? The sons of Dhritarashtra, I hope, are obedient to their old father. The people also, I hope, are obedient to Dhritarashtra's rule.”

Vidura said,

“The illustrious king, with his sons, is well and happy, and surrounded by his relatives he reigns even like Indra himself. The king is happy with his sons who are all obedient to him and has no grief. The illustrious monarch is bent on his own aggrandisement. The king of the Kurus has commanded me to enquire after your peace and prosperity, and to ask you to repair to Hastinapur with your brothers and to say, after beholding king Dhritarashtra's newly erected palace, whether that one is equal to your own. Repairing there, with your brothers, enjoy you in that mansion and sit to a friendly match at dice. We shall be glad if you goes, as the Kurus have already arrived there. You wilt see there those gamblers and cheats that the illustrious king Dhritarashtra has already brought there. It is for this, that I have come here. Let the king's command be approved by you.”

Yudhishthira said,

“O Kshatta, if we sit to a match at dice, we may quarrel. What man is there, who knowing all this, will consent to gamble? What do you think fit for us? We all are obedient to your counsels.”

Vidura said,

“I know that gambling is the root of misery, and I strove to dissuade the king from it. The king, however, has sent me to you. Having known all this, O learned one, do what is beneficial.”

Yudhishthira said,

“Besides the sons of Dhritarashtra what other dishonest gamblers are there ready for play? Tell us, O Vidura, who they are and with whom we shall have to play, staking hundreds upon hundreds of our possessions.”

Vidura said,

“O monarch, Sakuni, the king of Gandhara, an adept at dice, having great skill of hand and desperate in stakes, Vivinsati, king Chitrasena, Satyavrata, Purumitra and Jaya, these, O king, are there.”

Yudhishthira said,

“It would seem then that some of the most desperate and terrible gamblers always depending upon deceit are there. This whole universe, however, is at the will of its Maker, under the control of fate. It is not free. O learned one, I do not desire, at the command of king Dhritarashtra to engage myself in gambling. The father always wishes to benefit his son. You are our master, O Vidura. Tell me what is proper for us. Unwilling as I am to gamble, I will not do so, if the wicked Sakuni does not summon me to it in the Sabha? If, however, he challenges me, I will never refuse. For that, as settled, is my eternal vow.”

King Yudhishthira the just having said this unto Vidura, commanded that preparations for his journey might be made without loss of time. The next day, the king accompanied by his relatives and attendants and taking with him also the women of the household with Draupadi in their midst, set out for the capital of the Kurus.

“Like some brilliant body falling before the eyes, Fate deprives us of reason, and man, tied as it were with a cord, submits to the sway of Providence,”

saying this, king Yudhishthira set out with Kshatta, without deliberating upon that summons from Dhritarashtra. That son of Pandu and Pritha, riding upon the car that had been given him by the king of Balhika, and attired also in royal robes, set out with his brothers. The king, blazing as it were with royal splendour, with Brahmanas walking before him, set out from his city, summoned by Dhritarashtra and impelled by what has been ordained by Kala. Arriving at Hastinapur he went to the palace of Dhritarashtra. Going there, the son of Pandu approached the king. The exalted one then approached Bhishma and Drona and Karna, and Kripa, and the son of Drona, and embraced and was embraced by them all. The mighty-armed one, endued with great prowess, then approached Somadatta, and then Duryodhana and Salya, and the son of Subala, and those other kings also that had arrived there before him. The king then went to the brave Dusshasana and then to all his brothers and then to Jayadratha and next to all the Kurus one after another. The mighty-armed one, then surrounded by all his brothers, entered the apartment of the wise king Dhritarashtra. Then Yudhishthira beheld the reverend Gandhari, ever obedient to her lord, and surrounded by her daughters-in-law like Rohini by the stars. Saluting Gandhari and blessed by her in return, the king then beheld his old uncle, that illustrious monarch whose wisdom was his eye. King Dhritarashtra then, smelt his head as also the heads of those four other princes of the Kuru race with Bhimasena as their eldest. Beholding the handsome Pandava those tigers among men, all the Kurus became exceedingly glad. Commanded by the king, the Pandavas then retired to the chambers allotted to them and which were all furnished with jewels and gems.

When they had retired into the chambers, the women of Dhritarashtra's household with Dussala taking the lead visited them. The daughters-in-law of Dhritarashtra beholding the blazing and splendid beauty and prosperity of Yajnaseni, became cheerless and filled with jealousy. Those tigers among men, having conversed with the ladies went through their daily physical exercises and then performed the religious rites of the day. Having finished their daily devotions, they decked their persons with sandal paste of the most fragrant kind. Desiring to secure good luck and prosperity they caused the Brahmanas to utter benedictions. Then eating food that was of the best taste they retired to their chambers for the night. Those bulls among the Kurus then were put to sleep with music by handsome females. Obtaining from them what came in due succession, those subjugators of hostile towns passed with cheerful hearts that delightful night in pleasure and sport. Waked by the bards with sweet music, they rose from their beds, and having passed the night thus in happiness, they rose at dawn and having gone through the usual rites, they entered into the assembly house and were saluted by those that were ready there for gambling.

The sons of Pritha with Yudhishthira at their head, having entered that assembly house, approached all the kings that were present there. Worshipping all those that deserved to be worshipped, and saluting others as each deserved according to age, they seated themselves on seats that were clean and furnished with costly carpets. After they had taken their seats, as also all the kings, Sakuni the son of Subala addressed Yudhishthira and said,

“O king, the assembly is full. All had been waiting for you. Let, therefore, the dice be cast and the rules of play be fixed, O Yudhishthira.”

Yudhishthira replied,

“Deceitful gambling is sinful. There is no Kshatriya prowess in it. There is certainly no morality in it. Why, then, O king, do you praise gambling so? The wise applaud not the pride that gamesters feel in deceitful play. O Sakuni, vanquish us, not like a wretch, by deceitful means.”

Sakuni said,

“That high-souled player who knows the secrets of winning and losing, who is skilled in baffling the deceitful arts of his confrere, who is united in all the diverse operations of which gambling consists, truly knows the play, and he suffers all in course of it. O son of Pritha, it is the staking at dice, which may be lost or won that may injure us. It is for that reason that gambling is regarded as a fault. Let us, therefore, begin the play. Fear not. Let the stakes be fixed. Delay not!”

Yudhishthira said,

“That best of Munis, Devala, the son of Asita, who always instructs us about all those acts that may lead to heaven, hell, or the other regions, has said, that it is sinful to play deceitfully with a gamester. To obtain victory in battle without cunning or stratagem is the best sport. Gambling, however, as a sport, is not so. Those that are respectable never use the language of the Mlechchas, nor do they adopt deceitfulness in their behaviour. War carried on without crookedness and cunning, this is the act of men that are honest. Do not, O Sakuni, playing desperately, win of us that wealth with which according to our abilities, we strive to learn how to benefit the Brahmanas. Even enemies should not be vanquished by desperate stakes in deceitful play. I do not desire either happiness or wealth by means of cunning. The conduct of one that is a gamester, even if it be without deceitfulness, should not be applauded.”

Sakuni said,

“O Yudhishthira, it is from a desire of winning, which is not a very honest motive, that one high-born person approaches another. So also it is from a desire of defeating, which is not a very honest motive, that one learned person approaches another. Such motives, however, are scarcely regarded as really dishonest. So also, O Yudhishthira, a person skilled at dice approaches one that is not so skilled from a desire of vanquishing him. One also who is conversant with the truths of science approaches another that is not from desire of victory, which is scarcely an honest motive. But such a motive is not really dishonest. So also one that is skilled in weapons approaches one that is not so skilled; the strong approaches the weak. This is the practice in every contest. The motive is victory. If, therefore, you, in approaching me, regard me to be actuated by motives that are dishonest, if you are under any fear, desist then from play.”

Yudhishthira said,

“Summoned, I do not withdraw. This is my established vow. Fate is all powerful. We all are under the control of Destiny. With whom in this assembly am I to play? Who is there that can stake equally with me? Let the play begin.”

Duryodhana said,

“O monarch, I shall supply jewels and gems and every kind of wealth. It is for me that this Sakuni, my uncle, will play.”

Yudhishthira said,

“Gambling for one's sake by the agency of another seems to me to be contrary to rule. You also will admit this. If, however, you are still bent on it, let the play begin.”

When the play commenced, all those kings with Dhritarashtra at their head took their seats in that assembly. Bhishma and Drona and Kripa and the high-souled Vidura with cheerless hearts sat behind. Those kings with leonine necks and endued with great energy took their seats separately and in pairs upon many elevated seats of beautiful make and colour. That mansion looked resplendent with those assembled kings like heaven itself with a conclave of the celestials of great good fortune. They were all conversant with the Vedas and brave and of resplendent countenances. The friendly match at dice then commenced. Yudhishthira said,

“O king, this excellent wealth of pearls of great value, procured from the ocean by churning it, so beautiful and decked with pure gold, this, is my stake. What is your counter stake, the wealth with which you wish to play with me?”

Duryodhana said,

“I have many jewels and much wealth. But I am not vain of them. Win you this stake.”

Then Sakuni, well-skilled at dice, took up the dice and said unto Yudhishthira,

“Lo, I have won!”

Yudhishthira said,

“You have won this stake of me by unfair means. But be not so proud, O Sakuni. Let us play staking thousands upon thousands. I have many beautiful jars each full of a thousand Nishkas in my treasury, inexhaustible gold, and much silver and other minerals. This is the wealth with which I will stake with you!”

Thus addressed, Sakuni said unto the chief of the perpetuators of the Kuru race, the eldest of the sons of Pandu, king Yudhishthira, of glory incapable of sustaining any diminution,

“Lo, I have won!”

Yudhishthira said,

“This my sacred and victorious and royal car which gladdens the heart and has carried us here, which is equal unto a thousand cars, which is of symmetrical proportions and covered with tiger-skin, and furnished with excellent wheels and flag-staffs which is handsome, and decked with strings of little bells, whose clatter is even like the roar of the clouds or of the ocean, and which is drawn by eight noble steeds known all over the kingdom and which are white as the moon-beam and from whose hoofs no terrestrial creature can escape, this, O king, is my wealth with which I will stake with you!”

Hearing these words, Sakuni ready with the dice, and adopting unfair means, said unto Yudhishthira,

“Lo, I have won!”

Yudhishthira said,

“I have a hundred thousand serving-girls, all young, and decked with golden bracelets on their wrists and upper arms, and with nishkas round their necks and other ornaments, adorned with costly garlands and attired in rich robes, daubed with the sandal paste, wearing jewels and gold, and well-skilled in the four and sixty elegant arts, especially versed in dancing and singing, and who wait upon and serve at my command the celestials, the Snataka Brahmanas, and kings. With this wealth, O king, I will stake with you!”

Hearing these words, Sakuni ready with the dice, adopting unfair means, said unto Yudhishthira,

“Lo, I have won!”

Yudhishthira said,

“I have thousands of serving-men, skilled in waiting upon guests, always attired in silken robes, endued with wisdom and intelligence, their senses under control though young, and decked with ear-rings, and who serve all guests night and day with plates and dishes in hand. With this wealth, O king, I will stake with you!”

Hearing these words, Sakuni, ready with the dice, adopting unfair means said unto Yudhishthira,

“Lo, I have won!”

Yudhishthira said,

“I have, O son of Subala, one thousand musty elephants with golden girdles, decked with ornaments, with the mark of the lotus on their temples and necks and other parts, adorned with golden garlands, with fine white tusks long and thick as plough-shafts, worthy of carrying kings on their backs, capable of bearing every kind of noise on the field of battle, with huge bodies, capable of battering down the walls of hostile towns, of the colour of new-formed clouds, and each possessing eight she-elephants. With this wealth, O king, I will stake with you.”

Unto Yudhishthira who had said so, Sakuni, the son of Subala, laughingly said,

“Lo, I have won it!”

Yudhishthira said,

“I have as many cars as elephants, all furnished with golden poles and flag-staffs and well-trained horses and warriors that fight wonderfully and each of whom receives a thousand coins as his monthly pay whether he fights or not. With this wealth, O king, I will stake with you!”

When these words had been spoken, the wretch Sakuni, pledged to enmity, said unto Yudhishthira,

“Lo, I have won it.”

Yudhishthira said,

“The steeds of the Tittiri, Kalmasha, and Gandharva breeds, decked with ornaments, which Chitraratha having been vanquished in battle and subdued cheerfully gave unto Arjuna, the wielder of the Gandiva. With this wealth, O king, I will stake with you.”

Hearing this, Sakuni, ready at dice, adopting unfair means, said unto Yudhishthira,

“Lo, I have won!”

Yudhishthira said,

“I have ten thousand cars and vehicles unto which are yoked draught animals of the foremost breed. I have also sixty thousand warriors picked from each order by thousands, who are all brave and endued with prowess like heroes, who drink milk and eat good rice, and all of whom have broad chests. With this wealth, O king, I will stake with you.”

Hearing this, Sakuni ready at dice, adopting unfair means said unto Yudhishthira,

“Lo, I have won!”

Yudhishthira said,

“I have four hundred Nidis encased in sheets of copper and iron. Each one of them is equal to five draunikas of the costliest and purest leaf gold of the Jatarupa kind. With this wealth, O king, I will stake with you.”

Hearing this, Sakuni ready at dice, adopting foul means, said unto Yudhishthira,

“Lo, I have won it!”

During the course of this gambling, certain to bring about utter ruin, Vidura, that dispeller of all doubts, said,

“O great king, attend to what I say, although my words may not be agreeable to you, like medicine to one that is ill and about to breathe his last. When this Duryodhana of sinful mind had, immediately after his birth, cried discordantly like a jackal, it was well known that he had been ordained to bring about the destruction of the Bharata race. Know, O king, that he will be the cause of death of you all. A jackal is living in your house in the form of Duryodhana. You know it not in consequence of your folly. Listen now to the words of Sukra which I will quote. They that collect honey, having received what they seek, do not notice that they are about to fall. Ascending dangerous heights, abstracted in the pursuit of what they seek, they fall down and meet with destruction. This Duryodhana also, maddened with the play at dice, like the collector of honey, abstracted in what he seeks, marks not the consequences. Making enemies of these great warriors, he beholds not the fall that is before him. It is known to you that amongst the Bhojas, they abandoned, for the good of the citizens a son that was unworthy of their race. The Andhakas, the Yadavas, and the Bhojas uniting together, abandoned Kansa. Afterwards, when at the command of the whole tribe, the same Kansa had been slain by Krishna that slayer of foes, all the men of the tribe became exceedingly happy for a hundred years. So at your command, let Arjuna slay this Suyodhana. In consequence of the slaying of this wretch, let the Kurus be glad and pass their days in happiness. In exchange of a crow, buy these peacocks, the Pandavas; and in exchange of a jackal, buy these tigers. For the sake of a family a member may be sacrificed; for the sake of a village a family may be sacrificed, for the sake of a province a village may be sacrificed and for the sake of one's own soul the whole earth may be sacrificed. Even this was what the omniscient Kavya himself, acquainted with the thoughts of every creature, and a source of terror unto all foes, said unto the great Asuras to induce them to abandon Jambha at the moment of his birth. It is said that a certain king, having caused a number of wild birds that vomited gold to take up their quarters in his own house, afterwards killed them from temptation. O slayer of foes, blinded by temptation and the desire of enjoyment, for the sake of gold, the king destroyed at the same time both his present and future gains. Therefore, O king, prosecute not the Pandavas from desire of profit, even like the king in story. For then, blinded by folly you wilt have to repent afterwards, even like the person that killed the birds. Like a flower-seller that plucks in the garden from trees that he cherishes with affection from day to day, continue, to pluck flowers day by day from the Pandavas. Do not scorch them to their roots like a fire-producing breeze that reduces everything to black charcoal. Go not unto the region of Yama, with your sons and troops, for who is there that is capable of fighting with the sons of Pritha, together? Not to speak of others, is the chief of the celestials at the head of the celestials themselves, capable of doing so?

Gambling is the root of dissensions. It brings about disunion. Its consequences are frightful. Yet having recourse to this, Dhritarashtra's son Duryodhana creates for himself fierce enmity. The descendants of Pratipa and Santanu, with their fierce troops and their allies the Bahlikas, will, for the sins of Duryodhana meet with destruction. Duryodhana, in consequence of this intoxication, forcibly drives away luck and prosperity from his kingdom, even like an infuriate bull breaking his own horns himself. That brave and learned person who disregarding his own foresight, follows, O king, another man's heart, sinks in terrible affliction even like one that goes into the sea in a boat guided by a child. Duryodhana is gambling with the son of Pandu, and you are in raptures that he is winning. It is such success that begets war, which ends in the destruction of men. This fascination that you has well-devised only leads to dire results. Thus have you simply brought on by these counsels great affliction to your heart. This your quarrel with Yudhishthira, who is so closely related to you, even if you had not foreseen it, is still approved by you. Listen, you sons of Santanu, you descendants of Pratipa, who are now in this assembly of the Kauravas, to these words of wisdom. Enter you not into the terrible fire that has blazed forth following the wretch. When Ajatasatru, the son of Pandu, intoxicated with dice, giveth way to his wrath, and Vrikodara and Arjuna and the twins, who, in that hour of confusion, will prove your refuge? O great king, you are yourself a mine of wealth. You can earn as much wealth as you seek to earn by gambling. What do you gain by winning from the Pandavas their vast wealth? Win the Pandavas themselves, who will be to you more than all the wealth they have. We all know the skill of Subala in play. This hill-king knows many nefarious methods in gambling. Let Sakuni return whence he came. War not, O Bharata, with the sons of Pandu!”

Duryodhana said,

“O Kshatta, you are always boasting of the fame of our enemies, deprecating the sons of Dhritarashtra. We know of whom you are really fond. You always disregard us as children, That man stands confessed, who wishes for success unto those that are near to him and defeat unto those that are not his favourites. His praise and blame are applied accordingly. Your tongue and mind betray your heart. But the hostility you shows in speech is even greater than what is in your heart. You have been cherished by us like a serpent on our lap. Like a cat you wish evil unto him that cherishes you. The wise have said that there is no sin graver than that of injuring one's master. How is it, O Kshatta, that you do not fear this sin? Having vanquished our enemies we have obtained great advantages. Use not harsh words in respect of us. You are always willing to make peace with the foes. It is for this reason that you hate us always. A man becomes a foe by speaking words that are unpardonable. Then again in praising the enemy, the secrets of one's own party should not be divulged. Therefore, O you parasite, why do you obstruct us so? You say whatever you wish. Insult us not. We know your mind. Go and learn sitting at the feet of the old. Keen up the reputation that you have won. Meddle not with the affairs of other men. Do not imagine that you are our chief. Tell us not harsh words always. We do not ask you what is for our good. Cease, irritate not those that have already borne too much at your hands. There is only one Controller, no second. He controls even the child that is in the mother's womb. I am controlled by Him. Like water that always flows in a downward course, I am acting precisely in the way in which He is directing me. He that breaks his head against a stone-wall, and he that feeds a serpent, are guided in those acts of theirs by their own intellect. He becomes a foe who seeks to control others by force. When advice, however, is offered in a friendly spirit, the learned bear with it. He again that has set fire to such a highly inflammable object as camphor, beholds not its ashes. If he runs immediately to extinguish it. One should not give shelter to another who is the friend of his foes, or to another who is ever jealous of his protector or to another who is evil-minded. Therefore, O Vidura, go whither-so-ever you please. A wife that is unchaste, however well-treated, forsakes her husband yet.”

Vidura addressing Dhritarashtra, said,

“O monarch, tell us like a witness what you think of the conduct of those who abandon their serving-men thus for giving instruction to them. The hearts of kings are, indeed, very fickle. Granting protection at first, they strike with clubs at last. Duryodhana, you regard yourself as mature in intellect, and, O you of bad heart, you regard me as a child. But consider that he is a child who having first accepted one for a friend, subsequently finds fault with him. An evil-hearted man can never be brought to the path of rectitude, like an unchaste wife in the house of a well-born person. Assuredly, instruction is not agreeable to this bull of the Bharata race like a husband of sixty years to a damsel that is young. After this, if you wish to hear words that are agreeable to you, in respect of all acts good or bad, ask you women and idiots and cripples or persons of that description. A sinful man speaking words that are agreeable may be had in this world. But a speaker of words that are disagreeable though sound as regimen, or a hearer of the same, is very rare. He indeed, is a king's true ally who disregarding what is agreeable or disagreeable to his master bears himself virtuously and utters what may be disagreeable but necessary as regimen. O great king, drink you that which the honest drink and the dishonest shun, even humility, which is like a medicine that is bitter, pungent, burning, unintoxicating, disagreeable, and revolting. And drinking it, regain you your sobriety. I always wish Dhritarashtra and his sons affluence and fame. Happen what may unto you, here I bow to you. Let the Brahmanas wish me well. O son of Kuru, this is the lesson I carefully inculcate, that the wise should never enrage such as adders as have venom in their very glances!”

Sakuni said,

“You have, O Yudhishthira, lost much wealth of the Pandavas. If you have still anything that you have not yet lost to us, O son of Kunti, tell us what it is!”

Yudhishthira said,

“O son of Subala, I know that I have untold wealth. But why is it, O Sakuni, that you ask me of my wealth? Let tens of thousands and millions and millions and tens of millions and hundreds of millions and tens of billions and hundreds of billions and trillions and tens of trillions and hundreds of trillions and tens of quadrillions and hundreds of quadrillions and even more wealth be staked by you. I have as much. With that wealth, O king, I will play with you.”

Hearing this, Sakuni, ready with the dice, adopting unfair means, said unto Yudhishthira,

“Lo, I have won!”

Yudhishthira said,

“I have, O son of Subala, immeasurable kine and horses and milch cows with calves and goats and sheep in the country extending from the Parnasa to the eastern bank of the Sindu. With this wealth, O king, I will play with you.”

Hearing this Sakuni, ready with the dice, adopting unfair means, said unto Yudhishthira,

“Lo, I have won!”

Yudhishthira said,

“I have my city, the country, land, the wealth of all dwelling therein except of the Brahmanas, and all those persons themselves except Brahmanas still remaining to me. With this wealth, O king, I will play with you.”

Hearing this, Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira,

“Lo! I have won!”

Yudhishthira said,

“These princes here, O king, who look resplendent in their ornaments and their ear-rings and Nishkas and all the royal ornaments on their persons are now my wealth. With this wealth, O king, I play with you.”

Hearing this, Sakuni, ready with his dice, adopting foul means, said unto Yudhishthira,

“Lo! I have won them!”

Yudhishthira said,

“This Nakula here, of mighty arms and leonine neck, of red eyes and endued with youth, is now my one stake. Know that he is my wealth.”

Sakuni said,

“O king Yudhishthira, prince Nakula is dear to you. He is already under our subjection. With whom will you now play?”

Saying this, Sakuni cast those dice, and said unto Yudhishthira,

“Lo! He has been won by us!”

Yudhishthira said,

“This Sahadeva administers justice. He has also acquired a reputation for learning in this world. However undeserving he may be to be staked in play, with him as stake I will play, with such a dear object as it, indeed, he were not so!”

Hearing this, Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira,

“Lo! I have won!”

Sakuni continued,

“O king, the sons of Madri, dear unto you, have both been won by me. It would seem, however, that Bhimasena and Dhananjaya are regarded very much by you.”

Yudhishthira said,

“Wretch! you act sinfully in thus seeking to create disunion amongst us who are all of one heart, disregarding morality.”

Sakuni said,

“One that is intoxicated falls into a pit and stays there deprived of the power of motion. You are, O king, senior to us in age, and possessed of the highest accomplishments. I bow to you. You know, O Yudhishthira, that gamesters, while excited with play, utter such ravings that they never indulge in the like of them in their waking moments nor even in dream.”

Yudhishthira said,

“He that taketh us like a boat to the other shore of the sea of battle, he that is ever victorious over foes, the prince who is endued with great activity, he who is the one hero in this world. With that Phalguna as stake, however, undeserving of being made so, I will now play with you.”

Hearing this, Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira,

“Lo! I have won!”

Sakuni continued,

“This foremost of all wielders of the bow, this son of Pandu capable of using both his hands with equal activity has now been won by me. O play now with the wealth that is still left unto you, even with Bhima your dear brother, as your stake, O son of Pandu.”

Yudhishthira said,

“O king, however, undeserving he may be of being made a stake, I will now play with you by staking Bhimasena, that prince who is our leader, who is the foremost in fight, even like the wielder of the thunder-bolt, the one enemy of the Danavas, the high-souled one with leonine neck and arched eye-brows and eyes looking askance, who is incapable of putting up with an insult, who has no equal in might in the world, who is the foremost of all wielders of the mace, and who grinds all foes.”

Hearing this, Sakuni, ready with the dice adopting foul means, said unto Yudhishthira,

“Lo! I have won! You have, O son of Kunti, lost much wealth, horses and elephants and your brothers as well. Say, if you have anything which you have not lost.”

Yudhishthira said,

“I alone, the eldest of all my brothers and dear unto them, am still un-won. Won by you, I will do what he that is won will have to do.”

Hearing this Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira,

“Lo! I have won!”

Sakuni continued,

“You have permitted yourself to be won. This is very sinful. There is wealth still left to you, O king. Therefore, your having lost yourself is certainly sinful.”

Having said this, Sakuni, well-skilled at dice, spoke unto all the brave kings present there of his having won, one after another, all the Pandavas. The son of Subala then, addressing Yudhishthira said,

“O king, there is still one stake dear to you that is still un-won. Stake you Krishna, the princess of Panchala. By her, win yourself back.”

Yudhishthira said,

“With Draupadi as stake, who is neither short nor tall, neither spare nor corpulent, and who is possessed of blue curly locks, I will now play with you. Possessed of eyes like the leaves of the autumn lotus, and fragrant also as the autumn lotus, equal in beauty unto her who delights in autumn lotuses, and unto Sree herself in symmetry and every grace she is such a woman as a man may desire for wife in respect of softness of heart, and wealth of beauty and of virtues. Possessed of every accomplishment and compassionate and sweet-speeched, she is such a woman as a man may desire for wife in respect of her fitness for the acquisition of virtue and pleasure and wealth. Retiring to bed last and waking up first, she looks after all down to the cowherds and the shepherds. Her face too, when covered with sweat, looks as the lotus or the jasmine. Of slender waist like that of the wasp, of long flowing locks, of red lips, and body without down, is the princess of Panchala. O king, making the slender-waisted Draupadi, who is even such as my stake, I will play with you, O son of Subala.”

When the intelligent king Yudhishthira the just has spoken thus, “Fie!” “Fie!” were the words that were uttered by all the aged persons that were in the assembly. The whole conclave was agitated, and the kings who were present there all gave way to grief. Bhishma and Drona and Kripa were covered with perspiration. Vidura holding his head between his hands sat like one that had lost his reason. He sat with face downwards giving way to his reflections and sighing like a snake. But Dhritarashtra glad, at heart, asked repeatedly,

“Has the stake been won?” “Has the stake been won?”

and could not conceal his emotions. Karna with Dussassana and others laughed aloud, while tears began to flow from the eyes of all other present in the assembly. The son of Subala, proud of success and flurried with excitement and repeating,

“You have one stake dear to you,” said, “Lo! I have won” and took up the dice that had been cast.”

Duryodhana said,

“Come, Kshatta, bring here Draupadi the dear and loved wife of the Pandavas. Let her sweep the chambers, force her thereto, and let the unfortunate one stay where our serving-women are.”

Vidura said,

“Do you not know, O wretch, that by uttering such harsh words you are tying yourself with cords? Do you not understand that you are hanging on the edge of a precipice? Do you not know that being a deer you provoke so many tigers to rage? Snakes of deadly venom, provoked to ire, are on your head! Wretch, do not further provoke them lest you go to the region of Yama. In my judgement, slavery does not attach to Krishna, in as much as she was staked by the King after he had lost himself and ceased to be his own master. Like the bamboo that bears fruit only when it is about to die, the son of Dhritarashtra wins this treasure at play. Intoxicated, he perceives nor in these his last moments that dice bring about enmity and frightful terrors. No man should utter harsh speeches and pierce the hearts of the others. No man should subjugate his enemies by dice and such other foul means. No one should utter such words as are disapproved by the Vedas and lead to hell and annoy others. Some one utters from his lips words that are harsh. Stung by them another burns day and night. These words pierce the very heart of another. The learned, therefore, should never utter them, pointing them at others. A goat had once swallowed a hook, and when it was pierced with it, the hunter placing the head of the animal on the ground tore its throat frightfully in drawing it out. Therefore, O Duryodhana, swallow not the wealth of the Pandavas. Make them not your enemies. The sons of Pritha never use words such as these. It is only low men that are like dogs who use harsh words towards all classes of people, those that have retired to the woods, those leading domestic lives, those employed in ascetic devotions and those that are of great learning.

Alas! the son of Dhritarashtra knows not that dishonesty is one of the frightful doors of hell. Alas! many of the Kurus with Dussasana amongst them have followed him in the path of dishonesty in the matter of this play at dice. Even gourds may sink and stones may float, and boats also may always sink in water, still this foolish king, the son of Dhritarashtra, listens not to my words that are even as regimen unto him. Without doubt, he will be the cause of the destruction of the Kurus. When the words of wisdom spoken by friends and which are even as fit regimen are not listened to, but on the other hand temptation is on the increase, a frightful and universal destruction is sure to overtake all the Kurus.”

Intoxicated with pride, the son of Dhritarashtra spoke, “Fie on Kshatta!” and casting his eyes upon the Pratikamin in attendance, commanded him, in the midst of all those reverend seniors, saying,

“Go Pratikamin, and bring you Draupadi here. You have no fear from the sons of Pandu. It is Vidura alone that raves in fear. Besides, he never wishes our prosperity!”

Thus commanded, the Pratikamin, who was of the Suta caste, hearing the words of the king, proceeded with haste, and entering the abode of the Pandavas, like a dog in a lion's den, approached the queen of the sons of Pandu. He said,

“Yudhishthira having been intoxicated with dice, Duryodhana, O Draupadi, has won you. Come now, therefore, to the abode of Dhritarashtra. I will take you and put you in some menial work.”

Draupadi said,

“Why, O Pratikamin, do you say so? What prince is there who plays staking his wife? The king was certainly intoxicated with dice. Else, could he not find any other object to stake?”

The Pratikamin said,

“When he had nothing else to stake, it was then that Ajatasatru, the son of Pandu, staked you. The king had first staked his brothers, then himself, and then you, O princess.”

Draupadi said,

“O son of the Suta race, go, and ask that gambler present in the assembly, whom he has lost first, himself, or me. Ascertaining this, come here, and then take me with you.”

The messenger coming back to the assembly told all present the words of Draupadi. He spoke unto Yudhishthira sitting in the midst of the kings, these words,

“Draupadi has asked you, Whose lord were you at the time you lost me in play? Did you lose yourself first or me?”

Yudhishthira, however sat there like one demented and deprived of reason and gave no answer good or ill to the Suta. Duryodhana then said,

“Let the princess of Panchala come here and put her question. Let every one hear in this assembly the words that pass between her and Yudhishthira.”

The messenger, obedient to the command of Duryodhana, going once again to the palace, himself much distressed, said unto Draupadi,

“O princess, they that are in the assembly are summoning you. It seems that the end of the Kauravas is at hand. When Duryodhana, O princess, is for taking you before the assembly, this weak-brained king will no longer be able to protect his prosperity.”

Draupadi said,

“The great ordainer of the world has, indeed, ordained so. Happiness and misery pay their court to both the wise and unwise. Morality, however, it has been said, is the one highest object in the world. If cherished, that will certainly dispense blessings to us. Let not that morality now abandon the Kauravas. Going back to those that are present in that assembly, repeat these my words consonant with morality. I am ready to do what those elderly and virtuous persons conversant with morality will definitely tell me.”

The Suta, hearing these words of Yajnaseni, came back to the assembly and repeated the words of Draupadi. But all sat with faces downwards, uttering not a word, knowing the eagerness and resolution of Dhritarashtra's son.

Yudhishthira, however, hearing of Duryodhana's intentions, sent a trusted messenger unto Draupadi, directing that although she was attired in one piece of cloth with her navel itself exposed, in consequence of her season having come, she should come before her father-in-law weeping bitterly. That intelligent messenger, having gone to Draupadi's abode with speed, informed her of the intentions of Yudhishthira. The illustrious Pandavas, meanwhile, distressed and sorrowful, and bound by promise, could not settle what they should do. Casting his eyes upon them, king Duryodhana, glad at heart, addressed the Suta and said,

“O Pratikamin, bring her here. Let the Kauravas answer her question before her face.”

The Suta, then, obedient to his commands, but terrified at the wrath of the daughter of Drupada, disregarding his reputation for intelligence, once again said to those that were in the assembly,

“what shall I say unto Krishna?”

Duryodhana, hearing this, said,

“O Dussasana, this son of my Suta, of little intelligence, fears Vrikodara. Therefore, go you yourself and forcibly bring here the daughter of Yajnasena, Our enemies at present are dependent on our will. What can they do you?”

Hearing the command of his brother, prince Dussasana rose with blood-red eyes, and entering the abode of those great warriors, spoke these words unto the princess,

“Come, come, O Krishna, you have been won by us. Come now and accept the Kurus for your lords. You have been won virtuously, come to the assembly.”

At these words, Draupadi, rising up in great affliction, rubbed her pale face with her hands, and distressed she ran to the place where the ladies of Dhritarashtra's household were. At this, Dussasana roaring in anger, ran after her and seized the queen by her locks, so long and blue and wavy. Those locks that had been sprinkled with water sanctified with mantras in the great Rajasuya sacrifice, were now forcibly seized by the son of Dhritarashtra disregarding the prowess of the Pandavas. Dussasana dragging Krishna of long locks unto the presence of the assembly, as if she were helpless though having powerful protectors, and pulling at her, made her tremble like the banana plant in a storm. Dragged by him, with body bent, she faintly cried,

“Wretch! it ill beholds you to take me before the assembly. My season has come, and I am now clad in one piece of attire.”

But Dussasana dragging Draupadi forcibly by her black locks while she was praying piteously unto Krishna and Vishnu who were Narayana and Nara, said unto her,

“Whether your season has come or not, whether you are attired in one piece of cloth or entirely naked, when you have been won at dice and made our slave, you are to live amongst our serving-women as you please.”

With hair dishevelled and half her attire loosened, all the while dragged by Dussasana, the modest Krishna consumed with anger, faintly said,

“In this assembly are persons conversant with all the branches of learning devoted to the performance of sacrifices and other rites, and all equal unto Indra, persons some of whom are really my superiors and others who deserve to be respected as such. I can not stay before them in this state. O wretch! Drag me not so. Uncover me not so. The princes will not pardon you, even if you have the gods themselves with Indra as your allies. The illustrious son of Dharma is now bound by the obligations of morality. Morality, however, is subtle. Those only that are possessed of great clearness of vision can ascertain it. In speech even I am unwilling to admit an atom of fault in my lord forgetting his virtues. You drag me who am in my season before these Kuru heroes. This is truly an unworthy act. But no one here rebukes you. Assuredly, all these are of the same mind with you. O fie! Truly has the virtue of the Bharata gone! Truly also has the usage of those acquainted with the Kshatriya practice disappeared! Else these Kurus in this assembly would never have looked silently on this act that transgresses the limits of their practices. Oh! both Drona and Bhishma have lost their energy, and so also has the high-souled Kshatta, and so also this king. Else, why do these foremost of the Kuru elders look silently on this great crime?”

Thus did Krishna of slender waist cry in distress in that assembly. Casting a glance upon her enraged lords, the Pandavas, who were filled with terrible wrath, she inflamed them further with that glance of hers. They were not so distressed at having been robbed of their kingdom, of their wealth, of their costliest gems, as with that glance of Krishna moved by modesty and anger. Dussasana, beholding Krishna looking at her helpless lords, dragging her still more forcibly, and addressed her, “Slave, Slave” and laughed aloud. At those words Karna became very glad and approved of them by laughing aloud. Sakuni similarly applauded Dussasana. Amongst all those that were in the assembly except these three and Duryodhana, every one was filled with sorrow at beholding Krishna thus dragged in sight of that assembly. Beholding it all, Bhishma said,

“O blessed one, morality is subtle. I therefore am unable to duly decide this point that you have put, beholding that on the one hand one that has no wealth cannot stake the wealth belonging to others, while on the other hand wives are always under the orders and at the disposal of their lords. Yudhishthira can abandon the whole world full of wealth, but he will never sacrifice morality. The son of Pandu has said, “I am won.” Therefore, I am unable to decide this matter. Sakuni has not his equal among men at dice-play. The son of Kunti still voluntarily staked with him. The illustrious Yudhishthira does not himself regard that Sakuni has played with him deceitfully. Therefore, I can not decide this point.”

Draupadi said,

“The king was summoned to this assembly and though possessing no skill at dice, he was made to play with skilful, wicked, deceitful and desperate gamblers. How can he be said then to have staked voluntarily? The chief of the Pandavas was deprived of his senses by wretches of deceitful conduct and unholy instincts, acting together, and then vanquished. He could not understand their tricks, but he has now done so. Here, in this assembly, there are Kurus who are the lords of both their sons and their daughters-in-law! Let all of them, reflecting well upon my words, duly decide the point that I have put.”

Unto Krishna who was thus weeping and crying piteously, looking at times upon her helpless lord, Dussasana spoke many disagreeable and harsh words. Beholding her who was then in her season thus dragged, and her upper garments loosened, beholding her in that condition which she little deserved, Vrikodara afflicted beyond endurance, his eyes fixed upon Yudhishthira, gave way to wrath. Bhima said,

“O Yudhishthira, gamblers have in their houses many women of loose character. They do not yet stake those women having kindness for them even. Whatever wealth and other excellent articles the king of Kasi gave, whatever, gems, animals, wealth, coats of mail and weapons that other kings of the earth gave, our kingdom, yourself and ourselves, have all been won by the foes. At all this my wrath was not excited for you are our lord. This, however, I regard as a highly improper act, this act of staking Draupadi. This innocent girl deserves not this treatment. Having obtained the Pandavas as her lords, it is for you alone that she is being thus persecuted by the low, despicable, cruel, and mean-minded Kauravas. It is for her sake, O king, that my anger falls on you. I shall burn those hands of yours. Sahadeva, bring some fire.”

Arjuna, hearing this, said,

“You have never, O Bhimasena, before this uttered such words as these. Assuredly your high morality has been destroyed by these cruel foes. You should not fulfil the wishes of the enemy. Practise you the highest morality. Whom doth it behave to transgress his virtuous eldest brother? The king was summoned by the foe, and remembering the usage of the Kshatriyas, he played at dice against his will. That is certainly conducive to our great fame.”

Bhima said,

“If I had not known, O Dhananjaya, that the king had acted according to Kshatriya usage, then I would have, taking his hands together by sheer force, burnt them in a blazing fire.”

Beholding the Pandavas thus distressed and the princess of Panchala also thus afflicted, Vikarna the son of Dhritarashtra said,

“You kings, answer you the question that has been asked by Yajnaseni. If we do not judge a matter referred to us, all of us will assuredly have to go to hell without delay. How is that Bhishma and Dhritarashtra, both of whom are the oldest of the Kurus, as also the high-souled Vidura, do not say anything! The son of Bharadwaja who is the preceptor of us, as also Kripa, is here. Why do not these best of regenerate ones answer the question? Let also those other kings assembled here from all directions answer according to their judgment this question, leaving aside all motives of gain and anger. You kings, answer you the question that has been asked by this blessed daughter of king Drupada, and declare after reflection on which side each of you is.”

Thus did Vikarna repeatedly appeal to those that were in that assembly. But those kings answered him not one word, good or ill. Vikarna having repeatedly appealed to all the kings began to rub his hands and sigh like a snake. At last the prince said,

“You kings of the earth, you Kauravas, whether you answer this question or not, I will say what I regard as just and proper. It has been said that hunting, drinking, gambling, and too much enjoyment of women, are the four vices of kings. The man, that is addicted to these, lives forsaking virtue. People do not regard the acts done by a person who is thus improperly engaged, as of any authority. This son of Pandu, while deeply engaged in one of these vicious acts, urged thereto by deceitful gamblers, made Draupadi a stake. The innocent Draupadi is, besides, the common wife of all the sons of Pandu. The king, having first lost himself offered her as a stake. Subala himself desirous of a stake, indeed prevailed upon the king to stake this Krishna. Reflecting upon all these circumstances, I regard Draupadi as not won.”

Hearing these words, a loud uproar rose from among those present in that assembly. They all applauded Vikarna and censured the son of Subala. At that sound, the son of Radha, deprived of his senses by anger, waving his well-shaped arms, said these words,

“O Vikarna, many opposite and inconsistent conditions are noticeable in this assembly. Like fire produced from a faggot, consuming the faggot itself, this your ire will consume you. These personages here, though urged by Krishna, have not uttered a word. They all regard the daughter of Drupada to have been properly won. You alone, O son of Dhritarashtra in consequence of your immature years, are bursting with wrath, for though but a boy you speak in the assembly as if you were old. You do not know what morality truly is, for you say like a fool that this Krishna who has been won as not won at all. How do you regard Krishna as not won, when the eldest of the Pandavas before this assembly staked all his possessions? Draupadi is included in all the possessions. Therefore, why regard you Krishna who has been justly won as not won? Draupadi had been mentioned and approved of as a stake by the Pandavas. For what reason then do you yet regard her as not won? Or, if you think that bringing her here attired in a single piece of cloth, is an action of impropriety, listen to certain excellent reasons I will give. The gods have ordained only one husband for one woman. This Draupadi, however, has many husbands. Therefore, certain it is that she is an unchaste woman. To bring her, therefore, into this assembly attired though she be in one piece of cloth, even to uncover her is not at all an act that may cause surprise. Whatever wealth the Pandavas had, she herself and these Pandavas themselves, have all been justly won by the son of Subala. O Dussasana, this Vikarna speaking words of wisdom is but a boy. Take off the robes of the Pandavas as also the attire of Draupadi.”

Hearing these words, the Pandavas took of their upper garments and throwing them down sat in that assembly. Then Dussasana, forcibly seizing Draupadi's attire before the eyes of all, began to drag it off her person.

When the attire of Draupadi was being thus dragged, the thought of Hari,

“O Govinda, O you who dwells in Dwaraka, O Krishna, O you who are fond of cow-herdesses. O Kesava, see you not that the Kauravas are humiliating me. O Lord, O husband of Lakshmi, O Lord of Vraja, O destroyer of all afflictions, O Janardana, rescue me who am sinking in the Kaurava Ocean. O Krishna, O Krishna, O you great yogin, you soul of the universe, You creator of all things, O Govinda, save me who am distressed, who am losing my senses in the midst of the Kurus.”

Thus did that afflicted lady resplendent still in her beauty, covering her face cried aloud, thinking of Krishna, of Hari, of the lord of the three worlds. Hearing the words of Draupadi, Krishna was deeply moved. Leaving his seat, the benevolent one from compassion, arrived there on foot. While Yajnaseni was crying aloud to Krishna, also called Vishnu and Hari and Nara for protection, the illustrious Dharma, remaining unseen, covered her with excellent clothes of many hues. As the attire of Draupadi was being dragged, after one was taken off, another of the same kind, appeared covering her. Thus did it continue till many clothes were seen. Owing to the protection of Dharma, hundreds upon hundreds of robes of many hues came off Draupadi's person. There arose then a deep uproar of many voices. The kings present in that assembly beholding that most extraordinary of all sights in the world, began to applaud Draupadi and censure the son of Dhritarashtra. Bhima then, squeezing his hands, with lips quivering in rage, swore in the midst of all those kings a terrible oath in a loud voice. Bhima said,

“Hear these words of mine, you Kshatriyas of the world. Words such as these were never before uttered by other men, nor will anybody in the future ever utter them. You lords of earth, if having spoken these words I do not accomplish them hereafter, let me not obtain the region of my deceased ancestors. Tearing open in battle, by sheer force, the breast of this wretch, this wicked-minded scoundrel of the Bharata race, if I do not drink his life-blood, let me not obtain the region of my ancestors.”

Hearing these terrible words of Bhima that made the down of the auditors to stand on end, everybody present there applauded him and censured the son of Dhritarashtra. When a mass of clothes had been gathered in that assembly, all dragged from the person of Draupadi, Dussasana, tired and ashamed, sat down. Beholding the sons of Kunti in that state, the persons that were in that assembly all uttered the word “Fie!” The united voices of all became so loud that they made the down of anybody who heard them stand on end. All the honest men that were in that assembly began to say,

“Alas! the Kauravas answer not the question that has been put to them by Draupadi. All censuring Dhritarashtra together, made a loud clamour. Then Vidura, that master of the science of morality, waving his hands and silencing every one, spoke these words, “You that are in this assembly, Draupadi having put her question is weeping helplessly. You are not answering her. Virtue and morality are being persecuted by such conduct. An afflicted person approaches an assembly of good men, like one that is being consumed by fire. They that are in the assembly quench that fire and cool him by means of truth and morality. The afflicted person asks the assembly about his rights, as sanctioned by morality. They that are in the assembly should, unmoved by interest and anger, answer the question. Vikarna has answered the question, according to his own knowledge and judgment. You should also answer it as you think proper. Knowing the rules of morality, and having attended an assembly, he that does not answer a query that is put, incurs half the demerit that attaches to a lie. He, on the other hand, who, knowing the rules of morality and having joined an assembly answers falsely, assuredly incurs the sin of a lie. The learned quote as an example in this connection the old history of Prahlada and the son of Angirasa.

There was of old a chief of the Daityas of the name Prahlada. He had a son named Virochana. Virochana, for the sake of obtaining a bride, quarrelled with Sudhanwan, the son of Angiras. It has been heard by us that they mutually wagered their lives, saying, “I am superior, I am superior,” for the sake of obtaining a bride. They had thus quarrelled with each other, they both made Prahlada the arbitrator to decide between them. They asked him, saying, “Who amongst us is superior? Answer this question. Speak not falsely.” Frightened at this quarrel, Prahlada cast his eyes upon Sudhanwan. Sudhanwan in rage, burning like unto the mace of Yama, told him, “If you answer falsely, or do not answer at all your head will then be split into a hundred pieces by the wielder of the thunderbolt with that bolt of his.” Thus addressed by Sudhanwan, the Daitya, trembling like a leaf of the fig tree, went to Kasyapa of great energy, for taking counsel with him. Prahlada said, “You are, O illustrious and exalted one, fully conversant with the rules of morality that should guide both the gods and the Asuras and the Brahmanas as well. Here, however, is a situation of great difficulty in respect of duty. Tell me, I ask you, what regions are obtainable by them who upon being asked a question, answer it not, or answer it falsely.”

Kasyapa thus asked answered, “He that knows, but answers not a question from temptation, anger or fear, castes upon himself a thousand nooses of Varuna. The person who, cited as a witness with respect to any matter of ocular or pauricular knowledge, speaks carelessly, castes a thousand nooses of Varuna upon his own person. On the completion of one full year, one such noose is loosened. Therefore, he that knows, should speak the truth without concealment. If virtue, pierced by sin, repaires to an assembly, it is the duty of every body in the assembly to take off the dart, otherwise they themselves would be pierced with it. In an assembly where a truly censurable act is not rebuked, half the demerit of that act attacheth to the head of that assembly, a fourth to the person acting censurably and a fourth unto those others that are there. In that assembly, on the other hand, when he that deserves censure is rebuked, the head of the assembly becomes freed from all sins, and the other members also incur none. It is only the perpetrator himself of the act that becomes responsible for it. They who answer falsely those that ask them about morality destroy the meritorious acts of their seven upper and seven lower generations. The grief of one who has lost all his wealth, of one who has lost a son, of one who is in debt, of one who is separated from his companions, of a woman who has lost her husband, of one that has lost his all in consequence of the king's demand, of a woman who is sterile, of one who has been devoured by a tiger, of one who is a co-wife, and of one who has been deprived of his property by false witnesses, have been said by the gods to be uniform in degree. These different sorts of grief are his who speaks false. A person becomes a witness in consequence of his having seen, heard, and understood a thing. Therefore, a witness should always tell the truth. A truth-telling witness never loses his religious merits and earthly possessions also.”

Hearing these words of Kasyapa, Prahlada told his son, “Sudhanwan is superior to you, as indeed, Angiras is superior to me. The mother also of Sudhanwan is superior to your mother. Therefore, O Virochana, this Sudhanwan is now the lord of the life.” At these words of Prahlada, Sudhanwan said, “Since unmoved by affection for your child, you have adhered to virtue, I command, let this son of yours live for a hundred years.”

Let all the persons, therefore, present in this assembly hearing these high truths of morality, reflect upon what should be the answer to the question asked by Draupadi.”

The kings that were there hearing these words of Vidura, answered not a word, yet Karna alone spoke unto Dussasana, telling him,

“Take away this serving-woman Krishna into the inner apartments.”

Thereupon Dussasana began to drag before all the spectators the helpless and modest Draupadi, trembling and crying piteously unto the Pandavas her lords. Draupadi said,

“Wait a little, you worst of men, you wicked-minded Dussasana. I have an act to perform--a high duty that has not been performed by me yet. Dragged forcibly by this wretch's strong arms, I was deprived of my senses. I salute these reverend seniors in this assembly of the Kurus. That I could not do this before cannot be my fault.”

Dragged with greater force than before, the afflicted and helpless Draupadi, undeserving of such treatment, falling down upon the ground, thus wept in that assembly of the Kurus,

“Alas, only once before, on the occasion of the Swayamvara, I was beheld by the assembled kings in the amphitheatre, and never even once beheld afterwards. I am to-day brought before this assembly. She whom even the winds and the sun had seen never before in her palace is to-day before this assembly and exposed to the gaze of the crowd. Alas, she whom the sons of Pandu could not, while in her palace, suffer to be touched even by the wind, is to-day suffered by the Pandavas to be seized and dragged by this wretch. Alas, these Kauravas also suffer their daughter-in-law, so unworthy of such treatment, to be thus afflicted before them. It seems that the times are out of joint. What can be more distressing to me, than that though high-born and chaste, I should yet be compelled to enter this public court? Where is that virtue for which these kings were noted? It has been heard that the kings of ancient days never brought their wedded wives into the public court. Alas, that eternal usage has disappeared from among the Kauravas. Else, how is it that the chaste wife of the Pandavas, the sister of Prishata's son, the friend of Vasudeva, is brought before this assembly? You Kauravas, I am the wedded wife of king Yudhishthira the just, hailing from the same dynasty to which the King belonged. Tell me now if I am a serving-maid or otherwise. I will cheerfully accept your answer. This mean wretch, this destroyer of the name of the Kurus, is afflicting me hard. You Kauravas, I cannot bear it any longer. You kings, I desire you to answer whether you regard me as won or un-won. I will accept your verdict whatever it be.”

Hearing these words, Bhishma answered,

“I have already said, O blessed one that the course of morality is subtle. Even the illustrious wise in this world fail to understand it always. What in this world a strong man calls morality is regarded as such by others, however otherwise it may really be; but what a weak man calls morality is scarcely regarded as such even if it be the highest morality. From the importance of the issue involved, from its intricacy and subtlety, I am unable to answer with certitude the question you have asked. However, it is certain that as all the Kurus have become the slaves of covetousness and folly, the destruction of this our race will happen on no distant date. The family into which you have been admitted as a daughter-in-law, is such that those who are born in it, however much they might be afflicted by calamities, never deviate from the paths of virtue and morality. O Princess of Panchala, this conduct of yours also, that though sunk in distress, you still ease your eyes on virtue and morality, is assuredly worthy of you. These persons, Drona and others, of mature years and conversant with morality, sit heads downwards like men that are dead, with bodies from which life has departed. It seems to me, however, that Yudhishthira is an authority on this question. It beholds him to declare whether you are won or not won.”

The kings present in that assembly, from tear of Duryodhana, uttered not a word, good or ill, although they beheld Draupadi crying piteously in affliction like a female osprey, and repeatedly appealing to them. The son of Dhritarashtra beholding those kings and sons and grand sons of kings all remaining silent, smiled a little, and addressing the daughter of the king of Panchala, said,

“O Yajnaseni, the question you have put depends on your husbands, on Bhima of mighty strength, on Arjuna, on Nakula, on Sahadeva. Let them answer your question. O Panchali, let them for your sake declare in the midst of these respectable men that Yudhishthira is not their lord, let them thereby make king Yudhishthira the just a liar. You shalt then be freed from the condition of slavery. Let the illustrious son of Dharma, always adhering to virtue, who is even like Indra, himself declare whether he is not your lord. At his words, accept you the Pandavas or ourselves without delay. Indeed, all the Kauravas present in this assembly are floating in the ocean of your distress. Endued with magnanimity, they are unable to answer your question, looking at your unfortunate husbands.”

Hearing these words of the Kuru king, all who were present in the assembly loudly applauded them. Shouting approvingly, they made signs unto one another by motions of their eyes and lips. Amongst some that were there, sounds of distress such as “O!” and “Alas!” were heard. At these words of Duryodhana, so delightful, the Kauravas present in that assembly became exceedingly glad. The kings, with faces turned sideways, looked upon Yudhishthira conversant with the rules of morality, curious to hear what he would say. Every one present in that assembly became curious to hear what Arjuna, the son of Pandu never defeated in battle, and what Bhimasena, and what the twins also would say. When that busy hum of many voices became still, Bhimasena, waving his strong and well-formed arms smeared with sandal paste spoke these words,

“If this high-souled king Yudhishthira the just, who is our eldest brother, had not been our lord, we would never have forgiven the Kuru race. He is the lord of all our religious and ascetic merits, the lord of even our lives. If he regards himself as won, we too have all been won. If this were not so, who is there amongst creatures touching the earth with their feet and mortal, that would escape from me with his life after having touched those locks of the princess of Panchala? Behold these mighty, well-formed arms of mine, even like maces of iron. Having once come within them, even he of a hundred sacrifices is incapable of effecting an escape. Bound by the ties of virtue and the reverence that is due to our eldest brother, and repeatedly urged by Arjuna to remain silent, I am not doing anything terrible. If however, I am once commanded by king Yudhishthira the just, I would slay these wretched sons of Dhritarashtra, making slaps do the work of swords, like a lion slaying a number of little animals.”

Unto Bhima who had spoken these words Bhishma and Drona and Vidura said,

“Forbear, O Bhima. Everything is possible with you.”

Karna said,

“Of all the persons in the assembly, three, Bhishma, Vidura, and Drona appear to be independent; for they always speak of their master as wicked, always censure him, and never wish for his prosperity. The slave, the son, and the wife are always dependent. They cannot earn wealth, for whatever they earn belongs to their master. You are the wife of a slave incapable of possessing anything on his own account. Repair now to the inner apartments of king Dhritarashtra and serve the king's relatives. We direct that that is now your proper business. O princess, all the sons of Dhritarashtra and not the sons of Pritha are now your masters. O handsome one, select you another husband now, one who will not make you a slave by gambling. It is well-known that women, especially that are slaves, are not censurable if they proceed with freedom in electing husbands. Therefore let it be done by you. Nakula has been won, as also Bhimasena, and Yudhishthira also, and Sahadeva, and Arjuna. O Yajnaseni, you are now a slave. Your husbands that are slaves cannot continue to be your lords any longer. Alas, does not the son of Pritha regards life, prowess and manhood as of no use that he offers this daughter of Drupada, the king of Panchala, in the presence of all this assembly, as a stake at dice?”

Hearing these words, the wrathful Bhima breathed hard, a very picture of woe. Obedient to the king and bound by the tie of virtue and duty, burning everything with his eyes inflamed by anger, he said,

“O king, I cannot be angry at these words of this son of a Suta, for we have truly entered the state of servitude. But could our enemies have said so unto me, it you had not played staking this princess?”

Hearing these words of Bhimasena king Duryodhana addressed Yudhishthira who was silent and deprived of his senses, saying,

“O king, both Bhima and Arjuna, and the twins also, are under your sway. Answer you the question. Say, whether you regard Krishna as un-won.”

And having spoken thus unto the son of Kunti, Duryodhana. desirous of encouraging the son of Radha and insulting Bhima, quickly uncovered his left thigh that was like unto the stem of a plantain tree or the trunk of an elephant and which was graced with every auspicious sign and endued with the strength of thunder, and showed it to Draupadi in her very sight. Beholding this, Bhimasena expanding his red eyes, said unto Duryodhana in the midst of all those kings and as if piercing them,

“Let not Vrikodara attain to the regions, obtained by his ancestors, if he does not break that thigh of yours in the great conflict.”

Sparkles of fire began to be emitted from every organ of sense of Bhima filled with wrath, like those that come out of every crack and orifice in the body of a blazing tree.

Vidura then, addressing everybody, said,

“You kings of Pratipa's race, behold the great danger that arises from Bhimasena. Know you for certain that this great calamity that threatens to overtake the Bharatas has been sent by Destiny itself. The sons of Dhritarashtra have, indeed, gambled disregarding every proper consideration. They are even now disputing in this assembly about a lady. The prosperity of our kingdom is at an end. Alas, the Kauravas are even now engaged in sinful consultations. You Kauravas, take to your heart this high precept that I declare. If virtue is persecuted, the whole assembly becomes polluted. If Yudhishthira had staked her before he was himself won, he would certainly have been regarded as her master. If, however a person stakes anything at a time when he himself is incapable of holding any wealth, to win it is very like obtaining wealth in a dream. Listening to the words of the king of Gandhara, fall you not off from this undoubted truth.”

Duryodhana, hearing Vidura thus speak, said,

“I am willing to abide by the words of Bhima, of Arjuna and of the twins. Let them say that Yudhishthira is not their master. Yajnaseni will then be freed from her state of bondage.”

Arjuna at this, said,

“This illustrious son of Kunti, king Yudhishthira the just, was certainly our master before he began to play. But having lost himself, let all the Kauravas judge whose master he could be after that.”

Just then, a jackal began to cry loudly in the homa-chamber of king Dhritarashtra's palace. Unto the jackal that howled so, the asses began to bray responsively. Terrible birds also, from all sides, began to answer with their cries. Vidura conversant with everything and the daughter of Subala, both understood the meaning of those terrible sounds. Bhishma and Drona and the learned Gautama loudly cried, “Swasti! Swasti!” Then Gandhari and the learned Vidura beholding that frightful omen, represented everything, in great affliction, unto the king. The king Dhritarashtra thereupon said,

“You wicked-minded Duryodhana, you wretch, destruction has all ready overtaken you when you insult in language such as this the wife of these bulls among the Kurus, especially their wedded wife Draupadi.”

Having spoken those words, the wise Dhritarashtra endued with knowledge, reflecting with the aid of his wisdom and desirous of saving his relatives and friends from destruction, began to console Krishna, the princess of Panchala, and addressing her, the monarch said,

“Ask of me any boon, O princess of Panchala, that you desire, Chaste and devoted to virtue, you are the first of all my daughters-in-law.”

Draupadi said,

“O bull of the Bharata race, if you will grant me a boon, I ask the handsome Yudhishthira, obedient to every duty, be freed from slavery. Let not unthinking children call my child Prativindhya endued with great energy of mind as the son of a slave. Having been a prince, so superior to all men, and nurtured by kings it is not proper that he should be called the child of a slave.”

Dhritarashtra said unto her,

“O auspicious one, let it be as you say. O excellent one, ask you another boon, for I will give it. My heart inclines to give you a second boon. You do not deserve only one boon.”

Draupadi said,

“I ask, O king, that Bhimasena and Dhananjaya and the twins also, with their cars and bows, freed from bondage, regain their liberty.”

Dhritarashtra said,

“O blessed daughter, let it be as you desire. Ask you a third boon, for you have not been sufficiently honoured with two boons. Virtuous in your behaviour, you are the foremost of all my daughters-in-law.”

Draupadi said,

“O best of kings, covetousness always brings about loss of virtue. I do not deserve a third boon. Therefore I dare not ask any. It has been said that a Vaisya may ask one boon; a Kshatriya lady, two boons; a Kshatriya male, three, and a Brahmana, a hundred. These my husbands freed from the wretched state of bondage, will be able to achieve prosperity by their own virtuous acts!”

Karna said,

“We have never heard of such an act, performed by any of the women noted in this world for their beauty. When the sons of both Pandu and Dhritarashtra were excited with wrath, this Draupadi became unto the sons of Pandu as their salvation. Indeed the princess of Panchala, becoming as a boat unto the sons of Pandu who were sinking in a boat less ocean of distress, has brought them in safety to the shore.”

Hearing these words of Karna in the midst of the Kurus, that the sons of Pandu were saved by their wife, the angry Bhimasena in great affliction said,

“O Dhananjaya, it has been said by Devala three lights reside in every person, offspring, acts and learning, for from these three has sprung creation. When life becomes extinct and the body becomes impure and is cast off by relatives, these three become of service to every person. But the light that is in us has been dimmed by this act of insult to our wife. How, O Arjuna, can a son born from this insulted wife of ours prove serviceable to us?”

Arjuna replied,

“Superior persons, O Bharata, never prate about the harsh words that may or may not be uttered by inferior men. Persons that have earned respect for themselves, even if they are able to retaliate, remember not the acts of hostility done by their enemies, but, on the other hand, treasure up only their good deeds.”

Bhima said,

“Shall I, O king, slay, without loss of time all these foes assembled together, even here, or shall I destroy them, by the roots, outside this palace? Or, what need is there of words or of command? I shall slay all these even now, and rule you the whole earth, without a rival.”

Saying this, Bhima with his younger brothers, like a lion in the midst of a herd of inferior animals, repeatedly cast his angry glances around. But Arjuna, however, of white deeds, with appealing looks began to pacify his elder brother. The mighty-armed hero endued with great prowess began to burn with the fire of his wrath. This fire began to issue out of Vrikodara's ears and other senses with smoke and sparks and flames. His face became terrible to behold in consequence of his furrowed brows like those of Yama himself at the time of the universal destruction. Then Yudhishthira forbade the mighty hero, embracing him with his arms and telling him

“Be not so. Stay in silence and peace.” Having pacified the mighty-armed one with eyes red in wrath, the king approached his uncle Dhritarashtra, with hands joined in entreaty.

Yudhishthira said,

“O king, you are our master. Command us as to what we shall do. We desire to remain always in obedience to you.”

Dhritarashtra replied,

“O Ajatasatru, blessed be you. Go you in peace and safety. Commanded by me, go, rule your own kingdom with your wealth. O child, take to heart this command of an old man, this wholesome advice that I give, and which is even a nutritive regimen. You know the subtle path of morality. Possessed of great wisdom, you are also humble, and you wait also upon the old. Where there is intelligence, there is forbearance. Therefore, follow you counsels of peace. The axe falls upon wood, not upon stone. They are the best of men that remember not the acts of hostility of their foes; that behold only the merits, not the faults, of their enemies; and that never enter into hostilities themselves. They that are good remember only the good deeds of their foes and not the hostile acts their foes might have done unto them. The good, besides, do good unto others without expectation of any good, in return. It is only the worst of men that utter harsh words in quarrelling; while they that are indifferent reply to such when spoken by others. But they that are good and wise never think of or recapitulate such harsh words, little caring whether these may or may not have been uttered by their foes. They that are good, having regard to the state of their own feelings, can understand the feelings of others, and therefore remember only the good deeds and not the acts of hostility of their foes. You have acted even as good men of prepossessing countenance do, who transgress not the limits of virtue, wealth, pleasure and salvation. O child, remember not the harsh words of Duryodhana. Look at your mother Gandhari and myself also, if you desire to remember only what is good. O Bharata, look at me, who am your father unto you and am old and blind, and still alive. It was for seeing our friends and examining also the strength and weakness of my children, that I had, from motives of policy, suffered this match at dice to proceed. Those amongst the Kurus that have you for their ruler, and the intelligent Vidura conversant with every branch of learning for their counsellor, have, indeed, nothing to grieve for. In you is virtue, in Arjuna is patience, in Bhimasena is prowess, and the twins, those foremost of men, is pure reverence for superiors. Blessed be you, O Ajatasatru. Return to Khandavaprastha, and let there be brotherly love between you and your cousins. Let your heart also be ever fixed on virtue.”

That foremost of the Bharatas, king Yudhishthira, the just, then, thus addressed by his uncle, having gone through every ceremony of politeness, set out with his brothers for Khandavaprastha. Accompanied by Draupadi and ascending their cars which were all of the hue of the clouds, with cheerful hearts they all set out for that best of cities called Indraprastha.