BOOK5 UDYOGA PARVA PART 2 OF 3

SECTION L

"Dhritarashtra said, 'What did that Pandava king, the son of Dharma, say,

O Sanjaya, after hearing that a large force hath been assembled here for

gladdening us? How also is Yudhishthira acting, in view of the coming

strife, O Suta, who amongst his brothers and sons are looking up to his

face, desirous of receiving his orders? Provoked as he is by the

deceptions of my wicked sons, who, again, are dissuading that king of

virtuous behaviour and conversant with virtue, saying,--Have peace?'

"Sanjaya said, 'All the Panchalas, along with the other sons of Pandu,

are looking up to Yudhishthira's face, blessed be thou, and he too is

restraining them all. Multitudes of cars belonging to the Pandavas and

the Panchalas are coming in separate bodies for gladdening Yudhishthira,

the son of Kunti, ready to march to the field of battle. As the sky

brightens up at the advent of the rising sun, so the Panchalas are

rejoicing at their union with Kunti's son of blazing splendour, risen

like a flood of light. The Panchalas, the Kekayas, and the Matsyas, along

with the very herdsmen that attend on their kine and sheep, are rejoicing

and gladdening Yudhishthira, the son of Pandu. Brahmana and Kshatriya

girls and the very daughters of the Vaisyas, in large number, are coming

in playful mood for beholding Partha accounted in coat of mail.'

"Dhritarashtra said, 'Tell us, O Sanjaya, of the forces of

Dhrishtadyumna, as also of the Somakas, and of all others, with which the

Pandavas intend to fight with us.'

"Vaisampayana continued, 'Thus interrogated, in the midst of the Kurus

and in their very hall, the son of Gavalgana' became thoughtful for a

moment and seemed to draw repeatedly deep and long sights; and suddenly

he fell down in a swoon without any apparent reason. Then in that

assembly of kings, Vidura said loudly, 'Sanjaya, O great king, hath

fallen down on the ground senseless, and cannot utter a word, bereft of

sense and his intellect clouded.'

"Dhritarashtra said, 'Without doubt, Sanjaya, having seen those mighty

car-warriors, the sons of Kunti, hath his mind filled with great anxiety

in consequence of those tigers among men.'

"Vaisampayana continued, 'Having recovered consciousness, and being

comforted, Sanjaya addressed king Dhritarashtra in the midst of that

concourse of Kurus in that hall, saying, 'Indeed, O king of kings, I saw

those great warriors, the sons of Kunti, thinned in body, in consequence

of the restraint in which they had lived in the place of the king of the

Matsyas. Hear, O King, with whom the Pandavas will contend against you.

With that hero Dhrishtadyumna as their ally, they will fight against you.

With that personage of virtuous soul, who never forsaketh truth through

anger or fear, temptation, or for the sake of wealth, of disputation; and

who is, O King, a very authority in matters of religion, himself being

the best of those that practise virtue;--with him, who hath never made an

enemy, the sons of Pandu will fight against you.' He unto whom no one on

earth is equal in might of arms, and who, wielding his bow had brought

all kings under subjection, and who, vanquishing of old all the people of

Kasi and Anga and Magadha, as also the Kalingas;--with that Bhimasena

will the sons of Pandu fight against, you. Indeed, he through whose might

the four sons of Pandu quickly could alight on the earth, having issued

forth from the (burning) house of lac that son of Kunti, Vrikodara, who

became the means of their rescue from the cannibal Hidimva; that son of

Kunti, Vrikodara, who became their refuge when the daughter of Yajnasena

was being carried away by Jayadratha; indeed, with that Bhima. who

rescued the assembled Pandavas from the conflagration at Varanavata; even

with him (as their ally) will they fight against you. He, who for the

gratification of Krishna slew the Krodhavasas, having penetrated the

rugged and terrible mountains of Gandhamadana, he to whose arms hath been

imparted the might of ten thousand elephants; with that Bhimasena (as

their ally) the Pandavas will fight against you. That hero, who, for the

gratification of Agni, with Krishna only for his second, bravely

vanquished of yore Purandara in fight; he who gratified by combat that

God of gods, the trident-bearing lord of Uma--Mahadeva himself having the

mountains for his abode; that foremost of warriors who subjugated all the

kings of the earth--with that Vijaya (as their ally) the Pandavas will

encounter you in battle. That wonderful warrior Nakula, who vanquished

the whole of the western world teeming with Mlechchas, is present in the

Pandava camp. With that handsome hero, that unrivalled bowman, that son

of Madri, O Kauravya, the Pandavas will fight against you. He who

vanquished in battle the warriors of Kasi, Anga, and Kalinga,--with that

Sahadeva will the Pandavas encounter you in battle. He, who in energy

hath for his equals only four men on earth, viz., Aswatthaman and

Dhrishtaketu and Rukmi and Pradyumna,--with that Sahadeva, youngest in

years, that hero among men, that gladdener of Madri's heart, with him, O

King, will you have a destructive battle. She, who, while living of yore

as the daughter of the king of Kasi, had practised the austerest

penances; she, who, O bull of the Bharata race, desiring even in a

subsequent life to compass the destruction of Bhishma, took her birth as

the daughter of Panchala, and accidentally became afterwards a male; who,

O tiger among men, is conversant with the merits and demerits of both

sexes; that invincible prince of the Panchala who encountered the

Kalingas in battle, with what Sikhandin skilled in every weapon, will the

Pandavas fight against you. She whom a Yaksha for Bhishma's destruction

metamorphosed into a male, with that formidable bowman will the Pandavas

fight against you. With those mighty bowmen, all, brothers those five

Kekaya princes, with those heroes clad in mail will the Pandavas fight

against you. With that warrior of long arms: endued with great activity

in the use of weapons, possessed of intelligence and prowess incapable of

being baffled, with that Yuyudhana, the lion of the Vrishni race, will

you have to fight. He, who had been the refuge of the high-souled

Pandavas for a time, with that Virata, will ye have an encounter in

battle. The lord of Kasi, that mighty car-warrior who ruleth in Varanasi

hath become an ally of theirs; with him the Pandavas will fight against

you. The high-souled sons of Draupadi, tender in years but invincible in

battle, and unapproachable like snakes of virulent poison, with them,

will the Pandavas fight against you. He, that in energy is like unto

Krishna and in self-restraint unto Yudhishthira, with that Abhimanyu,

will the Pandavas fight against you. That war-like son of Sisupala,

Dhrishtaketu of great fame, who in energy is beyond comparison and who

when angry is incapable of being withstood in battle, with that king of

the Chedis who has joined the Pandavas at the head of an Akshauhini of

his own, will the sons of Pandu fight against you. He that is the refuge

of the Pandavas, even as Vasava is of the celestials, with that Vasudeva,

the Pandavas will fight against you. He also, O bull of Bharata race,

Sarabha the brother of the king of the Chedis, who again is united with

Karakarsa, with both these, the Pandavas will fight against you.

Sahadeva, the son of Jarasandha, and Jayatsena, both unrivalled heroes in

battle, are resolved upon fighting for the Pandavas. And Drupada too,

possessed of great might, and followed by a large force, and reckless of

his life, is resolved to fight for the Pandavas. Relying upon these and

other kings by hundreds, of both the eastern and northern countries, king

Yudhishthira the just, is prepared for battle.'"

SECTION LI

"Dhritarashtra said, 'All these named by thee are, indeed, endued with

great courage, but all of them together are equal to Bhima singly. My

fear, O child, from the wrathful Bhima is, indeed, very great, like that

of fat deer from an enraged tiger. I pass all my nights in sleeplessness,

breathing deep and hot sighs afraid of Vrikodara, O child, like an animal

of any other species afraid of the lion. Of mighty arms, and in energy

equal unto Sakra himself, I see not in this whole army even one that can

withstand him in battle. Exceedingly wrathful and determined in

animosity, that son of Kunti and Pandu smileth not even in jest, is mad

with rage, casteth his glances obliquely, and speaketh in a voice of

thunder. Of great impetuosity and great courage, of long arms and great

might, he will not, in battle, leave even one of my foolish sons alive.

Indeed, Vrikodara, that bull among the Kurus, whirling his mace in

battle, will, like a second Yama mace in hand slay all my sons who are

afflicted by a heavy calamity. Even now I see that terrible mace of his,

with eight sides made of steel, and adorned with gold, uplifted like a

Brahmana's curse. As a lion of mighty strength among a flock of deer,

Bhima will range among my troops. He only (amongst his brothers) always

displayed his strength cruelly towards my sons. Eating voraciously, and

endued with great impetuosity, from his very childhood he hath been

behaving inimically towards my children. My heart trembleth (to remember)

that even in their childhood, Duryodhana and other sons of mine, while

fighting with him (sportively) were always ground down by the

elephant-like Bhima. Alas, my sons have always been oppressed by his

might, and it is that Bhima of terrible prowess that hath been the cause

of this rupture. Even now I behold Bhima, mad with rage, fighting in the

very van, and devouring the whole of my host consisting of men,

elephants, and steeds. Equal unto Drona and Arjuna in weapons, his speed

equal unto the velocity of the wind, and in wrath like unto Maheswara

himself, who is there, O Sanjaya, that would slay that wrathful and

terrible hero in battle? I think it to be a great gain that my sons were

not even then slain by that slayer of enemies who is endued with such

energy. How can a human being withstand the impetuosity of that warrior

in battle who slew Yakshas and Rakshasas of terrible might before? O

Sanjaya, even in his childhood he was never completely under my control.

Injured by my wicked sons, how can that son of Pandu come under my

control now? Cruel and extremely wrathful, he would break but not bend.

Of oblique glances and contracted eye-brows, how can he be induced to

remain quiet? Endued with heroism, of incomparable might and fair

complexion, tall like a palmyra tree, and in height taller than Arjuna by

the span of the thumb, the second son of Pandu surpasseth the very steeds

in swiftness, and elephants in strength, speaketh in indistinct accents,

and possesseth eyes having the hue of honey. As regards form and might,

even such was he in his very boyhood, as I truly heard long before from

the lips of Vyasa! Terrible and possessed of cruel might, when angry he

will destroy in battle with his iron-mace cars and elephants and men and

horses. By acting against his wishes, that foremost of smiters who is

ever wrathful and furious, hath before been, O child, insulted by me.

Alas, how will my sons bear that mace of his which is straight, made of

steel, thick, of beautiful sides, adorned with gold, capable of slaying a

hundred, and producing a terrible sound when hurled at the foe? Alas, O

child, my foolish sons are desirous of crossing that inaccessible ocean

constituted by Bhima, which is really shoreless, without a raft on it,

immeasurable in depth, and full of currents impetuous as the course of

arrows. Fools in reality though boasting of their wisdom, alas, my

children do not listen to me even though I cry out. Beholding only the

honey they do not see the terrible fall that is before them. They that

will rush to battle with Death himself in that human shape, are certainly

doomed to destruction by the Supreme Ordainer, like animals within the

lion's view. Full four cubits in length, endued with six sides and great

might, and having also a deadly touch, when he will hurl his mace from'

the sting, how shall my sons, O child, bear its impetus? Whirling his

mace and breaking therewith the heads of (hostile) elephants, licking

with his tongue the corners of his mouth and drawing long breaths, when

he will rush with loud roars against mighty elephants, returning the

yells of those infuriated beasts that might rush against him, and when

entering the close array of cars he will slay, after taking proper aim,

the chief warriors before him, what mortal of my party will escape from

him looking like a blazing flame? Crushing my forces and cutting a

passage through them, that mighty armed hero, dancing with mace in hand,

will exhibit the scene, witnessed during the universal Dissolution at the

end of a Yuga. Like an infuriated elephant crushing trees adorned with

flowers, Vrikodara, in battle will, furiously penetrate the ranks of my

sons. Depriving my warriors of their cars, drivers, steeds, and

flag-staff, and afflicting all warriors fighting from cars and the backs

of elephants, that tiger among men will, O Sanjaya, like the impetuous

current of Ganga throwing down diverse trees standing on its banks, crush

in battle the troops of my sons. Without doubt, O Sanjaya, afflicted by

the fear of Bhimasena, my sons and their dependents and all the allied

kings will fly in different directions. It was this Bhima who, having

entered of old, with Vasudeva's aid, the innermost apartments of

Jarasandha, overthrew that king endued with great energy; that lord of

Magadha, the mighty Jarasandha, having fully brought under his subjection

the goddess Earth, oppressed her by his energy. That the Kauravas in

consequence of Bhishma's prowess, and the Andhakas and the Vrishnis in

consequence of their policy, could not be subjugated by him was due only

to their good fortune. What could be more wonderful than that the heroic

son of Pandu, of mighty arms and without any weapons, having approached

that king, slew him in a trice? Like a venomous snake, whose poison hath

accumulated for years, Bhima will, O Sanjaya, vomit in battle the poison

of his wrath upon my sons! Like the foremost of the celestials, the great

Indra, smiting the Danavas with his thunderbolt, Bhimasena will, mace in

hand, slay all my sons! Incapable of being withstood or resisted, of

fierce impetus and powers, and with eyes of a coppery hue, I behold even

now that Vrikodara failing upon my sons. Without mace or bow, without car

or coat of mail, fighting with his bare arms only, what man is there that

can stand before him? Bhishma, that regenerate Drona, and Kripa the son

of Saradwat,--these are as much acquainted as I myself with the energy of

the intelligent Bhima. Acquainted with the practice of those that are

noble, and desirous of death in battle, these bulls among men will take

their stand in the van of our army. Destiny is everywhere powerful,

especially in the case of a male person, for beholding the victory of the

Pandavas in battle, I do not yet restrain my sons. These mighty bowmen of

mine, desirous of treading in that ancient track leading up to heaven,

will lay down their lives in battle, taking care, however, of earthly

fame. O child, my sons are the same to these mighty bowmen as the

Pandavas are to them, for all of them are grandsons of Bhishma and

disciples of Drona and Kripa. O Sanjaya, the little acceptable services

that we have been able to do unto these three venerable ones, will

certainly be repaid by them owing to their own noble dispositions. It is

said that death in battle of a Kshatriya, who hath taken up arms and

desireth to observe Kshatriya practices is, indeed, both good and

meritorious. I weep, however, for all those that will fight against the

Pandavas. That very danger hath now come which was foreseen by Vidura at

the outset. It seems, O Sanjaya, that wisdom is incapable of dispelling

woe; on the other hand, it is overwhelming woe that dispelleth wisdom.

When the very sages, that are emancipated from all worldly concerns and

that behold, standing aloof, all the affairs of the universe, are

affected by prosperity and adversity, what wonder is there that I should

grieve, I who have my affections fixed on a thousand things such as sons,

kingdom, wives, grandsons, and relatives? What good can possibly be in

store for me on the accession of such a frightful danger? Reflecting on

every circumstance, I see the certain destruction of the Kurus. That

match at dice seems to be the cause of this great danger of the Kurus.

Alas, this sin was committed from temptation by foolish Duryodhana,

desirous of wealth; I believe all this to be the untoward effect of

ever-fleeting Time that bringeth on everything. Tied to the wheel of

Time, like its periphery, I am not capable of flying away from it. Tell

me, O Sanjaya, where shall I go? What shall I do, and, how shall I do it?

These foolish Kauravas will all be destroyed, their Time having come.

Helplessly I shall have to hear the wailing of women when my hundred sons

will all be slain. Oh, how may death come upon me? As a blazing fire in

the summer season., when urged by the wind, consumeth dry grass, so will

Bhima, mace in hand, and united with Arjuna, slay all on my side!'"

SECTION LII

"Dhritarashtra said, 'He whom we have never heard to speak a falsehood,

he who hath Dhananjaya to fight for him, may have the sovereignty of even

the three worlds. Reflecting from day to day I do not find the warrior

who may, on his car, advance in battle against the wielder of Gandiva.

When that wielder of Gandiva will shoot winged arrows and Nalikas and

shafts capable of piercing the breast of warriors, there is no rival of

his in battle. If those bulls among men, those heroes,--Drona and

Karna,--those foremost of mighty men, versed in weapons and invincible in

battle, withstand him, the result may be very doubtful, but I am sure

that the victory will not be mine. Karna is both compassionate and

heedless, and preceptor is aged and hath affection for this pupil.

Partha, however, is able and mighty, of firm grasp (of the bow). Terrible

will be the encounter between them, without resulting in any one's

defeat. Conversant with weapons and endued with heroism, all of them have

earned great fame. They may relinquish the very sovereignty of the gods,

but not the chance of winning victory. There would be peace, without

doubt, upon the fall of either of these two (Drona and Karna) or of

Falguna, There is none, however, who can either slay or vanquish Arjuna.

Alas, how may his wrath that hath been excited against my foolish sons be

pacified. Others there are acquainted with the use of weapons, that

conqueror are conquered; but it is heard that Falguna always conquereth.

Three and thirty years have passed away since the time, when Arjuna,

having invited Agni, gratified him at Khandava, vanquishing all the

celestials. We have never heard of his defeat anywhere, O child. Like the

case of Indra, victory is always Arjuna's, who hath for his charioteer in

battle Hrishikesa, endued with the same character and position. We hear

that the two Krishnas on the same car and the stringed Gandiva,--these

three forces,--have been united together. As regards ourselves, we have

not a bow of that kind, or a warrior like Arjuna, or a charioteer like

Krishna. The foolish followers of Duryodhana are not aware of this. O

Sanjaya, the blazing thunderbolt falling on the head leaveth something

undestroyed, but the arrows, O child, shot by Kiritin leave nothing

undestroyed. Even now I behold Dhanajaya shooting his arrows and

committing a havoc around, picking off heads from bodies with his arrowy

showers! Even now I behold the arrowy conflagration, blazing all around,

issuing from the Gandiva, consuming in battle the ranks of my sons. Even

now it seemeth to me that, struck with panic at the rattle of

Savyasachin's car, my vast army consisting of diverse forces is running

away in all directions. As a tremendous conflagration, wandering in all

directions, of swelling flames and urged by the wind, consumeth dry

leaves and grass, so will the great fame of Arjuna's weapons consume all

my troops. Kiritin, appearing as a foe in battle, will vomit innumerable

arrows and become irresistible like all destroying Death urged forward by

the Supreme Ordainer. When I shall constantly hear of evil omens of

diverse kinds happening in the homes of the Kurus. and around them and on

the field of battle, then will destruction, without doubt, overtake the

Bharats.'"

SECTION LIII

"Dhritarashtra said, 'Endued with great prowess and eager for victory,

even as the sons themselves of Pandu are, so are their followers, who are

all resolved to sacrifice their lives and determined to win victory. Even

thou, O son, hast told me of my mighty enemies, viz., the kings of the

Panchalas, the Kekayas, the Matsyas, and the Magadhas. He, again, who at

his will can bring under his subjection all the three worlds with Indra

at their head, even that Creator of the universe, the mighty Krishna is

bent on giving victory upon the Pandavas. As regards Satyaki, he acquired

in no time the whole science of arms from Arjuna. That scion of Sini's

race will stand on the battle-field, shooting his shafts like husbandmen

sowing seeds. The prince of Panchala, Dhristadyumna, that mighty

car-warrior of merciless deeds, acquainted with all superior weapons,

will fight with my host. Great is my fear, O child from the wrath of

Yudhishthira, from the prowess of Arjuna, and from the Twins and

Bhimasena. When those lords of men will, in the midst of my army, spread

their superhuman net of arrows, I fear my troops will not come out of it.

It is for this, O Sanjaya, that I weep. That son of Pandu, Yudhishthira,

is handsome, endued with great energy, highly blessed, possessed of

Brahma force, intelligent, of great wisdom, and virtuous soul. Having

allies and counsellors, united with persons ready for battle, and

possessing brothers and father-in-law who are all heroes and mighty

car-warriors, that tiger among men, the son of Pandu, is also endued with

patience, capable of keeping his counsels, compassionate, modest, of

powers incapable of being baffled, possessed of great learning, with soul

under proper control, ever waiting upon the aged, and subdued senses;

possessed thus of every accomplishment, he is like unto a blazing fire.

What fool, doomed to destruction and deprived of sense, will jump,

moth-like, into that blazing and irresistible Pandava fire! Alas, I have

behaved deceitfully towards him. The king, like unto a fire of long

flames, will destroy all my foolish sons in battle without leaving any

alive. I, therefore, think that it is not proper to fight with them. Ye

Kauravas, be ye of the same mind. Without doubt, the whole race of Kuru

will be destroyed, in case of hostilities being waged. This appears to me

very clearly, and if we act accordingly, my mind may have peace. If war

with them doth not seem beneficial to you, then we will strive to bring

about peace. Yudhishthira will never be indifferent when he sees us

distressed, for he censures me only as the cause of this unjust war.'"

SECTION LIV

"Sanjaya said, It is even so, O great king, as thou, O Bharata, sayest.

On the event of battle, the destruction of the Kshatriyas by means of

Gandiva is certain. This, however, I do not understand, how when thou art

always wise and especially acquainted with the prowess of Savyasachin,

thou followest yet the counsels of thy sons. Having O bull of the Bharata

race, injured the sons of Pritha from the very beginning, having in fact,

committed sins repeatedly, this is not, O great king, the time (to

grieve). He that occupies the position of a father and a friend, if he is

always watchful and of good heart, should seek the welfare (of his

children); but he that injures, cannot be called a father. Hearing of the

defeat of the Pandavas at dice, thou hadst, O king, laughed like a child,

saying, 'This is won, this is acquired!' When the harshest speeches were

addressed to the sons of Pritha, thou didst not then interfere, pleased

at the prospect of thy sons winning the whole kingdom. Thou couldst not

however, then see before thee inevitable fall. The country of the Kurus,

including the region called Jangala is, O king, thy paternal kingdom.

Thou hast, however, obtained the whole earth by those heroes. Won by the

strength of their arms, the sons of Pritha made over thee this extensive

empire. Thou thinkest, however, O best of kings, that all this was

acquired by thee. When thy sons, seized by the king of the Gandharvas,

were about to sink in a shoreless sea without a raft to save them, it was

Partha, O king, that brought them back. Thou hadst, like a child,

repeatedly laughed, O monarch, at the Pandavas when they were defeated at

dice and were going into exile. When Arjuna poureth a shower of keen

arrows, the very oceans dry up, let alone beings of flesh and blood.

Falguna is the foremost of all shooters; Gandiva is the foremost of all

bows; Kesava is the foremost of all beings; the Sudarsana is the foremost

of all weapons; and of cars, that furnished with the banner bearing the

blazing Ape on it is the foremost. That car of his, bearing all these and

drawn by white steeds, will, O king, consume us all in battle like the

upraised wheel of Time. O bull of the Bharata race, his is even now the

whole earth and he is the foremost of all kings, who hath Bhima and

Arjuna to fight for him. Beholding the host sinking in despair when

smitten by Bhima, the Kauravas headed by Duryodhana will all meet

destruction. Struck with the fear of Bhima and Arjuna, the sons, O king,

and the kings following them, will not, O lord, be able to win victory.

The Matsyas, the Panchalas, the Salways and the Surasenas, all decline to

pay thee homage now and all disregard thee. Acquainted with the energy of

that wise king, all of them, however, have joined that son of Pritha, and

for their devotion to him they are always opposed to thy sons. He that,

by his evil deeds, afflicted the sons of Pandu, who are all wedded to

virtue and undeserving of destruction, he that hateth them even

now,--that sinful man, O monarch, who is none else than thy son,--should,

with all his adherents, be checked by all means. It behoveth thee not to

bewail in this strain. Even this was said by myself as well as by the

wise Vidura at the time of the gambling match at dice. These thy

lamentations in connection with the Pandavas, as if thou wert a helpless

person, are, O king, all useless.'"

SECTION LV

"Duryodhana said, 'Fear not, O king. Nor shouldest thou grieve for us. O

monarch, O lord, we are quite able to vanquish the foe in battle. When

the Parthas had been exiled to the woods, there came unto them the slayer

of Madhu with a vast army in battle array and capable of crushing hostile

kingdoms; and there also came unto them the Kekayas, and Dhrishtaketu,

and Dhrishtadyumna of Pritha's race and numerous other kings in their

train; and all those great car-warriors were assembled in a place not far

from Indraprastha; and having assembled together they censured thee and

all the Kurus. And O Bharata, all those warriors with Krishna at their

head paid their homage unto Yudhishthira clad in deerskin and seated in

their midst. And all those kings then suggested to Yudhishthira that he

should take back the kingdom. And all of them desired to slay thee with

all the followers. And hearing of all this, O bull of the Bharata race, I

addressed Bhishma and Drona and Kripa, struck with fear, O king, at the

prospect of the ruin that threatened our kindred. And I said unto them,

'I think the Pandavas will not abide by the agreement made by them;

Vasudeva desireth our utter extinction. I think also that with the

exception of Vidura all of you will be slain, although the chief of the

Kurus, Dhritarashtra, conversant with morality, will not be included in

the slaughter, O sire, effecting our complete destruction, Janardana

wisheth to bestow upon Yudhishthira the entire kingdom of the Kurus. What

should be done? Shall we surrender, or fly, or shall we fight the foe

giving up every hope of life? If, indeed, we stand up against them, our

defeat is certain, for all the kings of the earth are under

Yudhishthira's command. The people of the realm are all annoyed with us,

and all our friends also are angry with us. All the kings of the earth

are speaking ill of us, and especially all our friends and relatives.

There can be no fault in our surrender, for from time immemorial, the

weaker party is known to conclude peace. I grieve, however, for that lord

of men, my, blind father, who may, on my account, be overtaken by woe and

misery that is endless. [It is known to thee, O king, even before this,

that thy other sons were all opposed to the foe for pleasing me only].

Those mighty car-warriors, the sons of Pandu, will, indeed, avenge their

wrongs by destroying the whole race of king Dhritarashtra with all his

counsellors.--(It was thus that I addressed them, and) seeing me

afflicted by great anxiety and my senses tortured, Drona and Bhishma and

Kripa and Drona's son then addressed me, saying, 'Fear not, O represser

of foes, for if the foe wage hostilities with us, they will not be able

to vanquish us when we take the field. Every one of us is singly capable

of vanquishing all the kings of the earth. Let them come. With keen-edged

arrows we will curb their pride. Inflamed with anger upon the death of

his father, this Bhishma (amongst us) in days of old had conquered all

the kings of the earth, on a single car. O Bharata, his wrath excited,

that best of the Kurus smote numberless ones amongst them, whereupon from

fear, they are surrendered to this Devavrata seeking his protection. That

Bhishma, united with us, is still capable of vanquishing the foe in

battle. Let thy fears, therefore, O bull of the Bharata race, be all

dispelled.'

"Duryodhana continued, 'Even this was the resolve then formed by these

heroes of immeasurable energy. The whole earth was formerly under the

foe's command. Now, however, they are incapable of vanquishing us in

battle, for our enemies, the sons of Pandu, are now without allies and

destitute of energy. O bull of the Bharata race, the sovereignty of the

earth now resteth in me, and the kings also, assembled by me, are of the

same mind with me in weal or woe. Know thou, O best of the Kuru race,

that all these kings, O slayer of foes, can, for my sake, enter into the

fire or the sea. They are all laughing at thee, beholding thee filled

with grief and including in these lamentations like one out of his wits,

and affrighted at the praises of the foe. Every one amongst these kings

is able to withstand the Pandavas. Indeed, sire, every one regardeth

himself; let thy fears, therefore, be dispelled. Even Vasava himself is

not capable of vanquishing my vast host. The Self-create Brahma himself,

if desirous of slaying it, cannot annihilate it. Having given up all

hopes of a city, Yudhishthira craveth only five villages, affrighted, O

lord, at the army I have assembled and at my power. The belief thou

entertainest in the prowess of Vrikodara, the son of Kunti, is unfounded.

O Bharata, thou knowest not the extent of my prowess. There is none on

earth equal to me in an encounter with the mace. None have ever surpassed

me in such an encounter, nor will any surpass me. With devoted

application and undergoing many privations, I have lived in my

preceptor's abode. I have completed my knowledge and exercises there. It

is for this that I have no fear either of Bhima or of others. When I

humbly waited upon Sankarshana (my preceptor), blessed be thou, it was

his firm conviction that Duryodhana hath no equal in the mace. In battle

I am Sankarshana's equal, and in might there is none superior to me on

earth. Bhima will never be able to bear the blow of my mace in battle. A

single blow, O king, that I may wrathfully deal unto Bhima will

certainly, O hero, carry him without delay to the abode of Yama. O king,

I wish to see Vrikodara mace in hand. This hath been my long-cherished

desire. Struck in battle with my mace, Vrikodara, the son of Pritha, will

fall dead on the ground, his limbs shattered. Smitten with a blow of my

mace, the mountains of Himavat may split into a hundred thousands

fragments. Vrikodra himself knoweth this truth, as also Vasudeva and

Arjuna, that there is no one equal to Duryodhana in the use of mace. Let

thy fears, therefore, caused by Vrikodara. be dispelled, for I will

certainly slay him in fierce conflict. Do not, O king, give way to

melancholy. And after I have slain him, numerous car-warriors of equal or

superior energy, will, O bull among the Bharatas, speedily throw Arjuna

down. Bhishma, Drona Kripa and Drona's son, Karna and, Bhurisravas,

Salya, the king of Pragjyotish, and Jayadratha, the king of the

Sindhus,--every one of these, O Bharata, is singly capable of slaying the

Pandavas. When united together, they will, within a moment, send Arjuna

to the abode of Yama. There, indeed, is no reason why the united army of

all the kings will be incapable of vanquishing Dhananjaya singly. A

hundred times shrouded by immeasurable arrows shot by Bhishma and Drona

and Drona's son and Kripa, and deprived of strength, Partha will have to

go unto Yama's abode. Our grandsire born of Ganga is, O Bharata, superior

to Santanu himself. Like unto a regenerate saint, and incapable of being

withstood by the very celestials, he took his birth amongst men. There is

no slayer of Bhishma, O king, on earth, for his father, being gratified,

gave him the boon,--Thou shalt not die except when it is thy own wish.

And Drona took his birth in a water-pot from the regenerate saint

Bharadwaja. And from Drona hath taken birth his son, having a knowledge

of the highest weapons. And this the foremost of preceptors. Kripa also,

hath taken his birth from the great Rishi Gautama. Born in a clump of

heath this illustrious one, I think, is incapable of being slain. Then

again, O king, the father, mother and maternal uncle of

Aswatthaman,--these three,--are not born of woman's womb. I have that

hero also on my side. All these mighty car-warriors, O king, are like

unto celestials, and can, O bull of the Bharata race, inflict pain on

Sakra himself in battle. Arjuna is incapable of even looking at any one

of these singly. When united together, these tigers among men will

certainly slay Dhananjaya. Karna also, I suppose, is equal unto Bhishma

and Drona and Kripa. O Bharata, Rama himself had told him,--Thou art

equal unto me. Karna had two ear-rings born with him, of great brilliance

and beauty; for Sachi's gratification Indra begged them of that repressor

of foes, in exchange, O king, of an infallible and terrible shaft. How

would Dhananjaya, therefore, escape with life from Karna who is protected

by that arrow? My success, therefore, O king, is as certain as a fruit

held fast in my own grasp. The utter defeat also of my foes is already

bruited about on earth. This Bhishma, O Bharata, killeth every day ten

thousand soldiers. Equal unto him are these bowmen, Drona, Drona's son

and Kripa. Then, O repressor of foes, the ranks of the Samsaptaka

warriors have made this resolution,--Either we will slay Arjuna or that

Ape-bannered warrior will slay us. There are other kings also, who firm

in their resolve of slaying Savyasachin, regard him as unequal to

themselves. Why dost thou then apprehend danger from the Pandavas? When

Bhimasena will be slain, O Bharata, who else (amongst them) will fight?

Tell me this, O repressor of foes, if thou knowest any amongst the foes.

The five brothers, with Dhrishtadyumna and Satyaki,--these seven warriors

of the enemy, O king, are regarded as their chief strength. Those,

however, amongst us, that are our chief warriors, are Bhishma, Drona,

Kripa, Drona's son, Karna, Somadatta, Vahlika, and Salya, the king of

Pragjyotisha, the two kings (Vindha and Anuvinda) of Avanti, and

Jayadratha; and then, O king, thy sons Dussasana, Durmukha, Dussaha,

Srutayu; Chitrasena, Purumitra, Vivingsati, Sala, Bhurisravas, and

Vikarna. O king, I have assembled one and ten Akshauhinis. The army of

the enemy is less than mine, amounting only to seven Akshauhinis. How

then can I be defeated? Vrihaspati hath said that an army which is less

by a third ought to be encountered. My army, O king, exceedeth that of

the foe by a third. Besides, O Bharata, I know that the enemy hath many

defects, while mine, O lord, are endued with many good virtues. Knowing

all this, O Bharata, as also the superiority of my force and the

inferiority of the Pandavas, it behoveth thee not to lose thy senses.

'Having said this, O Bharata, that conqueror of hostile chiefs,

Duryodhana, asked Sanjaya again, anxious to known more about the doings

of the Pandavas.'"

SECTION LVI

"Duryodhana said, 'Having obtained, O Sanjaya, an army numbering seven

Akshauhinis, what is Yudhishthira, the son of Kunti, with the other kings

in his company, doing in view of the war?'

"Sanjaya said, 'Yudhishthira, O king, is very cheerful in view of the

battle. And so also are Bhimasena and Arjuna. The twins also are

perfectly fearless. Desirous of making an experiment of the mantras

(obtained by him). Vibhatsu, the son of Kunti, yoked his celestial car

illuminating all the directions. Accoutred in mail, he looked like a mass

of clouds charged with lightning. After reflecting for a while, he

cheerfully addressed me, saying,--Behold, O Sanjaya, these preliminary

signs. We will certainly conquer.' Indeed, what Vibhatsu said unto me

appeared to me to be true.'

"Duryodhana said, 'Thou rejoicest to applaud those sons of Pritha

defeated at dice. Tell us now what sort of steeds are yoked unto Arjuna's

car and what sort of banners are set up on it?'

"Sanjaya said, 'O great king, the celestial artificer called Tashtri or

Bhaumana, aided by Sakra and Dhatri, created forms of diverse kinds and

great beauty for Arjuna's car. And displaying divine illusion they placed

on his flagstaff those celestial forms, large and small, of great value.

And at Bhimasena's request, Hanumat, the son of the Wind-god, will also

place his own image on it. And Bhaumana has, in its creation, had

recourse to such illusion that that banner covers, both perpendicularly

and laterally, an area of one yojana, and even if trees stand in its way,

its course cannot be impeded. Indeed, even as Sakra's bow of diverse

colours is exhibited in the firmament, and nobody knows of what it is

made, so hath that banner been contrived by Bhaumana, for its form is

varied and ever varying. And as column of smoke mixed with fire riseth

up, covering the sky and displaying many bright hues and elegant shapes,

so doth that banner contrived by Bhaumana rear its head. Indeed, it hath

no weight, nor is it capable of being obstructed. And unto that car are a

century of excellent celestial steeds of white hue and endued with the

speed of the mind, all presented by Chitrasena (the king of the

Gandharvas). And neither on earth, O king, nor in the sky, nor in heaven,

their course can be impeded. And formerly a boon hath been granted to the

effect that their number would always remain full how often so ever they

might be slain. And unto Yudhishthira's car are yoked large steeds of

equal energy and white in colour like ivory. And unto Bhimasena's car are

yoked courses endued with the speed of the wind and the splendour of the

seven Rishis. And steeds of sable bodies and backs variegated like the

wings of the Tittri bird, all presented by his gratified brother Falguna,

and superior to those of the heroic Falguna himself, cheerfully carry

Sahadeva. And Nakula of Ajamida's race, the son of Madri, is borne, like

Indra the slayer of Vritra, by excellent steeds, presented by the great

Indra himself, all mighty as the wind and endued with great speed. And

excellent steed of large size, equal unto those of the Pandavas

themselves in years and strength, endued with great swiftness and of

handsome make, and all presented by the celestials, carry those youthful

princes, the sons of Subhadra and Draupadi.'"

SECTION LVII

"Dhritarashtra said, 'Whom hast thou, O Sanjaya, seen to have, from

affection, arrived there, and who will, on behalf of the Pandavas, fight

my son's forces?'

"Sanjaya said, 'I have seen Krishna, the foremost of the Andhakas and the

Vrishnis, arrived there, and Chekitana, as also Satyaki, otherwise called

Yuyudhana. And those two mighty car-warriors, proud of their strength and

famed over all the world, have joined the Pandavas, each with a separate

Akshauhini of troops. And Drupada, the king of the Panchalas, surrounded

by his ten heroic sons--Satyajit and others--headed by Dhrishtadyumna,

and well-protected by Sikhandin, and having furnished his soldiers with

every necessary thing, hath come there with a full Akshauhini, desirous

of honouring Yudhishthira. And that lord of earth, Virata, with his two

sons Sankha and Uttara, as also with those heroes Suryadatta and

others--headed by Madiraksha and surrounded by one Akshauhini of troops,

hath thus accompanied by brothers and sons, joined the son of Pritha. And

the son of Jarasandha, the king of Magadha, and Dhrishtaketu, the king of

the Chedis, have separately come there, each accompanied by an Akshauhini

of troops. And the five brothers of Kekaya, all having purple flags, have

joined the Pandavas, surrounded by an Akshauhini of troops. Then

numbering to this extent, have I seen assembled there, and these, on

behalf of the Pandavas, will encounter the Dhartarashtra host. That great

car-warrior, Dhrishtadyumna, who is acquainted with human, celestial,

Gandharva and Asura arrays of battle, leadeth that host. O king, Bhishma,

the son of Santanu, has been assigned to Sikhandin as his share; and

Virata with all his Matsya warriors will support Sikhandin. The mighty

king of the Madras hath been assigned to the eldest son of Pandu as his

share, though some are of opinion that those two are not well-matched.

Duryodhana with his sons and his ninety-nine brothers, as also the rulers

of the east and the south, have been assigned to Bhimasena as his share.

Karna, the son of Vikartana, and Jayadratha the king of the Sindhus, have

been assigned to Arjuna as his share. And those heroes also on the earth

who are incapable of being withstood and who are proud of their might,

have been accepted by Arjuna as his share. And those mighty bowmen, the

five royal brothers of Kekaya, will put forth their strength in battle,

accepting the Kekaya warriors (on Dhritarashtra's side) as antagonists.

And in their share are included the Malavas also, and the Salwakas, as

also, the two famous warriors of the Trigarta host who have sworn to

conquer or die. And all the sons of Duryodhana and Dussasana, as also

king Vrihadvala, have been assigned to Subhadra's son as his share. And

those great bowmen, the sons of Draupadi, having cars furnished with

gold-embroidered banners, all headed by Dhrishtadyumna, will, O Bharata,

advance against Drona. And Chekitana on his car desireth to encounter

Somadatta in single combat with him, while Satyaki is anxious to battle

against the Bhoja chief, Kritavarman. And the heroic son of Madri,

Sahadeva, who setteth up terrible roars in battle, hath intended to take

as his share thy brother-in-law, the son of Suvala. And Nakula also, the

son of Madravati, hath intended to take as his share the deceitful Uluka

and the tribes of the Saraswatas. As for all the other kings of the

earth, O Monarch, who will go to battle, the sons of Pandu have, by

naming them, distributed them in their own respective shares. Thus hath

the Pandava host been distributed into divisions. Do thou now, without

delay, with thy sons, act as thou thinkest best.'

"Dhritarashtra said, 'Alas, all my foolish sons, addicted to deceitful

dice, are already dead when it is the mighty Bhima with whom they desire

to encounter in the field of battle. All the kings of the earth too,

consecrated by Death himself for sacrifice, will rush to the Gandiva,

like so many moths into fire. Methinks my host is already put to flight

by those illustrious warriors formerly injured by me. Who, indeed, shall

follow to battle my warriors, whose ranks will be broken by the sons of

Pandu in the encounter? All of them are mighty car-warriors, possessed of

great bravery, of famous achievements, endued with great prowess, equal

unto the fiery sun in energy, and all victorious in battle. Those that

have Yudhishthira for their leader, the slayer of Madhu for their

protector, the heroic Savyasachin and Vrikodara for their warriors, and

Nakula, and Sahadeva, and Dhrishtadyumna, the son of Prishata, and

Satyaki, and Drupada, and Dhrishtaketu with his son, and Uttamaujas, and

the unconquerable Yudhamanyu of the Panchalas, and Sikhandin, and

Kshatradeva, and Uttara, the son of Virata, and Kasayas, the Chedis, the

Matsyas, the Srinjayas, Vabhru the son of Virata, the Panchalas, and the

Prabhadrakas, for fighting for them, those, indeed, from whom Indra

himself cannot, if they are unwilling, snatch this earth,--those heroes,

cool and steady, in fight, who can split the very mountains--alas, it is

with them that are endued with every virtue and possessed of superhuman

prowess that this wicked son of mine, O Sanjaya, desireth to fight,

disregarding me even though I am crying myself hoarse!'

"Duryodhana said, 'Both the Pandavas and ourselves are of the same race;

both they and we tread upon the same earth, why dost thou think that

victory will declare itself for only the Pandavas? Bhishma, Drona, Kripa,

the unconquerable Karna, Jayadratha, Somadatta, and Aswatthaman-all

mighty bowmen and endued with great energy,--are incapable of being

vanquished by Indra himself united with the celestials. What sayst thou

then, O father of the Pandavas? Ali these noble and heroic kings of the

earth, bearing weapons, O father, are quite capable, for my sake, of

withstanding the Pandavas, while the latter are not capable of even

gazing at my troops. I am powerful enough to encounter in battle the

Pandavas with their sons. O Bharata, all those rulers of the earth, who

are anxious for my welfare, will certainly seize all the Pandavas like a

herd of young deer by means of net. I tell thee, in consequence of our

crowds of cars and snares of arrows, the Panchalas and the Pandavas will

all be routed.'

"Dhritarashtra said, 'O Sanjaya, this my son speaketh like a mad man, for

he is incapable of vanquishing in battle Yudhishthira the just. This

Bhishma truly knoweth the might of the famous, powerful, virtuous, and

high-souled Pandavas and their sons, for he doth not wish a battle with

those illustrious ones. But tell me again O Sanjaya, of their movements.

Tell me, who are inciting those illustrious and mighty bowmen endued with

great activity, like priests enkindling (Homa) fires with libations of

clarified butter?'

"Sanjaya said, 'O Bharata, Dhrishtadyumna is always urging the Pandavas

to war, saying, 'Fight ye, best among the Bharatas. Do not entertain the

least fear. All those rulers of the earth, who, courted by

Dhritarashtra's son, will become in that fierce encounter target of

showers of weapons,--indeed, I alone will encounter all those angry kings

assembled together with their relatives, like a whale seizing little

fishes from the water. Bhishma and Drona and Kripa and Karna and Drona's

son and Salya and Suyodhana,--them all I withstand, like the bank

resisting the swelling sea.' Unto him saying thus, the virtuous king

Yudhishthira said, 'The Panchalas and the Pandavas wholly depend upon thy

prowess and steadiness. Rescue us safely from the war. I know, O

mighty-armed one, that thou art firm in the duties of the Kshatriya

order. Thou art, indeed, quite competent to smite alone the Kauravas.

When the latter, eager for fight, will stand before us, what thou, O

repressor of foes, wilt arrange, will certainly be for our good. Even

this is the opinion of those acquainted with the scriptures, that the

hero, who, displaying his prowess, relieth those that after the rout run

away from the battle-field, seeking for protection, is to be bought with

a thousand. Thou, O bull among men, art brave, mighty, and powerful.

Without doubt, thou art that deliverer of those that are over-powered

with fear on the field of battle.' And when the righteous Yudhishthira

the son of Kunti said this, Dhrishtadyumna fearlessly addressed me in

these words, 'Go thou, O Suta, without delay, and say unto all those that

have come to fight for Duryodhana, say unto the Kurus of the Pratipa

dynasty with the Vahlikas, the son of Saradwata and Karna and Drona, and

Drona's son, and Jayadratha, and Dussasana, and Vikarna and king

Duryodhana, and Bhishma,--Do not suffer yourselves to be slain by Arjuna,

who is protected by the celestials. Before that happens, let some good

man approach Yudhishthira and entreat that son of Pandu, that best of

men, to accept the kingdom (surrendered by them) without delay. There is

no warrior on the earth like unto Savyasachin, son of Pandu, of prowess

incapable of being baffled. The celestial car of the holder of Gandiva is

protected by the very gods. He is incapable of being vanquished by human

beings. Do not, therefore, bend your mind to war!'"

SECTION LVIII

"Dhritarashtra said, Yudhishthira the son of Pandu is endued with

Kshatriya energy and leadeth the Brahmacharya mode of life from his very

youth. Alas, with him these foolish sons of mine desire to fight,

disregarding me that am thus bewailing. I ask thee, O Duryodhana, O

foremost of the Bharata race, desist from hostility. O chastiser of foes,

under any circumstances, war is never applauded. Half the earth is quite

enough for the maintenance of thyself and all thy followers. Give back

unto the sons of Pandu, O chastiser of foes, their proper share. All the

Kauravas deem just this to be consistent with justice, that thou shouldst

make peace with the high-souled sons of Pandu. Reflect thus, O son, and

thou wilt find that this thy army is for thy own death. Thou

understandest not this from thy own folly. I myself do not desire war,

nor Vahlika, nor Bhishma, nor Drona, nor Aswatthaman, nor Sanjaya, nor

Somadatta, nor Salya, nor Kripa, nor Satyavrata, nor Purumitra, nor

Bhurisravas,--in fact, none of these desireth war. Indeed, those warriors

upon whom the Kauravas, when afflicted by the foe, will have to rely, do

not approve of the war. O child, let that be acceptable to thee. Alas,

thou dost not seek it of thy own will, but it is Karna and the

evil-minded Dussasana and Sakuni, the son of Suvala, that are leading

thee to it.'

"Duryodhana said, 'I challenge the Pandavas to battle, without depending

upon thyself, Drona, or Aswatthaman, or Sanjaya, or Vikarna, or Kamvoja,

or Kripa, or Vahlika, or Satyavrata, or Purumitra, or Bhurisravas, or

others of thy party. But, O bull among men, only myself and Karna, O

sire, are prepared to celebrate the sacrifice of battle with all the

necessary rites, making Yudhishthira the victim. In that sacrifice, my

car will be the altar; my sword will be the smaller ladle, my mace, the

large one, for pouring libations; my coat of mail will be assembly of

spectators; my four steeds will be the officiating priests; my arrows

will be the blades of Kusa grass; and fame will be the clarified butter.

O king, performing, in honour of Yama, such a sacrifice in battle, the

ingredients of which will all be furnished by ourselves, we will return

victoriously covered with glory, after having slain our foes. Three of

us, O sire, viz., myself and Karna and my brother Dussasana,--will slay

the Pandavas in battle. Either I, slaying the Pandavas, will sway this

Earth, or the sons of Pandu, having slain me, will enjoy this Earth. O

king, O thou of unfading glory, I would sacrifice my life, kingdom,

wealth, everything, but would not be able to live side by side with the

Pandavas. O venerable one, I will not surrender to the Pandavas even that

much of land which may be covered by the sharp point of a needle.'

"Dhritarashtra said, 'I now abandon Duryodhana for ever. 'A nevertheless

grieve for you all, ye kings, that will follow this fool who is about to

proceed to Yama's abode. Like tigers among a herd of deer, those foremost

of smiters-the sons of Pandu,--will smite down your principal leaders

assembled for battle. Methinks, the Bharata host, like a helpless woman,

will be afflicted and crushed and hurled to a distance by Yuyudhana of

long arms. Adding to the strength of Yudhishthira's army, which without

him was already sufficient, Sini's son will take up his stand on the

field of battle and scatter his arrows like seeds on a cultivated field.

And Bhimasena will take up his position in the very van of the

combatants, and all his soldiers will fearlessly stand in his rear, as

behind a rampart. Indeed, when thou, O Duryodhana, wilt behold elephants,

huge as hills, prostrated on the ground with their tusks disabled, their

temples crushed and bodies dyed with gore,--in fact, when thou wilt see

them lying on the field of battle like riven hills, then, afraid of a

clash with him, thou wilt remember these my words. Beholding thy host

consisting of cars, steeds, and elephants, consumed by Bhimasena, and

presenting the spectacle of a wide-spread conflagration's track, thou

wilt remember these my words. If ye do not make peace with the Pandavas,

overwhelming calamity will be yours. Slain by Bhimasena with his mace, ye

will rest in peace. Indeed, when thou wilt see the Kuru host levelled to

the ground by Bhima, like a large forest torn up by the roots, then wilt

thou remember these my words.'

"Vaisampayana continued, 'Having said this unto all those rulers of the

earth, the king addressing Sanjaya again, asked him as follows.'"

SECTION LIX

Dhritarashtra said, 'Tell me, O thou of great wisdom, what high-souled

Vasudeva and Dhananjaya said. I am anxious to hear from thee all about

this.'

"Sanjaya said, 'Listen, O king, as I tell thee the state in which I found

Krishna and Dhananjaya. I will also, O Bharata, tell thee what those

heroes said; O king, with looks bent down and hands joined together, and

with senses well restrained, I entered the inner apartments for

conferring with those gods among men. Neither Abhimanyu nor the Twins can

repair to that place where are the two Krishnas and Draupadi and lady

Satyabhama. There I beheld those chastisers of foes, exhilarated with

Bassia wine, their bodies adorned with garlands of flowers. Attired in

excellent robes and adorned with celestial ornaments, they sat on a

golden dais, decked with numerous gems, and covered over with carpets of

diverse texture and hue. And I beheld Kesava's feet resting upon Arjuna's

lap while those of the high-souled Arjuna rested upon the laps of Krishna

and Satyabhama. Partha then pointed out to me (for a seat) a foot-stool

made of gold. Touching it with my hand, I seated myself down on the

ground. And when he withdraw his feet from the foot-stool, I beheld

auspicious marks on both his soles. Those consisted of two longitudinal

lines running from heels to fore-toe, O sire, endued with black

complexions, of high statures, and erect like Sala trunks, beholding

those youthful heroes, both seated on the same seat, a great fear seized

me. They seemed to me to be Indra and Vishnu seated together, though

Duryodhana of dull sense knoweth it no consequence of his reliance on

Drona and Bhishma and on the loud vaunts of Karna. That very moment, I

was convinced that the wishes of Yudhishthira the just, who had those two

for obeying his orders, were certain to succeed. Being hospitably

entertained with food and drink, and honoured with other courtesies, I

conveyed to them thy message, placing my joined hands on my head. Then

Partha, removing Kesava's auspicious foot from his lap, with his hand

scarred by the flappings of the bow-string, urged him to speak. Sitting

up erect like Indra's banner, adorned with every ornament, and resembling

Indra himself in energy, Krishna then addressed me. And the words which

that best of speakers said were sweet, charming and mild, though awful

and alarming to the son of Dhritarashtra. Indeed, the words uttered by

Krishna, who alone is fit to speak, were of correct emphasis and accent,

and pregnant with meaning, though heart-rending in the end. And Vasudeva

said, 'O Sanjaya, say thou these words unto the wise Dhritarashtra and in

the hearing of that foremost of the Kurus, Bhishma, and also of Drona,

having first saluted at our request, O Suta, all the aged ones and hawing

enquired after the welfare of the younger ones, 'Do ye celebrate diverse

sacrifices, making presents unto the Brahmanas, and rejoice with your

sons and wives, for a great danger threatens ye? Do ye give away wealth

unto deserving persons, beget desirable sons, and do agreeable offices to

those that are dear to thee, for king Yudhishthira is eager for victory?'

While I was at a distance, Krishna with tears addressing me said, 'That

debt, accumulating with time, hath not yet been paid off by me. Ye have

provoked hostilities with that Savyasachin, who hath for his bow the

invincible Gandiva, of fiery energy, and who hath me for his helpmate.

Who, even if he were Purandara himself, would challenge Partha having me

for his help-mate, unless, of course, his span of life were full? He that

is capable of vanquishing Arjuna in battle is, indeed, able to uphold the

Earth with his two arms, to consume all created things in anger and hurl

the celestials from Heaven. Among the celestials, Asuras, and men, among

Yakshas, Gandharvas, and Nagas, I do not find the person that can

encounter Arjuna in battle. That wonderful story which is heard of an

encounter in the city of Virata between a single person on one side and

innumerable warriors on the other, is sufficient proof of this. That ye

all fled in all directions being routed in the city of Virata by that son

of Pandu singly, is sufficient proof of this. Might, prowess, energy,

speed, lightness of hand, indefatiguableness, and patience are not to be

found in any one else save Partha.' Thus spoke Hrishikesa cheering up

Partha by his words and roaring like rain-charged clouds in the

firmament. Having heard these words of Kesava, the diadem-decked Arjuna,

of white steeds, also spoke to the same effect.'"

SECTION LX

"Vaisampayana said, 'Having heard these words of Sanjaya, the monarch

endued with the eye of wisdom, took that speech into his consideration as

regards its merits and demerits. And having counted in detail the merits

and demerits as far as he could, and having exactly ascertained the

strength and weakness of both parties, the learned and intelligent king,

ever desirous of victory to his sons, then began to compare the powers of

both sides. And having at last ascertained that the Pandavas were endued

with strength and energy both human and divine, and that the Kurus were

much weaker Dhritarashtra said unto Duryodhana, 'This anxiety, O

Duryodhana, always filleth me. Indeed, it doth not leave me. Truly, it

seemeth that I behold it with my eye. This conviction is not a matter of

inference. All created beings show great affection for their offsprings,

and do, to the best of their power, what is agreeable and beneficial to

them. This is generally to be seen also in the case of benefactors. They

that are good always desire to return the good done to them and to do

what is highly agreeable to their benefactors. Remembering what was done

to him to Khandava, Agni will, no doubt, reader aid to Arjuna in this

terrible encounter between the Kurus and the Pandavas. And from parental

affection, Dharma. and other celestials duly invoked, will come together

to the aid of the Pandavas. I think that to save them from Bhishma and

Drona and Kripa, the celestials will be filled with wrath, resembling the

thunderbolt in its effects. Endued with energy and well-versed in the use

of weapons, those tigers among men, the sons of Pritha, when united with

the celestials, will be incapable of being even gazed upon by human

warriors, He who hath the irresistible, excellent and celestial Gandiva

for his bow, he who hath a couple of celestial quivers obtained from

Varuna,--large, full of shafts, and inexhaustible, he on whose banner,

that is unobstructed like smoke in its action, is stationed the

monkey-image of celestial origin, whose car is unequalled on the earth

girt by the four seas, and the rattle of which as heard by men is like

the roar of the clouds, and which like the rolling of the thunder

frightens the foe; he whom the whole world regards as superhuman in

energy; he whom all the kings of the earth know to be the vanquisher of

the very gods in battle; he that taketh up five hundred arrows at a time

and in the twinkling of the eye, shooteth them, unseen by other, to a

great distance; that son of Pritha and tiger among car-warriors and

chastiser of foes, whom Bhishma and Drona and Kripa and Drona's son and

Salya, the king of the Madras, and in fact, all impartial persons, regard

as incapable of being vanquished by even earthly kings of superhuman

prowess, when ready for fight who shooteth at one stretch full five

hundred arrows, and who is equal unto Kartavirya in strength of arms;

that great bowman, Arjuna, equal unto Indra or Upendra in prowess,--I

behold that great warrior committing a great havoc in this terrible

battle. O Bharata, reflecting day and night on this, I am unhappy and

sleepless, through anxiety for the welfare of the Kurus. A terrible

destruction is about to overtake the Kurus, if there is nothing but Peace

for ending this quarrel. I am for peace with the Parthas and not for war.

O child, I always deem the Pandavas mightier than the Kurus.'"

SECTION LXI

"Vaisampayana said, 'Hearing these words of his father, the passionate

son of Dhritarashtra inflamed with great wrath, again said these words,

of envy, of 'Thou thinkest the Parthas having the celestials for their

allies, are incapable of being vanquished. Let this thy fear, O best of

kings, be dispelled. The gods attained to their divinity for absence of

desire, covetousness, and of enmity, as also for their indifference to

all worldly affairs. Formerly, Dwaipayana-Vyasa and Narada of great

ascetic austerities, and Rama, the son of Jamadagni, told us this. The

gods never like human beings engage in work, O bull of the Bharata race,

from desire, or wrath, or covetousness, or envy. Indeed, if Agni, or

Vayu, or Dharma, or Indra, or the Aswins had ever engaged themselves in

works from worldly desire, then the sons of Pritha could never have

fallen into distress. Do not, therefore, by any means, indulge in such

anxiety, because the gods, O Bharata, always set their eyes on affairs

worthy of themselves. If, however, envy or lust become noticeable in the

gods in consequence of their yielding to desire, then, according to what

has been ordained by the gods themselves, such envy or Just can never

prevail. Charmed by me, Agni will be instantly extinguished, even if he

blazes up all around for consuming all creatures. The energy with which

the gods are endued is, indeed, great, but know, O Bharata, that mine is

greater than that of the gods. If the Earth herself cleaves in twain, or

mountain crests split, I can re-unite them, O king, by my incantations

before the eyes of all. If for the destruction of this universe of

animate and inanimate, mobile and immobile creatures, there happeneth a

terrific tempest or stony shower of loud roar, I can always, from

compassion for created beings, stop it before the eyes of all. When the

waters are solidified by me, even cars and infantry can move over them.

It is I who set agoing all the affairs of both gods and Asuras. Unto

whatever countries I go with my Akshauhinis on any mission, my steeds

move whithersoever I desire. Within my dominions there are no fearful

snakes, and protected by my incantations, creatures within my territories

are never injured by others that are frightful. The very clouds, O king,

pour, as regards those dwelling in my dominions, showers as much as they

desire and when they desire. All my subjects, again, are devoted to

religion and are never subject to calamities of season. The Aswins, Vayu,

Agni, Indra with the Maruts, and Dharma will not venture to protect my

foes. If these had been able to protect by their might my adversaries,

never would the sons of Pritha have fallen into such distress for three

and ten years. I tell thee truly that neither gods, nor Gandharvas nor

Asuras nor Rakshasas are capable of saving him who hath incurred my

displeasure; I have never before been baffled as regards the reward to

punishment that I intended to bestow or inflict on friend or foe. If

ever, O repressor of foes, I said this is to be,--that hath always been.

People, therefore, have always known me as a speaker of truth. All

persons can bear witness to my greatness, the fame of which hath spread

all around. I mention this, O king, for thy information and not from

pride. Never had I, O king, praised myself before, for to praise one's

own self is mean. Thou wilt hear of defeat of the Pandavas and the

Matsyas, the Panchalas and the Kekayas, of Satyaki and Vasudeva, at my

hands. Indeed, as rivers, on entering the ocean, are entirely lost in it,

so the Pandavas with all their followers, on approaching me, will all be

annihilated. My intelligence is superior, my energy is superior, my

prowess is superior, my knowledge is superior, my resources are superior

by far to those of the Pandavas. Whatever knowledge of weapons is in the

Grandsire, in Drona, and Kripa, and Salya, and Shalya, exist in me as

well.

'Having said these words, O Bharata, Duryodhana, that repressor of foes,

again asked Sanjaya, in order to ascertain the proceedings of

Yudhishthira bent upon war.'"

SECTION LXII

"Vaisampayana said, 'Without much minding Dhritarashtra, the son of

Vichitravirya who was about to ask of Partha, Karna said unto

Dhritarashtra's son these words, cheering up the spirit of the assembled

Kurus, 'Coming to know of the false pretence under which I obtained the

Brahma weapon of old from Rama, the latter told me,--When thy hour will

come thy memory will fail thee in respect of this weapon. Even for so

great an offence I was cursed so lightly by that great Rishi, my

preceptor. That great Rishi of fierce energy is capable of consuming even

the entire Earth with her seas. By attention and personal bravery, I

appeased his heart. I have that weapon with me still, and my period is

not yet run. I am, therefore, fully competent (to win victory) Let the

responsibility be mine. Having obtained the favour of that Rishi, I will

slay within the twinkling of an eye the Panchalas, the Karushas, the

Matsyas, and the sons of Pritha with their sons and grandsons, and bestow

on thee numerous regions won by my weapons. Let the Grandsire and Drona

and all the kings stay with thee. I will slay the sons of Pritha,

marching forth with the chief warriors of my army. Let that task be

mine.' Unto him speaking thus, Bhishma said, 'What sayest thou, O Karna?

Thy intellect is clouded at the approach of thy hour. Knowest thou not, O

Karna, that when the chief is slain, the sons of Dhritarashtra will all

be slain? Having heard of the feat achieved by Dhananjaya, with Krishna

only as his ally, at the burning of the Khandava forest, it behoveth thee

with thy friends and relatives to restrain thy mind. The shaft that the

illustrious and adorable chief of the celestials, the great Indra, gave

thee, thou wilt see, will be broken and reduced to ashes when struck by

Kesava with his discus. That other shaft of serpentine mouth that shineth

(in thy quiver) and is respectfully worshipped by thee with flowery

garlands, will, O Karna, when struck by the son of Pandu with his shafts,

perish with thee. O Karna, the slayer of Vana and Bhumi's son (Naraka),

Vasudeva himself, who hath, in the thickest of battle, slain foes equal

and even superior to thee, protecteth the diadem-decked Arjuna'.

"Karna said, 'Without doubt, the chief of the Vrishnis is even so.

Further, I admit, that that high-souled one is even more than that. Let,

however, the Grandsire listen to the effect of the bit of harsh speech

that he hath uttered. I lay down my weapons. The Grandsire will

henceforth behold me in court only and not in battle. After thou hast

become quiet, the rulers of the earth will behold my prowess in this

world.'

"Vaisampayana continued, 'Having said this, that great bowman (Karna),

leaving the court went to his own abode. Bhishma, however, O king,

addressing Duryodhana in the midst of the Kurus, and laughing aloud,

said, 'How truly doth the Suta's son keep his promise. Why having

repeatedly given his pledge, saying,--The kings of Avanti and Kalinga,

Jayadratha, and Chediddhaja and Valhika standing as spectators, I will

slay hostile warriors by thousands and tens of thousands,--how will he

discharge that obligation? Having distributed his divisions in

counter-array and scattering heads by thousands, behold the havoc

committed by Bhimasena. Indeed, that moment, when, representing himself

as a Brahmana unto the holy and blameless Rama, Vikartana's son obtained

that weapon, that vile wretch lost both his virtue and asceticism.' O

king of kings, when Bhishma said this after Karna had gone away giving up

his weapons, Duryodhana, that foolish son of Vichitravirya's son,

addressed Santanu's son in these words.'"

SECTION LXIII

"Duryodhana said, 'The son of Pritha are all as other men, and are, in

fact, of earthly birth as other men. Why then dost thou think that they

are sure to win victory? Both ourselves and they are equal in energy, in

prowess, in age, in intelligence, in knowledge of the scriptures, in

weapons, in the art of war, in lightness of hand, and in skill. All of us

are of the of same species, all being men by birth. How then, O

grandsire, dost thou know that victory will be theirs? I do not seek the

accomplishment of my aims by relying upon thee, or Drona, or Kripa or

Valhika, or upon the other kings. Myself, and Karna, the son of

Vikartana, and my brother Dussasana, will slay in battle the five sons of

Pandu by sharpened arrows. Then shall we, O king, gratify Brahmanas by

performing great sacrifices of diverse kinds, with abundant Dakshinas,

and by gifts of kine and horses and wealth. When my troops will drag by

the aid of their mighty arms the Pandavas in battle, like hunters

dragging a herd of deer by a net, or whirlpools drawing a crewless boat,

then the sons of Pandu, beholding us their foe, supported by crowds and

cars and elephants, will give up their pride, and not they alone but

Kesava also.' Hearing this, Vidura said, 'Venerable persons of infallible

knowledge say that in this world self-restraint is highly beneficial. In

the case of Brahmana especially, it is his duty. He whose self-restraint

followeth charity, asceticism, knowledge, and study of the Vedas, always

winneth success, forgiveness, and the fruit of his gifts. Self-restraint

enhanceth energy, and is an excellent and holy attribute. Freed from sin

and his energy increased by Self-restraint, one acquireth even Brahma

through it. People are always afraid of those that are without

self-restraint, as if the latter were very Rakshasas. And it is for

keeping these under check that the self-Existent created the Kshatriyas.

It hath been said that Self-restraint is an excellent vow for all the

four modes of life. I regard those attributes as its indications which

woe their origin to self-restraint, Those indications are forgiveness,

firmness of mind, abstention from injury, an equal regard for all things,

truthfulness of speech, simplicity, control over the senses, patience,

gentleness of speech, modesty, steadiness, liberality, mildness,

contentment, and faith, he that hath self-restraint casteth off Just,

avarice, pride, wrath, sleep, boastfulness, self-esteem, malice, and

sorrow. Purity and absence of crookedness and fraud, are the distinctive

marks of a man of self-restraint. He that is not covetous, that is

satisfied with a little, that regardeth not objects provoking lust, and

that is as grave as the ocean, is known as a man of self-restraint. He

that is well-behaved, of good disposition and contented soul, that

knoweth his own self is possessed of wisdom, winneth great regard here

and attaineth to a blissful state hereafter. Possessed of mature wisdom,

he that hath no fear of other creatures and whom other creatures fear

not, is said to be the foremost of men. Seeking the good of all, he is a

universal friend, and no one is made unhappy by him. Endued with gravity,

like that of the ocean and enjoying contentment in consequence of his

wisdom, such a man is always calm and cheerful. Regulating their conduct

according to the acts practised by the righteous olden times and before

their eyes, they that are self-restrained, being devoted to peace,

rejoice in this world. Or, abandoning Action, because contented in

consequence of Knowledge, such a person, with his senses under control

moveth quickly in this world, waiting for the inevitable hour and

absorption into Brahma. And as the track of feathery creatures in the sky

is incapable of being perceived, so the path of the sage enjoying

contentment in consequence of Knowledge is not visible. Abandoning, the

world he that betaketh himself, in pursuit of emancipation, to the

Sannyasa mode of life, hath bright and eternal regions assigned to him in

heaven.'"

SECTION LXIV

"Vidura said, 'We have heard, O sire, from old men, that once on a time a

fowler spread his net on the ground for catching feathery denizens of the

air. And in that net were ensnared at the same time two birds that lived

together. And taking the net up, the two winged creatures soared together

into the air. And seeing them soar into the sky, the fowler, without

giving way to despair, began to follow them in the direction they flew,

Just then, an ascetic living in a hermitage (close by), who had finished

his morning prayers, saw the fowler running in that manner hoping still

to secure the feathery creatures. And seeing that tenant of the earth

quickly pursuing those tenants of the air, the ascetic, O Kaurava,

addressed him in this Sloka,--O fowler, it appears very strange and

wonderful to me that thou, that art a treader of the earth, pursuest yet

a couple of creatures that are tenants of the air. The fowler said,

'These two, united together, are taking away my snare. There, however,

where they will quarrel they will come under my control.'

"Vidura continued, 'The two birds, doomed to death, soon after

quarrelled. And when the foolish pair quarrelled, they both fell on the

earth. And when, ensnared in the meshes of death, they began to contend

angrily against each other, the fowler approached unperceived and sized

them both. Even thus those kinsmen who fall out with one another for the

sake of wealth fall into the hands of the enemy like the birds I have

cited, in consequence of their quarrel. Eating together, talking

together,--these are the duties of kinsmen, and not contention under any

circumstances. Those kinsmen, that with loving hearts wait on the old,

become unconquerable like a forest guarded by lions. While those, O bull

of the Bharata race, that having won enormous riches nevertheless, behave

like mean-minded men, always contribute to the prosperity of their foes.

Kinsmen, O Dhritarashtra, O bull of the Bharata race, are like charred

brands, which blaze up when united but only smoke when disunited. I will

now tell thee something else that I saw on a mountain-breast. Having

listened to that also, do, O Kaurava, what is for thy best. Once on a

time we repaired to the northern mountain, accompanied by some hunters

and a number of Brahmanas, fond of discoursing on charms and medicinal

plants. That northern mountain, Gandhamadana, looked like a grove. As its

breast was overgrown on all sides with trees and diverse kinds of

luminous medicinal herbs, it was inhabited by Siddhas and Gandharvas. And

there we all saw a quantity of honey, of a bright yellow colour and of

the measure of a jar, placed on an inaccessible precipice of the

mountain. That honey, which was Kuvera's favourite drink, was guarded by

snakes of virulent poison. And it was such that a mortal, drinking of it

would win immortality, a sightless man obtain sight, and an old man would

become a youth. It was that those Brahmanas conversant with sorcery spoke

about that honey. And the hunters' seeing that honey, desired, O king, to

obtain it. And they all perished in that inaccessible mountain-cave

abounding with snakes. In the same way, this thy son desireth to enjoy

the whole earth without a rival. He beholdeth the honey, but seeth not,

from folly, the terrible fall. It is true, Duryodhana desireth an

encounter in battle with Savyasachin, but I do not see that energy or

prowess in him which may carry him safe through it. On a single car

Arjuna conquered the whole earth. At the head of their hosts Bhishma and

Drona and others were frightened by Arjuna and utterly routed at the city

of Virata. Remember what took place on that occasion. He forgiveth still,

looking up to thy face and waiting to know what thou wouldst do. Drupada,

and the king of Matsyas, and Dhananjaya, when angry, will, like flames of

fire urged by the wind, leave no remnant (of thy army). O Dhritarashtra,

take king Yudhishthira on thy lap since both parties can, under no

circumstances, have victory when thy will be engaged in battle.'"

SECTION LXV

"Dhritarashtra said, 'Consider, O Duryodhana, O dear son, what I tell

thee. Like an ignorant traveller thou thinkest, the wrong path to be the

right one, since thou art desirous of robbing the energy of the five sons

of Pandu, who are even as the five elements of the universe in their

subtle form upholding all mobile and immobile things. Without the certain

sacrifice of thy life thou art unable to vanquish Yudhishthira, the son

of Kunti, who is the foremost of all virtuous persons in this world.

Alas, like a tree defying the mighty tempest, thou chafest at Bhimasena

who hath not his peer (among men) in might and who is equal unto Yama

himself in battle. What man of sense would encounter in battle the

wielder of Gandiva, who is the foremost of all wielders of weapons, as

the Meru among mountains? What man is there whom Dhrishtadyumna, the

prince of Panchala, cannot overthrow, shooting his arrows among the foes,

like the chief of the celestials hurling his thunderbolt? That honoured

warrior among the Andhakas and the Vrishnis, the irresistible Satyaki,

ever engaged in the good of the Pandavas, will also slaughter thy host.

What man of sense, again, would encounter the lotus-eyed Krishna, who, as

regards the measure of his energy and power, surpasseth the three worlds?

As regards Krishna, his wives, kinsmen, relatives, his own soul and the

whole earth, put on one scale, weigheth with Dhananjaya on the other.

That Vasudeva, upon whom Arjuna relieth, is irresistible, and that host

where Kesava is, becometh irresistible everywhere. Listen, therefore, O

child, to the counsels of those well-wishers of thine whose words are

always for thy good. Accept thou thy aged grandsire, Bhishma, the son of

Santanu, as thy guide. Listen thou to what I say, and what these

well-wishers of the Kurus, Drona, and Kripa, and Vikarna, and king

Vahlika say. These all are as I myself. It behoveth thee to regard them

as much as thou regardest me, since, O Bharata, all these are conversant

with morality and bear affection to thee as much as I myself do. The

panic and rout, before thy eyes, at the city of Virata, of all thy troops

with thy brothers, after surrender of the king,--indeed, that wonderful

story that is heard of an encounter at that city between one and many,

are sufficient proof (of the wisdom of what I say). When Arjuna singly

achieves all that, what will not the Pandavas achieve when united

together? Take them by the hands as thy brothers, and cherish them with a

share of the kingdom.'"

SECTION LXVI

"Vaisampayana said, 'Having addressed Suyodhana thus, the highly blessed

and wise Dhritarashtra again asked Sanjaya, saying, 'Tell me, O Sanjaya,

what thou hast not yet said, viz., what Arjuna told thee after the

conclusion of Vasudeva's speech, for great is my curiosity to hear it.'

"Sanjaya said, 'Having heard the words spoken by Vasudeva, the

irresistible Dhananjaya, the son of Kunti, when the opportunity came,

said these words in the hearing of Vasudeva. 'O Sanjaya, our grandsire,

the son of Santanu, and Dhritarashtra, and Drona, and Kripa, and Karna,

and king Vahlika, and Drona's son, and Somadatta, and Sakuni the son of

Suvala; and Dussasana, and Sala, and Purumitra, and Vivingsati; Vikarna,

and Chitrasena, and king Jayatsena, and Vinda and Anuvinda, the two

chiefs of Avanti, and Bhurisravas, and king Bhagadatta, and king

Jarasandha and other rulers of the earth, assembled there to fight for

the good of the Kauravas, are all on the eve of death. They have been

assembled by Dhritarashtra's son for being offered up as libations on the

blazing Pandava-fire. In my name, Sanjaya, enquire after the welfare of

those assembled kings according to their respective ranks, paying them

proper regard at the same time. Thou shouldest also, O Sanjaya, say this,

in the presence of all kings, unto Suyodhana-that foremost of all sinful

men. Wrathful and wicked, of sinful soul and exceedingly covetous, do

thou, O Sanjaya, see that that fool with his counsellors hears all that I

say.' And with this preface, Pritha's son Dhananjaya, endued with great

wisdom, and possessed of large eyes with red corners, glancing at

Vasudeva, then spoke unto me these words pregnant with both virtue and

profit, 'Thou hast already heard the measured words spoken by the

high-souled chief of the Madhu's race. Say unto the assembled kings that

those are also my words. And say this also for me, unto those kings,--Do

ye together try to act in such a way that libations may not have to be

poured into the arrowy fire of the great sacrifice of battle, in which

the rattle of car-wheels will sound as mantras, and the rank-routing bow

will act as the ladle. If, indeed, ye do not give up unto Yudhishthira,

that slayer of foes, his own share in the kingdom asked back by him, I

shall then, by means of my arrows, send all of you, with cavalry,

infantry, and elephants, into the inauspicious regions of departed

spirits.' Then bidding adieu unto Dhananjaya and Hari of four arms and

bowing unto them both, I have with great speed come hither to convey

those words of grave import to thee, O thou that art endued with

effulgence equal that of the very gods.'

SECTION LXVII

"Vaisampayana said, 'When Duryodhana, the son of Dhritarashtra, showed

little regard for the words spoken by Sanjaya, and when the rest remained

silent, the assembled kings rose up and retired. And after all the kings

of the earth had retired, king Dhritarashtra, who always followed the

counsels of his son from affection, wishing success to the assembled

kings, began to enquire in secret of Sanjaya about the resolve of his own

party, and of the Pandavas who were hostile to him. And Dhritarashtra

said, 'Tell me truly, O son of Gavalgana, in what consists the strength

and weakness of our own host, Minutely acquainted as thou art with the

affairs of the Pandavas, tell me in what lies their superiority and in

what, their inferiority. Thou are fully conversant with the strength of

both parties, Thou knowest all things, and art well-versed in all matters

of virtue and profit. Asked by me, O Sanjaya, say which of the parties,

when engaged in battle, will perish?'

"Sanjaya said, 'I will not say anything to thee in secret, O king, for

then thou mayst entertain ill-feelings towards me. Bring thou hither, O

Ajamida, thy father Vyasa of high vows and thy queen Gandhari. Conversant

with morality, of keen perception, and capable of arriving at the truth,

they will remove any ill-feelings thou mayst cherish against me. In their

presence, O king, I will tell thee everything about the intensions of

Kesava and Partha.'

"Vaisampayana continued, 'Thus addressed, Dhritarashtra caused both

Gandhari and Vyasa to be brought there. And introduced by Vidura they

entered the court without delay. And understanding the intentions of both

Sanjaya and his son, Krishna-Dwaipayana endued with great wisdom said,

'Say, O Sanjaya, unto the enquiring Dhritarashtra everything that he

desireth to know. Tell him truly all that thou knowest about Vasudeva and

Arjuna.'"

SECTION LXVIII

"Sanjaya said, 'Those adorable bowmen, Arjuna and Vasudeva, who are

perfectly equal unto each other in respect of their godlike nature, have

taken their births of their own will. O lord, the discus owned by

Vasudeva, of abundant energy, occupieth a space full five cubits in

diameter, is capable also of being hurled at the foe (in forms large or

small) according to the will of the wielder himself, and it dependeth on

illusion. Always conspicuous by its effulgence, it is invisible to the

Kurus; and in ascertaining the strength or weakness of the Pandavas, that

discus offers the best ground. Indeed, that scion of Madhu's race, endued

with great might, vanquished with an effort and in seeming playfulness

the formidable Naraka and Samvara and Kansa and (Sisupala) the chief of

Chedis. Possessed of divinity and of soul superior to everything, that

most exalted of male beings can, by his will alone, bring the earth,

firmament, and heaven under his control. Thou askest me repeatedly, O

king, about the Pandavas for knowing their strength and weakness. Listen

now to all that in brief. If the whole universe be placed on one scale

and Janardana on the other, even then Janardana will outweigh the entire

universe. Janardana, at his pleasure, can reduce the universe to ashes,

but the entire universe is incapable of reducing Janardana to ashes.

Wherever there is truthfulness, wherever virtue, wherever modesty,

wherever simplicity, even there is Govinda. And thither where Krishna is,

success must be. That soul of all creatures, most exalted of male beings,

Janardana, guideth, as if in sport, the entire earth, the firmament, and

the heaven. Making the Pandavas the indirect means, and beguiling the

whole world. Janardana wisheth to blast thy wicked sons that are all

addicted to sin. Endued with divine attributes, Kesava, by the power of

his soul causeth the wheel of Time, the wheel of the Universe, and the

wheel of the Yuga, to revolve incessantly. And I tell thee truly that

glorious Being is alone the Lord of Time, of Death, and of this Universe

of mobile and immobile objects. That great ascetic Hari, though the Lord

of the whole Universe, still betaketh himself to work, like a humble

labourer that tilleth the fields. Indeed, Kesava beguileth all by the aid

of His illusion. Those men, however, that have attained to Him are not

deceived.'"

SECTION LXIX

"Dhritarashtra said, 'How hast thou, O Sanjaya, been able to know Madhava

as the Supreme Lord of the universe? And how is it that I am unable to

know Him as such? Tell me this, O Sanjaya.'

"Sanjaya said, 'Listen, O king! Thou hast no Knowledge, whereas my

Knowledge hath suffered no diminution. He that is without Knowledge and

is shrouded with the darkness of ignorance, knoweth not Kesava. Aided by

my knowledge, O sire, I know the slayer of Madhu to be the union of the

Gross, the subtle and the Cause; and that He is the Creator of all, but

is Himself increate; and also that, endued with Divinity, it is He from

whom everything springs and it is He unto whom all things return.'

"Dhritarashtra said, 'O son of Gavalgana, what is the nature of that

Faith which thou hast in Janardana and in consequence of which thou

knowest the slayer of Madhu to be the union of the Gross, the Subtle, and

the Cause?'

"Sanjaya said, 'Blessed be thou, O king, I have no regard for the

illusion (that is identified with worldly pleasures) and I never practise

the useless virtues (of vows and work without reliance on Him and purity

of Soul). Having obtained purity of Soul through Faith, I have known

Janardana from the scriptures.

"Dhritarashtra said, 'O Duryodhana, seek thou the protection of

Janardana, otherwise called Hrishikesa. O child, Sanjaya is one of our

trustiest friends. Seek refuge with Kesava.'

"Duryodhana said, 'If the divine son of Devaki united in friendship with

Arjuna, were to slay all mankind, I cannot, even then, resign myself to

Kesava.'

"Dhritarashtra said, 'This evil-minded son of thine, O Gandhari, is

resolved to sink in misery. Envious, wicked-souled, and vain, he setteth

aside the words of all his superiors.'

"Gandhari said, 'Thou covetous wretch that disregardest the commands of

the aged, abandoning thy father and myself and giving up prosperity and

life, enhancing the joy of thy foes, and afflicting me with deep

distress, thou wilt, O fool, remember thy father's words, when struck by

Bhimasena, thou wilt bite the dust.'

"Vyasa said, 'Listen to me, O king! Thou, O Dhritarashtra, art the

beloved of Krishna. When Sanjaya hath been thy envoy, he will verily lead

thee to thy good. He knoweth Hrishikesa,--that ancient and exalted One.

If thou listenest to him with attention, he will certainly save thee from

the great danger that hangs upon thee. O son of Vichitravirya, subject to

wrath and joy, men are entangled in various snares. They that are not

contented with their own possessions, deprived of sense as they are by

avarice and desire, they repeatedly become subject to Death in

consequence of their own acts, like blind men (falling into pits) when

led by the blind. The path that is trod by the wise is the only one (that

leadeth to Brahma). They that are superior, keeping that path of view,

overcome death and reach the goal by it.'

"Dhritarashtra said, 'Tell me, O Sanjaya, of that path without terrors by

which, obtaining Hrishikesa, salvation may be mine.'

"Sanjaya said, 'A man of uncontrolled mind can by no means know Janardana

whose soul is under perfect command. The performance of sacrifices

without controlling one's senses is even no means to that end.

Renunciation of the objects of our excited senses is due to spiritual

light; both spiritual light and abstention from injury arise doubtless

from true wisdom. Therefore, O king, resolve to subdue thy senses with

all possible vigour; let not thy intellect deviate from true knowledge;

and restrain thy heart from worldly temptations that surround it. Learned

Brahmanas describe this subjugation of the senses to be true wisdom; and

this wisdom is the path by which learned men proceed to their goal. O

king, Kesava is not obtainable by men who have not subdued their senses.

He that hath subdued his senses, desireth spiritual knowledge, awakened

by the knowledge of scriptures and the pleasure of Yaga-absorption.'

SECTION LXX

"Dhritarashtra said, 'I request thee, O Sanjaya, to tell me again of the

lotus-eyed Krishna; for, by being acquainted with the import of his

names, I may, O son, obtain that most exalted of male beings.'

"Sanjaya said, 'The auspicious names (of Kesava) have been previously

heard by me. Of those I will tell thee as many as I know. Kesava,

however, is immeasurable, being above the power of speech to describe. He

is called Vasudeva in consequence of his enveloping all creatures with

the screen of illusion, or of his glorious splendour, or of his being the

support and resting-place of the gods. He is called Vishnu because of his

all-pervading nature. He is called Madava, O Bharata, because of his

practising as a Muni, concentration of mind on truth and Yoga-absorption.

He is called Madhusudana because of his having slain the Asura Madhu, and

also because of his being the substance of the twenty-four objects of

knowledge. Born of the Sattwata race, he is called Krishna because he

uniteth in himself what are implied by the two words Krishi which

signifieth 'what existeth' and na which signifieth 'eternal peace'. He is

called Pundarikaksha from Pundarika implying his high and eternal abode,

and Aksha implying 'indestructible'; and he is called Janardana because

he striketh fear into the hearts of all wicked beings. He is called

Sattwata, because the attribute of Sattwa is never dissociated from him

and also because he is never dissociated from it; and he is called

Vrishabhakshana from Vrishabha implying the 'Vedas' and ikshana implying

'eye', the union of the two signifying that the Vedas are his eyes, or

the Vedas are the eyes through which he may be seen, That conqueror of

hosts is called Aja, or unborn', because he hath not taken his birth from

any being in the ordinary way. That Supreme Soul is called Damodara

because unlike the gods his effulgence is increate and his own, and also

because he hath self-control and great splendour. He is called

Hrishikesa, from Hrishika meaning 'eternal happiness' and Isa meaning

'the six divine attributes', the union signifying one having joy,

happiness, and divinity. He is called Mahavahu, because he upholdeth the

earth and the sky with his two arms. He is called Adhakshaja, because he

never falleth down or suffereth any deterioration, and is called Narayana

from his being the refuge of all human beings. He is called Purusottama

from Puru implying 'he that createth and preserveth' and so meaning 'he

that destroyeth, the union signifying one that createth, preserveth, and

destroyeth the universe'. He possesseth a knowledge of all things, and,

therefore, is called Sarva, Krishna is always in Truth and Truth is

always in him, and Govinda is Truth's Truth. Therefore, he is called

Satya. He is called Vishnu because of his prowess, and Jishnu because of

his success. He is called Ananta from his eternity, and Govinda from his

knowledge of speech of every kind. He maketh the unreal appear as real

and thereby beguileth all creatures. Possessed of such attributes, ever

devoted to righteousness, and endued with divinity, the slayer of Madhu,

that mighty-armed one incapable of decay, will come hither for preventing

the slaughter of the Kurus.'"

SECTION LXXI

"Dhritarashtra said, 'O Sanjaya, I envy those gifted with sight, who will

behold before them that Vasudeva whose body endued with great beauty

shineth with effulgence, illuminating the cardinal and subsidiary points

of the compass; who will give utterance to words that will be listened to

with respect by the Bharatas,--words that are auspicious to the

Srinjayas, acceptable, by those desirous of prosperity, faultless in

every respect, and unacceptable by those that are doomed to death; who is

full of high resolves, eternal, possessed of unrivalled heroism, who is

the bull of the Yadavas and their leader, and who is the slayer and

awe-inspirer of all foes, and who is the destroyer of the fame of every

enemy? The assembled Kauravas will behold that high-souled and adorable

One, that slayer of foes, that chief of the Vrishnis, uttering words full

of kindness, and fascinating all of my party. I put myself in the hand of

that Eternal one, that Rishi endued with knowledge of Self, that ocean of

eloquence, that Being who is easily attainable by ascetics, that bird

called Arishta furnished with beautiful wings, that destroyer of

creatures, that refuge of the universe; that one of a thousand heads,

that Creator and Destroyer of all things, that Ancient one, that one

without beginning, middle, or end, that one of infinite achievements,

that cause of the Prime seed, that unborn one, that Eternity's self, that

highest of the high, that Creator of the three worlds, that Author of

gods, Asuras, Nagas, and Rakshasas, that foremost of all learned persons

and rulers of men, that younger brother of Indra.'"

SECTION LXXII

(Bhagwat Yana Parva)

"Janamejaya said, 'When good Sanjaya (leaving the Pandava camp) went back

to the Kurus, what did my grandsires, the sons of Pandu, then do? O

foremost of Brahmanas, I desire to hear all this. Tell me this,

therefore.'

"Vaisampayana said, 'After Sanjaya had gone, Yudhishthira the just,

addressed Krishna of the Dasarha race--that chief of all the Sattwatas,

saying, 'O thou that art devoted to friends, the time hath come for

friends to show their friendship. I do not see any other persons besides

thee that can save us in this season of distress. Relying on thee, O

Madhava, we have fearlessly asked back our share from Duryodhana who is

filled with immeasurable pride and from his counsellors. O chastiser of

foes, thou protectest the Vrishnis in all their calamities, do thou now

protect the Pandavas also from a great danger, for they deserve thy

protection.'

"Divine Krishna said, 'Here am I O mighty-armed one. Tell me what thou

desirest to say, for I will, O Bharata, accomplish whatever thou wilt

tell me.'

"Yudhishthira said, 'Thou hast heard what the intention is of

Dhritarashtra and his own. All that Sanjaya, O Krishna, said unto me hath

certainly the assent of Dhritarashtra. Sanjaya is Dhritarashtra's soul,

and spoke out his mind. An envoy speaketh according to his instructions,

for if he speaketh otherwise he deserveth to be slain. Without looking

equally on all that are his, moved by avarice and a sinful heart,

Dhritarashtra seeketh to make peace with us without giving us back our

kingdom. Indeed, at Dhritarashtra's command we spent twelve years in the

woods and one additional year in concealment, well-believing, O lord,

that Dhritarashtra would abide firmly by that pledge of ours. That we did

not deviate from our promise is well-known to the Brahmanas who were with

us. The covetous king Dhritarashtra, is now unwilling to observe

Kshatriya virtues. Owing to affection for his son, he is listening to the

counsels of wicked men. Abiding by counsels of Suyodhana, the king, O

Janardana, actuated by avarice and seeking his own good, behaveth

untruthfully towards us. What can be more sorrowful, O Janardana, than

this, that I am unable to maintain my mother and my friends? Having the

Kasis, the Panchalas, the Chedis, and the Matsyas, for my allies and with

thee, O slayer of Madhu, for my protector, I prayed for only five

villages, etc., Avishthala, Vrikasthala, Makandi, Varanavata, with any

other, O Govinda, as the fifth;--Grant us, we said, five villages or

towns, O sire, where we five may dwell in union, for we do not desire the

destruction of the Bharatas.--The wicked-minded son of Dhritarashtra,

however, regarding the lordship of the world to be; in him, doth not

agree to even that. What can be more sorrowful than this? When a man born

and brought up in a respectable family, covereth the possessions of

others, that avarice of his destroyeth his intelligence; and intelligence

being destroyed, shame is lost; and loss of shame leadeth to diminution

of virtue; and loss of virtue bringeth on loss of prosperity, Destruction

of prosperity, in its turn, ruineth a person, for poverty is a person's

death. Kinsmen and friends and Brahmanas shun a poor man as birds avoid,

O Krishna, a tree that beareth neither Rower nor fruits. Even this, O

sire, is death to me that kinsmen shun me, as if I were a fallen one like

the breath of life quitting 'a dead body. Samvara said that no condition

of life could be more distressful than that in which one is always racked

by the anxiety caused by the thought--I have no meat for today, what will

become of me tomorrow?--It is said that wealth is the highest virtue, and

everything depends on wealth. They that have wealth are said to live,

whereas those that are without wealth are more dead than alive. They that

by violence rob a man of his wealth not only kill the robbed but destroy

also his virtue, profit and pleasure. Some men when overtaken by poverty

choose death; others remove from cities to hamlets others retire into the

wood; while others, again, become religious mendicants to destroy their

lives. Some for the sake of wealth are driven to madness; others for

wealth, live under Subjection to their foes; while many others, again,

for the sake of wealth, betake themselves to the servitude of others. A

man's poverty is even more distressful to him than death, for wealth is

the sole cause or virtue and pleasure. The natural death of a person is

not much regarded, for that is the eternal path of all creatures. Indeed,

none among created beings can transgress it. O Krishna, a man who is poor

from birth is not so much distressed as one, who, having once possessed

great prosperity and having been brought up in luxury, is deprived of

that prosperity. Having through his own fault fallen into distress, such

a person blameth the very gods with Indra and his own self. Indeed,

knowledge of even the entire scriptures faileth to mitigate his pains.

Sometimes he getteth angry with his servants, and sometimes he cherisheth

malice towards even his well-wishers. Subject to constant anger, he

loseth his very senses, and his senses being clouded, be practiseth evil

deeds. Through sinfulness such a person contributeth to a fusion of

castes. A fusion of castes leadeth to hell and is the foremost of all

sinful acts. If he is not awakened in time, he goeth, certainly, O

Krishna, to hell., and, indeed, wisdom is the only thing that can awaken

him, for if he obtaineth back the eye of wisdom, he is saved. When wisdom

is regained, such a man turneth his attention to scriptures; and

attention to scriptures aideth his virtue. Then shame becometh his best

ornament. He that hath shame hath an aversion against sin, and his

prosperity also increaseth; and he that hath prosperity truly becometh a

man. He that is ever devoted to virtue, and hath his mind under control,

and always acteth after deliberation, never inclineth towards

unrighteousness and never engageth in any act that is sinful. He that is

without shame and sense is neither man nor woman. He is incapable of

earning religious merit, and is like a Sudra. He that hath shame

gratifieth the gods, the Pitris, and even his own self, and by this he

obtaineth emancipation, which indeed, is the highest aim of all righteous

persons.'

'Thou hast, O slayer of Madhu, seen all this in me with thy own eyes. It

is not unknown to thee, how, deprived of kingdom, we have lived these

years. We cannot lawfully abandon that prosperity (which had been ours).

Our first-efforts will be such that, O Madhava, both ourselves and the

Kauravas, united in peace, will quietly enjoy our prosperity. Otherwise,

we shall, after slaying the worst of the Kauravas, regain those

provinces, although success through bloodshed by destruction of even

despicable foes that are related to us so dearly is the worst of all

fierce deeds, O Krishna. We have numerous kinsmen, and numerous also are

the revered seniors that have taken this or that other side. The

slaughter of these would be highly sinful. What good, therefore, can

there be in battle? Alas, such sinful practices are the duties of the

Kshatriya order! Ourselves have taken our births in that wretched order!

Whether those practices be sinful or virtuous, any other than the

profession of arms would be censurable for us. A Sudra serveth; a Vaisya

liveth by trade; the Brahmana have choosen the wooden bowl (for begging),

while we are to live by slaughter! A Kshatriya, slayeth a Kshatriya;

fishes live on fish; a dog preyeth upon a dog! Behold, O thou of the

Dasarha race, how each of these followeth his peculiar virtue. O Krishna,

Kali is ever present in battle-fields; lives are lost all around. It is

true, force regulated by policy is invoked; yet success and defeat are

independent of the will of the combatants. The lives also of creatures

are independent of their own wishes, and neither weal nor woe can be

one's when the time is not come for it, O best of the Yadu's race.

Sometimes one man killeth many, sometimes many and united together kill

one. A coward may slay a hero, and one unknown to fame may stay a hero of

celebrity. Both parties cannot win success, nor both be defeated. The

loss, however, on both sides may be equal. If one flieth away, loss of

both life and fame is his. Under all circumstances, however, war is a

sin. Who in striking another is not himself struck? As regard the person,

however, who is struck, victory and defeat, O Hrishikesa, are the same.

It is true that defeat is not much removed from death, but his loss also,

O Krishna, is not less who winneth victory. He himself may not be killed,

but his adversaries will kill at least some one that is dear to him, or

some others and thus the man, O sire, deprived of strength and not seeing

before him his sons and brothers, becometh indifferent, O Krishna, to

life itself. Those that are quiet, modest, virtuous, and compassionate,

are generally slain in battle, while they that are wicked escape. Even

after slaying one's foes, repentance, O Janardana, possesseth the heart.

He that surviveth among the foes giveth trouble, for the survivor,

collecting a force, seeketh to destroy the surviving victor. In hopes of

terminating the dispute, one often seeketh to exterminate the foe. Thus

victory createth animosity, and he that is defeated liveth in sorrow. He

that is peaceful, sleepeth in happiness, giving up all thoughts of

victory and defeat, whereas he that hath provoked hostility always

sleepeth in misery, with, indeed, an anxious heart, as if sleeping with a

snake in the same room. He that exterminates seldom winneth fame. On the

other hand, such a person reapeth eternal infamy in the estimation of

all. Hostilities, waged over so long, cease not; for if there is even one

alive in the enemy's family, narrators are never wanted to remind him of

the past. Enmity, O Kesava, is never neutralised by enmity; on the other

hand, it is fomented by enmity, like fire fed by clarified butter.

Therefore, there can be no peace without the annihilation of one party,

for flaws may always be detected of which advantage may be taken by one

side or other. They that are engaged in watching for flaws have this

vice. Confidence in one's own prowess troubleth the core of one's heart

like an incurable disease. Without either renouncing that at once, or

death, there can be no peace. It is true, O slayer of Madhu, that

exterminating the foe by the very roots, may lead to good result in the

shape of great prosperity, yet such an act is most cruel. The peace that

may be brought about by our renouncing the kingdom is hardly different

from death, which is implied by the loss of kingdom, in consequence of

the design of the enemy and the utter ruin of ourselves. We do not wish

to give u the kingdom, nor do we wish to see the extinction of our race.

Under these circumstances, therefore, the peace that is obtained through

eve humiliation is the best. When these that strive for peace by all

means without of course wishing for war, find conciliation fail, war

becomes in evitable, and then is the time for the display of prowess.

Indeed, when conciliation fails, frightful results follow. The learned

have noticed all this in a canine contest. First, there comes the wagging

of tails, then the bark, then the bark in reply, then the

circumambulation, then the showing of teeth, then repeated roars, and

then at last the fight. In such a contest, O Krishna., the dog that is

stronger, vanquishing his antagonist, taketh the latter's meat. The same

is exactly the case with men. There is no difference whatever. They that

are powerful should be indifferent to avoid disputes with the weak who

always bow down. The father, the king, and he that is venerable in year,

always deserve regard. Dhritarashtra, therefore, O Janardana, is worthy

of our respect and worship. But, O Madhava, Dhritarashtra's affection for

his son is great. Obedient to his son, he will reject our submission.

What dost thou, O Krishna, think best at this juncture? How may we, O

Madhava, preserve both our interest and virtue? Whom also, besides thee,

O slayer of Madhu, and foremost of men, shall we consult in this

difficult affair? What other friend have we, O Krishna, who like thee is

so dear to us, who seeketh our welfare so, who is so conversant with the

course of all actions, and who is so well-acquainted with truth?'

"Vaisampayana continued, 'Thus addressed, Janardana replied unto

Yudhishthira the just, saying, 'I will go to the court of the Kurus for

the sake of both of You. If without sacrificing your interests I can

obtain peace, O king, an act of great religious merit will be mine,

productive of great fruits. I shall then also save from the meshes of

death the Kurus and the Srinjayas inflamed with wrath, the Pandavas and

the Dhritarashtras, and, in fact, this entire earth.'

"Yudhishthira said, It is not my wish, O Krishna, that thou wilt go to

the Kurus, for Suyodhana will never act according to thy words, even if

thou advisest him well. All the Kshatriyas of the world, obedient to

Duryodhana's command, are assembled there. I do not like that thou, O

Krishna, shouldst proceed into their midst, If any mischief be done to

thee, O Madhava, Jett alone happiness; nothing, not even divinity, nor

even the sovereignty over all the gods will delight us.'

"The holy one said, 'I know, O monarch, the sinfulness of Dhritarashtra's

son, but by going there we will escape the blame of all the kings of the

earth. Like other animals before the lion, all the kings of the earth

united together are not competent to stand still before me in battle when

I am enraged. If, after all, they do me any injury, then I will consume

all the Kurus. Even this is my intention. My going thither, O Partha,

will not be fruitless, for if our object be not fulfilled, we shall at

least escape all blame.'

"Yudhishthira said, 'Do, O Krishna, as it pleaseth thee. Blessed be thou,

go then to the Kurus. I hope to behold thee return successful and

prosperous. Going unto the Kurus, make thou, O Lord, such a peace that

all the sons of Bharata may live together with cheerful hearts and

contentedly. Thou art our brother and friend, dear to me as much as to

Vibhatsu. Such hath been our intimacy with thee that we apprehend no

neglect of our interest from thee. Go thou, there for our good. Thou

knowest us, thou knowest our antagonists, thou knowest what our purposes

are, and thou knowest also what to say. Thou wilt, O Krishna, say unto

Suyodhana such words as are for our benefit. Whether peace is to be

established by (apparent) sin or by any other means, O Kesava, speak such

words as may prove beneficial to us.'

SECTION LXXIII

"The holy one said, 'I have heard Sanjaya's words and now I have heard

thine. I know all about his purposes as also of thyself. Thy heart

inclineth to righteousness, whereas their inclination is towards enmity.

That which is obtained without war is of great value to thee. A long-life

Brahmacharya is not, O lord of earth, the duty of a Kshatriya. Indeed,

men of all the four orders have said that a Kshatriya should never

subsist on alms; victory or death in battle, hath been eternally ordained

by the Creator; even that is the duty of a Kshatriya. Cowardice is not

applauded (in a Kshatriya). Subsistence, O Yudhishthira, is not possible

by Cowardice, O thou of mighty arms. Display thy prowess, and vanquish, O

chastiser of foes, thy enemies. The covetous son of Dhritarashtra, O

chastiser of foes, living for a long time (with many kings) has by

affection and friendship become very powerful. Therefore, O king, there

is no hope of making his peace with thee. They regard themselves strong,

having Bhishma and Drona and Kripa and others with them. As long, O king,

as thou, O grinder of foes, wilt behave with them mildly, they will

withhold thy kingdom. Neither from compassion, nor from mildness, nor

from a sense of righteousness, will the sons of Dhritarashtra, O

chastiser of foes, fulfil thy wishes. This, O son of Pandu, is another

proof that they will not make peace with thee. Having pained thee so

deeply by making thee put on a Kaupina, they were not stung with remorse.

In the very sight of the Grandsire (Bhishma) and Drona and the wise

Vidura, of many holy Brahmanas, the king, the citizens, and all the chief

Kauravas, the cruel Duryodhana, deceitfully defeating thee at dice,--thee

that are charitable, gentle, self-restrained, virtuous, and of rigid vows

was not, O king, ashamed of his vile act. Do not, O monarch, show any

compassion for that wretch of such disposition. They deserve death at the

hands of all, how much more then of thee, O Bharata? O Bharata, with what

improper speeches did Duryodhana with his brothers, filled with gladness

and indulging in many a boast, afflict thee with thy brothers! He said,

'The Pandavas now have nothing of their own in this wide earth. Their

very names and lineage are extinct. In time, which is never-ending,

defeat will be theirs. All their virtues having merged in me, they will

now be reduced to the five elements.' While the match at dice was in

progress, the wretched Dussasana of most wicked soul, seizing that

weeping lady by the hair dragged princess Draupadi, as if she had no

protectors, to the assembly of kings, and in the presence of Bhishma and

Drona and others, repeatedly called her--cow, cow! Restrained by thee,

thy brothers of terrible prowess, bound also by the bonds of virtue, did

nothing to avenge it; and after thou hadst been exiled to the woods,

Duryodhana having uttered such and other cruel words, boasted amid his

kinsmen. Knowing thee innocent, they that were assembled sat silent in

the assembly-house, weeping with choked voice. The assembled kings with

the Brahmanas did not applaud him for this. Indeed, all the courtiers

present there censured him. To a man of noble descent, O grinder of foes,

even censure is death. Death is even many times better than a life of

blame. Even then, O king, he died when, upon being censured by all the

kings of the earth, he felt no shame! He whose character is so abominable

may easily be destroyed even like a rootless tree standing erect on a

single weak root. The sinful and evil-minded Duryodhana deserveth death

at the hands of every one, even like a serpent. Slay him, therefore, O

killer of foes, and hesitate not in the least. It behoveth thee, O

sinless one, and I like it too, that thou shouldst pay homage unto thy

father Dhritarashtra and also unto Bhishma. Going thither I will remove

the doubts of all men who are still undecided as to the wickedness of

Duryodhana. Thither in the presence of all kings I will enumerate all

those virtues of thine that are not to be met in all men, as also all the

vices of Duryodhana. And hearing me speak beneficial words, pregnant with

virtue and profit, the rulers of various realms will regard thee as

possessed of a virtuous soul, and as a speaker of truth, while at the

same time, they will understand how Duryodhana is actuated by avarice. I

will also tell the vice of Duryodhana, before both the citizens and the

inhabitants of the country, before both the young and the old, of all the

four orders that will be collected there. And as thou askest for peace no

one will charge thee sinful, while all the chiefs of the earth will

censure the Kurus and Dhritarashtra; and when Duryodhana will be dead in

consequence of his being forsaken by all men, there will be nothing left

to do. Do then what should now be done. Going unto the Kurus, I shall

strive to make peace without sacrificing thy interests, and marking their

inclination for war and all their proceedings, I will soon come back, O

Bharata, for thy victory. I think war with the enemy to be certain. All

the omens that are noticeable by me point to that. Birds and animals set

up frightful screeches and howls at the approach of dusk. The foremost of

elephants and steeds assume horrible shapes; the very fire exhibiteth

diverse kinds of terrible hues! This would never have been the case but

for the fact of the world-destroying Havoc's self coming into our midst!

Making ready their weapons, machines, coats of mail, and cars, elephants,

and steeds, let all thy warriors be prepared for battle, and let them

take care of their elephants and horses and cars. And, O king, collect

everything that thou needest for the impending war. As long as he liveth,

Duryodhana will, by no means, be able to give back unto thee. O king,

that kingdom of thine which, abounding in prosperity, have before been

taken by him at dice!'"

SECTION LXXIV

"Bhima said, 'Speak thou, O slayer of Madhu, in such a strain that there

may be peace with the Kurus. Do not threaten them with war. Resenting

everything, his wrath always excited, hostile to his own good and

arrogant, Duryodhana should not be roughly addressed. Do thou behave

towards him with mildness. Duryodhana is by nature sinful of heart like

that of a robber, intoxicated with the pride of prosperity, hostile to

the Pandavas, without foresight, cruel in speech, always disposed to

censure others, of wicked prowess, of wrath not easily to be appeased,

not susceptible of being taught, of wicked soul, deceitful in behaviour,

capable of giving up his very life rather than break or give up his own

opinion. Peace with such a one, O Krishna, is, I suppose, most difficult.

Regardless of the words of even his well-wishers, destitute of virtue,

loving falsehood, he always acts against the words of his counsellors and

wounds their hearts. Like a serpent hid within reeds, he naturally

commits sinful acts, depending on his own wicked disposition, and

obedient to the impulse of wrath. What army Duryodhana hath, what his

conduct is, what his nature, what his might, and what his prowess, are

all well-known to thee. Before this, the Kauravas with their son passed

their days in cheerfulness, and we also with our friends rejoiced like

the younger brother of Indra, with Indra himself. Alas, by Duryodhana's

wrath, O slayer of Madhu, the Bharatas will all be consumed, even like

forests by fire at the end of the dewy seasons, and, O slayer of Madhu,

well-known are those eighteen kings that annihilated their kinsmen,

friends, and relatives. Even as, when Dharma became extinct, Kali was

born in the race of Asuras flourishing with prosperity and blazing with

energy, so was born Udavarta among the Haihayas. Janamejaya among the

Nepas, Vahula among the Talajanghas, proud Vasu among the Krimis,

Ajavindu among the Suviras, Rushardhik among the Surashtras, Arkaja among

the Valihas, Dhautamulaka among the Chinas, Hayagriva among the Videhas,

Varayu among the Mahaujasas, Vahu among the Sundaras, Pururavas among the

Diptakshas, Sahaja among the Chedis and Matsyas, Vrishaddhaja among the

Praviras, Dharana among the Chandra-batsyas, Bigahana among the Mukutas

and Sama among the Nandivegas. These vile individuals, O Krishna, spring

up, at the end of each Yuga, in their respective races, for the

destruction of their kinsmen. So hath Duryodhana, the very embodiment of

sin and the disgrace of his race, been born, at the end of the Yuga,

amongst us the Kurus. Therefore, O thou of fierce prowess, thou shouldst

address him slowly and mildly, not in bitter but sweet words fraught with

virtue and profit, and discourse fully on the subject so as to attract

his heart. All of us, O Krishna, would rather in humiliation follow

Duryodhana submissively, but, oh, let not the Bharatas be annihilated. O

Vasudeva, act in such a way that we may rather live as strangers to the

Kurus than incurring the sin of bringing about the destruction of the

whole race should touch them, O Krishna, let the aged Grandsire and the

other counsellors of the Kurus be asked to bring about brotherly feelings

between brothers and to pacify the son of Dhritarashtra. Even this is

what I say. King Yudhishthira also approveth of this, and Arjuna too is

averse to war, for there is great compassion in him.'"

SECTION LXXV

"Vaisampayana said, 'Hearing these words from Bhima, that were fraught

with such mildness and that were, as unexpected as if the hills had lost

their weight and fire had become cold, Rama's younger brother Kesava of

Sura's race and mighty arms, wielding the bow called Saranga, laughed

aloud, and as if to stimulate Bhima by his words, like the breeze fanning

a fire, addressed him who was then so overwhelmed by the impulse of

kindness, saying, 'At other times, O Bhimasena, thou applaudest war only,

desirous of crushing the wicked sons of Dhritarashtra that take delight

in the destruction of others. O chastiser of foes, thou dost not steep

but wakest the whole night, sitting up face downwards. Thou often

utterest frightful exclamation of wrath, indicative of the storm within

thy heart. Inflamed with the fire of thy own fury, thou sighest, O Bhima

with an unquiet heart, like a flame of fire mixed with smoke. Withdrawing

from company thou liest down breathing hot sighs, like a weak man pressed

down by a heavy load. They, who do not know the cause regard thee as

insane. As an elephant breaking into fragments uprooted trees lying on

the ground grunteth in rage while trampling them under his feet, so thou

also, O Bhima, runnest on, breathing deep sighs and shaking the earth

under the tread. Here in the region thou takest no delight in company but

passest thy time in privacy. Night or day, Nothing pleases thee so much

as seclusion. Sitting apart thou sometimes laughest aloud all on a

sudden, and sometimes placing thy head between thy two knees, thou

continuest in that posture for a long time with closed eyes. At the other

times, O Bhima, contracting thy brows frequently and biting thy lips,

thou starest fiercely before thee. All this is indicative of wrath. At

one time, thou hadst, in the midst of thy brothers, grasped the mace,

uttering this oath, 'As the sun is seen rising in the east displaying his

radiance, and as he truly setteth in the west journeying around the Meru,

so do I swear that I will certainly slay insolent Duryodhana with this

mace of mine, and this oath of mine will never be untrue.' How then doth

that same heart of thine, O chastiser of foes, now follow the counsels of

peace? Alas, when fear entereth thy heart, O Bhima, it is certain that

the hearts of all who desire war are upset when war becometh actually

imminent. Asleep or awake, thou beholdest, O son of Pritha, inauspicious

omens. Perhaps, it is this for which thou desirest peace. Alas, like a

eunuch, thou dost not display any sign indicative of manliness in thee.

Thou art overwhelmed by panic, and it is for this that thy heart is

upset. The heart trembleth, thy mind is overwhelmed by despair, thy

thighs tremble, and it is for this that thou desirest peace. The hearts

of mortals, O Partha, are surely as inconstant as the pods of the Salmali

seed exposed to the force of the wind. This frame of thy mind is as

strange as articulate speech in kine. Indeed, the hearts of thy brothers

are about to sink in an ocean of despair,--like swimmers in the sea

without a raft to rescue them. That thou, O Bhimasena, shouldst utter

words so unexpected of thee is as strange as the shifting of a hill.

Recollecting thy own deeds and the race also in which thou art born,

arise, O Bharata, yield not, to grief, O hero, and be firm. Such langour,

O repressor of foes, is not worthy of thee, for a Kshatriya never

enjoyeth that which he doth not acquire through prowess.'"

SECTION LXXVI

"Vaisampayana said, 'Thus addressed by Vasudeva, the ever-wrathful Bhima,

incapable of bearing insults, was immediately awakened like a steed of

high metal, and replied, without losing a moment, saying, 'O Achyuta, I

wish to act in a particular way; thou, however, takest me in quite a

different light. That I take great delight in war and that my prowess is

incapable of being baffled, must, O Krishna. be well-known to thee in

consequence of our having lived together for a long time. Or it may be,

thou knowest me not, like one swimming in a lake ignorant of its depth.

It is for this that thou chidest me in such unbecoming words. Who else, O

Madhava, knowing me to be Bhimasena, could address me with such

unbecoming words as thou dost? Therefore, I shall tell thee, O delighter

of the Vrishnis, about my own prowess and unrivalled might. Although to

speak of one's own prowess is always an ignoble act, yet, pierced as I am

by thy unfriendly strictures, I will speak of my own might. Behold, O

Krishna, these--the firmament and the earth--which are immovable,

immense, and infinite, and which are the refuge of, and in which are born

these countless creatures. If through anger these suddenly collide like

two hills, just I, with my arms, can keep them asunder with all their

mobile and immobile objects. Behold the joints of these my mace-like

arms. I find not the person who can extricate himself having once come

within their grasp. The Himavat, the ocean, the mighty wielder of the

thunderbolt himself, viz., the slayer of Vala,--even these three cannot,

with all their power extricate the person attacked by me. I will easily

trample on the ground under my feet all the Kshatriyas, who will come to

battle against the Pandavas. It is not known to thee, O Achyuta, with

what prowess I vanquished the kings of the earth and brought them under

subjection. If, indeed, thou really knowest not my prowess which is like

the fierce energy of the midday sun thou wilt then know it, O Janardana,

in the fierce melee of battle. Thou woundest me with thy cruel words,

paining me with the pain of opening a foetid tumour. But know me to be

mightier than what I have said of myself of my own accord. On that day,

when the fierce and destructive havoc of battle will begin, thou will

then see me felling elephants and car-warriors combatants on steeds and

those on elephants, and slaying in rage the foremost of Kshatriya

warriors. Thou, as well as others, wilt see me doing all this and

grinding down the foremost of combatants. The marrow of my bones hath not

yet decayed, nor doth my heart tremble. If the whole world rusheth

against me in wrath, I do not yet feel the influence of fear. It is only

for the sake of compassion, O slayer of Madhu, that I am for displaying

goodwill to the foe. I am far quietly bearing all our injuries, lest the

Bharata race be extirpated.'"

SECTION LXXVII

"The holy one said, It was only through affection that I said all this,

desiring to know thy mind, and not from the desire of reproaching thee,

nor from pride of learning, nor from wrath, nor from desire of making a

speech. I know thy magnanimity of soul, and also thy strength, and thy

deeds. It is not for that reason that I reproached thee. O son of Pandu,

a thousand times greater will be the benefit conferred by thee on the

Pandava's cause than that which thou thinkest thyself to be capable of

conferring on it. Thou, O Bhima, with thy kinsmen and friends, art

exactly that which one should be that has taken his birth in a family

like thine, that is regarded by all the kings of the earth. The fact,

however, is that they can never arrive at the truth, who under the

influence of doubt proceed to enquire about the consequences hereafter of

virtue and vice, or about the strength and weakness of men. For it is

seen that what is the cause of the success of a person's object becometh

also the cause of his ruin. Human acts, therefore, are doubtful in their

consequences. Learned men, capable of judging of the evils of actions

pronounce a particular course of action as worthy of being followed. It

produces, however, consequences, the very opposite of what were foreseen,

very much like the course of the wind. Indeed, even those acts of men

that are the results of deliberation and well-directed policy, and that

are consistent with considerations of propriety, are baffled by the

dispensations of Providence. Then, again, Providential dispensations,

such as heat and cold and rain and hunger and thirst, that are not the

consequences of human acts, may be baffled by human exertion. Then again,

besides those acts which a person is pre-ordained (as the result of the

act of past lives) to go through, one can always get rid of all other

acts begun at his pleasure, as is testified by both the Smritis and the

Srutis. Therefore, O son of Pandu, one cannot go on the world without

acting. One should, hence, engage in work knowing that one's purpose

would be achieved by a combination of both Destiny and Exertion. He that

engageth in acts under this belief is never pained by failure, nor

delighted by success. This, O Bhimasena, was the intended import of my

speech. It was not intended by me that victory would be certain in an

encounter with the foe. A person, when his mind is upset should not lose

his cheerfulness and must yield neither to langour nor depression. It is

for this that I spoke to thee in the way I did. When the morrow comes, I

will go, O Pandava, to Dhritarashtra's presence. I will strive to make

peace without sacrificing your interests. If the Kauravas make peace,

then boundless fame will be mine. Your purposes will be achieved, and

they also will reap great benefit. If, however, the Kauravas, without

listening to my words, resolve to maintain their opinion, then there will

undoubtedly be a formidable war. In this war burthen resteth on thee, O

Bhimasena. That burthen should also be borne by Arjuna, while other

warriors should all be led by both of you. In case of war happening, I

will certainly be the driver of Vibhatsu's car, for that, indeed, is

Dhananjaya's wish and not that I myself am not desirous of fighting. It

is for this that, hearing thee utter thy intention, I rekindled that thy

energy, O Vrikodara.'"

SECTION LXXVIII

"Arjuna said, 'O Janardana, Yudhishthira hath already said what should be

said. But, O chastiser of foes, hearing what thou hast said, it seemeth

to me that thou, O lord, does not think peace to be easily obtainable

either in consequence of Dhritarashtra's covetousness or from our present

weakness. Thou thinkest also that human prowess alone is fruitless, and

also that without putting forth one's prowess one's purposes cannot be

achieved. What thou hast said may be true, but at the same time it may

not always be true. Nothing, however, should be regarded as

impracticable. It is true, peace seemeth to thee to be impossible in

consequence of our distressful condition, yet they are still acting

against us without reaping the fruits of their acts. Peace, therefore, if

properly proposed, O lord, may be concluded. O Krishna, strive thou,

therefore, to bring about peace with the foe. Thou, O hero, art the

foremost of all friends of both the Pandavas and the Kurus, even as

Prajapati is of both the gods and the Asuras. Accomplish thou, therefore,

that which is for the good of both the Kurus and the Pandavas. The

accomplishment of our good is not, I believe, difficult for thee. If thou

strivest, O Janardana, such is this act that it will be soon effected. As

soon as thou goest thither, it will be accomplished. If, O hero, thou

purposest to treat the evil-minded Duryodhana in any other way, that

purpose of thine will be carried out exactly as thou wishest. Whether it

be peace or war with the foe that thou wishest, any wish, O Krishna, that

thon mayest entertain, will certainly be honoured by us. Doth not the

evil-minded Duryodhana with his sons and kinsmen deserve destruction

when, unable to bear the sight of Yudhishthira's prosperity and finding

no other faultless expedient, that wretch, O slayer of Madhu, deprived us

of our kingdom by the sinful expedient of deceitful dice? What bowman is

there, who, born in the Kshatriya order, and invited to combat, turneth

away from the fight even if he is sure to die? Beholding ourselves

vanquished by sinful means and banished to the woods, even then, thou of

the Vrishni race, I thought that Suyodhana deserved death at my hands.

What thou, however, O Krishna, wishest to do for thy friends is scarcely

strange, although it seems inexplicable how the object In view is capable

of being effected by either mildness or its reverse. Or, if thou deemest

their immediate destruction to be preferable, let it be effected soon

without further deliberation. Surely, thou knowest how Draupadi was

insulted in the midst of the assembly by Duryodhana of sinful soul and

how also we bore it with patience. That Duryodhana, O Madhava, will

behave with justice towards the Pandavas is what I cannot believe. Wise

counsels will be lost on him like seed sown in a barren soil. Therefore,

do without delay what thou, O thou of Vrishni race, thinkest to be proper

and beneficial for the Pandavas, or what, indeed, should next be done.'"

SECTION LXXIX

"The holy one said, 'It shall be, O thou of mighty arms, what thou, O

Pandavas, sayest, I will strive to bring about that which would be

beneficial to both the Pandavas and the Kurus. Between the two kinds of

acts, war and peace, the latter, O Vibhatsu, is perhaps within my power.

Behold, the soil is moistened and divested of weeds by human exertion.

Without rain, however, O son of Kunti, is never yieldeth crops. Indeed,

in the absence of rain some speak of artificial irrigation, as a means of

success due to human exertion, but even then it may be seen that the

water artificially let in is dried up in consequence of providential

drought. Beholding all this, the wise men of old have said that human

affairs are set agoing in consequence of the cooperation of both

providential and human expedients. I will do all that can be done by

human exertion at its best. But I shall, by no means, be able to control

what is providential. The wicked-souled Duryodhana acteth, defying both

virtue and the world. Nor doth he feel any regret in consequence of his

acting in that way. Moreover, his sinful inclinations are fed by his

counsellors Sakuni and Karna and his brother Dussasana. Suyodhana will

never make peace by giving up the kingdom, without, O Partha, undergoing

at our hands a wholesale destruction with his kinsmen. King Yudhishthira

the just doth not wish to give up the kingdom submissively. The

wicked-minded Duryodhana also will not at our solicitation surrender the

kingdom. I, therefore, think that it is scarcely proper to deliver

Yudhishthira's message to him. The sinful Duryodhana of Kuru's race will

not, O Bharata, accomplish the objects spoken of by Yudhishthira. If he

refuses compliance, he will deserve death at the hands of all. Indeed, he

deserves death at my hands, as also, O Bharata, of every one since in

your childhood he always persecuted you all, and since that wicked and

sinful wretch robbed you of your kingdom and could not bear the sight of

Yudhishthira's prosperity. Many a time, O Partha, he strove to withdraw

me from thee, but I never reckoned those wicked attempts of his. Thou

knowest, O thou of mighty arms, what the cherished intentions of

Duryodhana are, and thou knowest also that I seek the welfare of king

Yudhishthira the just. Knowing, therefore, Duryodhana's heart and what my

most cherished wishes are, why then dost thou, O Arjuna, entertain such

apprehensions in respect of myself like one unacquainted with everything?

That grave act also which was ordained in heaven is known to thee, How

then, O Partha, can peace be concluded with the foe? What, however, O

Pandavas, is capable of being done by either speech or act, will all be

done by me. Do not, however, O Partha, expect peace to be possible with

the foe. About a year ago, on the occasion of attacking Virata's kine,

did not Bhishma, on their way back, solicit Duryodhana about this very

peace so beneficial to all? Believe me, they have been defeated even then

when their defeat was resolved by thee. Indeed, Suyodhana doth not

consent to part with the smallest portion of the kingdom for even the

shortest period of time. As regards myself, I am ever obedient to the

commands of Yudhishthira, and, therefore, the sinful acts of that wicked

wretch must have again to be revolved in my mind!'"

SECTION LXXX

"Nakula said, 'Much hath been said, O Madhava, by king Yudhishthira the

just who is conversant with morality and endued with liberality, and thou

hast heard what hath been said by Falguni also. As regards my own

opinion, O hero, thou hast repeatedly expressed it, Hearing first what

the wishes of the enemy are and disregarding all, do what thou regardest

to be proper for the occasion. O Kesava, diverse are the conclusions

arrived at as regards diverse matters. Success, however, O chastiser of

foes, is won when a man doth that which ought to be done in view of the

occasion. When a thing is settled in one way on one occasion, it becometh

unsuitable when the occasion becometh different. Persons, therefore, in

this world, O foremost of men, cannot stick to the same opinion

throughout. While we were living in the woods, our hearts were inclined

towards a particular course of action. While we were passing the period

of concealment, our wishes were of one kind, and now, at the present

time, O Krishna, when concealment is no longer necessary, our wishes have

become different. O thou of the Vrishni race, while we wandered in the

woods, attachment for the kingdom was not so great as now. The period of

our exile having ceased, hearing, O hero, that we have returned, an army

numbering full seven Akshauhinis hath, through thy grace, O Janardana,

been assembled. Beholding these tigers among men, of inconceivable might

and prowess, standing equipped for battle armed with weapons, what man is

there that will not be struck with fear? Therefore going into the midst

of the Kurus, speak thou first words fraught with mildness and then those

fraught with threats, so that the wicked Suyodhana may be agitated with

fear. What mortal man is there, of flesh and blood, who would encounter

in battle Yudhishthira and Bhimasena, the invincible Vibhatsu and

Sahadeva, myself, thyself and Rama, O Kesava, and Satyaki of mighty

energy. Virata with his sons, Drupada with his allies, and

Dhrishtadyumna, O Madhava, and the ruler of Kasi of great prowess and

Dhrishtaketu the lord of the Chedis? No sooner wilt thou go there than

thou wilt, without doubt, accomplish, O thou of mighty arms, the desired

object of king Yudhishthira the just. Vidura, and Bhishma and Drona and

Vahlika, these talents, O sinless one, will understand thee when thou

wouldst utter words of wisdom. They will solicit that ruler of men,

Dhritarashtra and Suyodhana of sinful disposition, with his counsellors,

to act according to the advice. When thou, O Janardana, art the speaker

and Vidura the listener, what subject is there that cannot be rendered

smooth and plain?'"

SECTION LXXXI

"Sahadeva said, 'What hath been said by the king is, indeed, eternal

virtue, but thou, O chastiser of foes, shouldst act, in such a way that

war may certainly happen. Even if the Kauravas express their desire for

peace with the Pandavas, still, O thou of Dasarha's race, provoke thou a

war with them. Having seen, O Krishna, the princess of Panchala brought

in that plight into the midst of the assembly, how can my wrath be

appeased without the slaughter of Suyodhana. If, O Krishna, Bhima and

Arjuna and king Yudhishthira the just are disposed to be virtuous,

abandoning virtue I desire an encounter with Duryodhana in battle.'

"Satyaki said, 'The high-souled Sahadeva, O thou of mighty arms, hath

spoken the truth. The rage I feel towards Duryodhana can be appeased only

by his death. Dost thou not remember the rage thou too hadst felt upon

beholding in the woods the distressed Pandavas clad in rags and

deer-skins? Therefore, O foremost of men, all the warriors assembled here

unanimously subscribe to what the heroic son of Madri, fierce in battle,

hath said!'

"Vaisampayana continued, 'At these words of the high-souled Yuyudhana, a

leonine roar was set up by all the warriors assembled there. And all the

heroes, highly applauding those words of Satyaki, praised him, saying,

'Excellent! Excellent!' And anxious to fight, they all began to express

their joy.'"

SECTION LXXXII

"Vaisampayana said, 'Hearing the peaceful words of the king that were

fraught with both virtue and profit, king Drupada's daughter Krishna, of

long black tresses, afflicted with great grief, applauding Sahadeva and

that mighty car-warrior Satyaki, addressed Madhava seated by his side.

And beholding Bhimasena declare for peace, that intelligent lady,

overwhelmed with woe and with eyes bathed in tears, said, 'O slayer of

Madhu, it is known to thee, O thou of mighty arms, by what deceitful

means, O righteous one, the son of Dhritarashtra with his counsellors

robbed the Pandavas, O Janardana. of their happiness. Thou knowest also,

O thou of Dasarha's race, what message was privately delivered to Sanjaya

by the king. Thou hast also heard all that was said unto Sanjaya. O thou

of great effulgence, these words were even these, 'Let only five villages

be granted to us, viz., Avishthala, and Vrikasthala, and Makandi, and

Varanavata, and for the fifth, any other,--O thou of mighty arms, O

Kesava, even this was the message that was to have been delivered to

Duryodhana and his counsellors. But, O Krishna, O thou of Dasarha's race,

hearing those words of Yudhishthira, endued with modesty and anxious for

peace, Suyodhana hath not acted according to them. If, O Krishna,

Suyodhana desireth to make peace without surrendering the kingdom, there

is no necessity of going thither for making such a peace. The Pandavas

with the Srinjayas, O thou of mighty arms, are quite able to withstand

the fierce Dhritarashtra host inflamed with rage. When they are no longer

amenable to this arts of conciliation, it is not proper, O slayer of

Madhu, that thou shouldst show them mercy. Those enemies, O Krishna, with

whom peace cannot be established by either conciliation or presents,

should be treated with severity by one desirous of saving his life.

Therefore, O mighty-armed Achyuta, heavy should be the punishment that

deserves to be speedily inflicted upon them by thyself aided by the

Pandavas and the Srinjayas. Indeed, even this would become the son of

Pritha, and add to thy glory, and if accomplished, will, O Krishna, be a

source of great happiness to the whole Kshatriya race. He that is

covetous, whether belonging to the Kshatriya or any other order, save of

course a Brahmana, even if most sinful, ought surely to be slain by a

Kshatriya, who is true to the duties of his own order. The exception in

the case of a Brahmana, O sire, is due to a Brahmana's being the

preceptor of all the other orders, as also the first sharer of

everything. Persons conversant with the scriptures declare, O Janardana,

that sin is incurred in slaying one that deserveth not to be slain. So

there is equal sin in not slaying one that deserveth to be slain. Act

thou, therefore, O Krishna, in such a way with the forces of the Pandavas

and the Srinjayas, that sin may not touch thee. From excess of confidence

in thee, O Janardana, I will repeat what hath been said again and again.

Whatever woman, O Kesava, is there on earth like me? I am the daughter of

king Drupada, risen from the sacrificial alter. I am the sister of

Dhrishtadyumna, thy dear friend, O Krishna. I have by marriage become a

lady of Ajamida's race,--the daughter-in-law of the illustrious Pandu. I

am the queen of Pandu's sons, who resemble five Indras in splendour. I

have, by these five heroes, five sons that are all mighty car-warriors,

and that are morally bound to thee, O Krishna, as Abhimanyu himself.

Being such, O Krishna, I was seized by the hair, dragged into the

assembly and insulted in the very sight of the sons of Pandu and in thy

life-time. O Kesava, the sons of Pandu, the Panchalas, and the Vrishnis

being all alive, exposed to the gaze of the assembly I was treated as a

slave by those sinful wretches. And when the Pandavas beholding it all

sat silent without giving way to wrath, in my heart I called upon thee. O

Govinda, saying,--Save me, O save me!--Then the illustrious king

Dhritarashtra, my father-in-law, said unto me, 'Ask thou any boon, O

princess of Panchala. Thou deservest boons and even honour at my hands.'

Thus addressed I said, 'Let the Pandavas be free men with their cars and

weapons.' Upon this the Pandavas, O Kesava, were freed but only to be

exiled into the woods. O Janardana, thou knowest all these sorrows of

mine. Rescue me, O lotus-eyed one, with my husbands, kinsmen, and

relatives, from that grief. Morally, O Krishna, I am the daughter-in-law

of both Bhishma and Dhritarashtra. Though such, I was yet forcibly made a

slave. Fie to Partha's bowmanship, oh, fie to Bhimasena's might since

Duryodhana, O Krishna, liveth for even a moment. If I deserve any favour

at thy hands, if thou hast any compassion for me, let thy wrath, O

Krishna, be directed towards the sons of Dhritarashtra.'

"Vaisampayana continued, 'Having said this, the beautiful Krishna of eyes

that were black in hue and large like lotus leaves, bathed in tears, and

walking like a cow-elephant, approached the lotus-eyed Krishna, and

taking with her left hand her own beautiful tresses of curly ends,

deep-blue in hue and scented with every perfume, endued with every

auspicious mark, and though gathered into a braid, yet soft and glossy

like a mighty snake, spake these words, 'Lotus-eyed one that art anxious

for peace with the enemy, thou shouldst, in all thy acts, call to thy

mind these tresses of mine seized by Dussasana's rude hands! If Bhima and

Arjuna, O Krishna, have become so low as to long for peace, my aged

father then with his war like sons will avenge for me in battle. My five

sons also that are endued with great energy, with Abhimanyu, O slayer of

Madhu, at their head, will fight with the Kauravas. What peace can this

heart of mine know unless I behold Dussasana's dark arm severed from his

trunk and pulverised to atoms? Thirteen long years have I passed in

expectation of better times, hiding in my heart my wrath like a

smouldering fire. And now pierced by Bhima's wordy darts that heart cf

mine is about to break, for the mighty-armed Bhima now casteth his eye on

morality. Uttering these words with voice choked in tears, the large-eyed

Krishna began to weep aloud, with convulsive sobs, and tears gushed down

her cheeks. And that lady, with hips full and round, began to drench her

close and deep bosom by the tears she shed which were hot as liquid fire.

The mighty-armed Kesava then spoke, comforting her in these words, 'Soon

wilt thou, O Krishna, behold the ladies of Bharata's race weep as thou

dost. Even they, O timid one, will weep like thee, their kinsmen and

friends being slain. They with whom, O lady, thou art angry, have their

kinsmen and warriors already slain. With Bhima and Arjuna and the twins,

at Yudhishthira's command, and agreeably to fate, and what hath been

ordained by the Ordainer, I will accomplish all this. Their hour having

arrived, the sons of Dhritarashtra, if they do not listen to my words,

will surely lie down on the earth turned as morsels of dogs and jackals.

The mountains of Himavat might shift their site, the Earth herself might

spilt into a hundred fragments, the firmament itself with its myriads of

stars might fall down, still my words can never be futile. Stop thy

tears, I swear to thee, O Krishna, soon wilt thou see thy husbands, with

their enemies slain, and with prosperity crowning them.'"

SECTION LXXXIII

"Arjuna said, 'Thou art now, O Kesava, the best friend of all the Kurus.

Related with both the parties, thou art the dear friend of both. It

behoveth thee to bring about peace between the Pandavas and the sons of

Dhritarashtra. Thou, O Kesava, art competent and, therefore, it behoveth

thee to bring about a reconciliation. O lotus-eyed one, proceeding hence

for peace, O slayer of foes, say unto our ever-wrathful brother

Suyodhana, what, indeed, should be said, 'If the foolish Duryodhana doth

not accept thy auspicious and beneficial counsels fraught with virtue and

profit, he will surely then be the victim of his fate.'

"The holy one said, 'Yes, I will go to king Dhritarashtra, desirous of

accomplishing what is consistent with righteousness, what may be

beneficial to us, and what also is for the good of the Kurus.'

"Vaisampayana continued, 'The night having passed away, a bright sun

arose in the east. The hour called Maitra set in, and the rays of the sun

were still mild. The month was (Kaumuda Kartika) under the constellation

Revati. It was the season of dew, Autumn having departed. The earth was

covered with abundant crops all around. It was at such a time that

Janardana, the foremost of mighty persons, in enjoyment of excellent

health, having heard the auspicious, sacred-sounding and sweet words of

gratified Brahmanas, like Vasava himself hearing the adorations of the

(celestial) Rishis,--and having also gone through the customary acts and

rites of the morning, purified himself by a bath, and decked his person

with unguents and ornaments, worshipped both the Sun and Fire. And having

touched the tail of a bull and reverently bowed to the Brahmanas, walked

round the sacred fire, and cast his eyes on the (usual) auspicious

articles placed in view, Janardana recollected Yudhishthira's word and

addressed Sini's grandson Satyaki, seated near, saying, 'Let my car be

made ready and let my conch and discus along with my mace, and quivers

and darts and all kinds of weapons, offensive and defensive, be placed on

it, for Duryodhana and Karna and Suvala's son are all of wicked souls,

and foes, however contemptible, should never be disregarded by even a

powerful person. Understanding the wishes of Kesava, the wielder of the

discus and the mace, his attendants immediately addressed themselves to

yoke his car. And that car resembled in effulgence the fire that shows

itself at the time of the universal dissolution, and itself in speed. And

it was provided with two wheels that resembled the sun and the moon in

lustre. And it bore emblazonments of moons, both crescent and full, and

of fishes, animals, and birds and it was adorned with garlands of diverse

flowers and with pearls and gems of various kinds all around. And endued

with the splendour of the rising sun, it was large and handsome. And

variegated with gems and gold, it was furnished with an excellent

flag-staff bearing beautiful pennons. And well-supplied with every

necessary article, and incapable of being resisted by the foe, it was

covered with tiger-skins, and capable of robbing the fame of every foe,

it enhanced the joy of the Yadavas. And they yoked unto it those

excellent steeds named Saivya and Sugriva and Meghapushpa and Valahaka,

after these had been bathed and attired in beautiful harness. And

enhancing the dignity of Krishna still further, Garuda, the lord of the

feathery creation, came and perched on the flag-staff of that car

producing a terrible rattle. And Saurin then mounted on that car, high as

the summit of the Meru, and producing a rattle, deep and loud as the

sound of the kettle-drum or the clouds and which resembled the celestial

car coursing at the will of the rider. And taking Satyaki also upon it,

that best of male beings set out, filling the earth and the welkin with

the rattle of his chariot-wheels. And the sky became cloudless, and

auspicious winds began to blow around, and the atmosphere freed from the

dust became pure. Indeed, as Vasudeva set out, auspicious animals and

birds, whirling by the right side, began to follow him, and cranes and

peacocks and swans all followed the slayer of Madhu, uttering cries of

good omens. The very fire, fed with Homa libations in accompaniment with

Mantras, freed from smoke blazed up cheerfully, sending forth its flames

towards the right. And Vasishtha and Vamadeva, and Bhuridyumna and Gaya,

and Kratha and Sukra and Kusika and Bhrigu, and other Brahmarshis and

celestial Rishis united together, all stood on the right side of Krishna,

that delighter of the Yadavas, that younger brother of Vasava. And thus

worshipped by those and other illustrious Rishis and holy men, Krishna

set out for the residence of the Kurus. And while Krishna was proceeding,

Yudhishthira, the son of Kunti, followed him, as also Bhima and Arjuna

and those other Pandavas, viz., the twin sons of Madri. And the valiant

Chekitana and Dhrishtaketu, the ruler of the Chedis, and Drupada and the

king of Kasi and that mighty car-warrior Sikhandin, and Dhrishtadyumna,

and Virata with his sons, and the princes of Kekaya also,--all these

Kshatriyas followed that bull of the Kshatriya race to honour him. And

the illustrious king Yudhishthira the just, having followed Govinda to

some distance, addressed him in these words in the presence of all those

kings. And the son of Kunti embraced that foremost of all persons, who

never, from desire, or anger, or fear, or purpose of gain committed the

least wrong, whose mind was ever steady, who was a stranger to

covetousness, who was conversant with morality and endued with great

intelligence and wisdom, who knew the hearts of all creatures and was the

lord of all, who was the God of gods, who was eternal, who was possessed

of every virtue, and who bore the auspicious mark on his breast. And

embracing him the king began to indicate what he was to do.'

"Yudhishthira said, 'That lady who hath brought us from our infancy; who

is ever engaged in facts and ascetic penances and propitiatory rites and

ceremonies; who is devoted to the worship of the gods and guests; who is

always engaged in waiting upon her superiors who is fond of her sons,

bearing for them an affection that knows no bounds; who, O Janardana, is

dearly loved by us; who, O grinder of foes, repeatedly saved us from the

snares of Suyodhana, like a boat saving a ship-wrecked crew from the

frightful terrors of the sea; and who, O Madhava, however undeserving of

woe herself, hath on our account endured countless sufferings,--should be

asked about her welfare-Salute and embrace, and, oh, comfort her over and

over, overwhelmed with grief as she is on account of her sons by talking

of the Pandavas. Ever since her marriage she hath been the victim,

however undeserving, of sorrow and griefs due to the conduct of her

father-in-law, and suffering hath been her position. Shall I, O Krishna,

ever see the time when, O chastiser of foes, my afflictions being over, I

shall be able to make my sorrowing mother happy? On the eve of our exile,

from affection for her children, she ran after us in anguish, crying

bitterly. But leaving her behind, we went into the woods. Sorrow doth not

necessarily kill. It is possible, therefore, that she is alive, being

hospitably entertained by the Anartas, though afflicted with sorrow on

account of her sons. O glorious Krishna, salute her for me, the Kuru king

Dhritarashtra also, and all those monarchs who are senior to us in age,

and Bhishma, and Drona, and Kripa, and king Vahlika, and Drona's son and

Somadatta, and in fact, every one of the Bharata race, and also Vidura

endued with great wisdom, that counsellor of the Kurus, of profound

intellect and intimate acquaintance with morality,--should all, O slayer

of Madhu, be embraced by thee!' Having in the presence of the kings, said

these words unto Kesava, Yudhishthira, with Krishna's permission, came

back having at first walked round him. Then Arjuna, proceeding a few

steps, further said unto his friend, that bull among men, that slayer of

hostile heroes, that invincible warrior of Dasarha's race, 'It is known

to all the kings, O illustrious Govinda, that at our consultation it was

settled that we should ask back the kingdom. If without insulting us, if

honouring thee, they honestly give us what we demand, then, O mighty

armed one, they would please me greatly and would themselves escape a

terrible danger. If, however, Dhritarashtra's son, who always adopts

improper means, acts otherwise, then I shall surely, O Janardana,

annihilate the Kshatriya race.'

"Vaisampayana continued, 'When Arjuna said these words, Vrikodara was

filled with delight. And that son of Pandu continually quivered with

rage; and while still quivering with rage and the delight that filled his

heart upon hearing Dhananjaya's words, he set forth a terrible shout. And

hearing that shout of his, all the bowmen trembled in fear and steeds and

elephants were seen to pass urine and excreta. And having addressed

Kesava then and informed him of his resolution. Arjuna with Janardana's

permission, came back, having first embraced him. And after all the kings

had desisted following him, Janardana set out with a cheerful heart on

his car drawn by Saivya, Sugriva, and others. And those steeds of

Vasudeva, urged by Daruka, coursed onwards, devouring the sky and

drinking the road. And on his way Kesava of mighty arms met with some

Rishis blazing with Brahmic lustre, standing on both sides of the road,

And soon alighting from his car, Janardana saluted them reverently. And

worshipping them duly, he enquired of them, saying, 'Is there peace in

all the world? Is virtue being duly practised? And the other three orders

obedient to the Brahmanas? And having duly worshipped them, the slayer of

Madhu again said, 'Where have ye been crowned with success? Whither would

ye go, and for what object? What also shall I do for yourselves? What has

brought your illustrious selves down on the earth?' Thus addressed,

Jamadagni's son, the friend of Brahma--that lord of both gods and

Asuras,--approached Govinda the slayer of Madhu, embraced him, and said,

'The celestial Rishis of pious deeds, and Brahmanas of extensive

acquaintance with the scriptures, and royal sages, O Dasarha, and

venerable ascetic,--these witnesses, O illustrious one, of the former

feats of gods and Asuras,--are desirous of beholding all the Kshatriyas

of the earth assembled from every side as also the counsellors sitting in

the assembly, the kings, and thyself the embodiment of truth, O

Janardana. O Kesava, we will go thither for beholding that grand sight.

We are also anxious, O Madhava, to listen to those words fraught with

virtue and profit, which will be spoken by thee, O chastiser of foes,

unto the Kurus in the presence of all the kings. Indeed, Bhishma, and

Drona, and others, as also the illustrious Vidura and thyself, O tiger

among the Yadavas,--Ye all will be assembled together in conclave! We

desire, O Madhava, to hear the excellent, truthful, and beneficial words

that thou wilt utter and they also, O Govinda. Thou art now informed of

our purpose, O thou of mighty arms. We will meet thee again. Go thither

safely, O hero. We hope to see thee in the midst of the conclave, seated

on an excellent seat mustering all thy energy and might.'"

SECTION LXXXIV

"Vaisampayana said, 'O smiter of foes, when Devaki's son of mighty arms

set out (for Hastinapura), ten mighty car-warriors, capable of slaying

hostile heroes, fully armed, followed in his train. And a thousand

foot-soldiers, and a thousand horsemen, and attendants by hundreds, also

formed his train, carrying, O king, provisions in abundance.'

"Janamejaya said, 'How did the illustrious slayer of Madhu, of Dasarha's

race, proceed on his journey? And what omens were seen when that hero set

out?'

"Vaisampayana continued, 'Listen to me as I narrate all those natural and

unnatural omens that were noticed at the time when the illustrious

Krishna departed (for Hastinapura). Though there were no clouds in the

sky, yet the roll of thunder accompanied by flashes of lightning was

heard. And fleecy clouds in a clear sky rained incessantly in the rear!

The seven large rivers including the Sindhu (Indus) though flowing

eastwards then flowed in opposite directions. The very directions seemed

to be reversed and nothing could be distinguished. Fires blazed up

everywhere, O monarch, and the earth trembled repeatedly. The contents of

wells and water-vessels by hundreds swelled up and ran out. The whole

universe was enveloped in darkness. The atmosphere being filled with

dust, neither the cardinal nor the subsidiary points of the horizon

could, O king, be distinguished. Loud roars were heard in the sky without

any being being visible from whom these could emanate. This wonderful

phenomenon, O king, was noticed all over the country. A south-westerly

wind, with the harsh rattle of the thunder, uprooting trees by the

thousands, crushed the city of Hastinapura. In those places, however, O

Bharata, through which he of Vrishni's race passed, delicious breezes

blew and everything became auspicious. Showers of lotuses and fragrant

flowers fell there. The very road became delightful, being free from

prickly grass and thorns. At those places where he stayed, Brahmanas by

thousands glorified that giver of wealth with (laudation) and worshipped

him with dishes of curds, ghee, honey, and presents of wealth. The very

women, coming out on the road, strewed wild flowers of great fragrance on

the person of that illustrious hero, devoted to the welfare of all

creatures. He then came upon a delightful spot called Salibhavana which

was filled with every kind of crops, a spot that was delicious and

sacred, after having, O bull of the Bharata race, seen various villages

abounding in bees, and picturesque to the eye, and delightful to the

heart, and after having passed through diverse cities and kingdoms.

Always cheerful and of good hearts, well-protected by the Bharatas and

therefore free from all anxieties on account of the designs of invaders,

and unacquainted with calamities of any kind, many of the citizens of

Upaplavya, coming out of their town, stood together on the way, desirous

of beholding Krishna. And beholding that illustrious one resembling a

blazing fire arrived at the spot, they worshipped him who deserved their

worship with all the honours of a guest arrived in their abode. When at

last that slayer of hostile heroes, Kesava, came to Vrikasthala, the sun

seemed to redden the sky by his straggling rays of light. Alighting from

his car, he duly went through the usual purificatory rites, and ordering

the steeds to be unharnessed, he set himself to say his evening prayers.

And Daruka also, setting the steeds free, tended them according to the

rules of equine science, and taking off the yokes and traces, let them

loose. After this was done, the slayer of Madhu said, 'Here must we pass

the night for the sake of Yudhishthira's mission. Ascertaining that to be

his intention, the attendants soon set a temporary abode and prepared in

a trice excellent food and drink. Amongst the Brahmanas, O king, that

resided in the village, they that were of noble and high descent, modest,

and obedient to the injunctions of the Vedas in their conduct, approached

that illustrious chastiser of foes, Hrishikesa, and honoured him with

their benedictions and auspicious speeches. And having honoured him of

Dasarha's race that deserveth honour from every one, they placed at the

disposal of that illustrious person their houses, abounding in wealth.

Saying unto them--'Enough'--the illustrious Krishna paid them proper

homage, each according to his rank, and wending with them to their house,

he returned in their company to his own (tent). And feeding all the

Brahmanas with sweet-meats and himself taking his meals with them, Kesava

passed the night happily there.'"

SECTION LXXXV

"Vaisampayana said, 'Meanwhile, understanding from his spies that the

slayer of Madhu had set out, Dhritarashtra, with his hair standing erect,

respectfully addressing the mighty-armed Bhishma and Dorna and Sanjaya

and the illustrious Vidura, said these words unto Duryodhana and his

counsellors, 'O scion of Kuru's race, strange and wonderful is the news

that we hear. Men, women and children, are talking of it. Others are

speaking of it respectfully, and others again assembled together. Within

houses where men congregate and in open spots, people and discussing it.

All say that Dasarha of great prowess will come hither for the sake of

Pandavas. The slayer of Madhu is, by all means, deserving of honour and

worship at our hands. He is the Lord of all creatures, and on him resteth

the course of every thing in the universe. Indeed, intelligence and

prowess and wisdom and energy, all reside in Madhava. Worthy of honour at

the hands of all righteous persons he is the foremost of all men, and is,

indeed, eternal Virtue. If worshipped he is sure to bestow happiness; and

if not worshipped fie is sure to inflict misery. If that smiter of foes,

Dasarha be gratified with our offerings, all our wishes may be obtained

by us, through his grace, in the midst of the kings. O chastiser of foes,

make without loss of time every arrangement for his reception. Let

pavilions be set up on the road, furnished with every object of

enjoyment. O mighty-armed son of Gandhari, make such arrangements that he

may be gratified with thee. What doth Bhishma think in this matter?' At

this, Bhishma and others, all applauding those words of king

Dhritarashtra, said,--'Excellent.' King Duryodhana then, understanding

their wishes, ordered delightful sites to be chosen for the erection of

pavilions. Many pavilions were thereupon constructed abounding with gems

of every kind, at proper intervals and at delightful spots. And the king

sent thither handsome seats endued with excellent qualities, beautiful

girls, and scents and ornaments, and fine robes, and excellent viands,

and drink of diverse qualities, and fragrant garlands of many kinds. And

the king of the Kurus took especial care to erect, for the reception of

Krishna, a highly beautiful pavilion at Vrikasthala, full of precious

gems. And having made all these arrangements that were god-like and much

above the capacity of human beings, king Duryodhana informed

Dhritarashtra of the same. Kesava, however, of Dasarha's race, arrived at

the capital of the Kurus, without casting a single glance at all those

pavilions and all those gems of diverse kinds.'"

SECTION LXXXVI

"Dhritarashtra said, 'O Vidura, Janardana hath set out from Upaplavya. He

is now staying at Vrikasthala and will come here tomorrow. Janardana is

the leader of the Ahukas, the foremost person amongst all the members of

the Sattwata race, is high-souled, and endued with great energy and great

might. Indeed, Madhava is the guardian and protector of the Prosperous

kingdom of Vrishnis and is the illustrious Great-Grandsire of even the

three worlds. The Vrishnis adore the wisdom of the intelligent Krishna,

even as the Adityas, the Vasus, and the Rudras adore the wisdom of

Vrihaspati. O virtuous one, I will in thy presence, offer worship unto

that illustrious scion of Dasarha's race. Listen to me about that

worship. I will give him sixteen cars made of gold, each drawn by four

excellent and well-adorned steeds of uniform colour and of the Vahlika

breed. O Kaurava, I will give him eight elephants with temporal juice

always trickling down and tusks as large as poles of ploughs, capable of

smiting hostile ranks, and each having eight human attendants. I will

give him a century of handsome maid-servants of the complexion of gold,

all virgins, and man-servants I will give him as, many. I will give him

eighteen thousand woolen blankets soft to the touch, all presented to us

by the hill-men. I will also give him a thousand deer-skins brought from

China and other things of the kind that may be worthy of Kesava. I will

also give him this serene gem of the purest rays that shines day and

night, for Kesava alone deserves it. This car of mine drawn by mules that

makes a round of full fourteen Yojanas a day, I will also give him. I

will place before him every-day-provisions eight times greater than what

is necessary for the animals and attendants that form his train. Mounted

on their cars, having their person well-adorned, all my sons and

grandsons, save Duryodhana, will go out to receive him. And thousands of

graceful and well-decked dancing girls will go out on foot to receive the

illustrious Kesava. And the beautiful girls that will go out of the town

for receiving Janardana will go out unveiled. Let all the citizens with

their wives and children behold the illustrious slayer of Madhu wit h as

much respect and devotion as they show when casting their eyes on the

morning sun. Let the canopy all round, at my command, be crowded with

pendants and banners, and let the road, by which Kesava will come, be

well-watered and its dusts removed. Let Dussasana's abode, which is

better than Duryodhana's, be cleansed and well-adorned without delay.

That mansion consisting of many beautiful buildings, is pleasant and

delightful, and abounds with the wealth of all seasons. It is in that

abode that all my wealth, as also Duryodhana's, are deposited. Let all

that scion of the Vrishni race deserves be given unto him.'"

SECTION LXXXVII

"Vidura said, 'O monarch, O best of men, thou art respected by three

worlds. Thou, O Bharata, art loved and regarded by every body. Venerable

in year as thou art, what thou wilt say at this age cap never be against

the dictates of the scriptures or the conclusions of well-directed

reason, for thy mind is ever calm. Thy subjects, O king, are well-assured

that, like characters on stone, light in the sun, and billows in the

ocean, virtue resideth in thee permanently. O monarch, every one is

honoured and made happy in consequence of thy numerous virtues. Strive,

therefore, with thy friends and kinsmen to retain those virtues of thine.

Oh, adopt sincerity of behaviour. Do not from folly, cause a wholesale

destruction of thy sons, grandsons, friends, kinsmen, and all that are

dear to thee. It is much, O king, that thou wishes to give unto Kesava as

thy guest. Know, however, that Kesava deserves all this and much more,

aye, the whole earth itself. I truly swear by my own soul that thou dost

not wish to give all this unto Krishna either from motives of virtue or

for the object of doing what is agreeable to him. O giver of great

wealth, all this betrays only deception, falsehood, and insincerity. By

the external acts, O king, I know thy secret purpose. The five Pandavas,

O king, desire only five villages. Thou, however, dost not wish to give

them even that. Thou art, therefore, unwilling to make peace. Thou

seekest to make the mighty-armed hero of Vrishni's race thy own by means

of thy wealth; in foot, by this means, thou seekest to separate Kesava

from the Pandavas. I tell thee, however, that thou art unable, by wealth,

or attention, or worship, to separate Krishna from Dhananjaya. I know

magnanimity of Krishna; I know firm devotion of Arjuna towards him, I

know that Dhananjaya, who is Kesava's life, is incapable of being given

up by the latter. Save only a vessel of water, save only the washing of

his feet, save only the (usual) enquiries after the welfare (of those he

will see), Janardana will not accept any other hospitality or set his

eyes on any other thing. Offer him, however, O king, that hospitality

which is the most agreeable to that illustrious one deserving of every

respect, for there is no respect that may not be offered to Janardana.

Give unto Kesava, O king, that object in expectation of which, from

desire of benefiting both parties, he cometh to the Kurus. Kesava desires

peace to be established between thee and Duryodhana on one side and the

Pandavas on the other. Follow his counsels, O, monarch. Thou art their

father, O king, and the Pandavas are thy sons. Thou art old, and they are

children to thee in years, behave as father towards them, that are

disposed to pay thee filial regard."

SECTION LXXXVIII

"Duryodhana said, 'All that Vidura hath said about Krishna, hath indeed,

been truly said; for Janardana is greatly devoted to the Pandavas and can

never be separated from them. All the diverse kinds of wealth, O foremost

of kings, that are proposed to be bestowed upon Janardana ought never to

be bestowed upon him. Kesava is, of course, not unworthy of our worship,

but both time and place are against it, for he (Krishna), O king, on

receiving our worship, will very likely think that we are worshipping him

out of fear. This is my certain conviction, O king, that an intelligent

Kshatriya must not do that which may bring disgrace upon him. It is

well-known to me that the large-eyed Krishna deserveth the most

reverential worship of the three worlds. It is quite out of place,

therefore, O illustrious king, to give him anything now, for war having

been decided upon, it should never be put off by hospitality.'

"Vaisampayana. continued, 'Hearing these words of his, the Grandsire of

the Kurus spoke these words unto the royal son of Vichitravirya,

'Worshipped or not worshipped, Janardana never becometh angry. None,

however, can treat him with disrespect, for Kesava is not contemptible.

Whatever, O mighty one, he purposeth to do is incapable of being

frustrated by anybody by every means in his power. Do without hesitation

what Krishna of mighty arms sayeth and bring about peace with the

Pandavas through Vasudeva as the means. Truly Janardana, possessed of

virtuous soul, will say what is consistent with religion and profit. It

behoveth thee, therefore, with all thy friends, to tell him what only is

agreeable to him.'

"Duryodhana said, 'O Grandsire, I can, by no means, live by sharing this

swelling prosperity of mine with the Pandavas. Listen, this, indeed, is a

great resolution which I have formed. I will imprison Janardana who is

the refuge of the Pandavas. He will come here tomorrow morning; and when

he is confined, the Vrishnis and the Pandavas, aye, the whole earth, will

submit to me. What may be the means for accomplishing it, so that

Janardana may not guess our purpose, and so that no danger also may

overtake us, it behoveth thee to say.'

"Vaisampayana continued, 'Hearing these fearful words of his son about

imprisoning Krishna, Dhritarashtra, with all his counsellors, was very

much pained and became deeply afflicted. King Dhritarashtra then spoke

those words unto Duryodhana, 'O ruler of men, never say this again, this

is not immemorial custom. Hrishikesa cometh here as an ambassador. He is,

besides, related to and is dear to us. He hath done us no wrong; how then

doth he deserves imprisonment?'

"Bhishma said, 'This wicked son of thine, O Dhritarashtra, hath his hour

come. He chooseth evil, not good, though entreated by his well-' wishers.

Thou also followest in the wake of this wicked wretch of sinful

surroundings, who treadeth a thorny path setting at naught the words of

his well-wisher. This exceedingly wicked son of thine with all his

counsellors coming in contact with Krishna of unstained acts, will be

destroyed in a moment. I dare not listen to the words of this sinful and

wicked wretch that hath abandoned all virtue.'

'Having said this, that aged chief of the Bharata race, Bhishma of

unbaffled prowess, inflamed with rage rose and left that place.'"

SECTION LXXXIX

"Vaisampayana said, 'Rising up (from his bed) at day-dawn, Krishna went

through his morning rites, and taking leave of the Bharatas, set out for

the city (of the Kurus). Ana all the inhabitants of Vrikasthala, bidding

farewell unto that mighty one of long arms while he was about to depart,

all returned to their homes. And all the Dhartarashtras except

Duryodhana, attired in excellent robes, and with Bhishma, Drona, Kripa,

and others, went out to meet him. And the citizens by thousands, O king,

on cars of diverse kinds, and many on foot, also came out, desirous of

beholding Hrishikesa. And meeting on the way Bhishma of spotless deed,

and Drona, and Dhritarashtra's sons, he entered the city, surrounded by

them all. And in honour of Krishna, the city was beautifully adorned, and

the principal streets were decorated with diverse jewels and gems. And, O

king, O bull of the Bharata race, on that occasion no one,--man, woman,

or child,--remained in doors, so eager were the citizens for beholding

Vasudeva. And all the citizens came out and lined the streets and bent

their heads down to the ground singing eulogies in his honour, O king,

when Hrishikesa entered the city and passed through it. And substantial

mansions, filled with high-born ladies, seemed to be on the point of

falling down on the ground in consequence of their living weight. And

although Vasudeva's steeds were endued with great speed, yet they moved

very slowly through that dense mass of human beings. And that lotus-eyed

grinder of foes then entered Dhritarashtra's ash-coloured palace which

was enriched with numerous buildings. And having passed through the first

three chambers of the palace, that chastiser of foes, Kesava, came upon

the royal son of Vichitravirya. And upon that son of Dasarha's race

approaching his presence, the blind monarch of great fame stood up along

with Drona and Bhishma, Kripa and Somadatta, and king Vahlika also,--all

stood up for honouring Janardana. And the Vrishni hero, having approached

king Dhritarashtra of great fame, worshipped him and Bhishma with proper

words and without losing any time. And having offered that worship unto

them according to established usage, Madhava the slayer of Madhu, greeted

the other kings according to their seniority in years. And Janardana then

accosted the illustrious Drona and his son, and Vahlika, and Kripa, and

Somadatta. And there in that chamber Jay a spacious seat of beautiful

workmanship, made of gold and set with jewels. And at Dhritarashtra's

request, Achyuta took that seat; and the priests of Dhritarashtra duly

offered Janardana a cow, honey and curds and water. And after the rites

of hospitality were over, Govinda remained there for a while, surrounded

by the Kurus, laughing and jesting with them according to their

relationship with him. And that illustrious grinder of foes, honoured and

worshipped by Dhritarashtra, came out with the king's permission. And

Madhava having duly greeted all the Kurus in their assembly, then went to

the delightful abode of Vidura; and Vidura, having approached Janardana

of Dasarha's race thus arrived at his abode, worshipped him with every

auspicious and desirable offering. And he said, 'What use, O lotus-eyed

one, in telling thee of the joy I feel at this advent of thine, for thou

art the inner Soul of all embodied creatures.' And after the hospitable

reception was over, Vidura, conversant with all the principles of

morality, enquired of Govinda, the slayer of Madhu, about the welfare of

Pandavas. And that scion of Dasarha's race, that chief of the Vrishnis,

unto whom the past and the future were as the present, knowing that

Vidura was loved by the Pandavas and friendly towards them, and learned,

and firm in morality, and honest, and harbouring no wrath (against the

Pandavas), and wise, began to tell him everything in detail about the

doings of the sons of Pandu.'"

SECTION XC

"Vaisampayana said, 'Janardana, the chastiser of foes, after his meeting

with Vidura, went then in the afternoon to his paternal aunt, Pritha. And

beholding Krishna whose countenance beamed with the effulgence of the

radiant sun arrived at her abode, she encircled his neck with her arms

and began to pour forth her lamentations remembering her sons. And at the

sight, after a long time, of Govinda of Vrishni's race, the companion of

those mighty children of hers, the tears of Pritha flowed fast. And after

Krishna, that foremost of warriors, had taken his seat having first

received the rites of hospitality, Pritha, with a woe-begone face and

voice choked with tears addressed him, saying. They, who, from their

earliest years have always waited with reverence on their superiors;

they, who, in friendship are attached to one another; they, who, deprived

deceitfully of their kingdom had gone to seclusion, however worthy of

living in the midst of friends and attendants,--they, who have subjugated

both wrath and joy, are devoted to Brahman's, and truthful in

speech,--those children of mine, who, abandoning kingdom and enjoyments

and leaving my miserable self behind, had gone to the woods, plucking the

very roots of my heart,--those illustrious sons of Pandu, O Kesava, who

have suffered woe however undeserving of it,--how, alas, did they live in

the deep forest abounding with lions and tigers and elephants? Deprived

in their infancy of their father, they were all tenderly brought up by

me. How, also, did they live in the mighty forest, without seeing both

their parents? From their infancy, O Kesava, the Pandavas were aroused

from their beds by the music of conchs and drums and flutes. That they

who while at home, used to sleep in high palatial chambers on soft

blankets and skins of the Runku deer and were waked up in the morning by

the grunt of elephants, the neighing of steeds, the clatter of car-wheels

and the music of conchs and cymbals in accompaniment with the notes of

flutes and lyres,--who, adored at early dawn with sacred sounding hymns

uttered by Brahmanas, worshipped those amongst them that deserved such

worship with robes and jewels and ornaments, and who were blessed with

the auspicious benedictions of those illustrious members of the

regenerate order, as a return for the homage the latter received,--that

they, O Janardana, could sleep in the deep woods resounding with the

shrill and dissonant cries of beasts of prey can hardly be believed,

undeserving as they were of so much woe. How could they, O slayer of

Madhu, who were roused from their beds by music of cymbals and drums and

conchs and flutes, with the honeyed strains of songstresses and the

eulogies chanted by bards and professional reciters,--alas, how could

they be waked in the deep woods by the yells of wild beasts? He that is

endued with modesty, is firm in truth, with senses under control and

compassions for all creatures,--he that hath vanquished both lust and

malice and always treadeth the path of the righteous, he that ably bore

the heavy burthen borne by Amvarisha and Mandhatri Yayati and Nahusha and

Bharata and Dilip and Sivi the son of Usinara and other royal sages of

old, he that is endued with an excellent character and disposition, he

that is conversant with virtue, and whose prowess is incapable of being

baffled, he that is fit to become the monarch of the three worlds in

consequence of his possession of every accomplishment, he that is the

foremost of all the Kurus lawfully and in respect of learning and

disposition, who is handsome and mighty-armed and hath no enemy,--Oh, how

is that Yudhishthira of virtuous soul, and of complexion like that of

pure gold? He that hath the strength of ten thousand elephants and the

speed of the wind, he that is mighty and ever wrathful amongst the sons

of Pandu, he that always doth good to his brothers and is, therefore,

dear to them all, he, O slayer of Madhu, that slew Kichaka with all his

relatives, he that is the slayer of the Krodhavasas, of Hidimva, and of

Vaka, he that in prowess is equal unto Sakra, and in might unto the

Wind-god, he that is terrible, and in wrath is equal unto Madhava

himself, he that is the foremost of all smiters,--that wrathful son of

Pandu and chastiser of foes, who, restraining his rage, might,

impatience, and controlling his soul, is obedient to the commands of his

elder brother,--speak to me, O Janardana, tell me how is that smiter of

immeasurable valour, that Bhimasena, who in aspect also justifies his

name--that Vrikodara possessing arms like maces, that mighty second son

of Pandu? O Krishna, that Arjuna of two arms who always regardeth himself

as superior to his namesake of old with thousand arms, and who at one

stretch shooteth five hundred arrows, that son of Pandu who in the use of

weapons is equal unto king Kartavirya, in energy unto Aditya, in

restraint of senses unto a great sage, in forgiveness unto the Earth, and

in prowess unto Indra himself,--he, by whose prowess, O slayer of Madhu,

the Kurus amongst all the kings of the earth have obtained this extensive

empire, blazing with effulgence,--he, whose strength of arms is always

adored by the Pandavas,--that son of Pandu, who is the foremost of all

car-warriors and whose prowess is incapable of being frustrated,--he,

from an encounter with whom in battle no foe ever escapeth with

life,--he, O Achyuta, who is the conqueror of all, but who is incapable

of being conquered by any,--he, who is the refuge of the Pandavas like

Vasava of the celestials,--how, O Kesava, is that Dhananjaya now, that

brother and friend of thine? He that is compassionate to all creatures,

is endued with modesty and acquainted with mighty weapons, is soft and

delicate and virtuous,--he that is dear to me,--that mighty bowman

Sahadeva, that hero and ornament of assemblies,--he, O Krishna, who is

youthful in years, is devoted to the service of his brothers, and is

conversant with both virtue and profit, whose brothers, O slayer of

Madhu, always applaud the disposition of that high-souled and

well-behaved son of mine,--tell me, O thou of the Vrishni race, of that

heroic Sahadeva, that foremost of warriors, that son of Madri, who always

waiteth submissively on his elder brothers and so reverentially on me. He

that is delicate and youthful in years, he that is brave and handsome in

person,--that son of Pandu who is dear unto his brothers as also unto

all, and who, indeed, is their very life though walking with a separate

body,--he that is conversant with various modes of warfare,--he that is

endued with great strength and is a mighty bowman,--tell me, O Krishna,

whether that dear child of mine, Nakula, who was brought up in luxury, is

now well in body and mind? O thou of mighty arms, shall I ever behold

again Nakula of mine, that mighty car-warrior, that delicate youth

brought up in every luxury and undeserving of woe? Behold, O hero, I am

alive today, even I, who could know peace by losing sight of Nakula for

the short space of time taken up by a wink of the eye. More than all my

sons, O Janardana, is the daughter of Drupada dear to me. High-born and

possessed of great beauty, she is endued with every accomplishment.

Truthful in speech, she chose the company of her lords, giving up that of

her sons, Indeed, leaving her dear children behind, she followeth the

sons of Pandu. Waited upon at one time by a large train of servants, and

adored by her husbands with every object of enjoyment, the possessor of

every auspicious mark and accomplishment, how, O Achyuta, is that

Draupadi now? Having five heroic husbands who are all smiters of foes and

all mighty bowmen, each equal unto Agni in energy, alas, woe hath yet

been the lot of Drupada's daughter. I have not for fourteen long years, O

chastiser of foes, beheld the princess of Panchala, that daughter-in-law

of mine' who herself hath been a prey to constant anxiety on account of

her children, whom she hath not seen for that period. When Drupada's

daughter endued with such a disposition, doth not enjoy uninterrupted

happiness, it seemeth, O Govinda, that the happiness one enjoyeth is

never the fruit of one's acts. When I remember the forcible dragging of

Draupadi to the assembly, then neither Vibhatsu nor Yudhishthira, nor

Bhima, nor Nakula, nor Sahadeva, becometh an object of affection to me.

Never before had a heavier grief been mine than what pierced my heart

when that wretch Dussasana, moved by wrath and covetousness, dragged

Draupadi, then in her flow, and therefore clad in a single raiment, into

the presence of her father-in-law in the assembly and exposed her to the

gaze of all the Kurus. It is known that amongst those that were present,

king Vahlika, Kripa, Somadatta, were pierced with grief at this sight,

but of all present in that assembly, it was Vidura whom I worship.

Neither by learning, nor by wealth doth one become worthy of homage. It

is by disposition alone that one becomes respectable, O Krishna, endued

with great intelligence and profound wisdom, the character of the

illustrious Vidura, like unto an ornament (that he wears) adorns the

whole world.'

"Vaisampayana continued, 'Filled with delight at the advent of Govinda,

and afflicted with sorrow (on account of her sons) Pritha gave expression

to all her diverse griefs. And she said, 'Can gambling and the slaughter

of deer, which, O chastiser of foes, occupied all wicked kings of old, be

a pleasant occupation for the Pandavas? The thought consumeth, O Kesava,

that being dragged into the presence of all the Kurus in their assembly

by Dhritarashtra's sons, insults worse than death were heaped on Krishna,

O chastiser of foes, the banishment of my sons from their capital and

their wanderings in the wilderness,--these and various other griefs, O

Janardana, have been mine. Nothing could be more painful to me or to my

sons themselves, O Madhava, than that they should have had to pass a

period of concealment, shut up in a stranger's house. Full fourteen years

have passed since the day when Duryodhana first exited my sons. If misery

is destructive of fruits of sins, and happiness is dependent on the

fruits of religious merit, then it seems that happiness may still be ours

after so much misery. I never made any distinction between

Dhritarashtra's sons and mine (so far as maternal affection is

concerned). By that truth, O Krishna, I shall surely behold thee along

with the Pandavas safely come out of the present strife with their foes

slain, and the kingdom recovered by them. The Pandavas themselves have

observed their vow with such truthfulness sticking to Dharma that they

are incapable of being defeated by their enemies. In the matter of my

present sorrows, however, I blame neither myself nor Suyodhana, but my

father alone. Like a wealthy man giving away a sum of money in gift, my

father gave me away to Kuntibhoja. While a child playing with a ball in

my hands, thy grandfather, O Kesava, gave me away to his friend, the

illustrious Kuntibhoja. Abandoned, O chastiser of foes, by my own father,

and my father-in law, and afflicted with insufferable woes, what use, O

Madhava, is there in my being alive? On the night of Savyasachin's birth,

in the lying-in-room, an invisible voice told me, 'This son of thine will

conquer the whole world, and his fame will reach the very heavens.

Slaying the Kurus in a great battle and recovering the kingdom, thy son

Dhanajaya will, with his brothers, perform three grand sacrifices.' I do

not doubt the truth of that announcement. I bow unto Dharma that upholds

the creation. If Dharma be not a myth, then, O Krishna, thou wilt surely

achieve all that the invisible voice said. Neither the loss of my

husband, O Madhava, nor loss of wealth, nor our hostility with the Kurus

ever inflicted such rending pains on me as that separation from my

children. What peace can my heart know when I do not see before me that

wielder of Gandiva, viz., Dhananjaya, that foremost of all bearers of

arms? I have not, for fourteen years, O Govinda, seen Yudhishthira, and

Dhananjaya, and Vrikodara. Men perform the obsequies of those that are

missed for a long time, taking them for dead. Practically, O Janardana,

my children are all dead to me and I am dead to them.

'Say unto the virtuous king Yudhishthira, O Madhava, that-Thy virtue, O

son, is daily decreasing. Act thou, therefore, in such a way that thy

religious merit may not diminish. Fie to them that live, O Janardana, by

dependence on others. Even death is better than a livelihood gained by

meanness. Thou must also say unto Dhananjaya and the ever-ready Vrikodara

that--The time for that event is come in view of which a Kshatriya woman

bringeth forth a son. If you allow the time slip without your achieving

anything, then, though at present ye are respected by all the world, ye

will be only doing that which would be regarded as contemptible. And if

contempt touches you, I will abandon you for ever. When the time cometh,

even life, which is so dear, should be laid down, O foremost of men, thou

must also say unto Madri's sons that are always devoted to Kshatriya

customs.--More than life itself, strive ye to win objects of enjoyment,

procurable by prowess, since objects won by prowess alone can please the

heart of a person desirous of living according to Kshatriya customs.

Repairing thither, O mighty-armed one, say unto that foremost of all

bearers of arms, Arjuna the heroic son of Pandu,--Tread thou the path

that may be pointed out to thee by Draupadi. It is known to thee, O

Kesava, that when inflamed with rage, Bhima and Arjuna, each like unto

the universal Destroyer himself, can slay the very gods. That was a great

insult offered unto them, viz., that their wife Krishna, having been

dragged into the assembly was addressed in such humiliating terms by

Dussasana and Karna. Duryodhana himself hath insulted Bhima of mighty

energy in the very presence of the Kuru chiefs. I am sure he will reap

the fruit of that behaviour, for Vrikodara, provoked by a foe, knoweth no

peace. Indeed, once provoked, Bhima forgets it not for a long while, even

until that grinder of foes exterminates the enemy and his allies. The

loss of kingdom did not grieve me; the defeat at dice did not grieve me.

That the illustrious and beautiful princess of Panchala was dragged into

the assembly while clad in a single raiment and made to hear bitter words

grieved me most. What, O Krishna, could be a greater grief to me? Alas,

ever devoted to Kshatriya customs and endued with great beauty, the

princess, while ill, underwent that cruel treatment, and though

possessing powerful protectors was then as helpless as if she had none. O

slayer of Madhu, having thee and that foremost of all mighty persons,

Rama, and that mighty car-warrior Pradyumna for me and my children's

protectors and having, O foremost of men, my sons the invincible Bhima

and the unretreating Vijaya both alive, that I had still such grief to

bear is certainly strange!'

"Vaisampayana continued, 'Thus addressed by her, Sauri the friend of

Partha, then comforted his paternal aunt, Pritha, afflicted with grief on

account of her sons. And Vasudeva said, 'What woman is there, O aunt, in

the world who is like thee? The daughter of king Surasena, thou art, by

marriage, admitted into Ajamida's race. High-born and highly married,

thou art like a lotus transplanted from one mighty lake into another.

Endued with every prosperity and great good fortune, thou wert adored by

thy husband. The wife of hero, thou hast again given birth to heroic

sons. Possessed of every virtue, and endued with great wisdom, it

behoveth thee to bear with patience, both happiness and misery.

Overcoming sleep and langour, and wrath and joy, and hunger and thirst,

and cold and heat, thy children are always in the enjoyment of that

happiness, which, as heroes, should by theirs. Endued with great exertion

and great might, thy sons, without affecting the comforts derivable from

the senses such as satisfy only the low and the mean, always pursue that

happiness which as heroes they should. Nor are they satisfied like little

men having mean desires. They that are wise enjoy or suffer the same of

whatever enjoyable or sufferable, Indeed, ordinary persons, affecting

comforts that satisfy the low and the mean, desire an equable state of

dullness, without excitement of any kind. They, however, that are

superior, desire either the acutest of human suffering or the highest of

all enjoyments that is given to man. The wise always delight in extremes.

They find no pleasure betwixt; they regard the extreme to be happiness,

while that which lies between is regarded by them as misery. The Pandavas

with Krishna saluteth thee through me. Representing themselves to be

well, they have enquired after thy welfare. Thou wilt soon behold them

become the lords of the whole world, with their foe slain, and themselves

invested with prosperity.'

'Thus consoled by Krishna, Kunti, afflicted with grief on account of her

sons, but soon dispelling the darkness caused by her temporary loss of

understanding, replied unto Janardana, saying, 'Whatever, O mighty-armed

one, thou, O slayer of Madhu, regardest as proper to be done, let that be

done without sacrificing righteousness, O chastiser of foes, and without

the least guile. I know, O Krishna, what the power of thy truth and of

thy lineage is. I know also what judgment and what prowess thou bringest

to bear upon the accomplishment of whatever concerns thy friends. In our

race, thou art Virtue's self, thou art Truth, and thou art the embodiment

of ascetic austerities. Thou art the great Brahma, and everything rests

on thee. What, therefore, thou hast said must be true.'

"Vaisampayana continued, 'Bidding her farewell and respectfully walking

round her, the mighty-armed Govinda then departed for Duryodhana's

mansion.'"

SECTION XCI

"Vaisampayana said, 'With Pritha's leave and having walked round her, the

chastiser of foes, Govinda, also called Sauri, went to Duryodhana's

palace that was furnished with great wealth, adorned with beautiful

seats, and was like unto the abode of Purandara himself. Unobstructed by

the orderlies-in-waiting, that hero of great fame crossed three spacious

yards in succession and then entered that mansion looking like a mass of

clouds, high as the summit of a hill, and blazing forth in splendour. And

he there beheld Dhritarashtra's son of mighty arms seated on his throne

in the midst of a thousand kings and surrounded by all the Kurus. And he

also beheld there Dussasana and Karna and Sakuni, the son of Suvala,

seated on their respective seats by the side of Duryodhana. And on that

scion of Dasarha's race entering the court, Dhritarashtra's son of great

fame rose up from his seat with his counsellors for honouring the slayer

of Madhu. And Kesava then greeted Dhritarashtra's sons and all his

counsellors as also all the kings that were present there, according to

their respective ages. And Achyuta of Vrishni's race then took his seat

on a beautiful seat made of gold and overlaid with carpet embroidered

with gold. And the Kuru king then offered unto Janardana a cow, and honey

and curds and water, and placed at his service palaces and mansions and

the whole kingdom. And then the Kauravas, with all the kings there

present, worshipped Govinda on his seat and resembling the sun himself in

splendour. The worship being over, king Duryodhana invited him of

Vrishni's race--that foremost of victors--to eat at his house, Kesava,

however did not accept the invitation. The Kuru king Duryodhana seated in

the midst of the Kurus, in a gentle voice but with deception lurking

behind his words, eyeing Karna, and addressing Kesava, then said, 'Why, O

Janardana, dost thou not accept the diverse kinds of viands and drinks,

robes and beds that have all been prepared and kept ready for thee? Thou

hast granted aid to both sides; thou art engaged in the good of both

parties. Thou art again the foremost of Dhritarashtra's relations and

much loved by him. Thou, O Govinda, also knowest fully, and all things in

details, both religion and profit. I, therefore, desire to hear, O bearer

of the discus and the mace, what the true reason is of this thy refusal.'

"Vaisampayana continued, 'The high-souled Govinda, of eyes like lotus

leaves, then raising his mighty (right) arm, and in a voice deep as that

of the clouds, replied unto the king in excellent words fraught with

reasons,--words that were clear, distinct, correctly pronounced, and

without a single letter dropped, saying, 'Envoys, O king, eat and accept

worship only after the success of their missions. Therefore, O Bharata,

after my mission becomes successful, thou mayest entertain me and my

attendants.' Thus answered, Dhritarashtra's son again said unto

Janardana, It behoveth thee not, O Kesava, to behave towards us in this

way, Whether thou becomest successful, or unsuccessful, we are

endeavouring to please thee, O slayer of Madhu, because of thy

relationship with us. It seems, however, that all our efforts. O thou of

Dasarha's race, are fruitless. Nor do we see the reason, O slayer of

Madhu, in consequence of which, O foremost of men, thou acceptest not the

worship offered by us from love and friendship. With thee, O Govinda, we

have no hostility, no war. Therefore, on reflection, it will seem to thee

that words such as these scarcely become thee.'

"Vaisampayana continued, 'Thus addressed by the king, Janardana of

Dasarha's race, casting his eyes on Dhritarashtra's son and ah his

counsellors, replied, saying, 'Not from desire, nor from wrath, nor from

malice, nor for gain, nor for the sake of argument, nor from temptation,

would I abandon virtue. One taketh another's food when one is in

distress. At present, however, O king, thou hast not inspired love in me

by any act of thine, nor have I myself been plunged into distress.

Without any reason, O king, thou hatest, from the moment of their birth,

thy dear and gentle brothers,--the Pandavas--endued with every virtue.

This unreasonable hatred of thine for the sons of Pritha ill becometh

thee. The sons of Pandu are all devoted to virtue. Who, indeed, can do

them the least injury? He that hateth them, hateth me; he that loveth

them, loveth me. Know that the virtuous Pandavas and my own self have but

a common soul. He, who, following the impulses of lust and wrath, and

from darkness of soul, hateth and seeketh to injure one that is possessed

of every good quality, is regarded as the vilest of men. That wrathful

wretch of every good quality, is regarded as the vilest of men. That

wrathful wretch of uncontrolled soul, who, from ignorance and avarice

hateth his kinsmen endued with every auspicious quality, can never enjoy

his prosperity long. He, on the other hand, who, by good offices, winneth

over persons endued with good qualities, even if he beareth aversion of

them within his heart, enjoyeth prosperity and fame for ever and ever.

Defiled by wickedness, all this food, therefore, deserveth not to be

eaten by me. The food supplied by Vidura alone, should, I think, be eaten

by me.'

'Having said this unto Duryodhana who was ever incapable of bearing

anything against his own wishes, Kesava of mighty arms then came out of

that blazing palace of Dhritarashtra's son. And the high-souled Vasudeva

of mighty arms, coming out of that mansion, directed his steps towards

the abode of the illustrious Vidura. And while that mighty-armed one

staying within Vidura's abode, thither came unto him Drona, and Kripa,

and Bhishma, and Vahlika, and many of the Kauravas. And the Kauravas that

came there addressed Madhava, the heroic slayer of Madhu, saying, 'O thou

of Vrishni's race, we place at thy disposal our houses with all the

wealth within them.'

'The slayer of Madhu, of mighty energy, answered them saying, 'Ye may go

away. I am much honoured by these your offers.' And after all the Kurus

had gone away, Vidura, with great care entertained that unvanquished hero

of Dasarha's race with every object of desire. And Kunti then placed

before the illustrious Kesava clean and savoury food in abundance.

Therewith the slayer of Madhu first gratified the Brahmanas. Indeed, from

that food he first gave a portion, along with much wealth, unto a number

of Brahmanas conversant with the Vedas, and then with his attendants,

like Vasava in the midst of the Marutas, he dined on what remained of the

clean and savoury food supplied by Vidura.'"

SECTION XCII

"Vaisampayana said, 'After Kesava had dined and been refreshed, Vidura

said unto him during the night, 'O Kesava, this advent of thine hath not

been a well judged one, for, O Janardana, Dhritarashtra's son

transgresseth the rules of both profit and religion, is wicked and

wrathful, insulteth others, though himself desirous of honours, and

disobeyeth the commands of the aged. He is, O Madhava, a transgressor of

the scriptures, ignorant, and of wicked soul, already overtaken by fate,

untractable, and disposed to do evil to those that seek his good. His

soul is possessed by desire and lust. He foolishly regardeth himself as

very wise. He is the enemy of all his true friends. Ever-suspicious,

without any control over his soul, and ungrateful, he hath abandoned all

virtue and is in love with sin. He is foolish, with understanding

uncultivated, a slave of his senses, ever obedient to the impulses of

lust and avarice, and irresolute in every act that should be done. He is

endued with these and many other vices. Although thou wilt point out to

him what is for his good, he will yet disregard it all, moved by pride

and anger. He hath great faith in Bhishma, and Drona, and Kripa, and

Karna, and Drona's son, and Jayadratha, and, therefore, he never setteth

his heart on peace, O Janardana. Dhritarashtra's sons, with Karna, firmly

believe that the Pandavas are incapable of even looking at Bhishma,

Drona, and other heroes, not to speak of fighting against them. The

foolish Duryodhana of limited sight, having assembled a huge army

regardeth, O slayer of Madhu, that his purposes are already achieved. The

foolish son of Dhritarashtra hath arrived at the conclusion that Karna,

single-handed, is competent to vanquish his foes. He will, therefore,

never make peace. Thou, O Kesava, desirest to establish peace and

brotherly feelings between the two parties. But know that all the sons of

Dhritarashtra have come to the conclusion that they would not give unto

the Pandavas what, indeed, the latter have a right to. With those that

are so resolved thy words will certainly prove vain. Where, O slayer of

Madhu, words, good or bad, are of the same effect, no wise man would

spend his breath for nothing, like a singer before the deaf. As a

Brahmana before a conclave of Chandalas, thy words, O Madhava, would

command no respect among those ignorant and wicked wretches that have no

reverence for all that deserveth reverence. Foolish, as long as he hath

strength, he will never obey thy counsels. Whatever words thou mayest

speak to him will be perfectly futile. It doth not seem proper to me, O

Krishna, that thou shouldst go into the midst of these wicked-minded

wretches seated together. It doth not seem proper to me, O Krishna, that

going thither thou shouldst utter words against those wicked-souled,

foolish, unrighteous wights, strong in number. In consequence of their

having never worshipped the aged, in consequence of their having been

blinded by prosperity and pride, and owing to the pride of youth and

wrath, they will never accept the good advice thou mayest place before

them. He hath mustered a strong force, O Madhava, and he hath his

suspicions of thyself. He will, therefore, never obey any counsel that

thou mayest offer. The sons of Dhritarashtra, O Janardana, are inspired

with the firm belief that at present Indra himself, at the head of all

the celestials, is incapable of defeating them in battle. Efficacious as

thy words always are, they will prove to be of no efficacy with persons

impressed with such a conviction and who always follow the impulses of

lust and wrath. Staying in the midst of his ranks of elephants and his

army consisting of cars and heroic infantry, the foolish and wicked

Duryodhana, with all fears dispelled, regardeth the whole earth to have

already been subjugated by him. Indeed, Dhritarashtra's son coveteth

extensive empire on the earth without any rivals. Peace, therefore, with

him is unattainable. That which he hath in his possession he regardeth as

unalterably his. Alas, the destruction on the earth seems to be at hand

for the sake of Duryodhana, for, impelled by fate, the kings of the

earth, with all the Kshatriya warriors, have assembled together, desirous

of battling with the Pandavas? All those kings, O Krishna, are in enmity

with thee and have all been deprived of their possessions before this by

thee. Through fear of thee those heroic monarchs have joined together

with Karna and made an alliance with Dhritarashtra's sons. Reckless of

their very lives, all those warriors have united with Duryodhana and are

filled with delight at the prospect of fighting the Pandavas. O hero of

Dasarha's race, it doth not commend itself to me that thou shouldst enter

into their midst. How, O grinder of foes, wilt thou repair into the midst

of those numerous enemies of thine, of wicked souls, and seated together?

O thou of mighty arms, thou art, indeed, incapable of being vanquished by

the very gods, and I know, O slayer of foes, thy manliness and

intelligence. O Madhava, the love I bear to thee is equal to that I bear

to the sons of Pandu. I say, therefore, these words to thee from my

affection, regard, and friendship for thee. What need is there in

expressing to thee the delight that has been mine at sight of thy

persons, for, thou, O thou of eyes like lotus, art the inner Soul of all

embodied creatures.'"

SECTION XCIII

"The holy one said, 'That, indeed, which should be said by a person of

great wisdom: that, indeed, which should be said by one possessed of

great foresight; that indeed, which should be said by one like thee to a

friend like me; that indeed, which is deserving of thee, being consistent

with virtue and profit, and truth; that, O Vidura, hath been said by

thee, father and mother-like, unto me. That which thou hast told me is

certainly true, worthy of approbation and consistent with reason. Listen,

however, with attention, O Vidura, to the reason of my coming. Well

knowing the wickedness of Dhritarashtra's son and the hostility of the

Kshatriyas that have sided with him. I have still, O Vidura, come to the

Kurus. Great will be the merit earned by him who will liberate from the

meshes of death the whole earth, with her elephants, cars and steeds,

overwhelmed with a dreadful calamity. If a man striving to the best of

his abilities to perform a virtuous act meets with failure, I have not

the least doubt that the merit of that act becomes his, notwithstanding

such failure. This also is known to those that are conversant with

religion and scripture, that if a person having intended mentally to

commit a sinful act does not actually commit it, the demerit of that act

can never be his. I will sincerely endeavour, O Vidura, to bring about

peace between the Kurus and the Srinjayas who are about to be slaughtered

in battle. That terrible calamity (which hangs over them all) hath its

origin in the conduct of the Kurus, for it is directly due to the action

of Duryodhana and Karna, the other Kshatriyas only following the lead of

these two. The learned regard him to be a wretch who doth not by his

solicitation seek to save a friend who is about to sink in calamity.

Striving to the best of his might, even to the extent of seizing him by

the hair, one should seek to dissuade a friend from an improper act. In

that case, he that acteth so, instead of incurring blame, reapeth praise.

It behoveth Dhritarashtra's son, therefore, O Vidura, with his

counsellors, to accept my good and beneficial counsels that are

consistent with virtue and profit and competent to dispel the present

calamity. I will, therefore, sincerely endeavour to bring about the good

of Dhritarashtra's sons and of the Pandavas, as also of all the

Kshatriyas on the face of the earth. If while endeavouring to bring about

the good (of my friends), Duryodhana judgeth me wrongly, I shall have the

satisfaction of my own conscience, and a true friend is one who assumeth

the functions of an intercessor when dissensions break out between

kinsmen. In order, again, that unrighteous, foolish, and inimical persons

may not afterwards say that though competent, still Krishna did not make

any attempt to restrain the angry Kurus and the Pandavas from

slaughtering one another I have come here. Indeed, it is to serve both

parties that I have come hither. Having striven to bring about peace, I

will escape the censure of all the kings. If after listening to my

auspicious words, fraught with virtue and profit, the foolish Duryodhana

accept them not, he will only invite his fate. If without sacrificing the

interests of the Pandavas I can bring about peace among the Kurus, my

conduct will be regarded as highly meritorious, O high-souled one, and

the Kauravas themselves will be liberated from the meshes of death. If

the sons of Dhritarashtra reflect coolly on the words I shall

utter--words fraught with wisdom, consistent with righteousness, and

possessed of grave import,--then that peace which is my object will be

brought about and the Kauravas will also worship me (as the agent

thereof). If, on the other hand, they seek to injure me, I tell thee that

all the kings of the earth; united together, are no match for me, like a

herd of deer incapable of standing before an enraged lion.'

"Vaisampayana continued, 'Having said these words, that bull of the

Vrishni race and delighter of Yadavas, then laid himself down on his soft

bed for sleep.'"

SECTION XCIV

"Vaisampayana said, '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 Kesava with

sweet sounds of conchs and cymbals. And rising from bed, Janardana of

Dasarha'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. And while the unvanquished Krishna of Dasarha's race was

still engaged in his morning devotions, Duryodhana and Suvala's son

Sakuni 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 thy presence, O Govinda, like the celestials in heaven

desiring the presence of Sakra 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.

And after he had thus given away much wealth and taken his seat, his

driver (Daruka) came and saluted that unvanquished hero of Dasarha's

race. And Daruka soon returned with his master's large and blazing car

furnished with rows of tinkling bells and harnessed with excellent

steeds. And 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. And Vidura, conversant with all the precepts of religion,

followed on his own car that scion of Dasarha's race, that foremost of

all living creatures, that first of all persons gifted with intelligence.

And Duryodhana and Suvala's son Sakuni also, on one car followed Krishna,

that chastiser of foes. And Satyaki and Kritavarman and the other mighty

car-warriors of the Vrishni race, all rode behind Krishna on cars and

steeds and elephants. And, O king, 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. And Kesava, 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. And when that scion of Dasarha's race set

out, cymbals began to play, and conchs began to be blown, and other

instruments also to pour forth their music. And great number of youthful

heroes, foremost in the world for heroism, and possessed of lion-like

prowess, proceeded, surrounding Sauri's car. And many thousands of

soldiers, attired in a variegated dresses, bearing swords and lances and

axes, marched in advance of Kesava. And there were full five hundred

elephants, and cars by thousands, that followed that unvanquished hero of

Dasarha's race while he proceeded. And, O chastiser of foes, 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. And worshipped by the

Kurus, and listening to various sweet speeches, and returning the

greetings of all as each deserved, Kesava went along the street, casting

his eyes on all. And at last, when Kesava reached the Kuru court, his

attendants loudly blew their conchs and trumpets and filled the welkin

with that blare. And, thereupon, that whole assembly of kings, of

immeasurable prowess, trembled with delight at the expectation of soon

setting their eyes on Krishna. And 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. And having reached the gate of the court, Sauri, that bull

among the Satwatas, 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. And 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. And before Vasudeva sat Karna and

Duryodhana, while behind him were seated the Vrishnis with Kritavarman.

And 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 Dasarha's race, came, the illustrious blind monarch, Drona and

Bhishma, all rose up from their seats. And when that mighty ruler of men,

king Dhritarashtra, rose up from his seat, those kings by thousands

around him all rose up also. And at Dhritarashtra's command, a seat

beautiful all over, and adorned with gold, had been kept there for

Krishna, And after taking his seat, Madhava smilingly greeted the king,

and Bhishma, and Drona, and all other rulers, each according to his age.

And all the kings of the earth, and all the Kurus also, beholding Kesava

arrived in that assembly, worshipped him duly. And as that chastiser of

foes, that vanquisher of hostile cities, that hero of Dasarha's race, was

seated there, he beheld the Rishis whom he had seen while proceeding to

Hastinapur, staying in the firmament. And beholding those Rishis with

Narada at their head, he of Dasarha's race, slowly addressed Bhishma the

son of Santanu, 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. And beholding the Rishis then at the gate of

the palace, Santanu's son quickly ordered the servants to bring seats for

them. And soon enough they brought large and beautiful seats embroidered

with gold and set with gems. And after the Rishis. O Bharata, had taken

their seats and accepted the Arghyas offered to them, Krishna took his

seat, so also all the kings. And Dussasana gave an excellent seat to

Satyaki, while Vivingsati gave another golden one to Kritavarman. And not

far from where Krishna sat, that illustrious and wrathful pair, Karna and

Duryodhana, sat together on the same seat. And Sakuni, the king of

Gandhara, surrounded by the chiefs of his country, sat there, O king,

with his son beside him. And the high-souled Vidura sat on a begemmed

seat covered with a white deer-skin that almost touched Krishna's seat.

And all the kings in the assembly, although they gazed at Janardana of

Dasarha'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. And 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. And after Govinda had taken his seat, a perfect

silence ensued, for none present there spoke a single word.'"

SECTION XCV

"Vaisampayana said, 'And 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. And 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 hither. 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 thee.

This thy 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 thy 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 thee. O chief

of the Kurus, thou art the first of those that should restrain the Kurus

if they behave deceitfully towards strangers or those numbering with

themselves. Know, O thou of Kuru's race, that those wicked sons of thine,

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) hath its origin in the conduct of

the Kurus. If thou becomest indifferent to it, it will then produce a

universal slaughter. If, O Bharata, thou art willing, thou mayest 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 thee and myself, O monarch. Set right thy sons, O thou

of Kuru's race, and I will set the Pandavas right. Whatever be thy

command, O king, it behoveth thy sons with their followers to obey it. If

again they live in obedience to thee, that would be the very best they

could do. If thou strivest for peace by restraining thy sons, it will be

to thy profit, O king, as also to the benefit of the Pandavas. Having

reflected carefully, act thou thyself, O king. Let those sons of Bharata

(the Pandavas), be, O ruler of men, thy allies. Supported by the

Pandavas, O king, seek thou both religion and profit. By every exertion

in thy power, thou canst 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 thee. How would it be

possible then for mere earthly kings to withstand thy prowess? If with

Bhishma, and Drona, and Kripa, and Karna, and Vivingsati, and

Aswatthaman, Vikarna, and Somadatta, and Vahlika and the chief of the

Sindhus, and the ruler of the Kalingas, and Sudakshina, the king of the

Kamvojas, 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,

thou hast both the Kurus and the Pandavas at thy back, the sovereignty of

the whole world and invincibility before all foes will be thine. All the

rulers of the earth, O monarch, that are either equal to thee or

superior, will then seek alliance with thee. Protected on all sides by

sons, grandsons, fathers, brothers, and friends, thou wilt then be able

to live in exceeding happiness. Keeping these before thee and treating

them with kindness as in days of yore, thou, O monarch, wilt enjoy the

sovereignty of the whole earth. With these as thy supporters and with the

sons of Pandu also, thou wilt, O Bharata, be able to conquer all thy

foes. Even this is thy best advantage. If, O chastiser of foes, thou art

united with thy sons and kinsmen and counsellors, thou wilt' enjoy

sovereignty of the whole earth won for thee by them. In battle, O great

king, nothing but wholesale destruction is visible. Indeed, in the

destruction of both the parties, what merit dost thou see? If the

Pandavas are slaughtered in battle, or if thy own mighty sons fall, tell

me, O bull of Bharata's race, what happiness wilt thou enjoy? All of them

are brave and skilled in weapons. All of them are desirous of battle, the

Pandavas as also thy sons. Oh, save them from the terrible danger that

threatens them. After the battle thou wilt not behold all the Kurus or

all the Pandavas, Car-warriors slain by car-warriors, thou wilt 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 thou regainest thy 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 thou

hadst for the Pandavas be revived in thy 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 thee. Cherish

them now as becomes thee, O bull of Bharata's race, as if they were thy

own sons. It is thy duty to protect them. And especially it is so when

they are distressed. O bull of Bharata's race, let not thy virtue and

profit be both lost. Saluting and propitiating thee, the Pandavas have

said unto thee, 'At thy 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. And as we, O bull of the Bharata race, have

abided by our promise, also do thou abide by thine. Long have we suffered

the greatest misery, but let us now have our share of the kingdom. Fully

conversant as thou art with virtue and profit, it behoveth thee to rescue

us. Knowing that our obedience is due to thee, we have quietly undergone

much misery. Behave thou 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 thee, our preceptor.

Act thou, 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 thou also the excellent path of righteousness.' Those sons of

thine, 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, seeketh 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 slayeth 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 canst thou say unto them, but that thou art 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 thee 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 thou then, with

thy sons, O chastiser of foes, happiness and luxury, thy wishes being all

crowned with success. Know that Yudhishthira always treadeth the path

that is trod by the righteous. Thou knowest also, O king, what the

behaviour of Yudhishthira is towards thee and thy sons. Although thou

hadst sought to burn him to death and hadst exiled him from human

habitation, yet he came back and once more repose confidence in thee.

Again, didst thou with thy sons, banish him to Indraprastha? While there,

he brought all the kings of the earth to subjection and yet looked up to

thy face, O king, without seeking to disregard thee. Although he behaved

in this way, yet Suvala'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, thy 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 thy sons, O monarch,

who have from covetousness proceeded too far. As regards the sons of

Pritha, they are equally ready to wait upon thee in dutiful service or to

fight. That which, O chastiser of foes, seems to thee to be for thy good,

do thou adopt!'

"Vaisampayana continued, 'All the rulers of earth there present highly

applauded these words of Kesava within their hearts, but none of them

ventured to say anything in the presence of Duryodhana.'

SECTION XCVI

"Vaisampayana said, 'Hearing these words uttered by the high-souled

Kesava, all the persons who sat in that assembly remained silent, their

hair standing on their ends. And all the kings thought within themselves

that there was no man who could dare reply to that speech. And 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 thy own good if my speech

recommends itself to thee. There was a king of yore named Dambhodbhava,

who was the Head of the earth. It hath been heard by us that his

sovereignty extended over the whole world. And that mighty car-warrior,

rising every morning after the night had passed away, called the

Brahmanas and the Kshatriyas unto himself and asked them, saying, 'Be he

a Sudra, a Vaisya, a Kshatriya, or a Brahmana, is there any one who is

superior or even equal to me in battle?' And uttering these words that

king wandered over the earth, intoxicated with pride and thinking of

nothing else. And it so happened that certain Brahmanas endued with high

souls, conversant with the Vedas, and fearing nothing on earth,

counselled the monarch, repeatedly boasting of his prowess, to curb his

pride. But though forbidden by those Brahmanas to boast in that way, the

king continued to ask the Brahmanas as before the same question day after

day. And some high-souled Brahmanas then, endued with ascetic merit and

acquainted with the proofs furnished by the Vedas, were inflamed with

anger, and addressing that proud and boastful king intoxicated with

prosperity, told him, 'There are two persons who are foremost of all men

and who are always victorious in battle. Thou, O king, wilt by no means

be equal to them if thou seekest an encounter with any one of them.' And

thus addressed by them, the king asked those Brahmanas, saying, 'Where

may those two heroes be found? In what race are they born? What feats

have they achieved? And who are they? And the Brahmanas answered him,

saying, It had been heard by us that those two persons are ascetics

called Nara and Narayana. They have both taken their births in the race

of man. Go and fight with them, O king. It is that illustrious pair, Nara

and Narayana, who are now practising the severest of penances in some

hidden region of the mountains of Gandhamadana.' Hearing those words of

the Brahmanas, that king speedily mustered his large army consisting of

six kinds of forces,[7] and unable to bear their reputation, marched to

the spot where those unvanquished ascetics were, and arrived at the

rugged and frightful mountains of Gandhamadana. He began to search after

those Rishis, and at last, came upon them concealed within the woods. And

beholding those two best of persons emaciated with hunger and thirst,

their veins swollen and visible, and themselves much afflicted with cold

winds, and the hot rays of the sun, he approached them, and touching

their feet, enquired after their welfare. And the two Rishis received the

king hospitably, with fruits and roots, and a seat and water. And they

then enquired after the king's business, saying, 'Let it be done.' And

thus addressed by them, the king said unto them the same words that he

was in the habit of saying unto all. And he said, 'The whole earth has

been conquered by the might of my arms. All my foes have been slain.

Desiring a battle with you both I have come to this mountain. Offer me

this hospitality. I have been cherishing this wish from a long time.'

Thus addressed, Nara and Narayana said, 'O best of kings, wrath and

covetousness have no place in this retreat. How can a battle, therefore,

be possible here? There are no weapons here, and nothing of

unrighteousness and malice. Seek battle elsewhere. There are many

Kshatriyas on earth.'

"Rama continued, 'Although thus addressed, the king still pressed them

for giving him battle. The Rishis, however, continually soothed him and

overlooked his importunity. King Dambhodbhava, still desirous of battle,

repeatedly summoned those Rishis to fight. Nara, then, O Bharata, taking

up a handful of grass-blades, said, 'Desirous of battle as thou art,

come, O Kshatriya, and fight! Take up all thy arms, and array thy troops.

I will curb thy eagerness for battle hereafter!' Dambhodbhava then said,

If, O ascetic, thou thinkest this weapon of thine fit to be used against

us, I shall fight with thee though thou mayest use that weapon, for I

have come hither desirous of fighting.' Saying this, Dambhodbhava with

all his troops, desirous of slaying that ascetic, covered all sides with

a shower of arrows. That ascetic, however, by means of those blades of

grass, baffled all those terrible shafts of the king that were capable of

mangling the bodies of hostile warriors. The invincible Rishi then let

off towards the king his own terrible weapon made of grass-blades and

which was incapable of being counteracted. And highly wonderful was that

which happened, for that ascetic, incapable of missing his aim, pierced

and cut off, by those grass-blades alone, the eyes and ears and noses of

the hostile warriors, aided also by his power of illusion. And beholding

the entire welkin whitened by those grass-blades, the king fell at the

feet of the Rishi and said, 'Let me be blessed! Ever inclined to grant

protection unto those that sought it, Nara then, O king, said unto that

monarch, 'Be obedient to the Brahmanas and be virtuous. Never do so

again. O king, O tiger among monarchs, a conqueror of hostile towns, a

Kshatriya mindful of the duties of his own or, should never, within even

his heart, be as thou art. Filled with pride, never insult anybody on any

occasion, be inferior or superior to thee. Even such conduct would befit

thee. Acquiring wisdom, abandoning covetousness and pride, controlling

thy soul, restraining thy passions, practising forgiveness and humility,

and becoming amiable, O king, go, and cherish thy subjects. Without

ascertaining the strength and weakness of men, never insult any one under

any circumstances. Blessed be thou, and with our leave, go hence, and

never again behave in this way. At our command, enquire thou always of

the Brahmanas as to what is for thy good! The king then, worshipping the

feet of those two illustrious Rishis, returned to his city, and from that

time began to practise righteousness. 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, Suka, Naka, Akshisantarjana, Santana, Nartana,

Ghora, and Asyamodaka, are placed on the string of that best of bows

called Gandiva, go thou unto Dhananjaya, laying aside thy 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

hath 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 hath no equal in battle? Countless are the

virtues that reside in Partha. Janardana again, is superior to him. Thou

art thyself well-acquainted with Dhananjaya, the son of Kunti. They that

were Nara and Narayana in days of yore are now Arjuna and Kesava. Know

then, O great king, who those brave and foremost of persons are. If thou

believest in this and dost not mistrust me adopt thou a virtuous

resolution and make peace with the sons of Pandu. If thou regardest this

as thy good, viz., that there should be no disunion in thy family, then

make peace, O foremost of Bharata's race, and do not set thy heart upon

battle. O thou, that are foremost of Kuru's line, the race to which thou

belongest is highly regarded on earth. Let that regard continue to be

paid to it. Blessed be thou, think of what conduces to thy own welfare.'"

SECTION XCVII

"Vaisampayana said, '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 cometh,

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. And 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 behoveth thee 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. The king of the three worlds (Indra) had a

charioteer, named Matali, whom he dearly loved. Unto him was born a

daughter celebrated over the world for beauty. Endued with the celestial

beauty, that daughter of Matali was known by the name of Gunakesi. And,

indeed, in both loveliness and symmetry of bodily figure, she far

excelled other members of her sex. Knowing that the time for giving her

way had come, Matali with his wife became very anxious, thinking, O

monarch, of what he was to do next. And he thought within himself, 'Alas,

the birth of a daughter in the families of those that are well-behaved

and high-born and possess reputation and humility of character, is always

attended with evil results. Daughters, when born in respectable families,

always endanger the honour of three families, viz., their maternal and

paternal families and the family into which they are adopted by marriage.

Glancing in my mind's eye the worlds of gods and men, I have searched

both, but no eligible bridegroom have I found.'

"Kanwa continued, 'And it so happened that amongst the gods, the Daityas

and Gandharvas, men and numerous Rishis, none was regarded by Matali as

an eligible husband for his daughter. And having held a consultation then

in the night with his wife Sudharma, Matali set his heart upon making a

journey to the world of the Nagas. And he thought within himself,

'Amongst both gods and men I have not found a husband fit, in respect of

beauty, for my Gunakesi. Surely, one may be found amongst the Nagas.' And

saying this, he took his wife's leave and sniffing the head of his

daughter, Matali entered the nether regions.'"

SECTION XCVIII

"Kanwa said, 'When Matali was wending his way, he saw the great Rishi

Narada proceeding at his pleasure to pay a visit to Varuna (the god of

the waters). And beholding Matali, Narada asked him, saying, 'Whither

dost thou go? Is it, O charioteer, on any mission of thy own, or is it at

Satakratu's command, that this journey of thine is undertaken?' Thus

addressed on the way by Narada who was proceeding towards his

destination, Matali duly informed Narada, of his mission. And the Rishi,

informed of everything, then said unto Matali, 'We shall go together. As

regards myself, it is to see the Lord of the waters that I am proceeding,

having left the heavens, searching the nether regions, I shall tell you

everything. After a good search there, we shall select a bridegroom, O

Matali! And penetrating then into nether regions, that illustrious

couple, Matali and Narada, beheld that Regent of the world--the Lord of

the waters. And there Narada received worship due to a celestial Rishi,

and Matali received that equal to what is offered to the great Indra. And

both of them skilful in business, informed Varuna of their purpose, and

obtaining his leave they began to wander in that region of the Nagas. And

Narada who knew all the residents of the nether regions then began to

describe in detail unto his companion all about the dwellers of the Naga

world.'

"And Narada said, 'Thou hast, O charioteer, seen Varuna surrounded by his

sons and grandsons. Behold the dominions of the Lord of the waters. It is

delightful all round, and full of riches. The son, endued with great

wisdom, of Varuna, the Lord of the Ocean, is even much distinguished for

his conduct and disposition and for his holiness. Possessed of eyes like

lotus leaves, this Pushkara is, indeed, Varuna's much-loved son, endued

with great beauty and delightful to behold. He has been chosen by Soma's

daughter as her husband. That daughter of Soma, equal in beauty unto a

second Sree, is known by the name of Jyotsnakali. Indeed, it is said,

that she had once before chosen the eldest and foremost of Aditi's son as

her lord. Behold now, O companion of the Lord of the celestials, that

abode, made entirely of gold, and full of the wine called Varuni. Indeed,

having obtained that wine, the gods acquired their god-heads. These

blazing weapons also of every kind that thou seest, belonged, O Matali,

to the Daityas who have been deprived of their sovereignty. These weapons

are incapable of deterioration, and when hurled at the foe always return

into the hand that hurleth them. Obtained by the gods as the booty of

war, they require considerable mental energy to be used against foes.

Here dwelt in days of yore many tribes of Rakshasas and Daityas,

possessed of many kinds of celestial weapons, but they were all

vanquished by the gods. Behold, there, in Varuna's lake is that fire of

blazing flames, and that discus of Vishnu surrounded by the lustrous

splendour of mighty caloric. Behold, there lieth that knotty bow that was

created for the destruction of the world. It is always protected with

great vigilance by the gods, and it is from this bow that the one wielded

by Arjuna hath taken its name. Endued with the strength of hundred

thousand bows, the power it assumes at the hour of battle is

indescribably great. It punishes all punishable wicked kings endued with

the nature of Rakshasas. This fierce weapon was first created by Brahman,

the utterer of the Vedas. The great preceptor Sukra hath said that this

weapon is a terrible one in respect of all kings. Endued with great

energy, it is held by the sons of the Lord of waters. Behold, there in

the umbrella-room is the umbrella of the Lord of the waters. It droppeth

refreshing showers like the clouds. The water dropped from this umbrella,

though pure as the moon, is yet enveloped by such darkness that it cannot

be seen by anybody. There, in these regions, O Matali, innumerable are

the wonders to be seen. Your business, however, will suffer if we spend

more time here. We will, therefore, leave this region soon.'"

SECTION XCIX

"Narada continued, 'Here in the very centre of the world of the Nagas is

situated the city known by the name of Patalam. Celebrated over all the

universe, it is worshipped by the Daityas and the Danavas. Creatures

inhabiting the earth, if brought hither by force of the water's current,

shriek loudly, afflicted with fear. Here the fire known by the name of

the Asura-fire[8] and which is fed by water, continually blazeth forth.

Held fast by the flat of the celestials, it moveth not, regarding itself

as bound and confined. It was here that' the gods, having first

vanquished and slain their foes, quaffed the Amrita and deposited the

residue. It is from this place that the waning and waxing of the moon are

seen. It is here that son of Aditi, the Horse-headed (Vishnu), on the

recurrence of every auspicious occasion, riseth, filling at such times

the universe, otherwise called Suvarna,[9] with the sound of Vedic hymns

and Mantras. And because all watery forms such as the Moon and others

shower their water on the region, therefore hath this excellent region

been called Patala.[10] It is from here that the celestial elephant

Airavata, for the benefit of the universe, taketh up cool water in order

to impart it to the clouds, and it is that water which Indra poureth down

as rain. Here dwell diverse kinds of aquatic animals, of various shapes

such as the Timi and others, which subsist on the rays of the moon. O

charioteer, here are many kinds of creatures that die during the day,

being pierced by the rays of the sun, but all of whom revive in the

night, the reason being that the moon, rising here every day, laying

those deceased creatures with Amrita by means of rays, that constitute

his arms, resuscitate them by that touch. Deprived of their prosperity by

Vasava, it is here that many sinful Danavas live confined, defeated by

him and afflicted by Time. It was here that the Lord of creatures--that

great Master of all created things--Mahadeva--had practised the severest

of ascetic austerities for the benefit of all creatures. Here dwell many

regenerate and great Rishis observant of vows called 'Go' and emaciated

with the recitation and study of the Vedas, and who, having suspended the

vital air called Prana, have attained to heaven by force of their

austerities. A man is said to adopt the vow called Go, when he sleepeth

wherever he listeth, and when he subsisteth on anything that others place

before him, and is clad with robes that others may supply. Here in the

race of the celebrated elephant Supratika were born those best of

elephants known by the names of Airavata, Vamana, Kumuda and Anjana, the

first being the king of his tribe. Look, O Matali, if there be any

bridegroom here, that is distinguished by the possession of superior

merits, for then I will go to him for respectfully soliciting him to

accept thy daughter. Behold, here lieth an egg in these waters, blazing

with beauty. From the commencement of the creation it is here. It moveth

not, nor doth it burst. I have never heard any body speaking of its birth

or nature. Nobody knoweth who its father or mother is. It is said, O

Matali, that when the end of the world cometh, mighty fire burst forth

from within it, and spreading consumeth the three worlds with all their

mobile and immobile objects.' Hearing those words of Narada, Matali

answered him, saying, 'No one here seems to me to be eligible. Let us go

hence, therefore, without delay!'"

SECTION C

"Narada continued, 'Here is that spacious and celebrated city of cities,

called Hiranyapura, belonging to the Daityas and Danavas, possessing a

hundred diverse kinds of illusion. Here in these regions called Patala,

it hath been built with great care by the divine artificer, and planned

by the Danava Maya. Endued with great energy and heroism, many Danavas,

having obtained boons (from Brahman) in days of old, lived here,

exhibiting a thousand different kinds of illusion. They were incapable of

being vanquished by Sakra or any other celestial, that is, by either

Yama, or Varuna, or the Lord of treasures (Kuvera). Here dwell, O Matali,

those Asuras called Kalakhanjas who sprang from Vishnu, and those

Rakshasas also called Yatudhanas who sprang from the feet of Brahman. All

of them are endued with frightful teeth, terrible impetus, the speed and

prowess of the wind, and great energy depending on powers of illusion.

Besides these, another class of Danavas called Nivatakavachas, who are

invincible in battle, have their abode here. Thou knowest bow Sakra is

unable to vanquish them. Many times, O Matali, thou, with thy son

Gomukha, and the chief of the celestials and lord of Sachi, along with

his son, had to retreat before them. Behold their homes, O Matali, that

are all made of silver and gold, and well-adorned with decorations done

according to the rules of art. All those mansions are decked with lapis

lazuli and corals, and made effulgent with the lustre of the

Arkasphatika, and the radiance of gem called Vajrasara. And many of those

palatial residences seem, as if, they have been made of the shine of

these gems called Padmaragas, or of bright marble, or of excellent wood.

And they are also possessed of the radiance of the sun, or blazing fire.

And all the edifices, adorned with gems and jewels, are very high and

stand close to another. Of spacious proportions and great architectural

beauty, it is impossible to say of what material these mansions are built

or to describe their style of beauty. Indeed, they are exceedingly

beautiful in consequence of their decorations. Behold these retreats of

the Daityas for recreation and sport, these beds of theirs for sleep,

these costly utensils of theirs set with precious stones, and these seats

also for their use. Behold these hills of theirs, looking like clouds,

those fountains of water, these trees also that move of their own will

and that yield all fruits and flowers that one may ask. See, O Matali, if

any bridegroom may be had here, acceptable to thee. If no one can be

found, we shalt, if thou likest, go hence to some other part of the

world.' Thus addressed, Matali answered Narada, saying, 'O celestial

Rishi, it behoveth me not to do anything that may be disagreeable to

dwellers of heaven. The gods and the Danavas, though brothers, are ever

at hostility with each other. How can I, therefore, make an alliance with

those that are our enemies? Let us repair, therefore, to some other

place. It behoveth me not to search among the Danavas. As regards

thyself, I know thy heart is ever set on fomenting quarrels.'"

SECTION CI

"Narada said, 'This region belongeth to the birds, all of whom possess

excellent feathers. They all subsist on snakes. They never feel any

fatigue in putting forth their prowess, or in making journeys, or in

bearing burthens. This race, O charioteer, hath multiplied from the six

sons of Garuda. They are Sumukha, Sunaman, Sunetra, Suvarchas, Suanch and

that prince of birds called Suvala. Born of Kasyapa's line and enhancing

the glory of Vinata's race, many winged creatures, the foremost of their

species, have by begetting children founded and increased a thousand

dynasties of birds, all endued with nobility of blood. All these

creatures are endued with great prosperity, have the auspicious whirl

called Sreevatsa, possess great wealth, and are inspired with great

might. By their acts they may be said to belong to the Kshatriya order,

but they are all without any compassion, subsisting as they do on snakes.

They never attain to spiritual enlightenment in consequence of their

preying on their kinsmen. I will now enumerate the chiefs by their names,

listen to me, O Matali. This race is much regarded in consequence of the

favour that, is shown to it by Vishnu. They all worship Vishnu, and

Vishnu is their protector. Vishnu always dwelleth in their hearts, and

Vishnu is their great refuge. These then are their names--Suvarnachuda,

Nagasin Daruna, Chandatundaka, Anala, Vaisalaksha, Kundalin, Pankajit,

Vajraviskambha, Vainateya, Vamana, Vatavega, Disachakshu, Nimisha,

Animisha, Trirava, Saptarava, Valmiki, Dipaka, Daityadwipa, Saridwipa,

Sarasa, Padmaketana, Sumukha, Chitraketu, Chitravara, Anagha, Meshahrit,

Kumuda, Daksha, Sarpanta, Somabhojana, Gurubhara, Kapota, Suryanetra,

Chirantaka, Vishnudharman, Kumara, Parivarha, Hari, Suswara, Madhuparka,

Hemavarna, Malaya, Matariswan, Nisakara and Divakara. These sons of

Garuda that I name dwell in only a single province of this region. I have

mentioned those only that have won distinction by might, fame and

achievements. If thou likest none here, come, we will go hence, O Matali.

I will take thee to another region where thou mayest find an eligible

husband for thy daughter.'"

SECTION CII

"Narada said, 'The region where we now are is called Rasatala and is the

seventh stratum below the Earth. Here dwelleth Surabhi, the mother of all

kine, she, who was born of the Amrita. She always yieldeth milk which is

the essence of all the best things of the earth, and which, excellent as

it is, and of one taste, springeth from the essence of the six different

kinds of tastes (that are talked of). The faultless Surabhi herself

sprang in days of old from the mouth of the Grandsire, gratified with

drinking the Amrita and vomiting the best things. A single jet only of

her milk, falling on the earth, created what is known as the sacred and

the excellent "Milky Ocean." The verge of that ocean all round is always

covered with white foam resembling a belt of flowers. Those best of

ascetics that are known by the name of the Foam-drinkers dwell around

this ocean, subsisting on that foam only. They are called Foam-drinkers

because they live, O Matali, on nothing else save that foam. Engaged in

the practice of the severest of austerities, the very gods are known to

fear them. From her are born four other kine, O Matali, supporting the

four quarters and therefore, are they called the supporters of the

quarters (Dikpali). Born of Surabhi herself, she who supporteth the

eastern quarter is called Surupa. She, who supporteth the southern

quarter is called Hansika. That illustrious cow, O Matali, of universal

form, who supporteth the western quarter ruled by Varuna is known by the

name of Subhadra. The northern quarter comprising the region of virtue,

and called after Kuvera the Lord of treasures, is supported by the cow

named Sarva-kamadugha. The gods, uniting with the Asuras, and making the

Mandara mountain their pole, churned the waters of the ocean and obtained

the wine called Varuni, and (the Goddess of Prosperity and Grace called)

Lakshmi, and Amrita, and that prince of steeds called Uchchhaisrava, and

that best of gems called Kaustubha. Those waters, O Matali, that yielded

these precious things had all been mixed with the milk of these tour

cows. As regards Surabhi, the milk she yielded becometh Swaha unto those

that live on Swaha, Swadha unto those that live on Swadha, and Amrita

unto those that live on Amrita. The couplet that was sung by the dwellers

of Rasatala in day of old, is still heard to be recited in the world by

the persons of learning. That couplet is this,--Neither in the region of

the Nagas, nor in Swarga, nor in Vimana, nor in Tripishtapa is residence

so happy as in Rasatala!'"

SECTION CIII

"Narada said, 'This foremost of cities that thou beholdest and which

resembles the Amaravati of the chief of the celestials himself, is known

by the name of Bhogavati. It is ruled over by Vasuki, the king of the

Nagas. That Shesha dwelleth here, who, in consequence of his ascetic

austerities of the foremost order, is able to support this earth with all

her vastness. His body is like that of a white mountain. He is decked in

celestial ornaments. He hath a thousand heads. His tongues are blazing

like flames of fire, and he is endued with great strength. There dwell in

happiness innumerable Nagas--sons of Surasa--possessed of diverse forms,

and decked on ornaments of diverse kinds, bearing the signs of gems,

Swastika, circles and drinking vessels. All of them endued with great

strength are by nature fierce. Some have a thousand heads, some five

hundred, and some three. And some have two heads, and some five, and some

have seven faces. And all of them are possessed of huge bodies that

resemble the mountains stretching over the earth. Millions and tens of

millions are they, in fact, uncountable, even as regards those of' them

that belong to a single race. Listen, however, to me as I name a few of

the more famous ones amongst them. They are Vasuki, Takshaka, Karkotaka,

Dhanjaya, Kaliya, Nahusha, Aswatara, Vakyakunda, Mani, Apurana, Khaga,

Vamana, Elapatra, Kukura, Kukuna, Aryaka, Nandaka, Kalasa, Potaka,

Kalilasaka, Pinjaraka, Airavata, Sumanmukha, Dadhimukha, Sankha, Nanda,

Upanandaka, Apta, Kotaraka, Sikhi, Nishthuraka, Tittiri, Hastibhadra,

Kumuda, Maylapindaka, the two Padmas, Pundarika, Pushpa, Mudgaraparnaka,

Karavira, Pitharaka, Samvritta, Vritta, Pindara, Vilwapatra, Mushikada,

Sirishaka, Dilipa, Sankha-sirsha, Jyotishka, Aparajita, Kauravya,

Dhritarashtra, Kuhara, Krisaka, Virajas, Dharana, Savahu, Mukhara, Jaya,

Vidhira, Andha, Visundi, Virasa, and Sarasa. These and many others there

are amongst the sons of Kasyapa. See O Matali, if there is anybody here

whom thou canst elect.'

"Kanwa continued, 'Matali, meanwhile, had been looking attentively at a

person that stood by. And after Narada had ceased speaking, the celestial

charioteer with gratified mind asked the Rishi, saying, 'Of what race is

he the delighter--that comely youth of great radiance--who standeth

before Aryaka of Kauravya's line? Who is his father, and who is his

mother? Of what Naga's race is he? Indeed, of what line doth he stand as

a high flag-staff? In consequence of his intelligence, his patience, his

beauty, and his youth, my heart, O celestial Rishi, hath been attracted

towards him. That youth will make the best of husbands for my Gunakesi.'

"Kanwa continued, 'Beholding Matali's gratification at seeing the Naga

called Sumukha, Narada informed him of the nobility of his parentage and

of his feats. And he said, 'Born in the race of Airavata this prince of

Nagas is named Sumukha. He is the favourite grandson of Aryaka, and the

daughter's son of Vamana. The father of this youth was, O Matali, the

Naga called Chikura. Not long before was he slain by Vinata's Son.'

Hearing this Matali became highly pleased, and addressing Narada, the

charioteer said, 'This best of Nagas is, O sire, very acceptable to me

for a son-in-law. Make an endeavour to secure him, for I am highly

pleased at the thought of bestowing on this Naga, O Muni, my dear

daughter.'"

SECTION CIV

"Narada then said, 'This one is the charioteer of the name of Matali. He

is besides a dear friend of Sakra. Pure in conduct, he hath an excellent

disposition and possesses numerous virtues. Endued with strength of mind,

he hath great energy and great might. He is the friend, counsellor, and

charioteer of Sakra. It has been seen in every battle that small is the

difference that exists between him and Vasava as regards prowess and

strength. In all the battles between the gods and Asuras, it is this

Matali that driveth, by his mind alone, that ever-victorious and best of

cars belonging to Indra, which is drawn by thousand steeds. Vanquished by

his management of the steeds, the enemies of the gods are subjugated by

Vasava by the use of his hands. Defeated before-hand by Matali, the

Asuras are subsequently slain by Indra. Matali hath an excellent

daughter, who in beauty is unrivalled in the world. Truthful and

possessed of every accomplishment, she is known by the name of Gunakesi.

He was searching the three worlds for an eligible bridegroom. O thou that

art possessed of the splendour of a celestial, thy grandson, Sumukha,

hath become acceptable to him as a husband for his daughter. If O best of

serpents, his proposal be acceptable to thee, quickly make up thy mind, O

Aryaka, to take his daughter in gift for thy grandson. As Lakshmi in

Vishnu's house, or Swaha in that of Agni so let the slender-waisted

Gunakesi be a wife in thy race. Let Gunakesi, therefore be accepted by

thee for thy grandson, like Sachi for Vasava who deserveth her. Although

this youth hath lost his father, yet we choose him for his virtues, and

for the respectability of Airavata and thy own. Indeed, it is in

consequence of Sumukha's merits, his disposition, purity, self-restraint

and other qualifications that Matali hath become himself desirous of

giving away his daughter unto him. It behoveth thee, therefore, to honour

Matali.'

"Kanwa continued, 'Thus addressed by Narada, Aryaka beholding his

grandson elected as a bridegroom and remembering the death of his son was

filled with delight and sorrow at the same time. And he then addressed

Narada and said, 'How, O celestial Rishi, can I desire Gunakesi for a

daughter-in-law'! It cannot be, O great Rishi, that thy words are not

highly honoured by me, for who is there that would not desire an alliance

with the friend of Indra? I hesitate, however, O great Muni, in

consequence of the instability of the very cause that would not make that

alliance lasting. O thou of great effulgence, the author of this youth,

viz., my son, hath been devoured by Garuda. We are afflicted with sorrow

on that account. But worse still, O lord, Vinata's son, at the time of

leaving these regions, said, 'After a month I will devour this Sumukha

also. Surely, it will happen as he hath said, for we know with whom we

have to deal. At these words, therefore, of Suparna we have become

cheerless!'

"Kanwa continued, 'Matali then said unto Aryaka, 'I have formed a plan.

This thy grandson is elected by me as my son-in-law. Let this Naga then,

proceeding with me and Narada, come to the Lord of heaven the chief of

the celestials, O best of Nagas. I shall then endeavour to place

obstacles in the way of Suparna, and as a last resource, we will

ascertain the period of life that hath been vouchsafed to Sumukha.

Blessed be thou, O Naga, let Sumukha, therefore, come with me to the

presence of the Lord of the celestials.' Saying this, they took Sumukha

with them, and all the four, endued with great splendour, coming to

heaven beheld Sakra the chief of the gods seated in all his glory. And it

so happened that the illustrious Vishnu of four arms was also present

there. Narada then represented the whole story about Matali and his

choice.'

"Kanwa continued, 'Hearing all that Narada said, Vishnu directed

Purandara, the Lord of the universe, saying, 'Let Amrita be given to this

youth, and let him be made immortal like gods themselves. Let Matali, and

Narada, and Sumukha, O Vasava, all attain their cherished wish through

thy grace.' Purandara, however, reflecting on the prowess of Vinata's

son, said unto Vishnu, 'Let Amrita be given unto him by thee.' Thus

addressed, Vishnu said, 'Thou art the Lord of all mobile and immobile

creatures. Who is there, O lord, that would refuse a gift that may be

made by thee'?' At these words Sakra gave unto that Naga length of days.

The slayer of Vala and Vritra did not make him a drinker of Amrita.

Sumukha, having obtained that boon, became Sumukha[11] (in reality) for

his face was suffused with marks of joy. And having married Matali's

daughter, he cheerfully returned home. And Narada and Aryaka also filled

with delight at the success of their object, went away, after having

worshipped the glorious chief of the celestials.'"

SECTION CV

"Kanwa said, 'Meanwhile, O Bharata, the mighty Garuda heard what had

happened, viz., the bestowal by Sakra of length of days on the Naga

Sumukha. And inflamed with great anger, that ranger of the firmament,

Suparna, smiting the three worlds by the hurricane caused by the

flappings of his wings, quickly came to Vasava. And Garuda said, 'O

illustrious one, disregarding me why hast thou interfered with my

sustenance. Having granted me a boon of thy own will, why dost thou now

withdraw it? The Supreme Lord of all creatures hath, from the beginning,

ordained what my food is to be. Why dost thou then stand in the way of

that divine decree? I had selected this great Naga and had fixed time,

for O god, I had intended to offer the meat of his body, as sustenance to

my numerous progeny. When he, therefore, hath obtained a boon from thee

and hath become indestructible by me, how can I henceforth dare kill

another of his species? Dost thou sport thus, O Vasava, as thou listest?

I, however, shall have to die, as also the members of my family' and the

servants whom I have engaged in my house. That will, I think, gratify

thee, O Vasava! Indeed, O slayer of Vala and Vritra, I deserve all this,

nay more, since being the lord of the three worlds in might. I yet

consented to become the servant of another. O monarch of the three

worlds, Vishnu, however, is not the only cause of my inferiority, for

though, O Vasava, I am quite thy equal, yet the sovereignty of the three

worlds resteth on thee, O chief of the celestials. Like thee, I also have

a daughter of Daksha for my mother and Kasyapa for my father. Like thee,

I also can, without any fatigue, bear the weight of the three worlds. I

have strength that is immeasurable and incapable of being resisted by any

creature. In the war with the Daityas I also achieved grand feats.

Srutasri and Srutasena and Vivaswat, and Rochanamukha, and Prasrura, and

Kalakaksha amongst the sons of Diti were slain by me. Perching yet on the

flag-staff of thy younger brother's car I carefully protect it in battle,

and sometimes also I bear that brother of thine on my back. It is,

perhaps, for this that thou disregardest me. Who else in the universe is

there that is capable of bearing such heavy burthens? Who is there that

is stronger than myself? Superior though I am, I yet bear on my back this

younger brother of thine with all his friends. When, however,

disregarding me thou hast interfered with my foods, thou hast, O Vasava,

inflicted disgrace on me, like this younger brother of thine that had

hitherto been disgracing me by making me bear him on my back. As regards

thyself, O Vishnu, amongst all those endued with prowess and strength

that have been born of Aditi's womb, thou art superior in strength. Yet

thee I bear without any fatigue, with only one of my feathers. Think

coolly then, O brother, who amongst us is stronger?'

"Kanwa continued, 'Hearing the proud words of that bird foreshadowing

danger the bearer of the discus, provoking Tarkshya still more, said unto

him, 'Though so very weak, why dost thou, O Garuda, yet regard thyself

strong, O oviparous creature, it ill behoveth thee to vaunt thus in our

presence. The three worlds united together cannot bear the weight of my

body. I myself bear my own weight and thine also. Come now, bear thou the

weight of this one right arm of mine. If thou canst bear even this, thy

boast would be regarded as reasonable. Saying this, the holy one placed

his arms on Garuda's shoulders. Thereupon the latter fell down, afflicted

with its weight, confounded, and deprived of his senses. And Garuda, felt

that the weight of that one arm of Vishnu was as great as that of the

entire Earth with her mountains. Endued with might infinitely greater,

Vishnu, however, did not afflict him much. Indeed, Achyuta did not take

his life. That ranger of the sky, afflicted then by that immense weight,

gasped for breath, and began to cast off his feathers. With every limb

weakened, and utterly confounded, Garuda was almost deprived of his

senses. The winged offspring of Vinata then, thus confounded and almost

deprived of his senses, and rendered utterly helpless, bowing unto Vishnu

with bent bead, feebly addressed him, saying, 'O illustrious Lord, the

essence of that strength which sustains the universe dwelleth in this

body of thine. What wonder, therefore, that I should be crushed down to

the earth by a single arm of thine, stretched out at thy pleasure. It

behoveth thee, O divine Lord, to forgive this winged creature that

perches on thy flag-staff--this fool intoxicated with pride of strength,

but now rendered utterly helpless. Thy great strength, O divine Lord, was

never known to me before. It was for this that I regarded my own might to

be unequalled.' Thus addressed, the illustrious Vishnu became gratified,

and addressing Garuda with affection, said, 'Let not thy behaviour be

such again.' And saying this, Upendra threw Sumukha with the toe of his

foot upon Garuda's breast. And from that time, O king, Garuda hath ever

lived in friendship with that snake. It was thus, O king, that mighty and

illustrious Garuda, the son of Vinata, afflicted by the might of Vishnu,

was cured of his pride.'

"Kanwa continued, 'In the same way, O son of Gandhari, thou livest, O

son, as long as thou approachest 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 Aswins,--these gods are thy

enemies. Let alone an encounter with them, thou art not competent even to

look at them on the field. Therefore, O prince, do not set thy heart upon

war; let peace be made through the agency of Vasudeva. It behoveth thee

to save thy race thus. This great ascetic Narada witnessed with his own

eyes the incident (I have related to thee) which shows the greatness of

Vishnu, and know that this Krishna is that bearer of the discus and the

mace!'

"Vaisampayana continued, 'Hearing these words of the Rishi, Duryodhana

contracted his eye-brows and began to breathe heavily. And casting his

eyes then on Radha's son, he burst out into a loud laughter. And setting

at naught those words of the Rishi, that wicked wretch began to slap his

thigh that resembled the trunk of an elephant. And addressing the Rishi,

he said, 'I am, O great Rishi, precisely what the Creator hath made me.

What is to be, must be. What also hath been ordained in my case must

happen, I cannot act otherwise. What can these senseless declamations,

therefore, avail?'"

SECTION CVI

"Janamejaya said, 'Interminably wedded to evil, blinded by avarice,

addicted to wicked courses, resolved upon bringing destruction on his

head, inspiring grief in the hearts of kinsmen, enhancing the woes of

friends, afflicting all his well-wishers, augmenting the joys of foes,

and treading the wrong path, why did not his friends seek to restrain

him, and why also did not that great friend (of Kuru's race), the holy

One; with tranquil soul, or the Grandsire tell him anything from

affection?'

"Vaisampayana said, 'Yes, the holy one did speak. Bhishma also spoke what

was beneficial. And Narada too said much. Listen to all that these said.'

"Vaisampayana continued, '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. In

ancient times, in order to test Viswamitra, who was then engaged in

ascetic austerities Dharma personally came to him, having assumed the

form of the Rishi, Vasishtha. Thus assuming, O Bharata, the form of the

one of the seven Rishis, and feigning himself hungry and desirous of

eating, he came, O king, to the hermitage of Kausika. Thereupon,

Viswamitra struck with awe, began to cook Charu (which was a preparation

of rice and milk). And in consequence of the care he took in preparing

that excellent food, he could not properly wait upon his guest. And it

was not till after the guest had dined on the food offered by the other

hermits that Viswamitra succeeded in approaching him with the Charu he

had cooked and which was still steaming. 'I have already dined; wait

here,'--were the words that the holy one said. And having said that the

holy one went away. And thereupon, the illustrious Viswamitra, O king,

waited there. And bearing that food on his head and holding it with his

arms, that ascetic of rigid vow stood in his hermitage, still as a post,

subsisting on air. And as he stood there, an ascetic of the name of

Galava, from motives of respect and reverence and from affection and

desire of doing what was agreeable, began to wait upon him. And after a

hundred years had passed away, Dharma, again assuming the form of

Vasishtha, came to Kausika from desire of eating. And beholding the great

Rishi Viswamitra, who was endued with high wisdom, standing there with

that food on his head, himself subsisting all the while on air, Dharma

accepted that food which was still warm and fresh. And having eaten that

food, the god said,--Gratified am I, O regenerate Rishi. And saying this,

he went away. And at those words of Dharma, Viswamitra divested of

Kshatriyahood because endued with the status of a Brahmana and was filled

with delight[12]. And pleased as he was with the services and devotion of

his discipline, the ascetic Galava, Viswamitra, addressed him and said,

'With my leave, O Galava, go whithersoever thou mayest wish.' Thus

commanded by his preceptor, Galava, highly pleased, said in a sweet voice

unto Viswamitra of great effulgence, What final gift shall I make thee in

consequence of thy services as preceptor? O giver of honours, it is in

consequence of the (final) present that a sacrifice becometh successful.

The giver of such gifts obtains emancipation. Indeed, these gifts

constitute the fruit (that one enjoys in heaven). They are regarded as

peace and tranquillity personified. What, therefore, shall I procure for

my preceptor? Oh, let that be said. 'The illustrious Viswamitra knew that

he had really been conquered by Galava by means of the latter's services,

and the Rishi, therefore, sought to dismiss him by repeatedly saying,

'Go, Go.' But thou repeatedly commanded by Viswamitra to go away, Galava

still addressed him saying, 'What shall I give?' And seeing this

obstinacy on the part of ascetic Galava, Viswamitra felt a slight rise of

anger and at last said, 'Give me eight hundred steeds, every one of which

should be as white as the rays of the moon, and every one of which should

have one ear black. Go now, O Galava, and tarry not.'"

SECTION CVII

"Narada said, 'Thus addressed by Viswamitra of great intelligence Galava

was filled with such anxiety that he could not sit or lie down, or take

his food. A prey to anxiety and regret, lamenting bitterly, and burning

with remorse, Galava grew pale, and was reduced to a skeleton. And

smitten with sorrow, O Suyodhana, he indulged in these lamentations,

'Where shall I find affluent friends? Where shall I find money? Have I

any savings? Where shall I find eight hundred steeds of lunar whiteness?

What pleasure can I have in eating? What happiness can be mine in objects

of enjoyment? The very love of life is extinct in me. What need have I of

life? Repairing to the other shore of the great ocean, or to the furthest

verge of the earth, I will relinquish my life. Of what use can life be to

me? What happiness, without severe exertion, can be his who is poor,

unsuccessful, deprived of all the good things of life, and burthened with

debt? Death is preferable to life as regards him who having enjoyed the

wealth of friends through their friendship for himself, is unable to

return their favour. The religious acts of that man lose their efficacy

who having promised to do an act fails to perform it and is thus stained

with falsehood. One that is stained by falsehood cannot have beauty, or

children, or power, or influence. How, therefore, can such a one attain

to a blissful state? What ungrateful man hath ever earned fame? Where,

indeed, is his place, and where his happiness? An ungrateful person can

never win esteem and affection. Salvation also can never be his. He that

is destitute of wealth is a wretch that can scarcely be said to live.

Such a wretch cannot support his kinsmen and friends. Unable to make any

return for the benefits he receiveth, he certainly meeteth with

destruction. Even I am that wretch, ungrateful, destitute of resources,

and stained with falsehood, for having obtained my objects from my

preceptor, I am unable to do his bidding. Having first endeavoured to the

utmost, I will lay down my life. Before this, I never craved for any

thing from the very gods. The deities regard me for this in sacrificial

place. I will go and seek the protection of Vishnu, the divine Lord of

the three worlds, of Krishna the great refuge of all who are blessed with

protection. Bowing down unto him, I desire to see that highest of all

ascetics, the Eternal Krishna from whom flow all those possessions and

enjoyments that are owned by both gods and Asuras.' And while Galava was

thus lamenting, his friend Garuda, the son of Vinata, appeared in his

sight. And Garuda, from desire of doing him good, cheerfully addressed

him, saying, Thou art a dear friend, of mine. It is the duty of a friend,

when himself in prosperity, to look to the accomplishment of the wishes

of his friends. The prosperity that I have, O Brahmana, is constituted by

Vasava's younger brother Vishnu. Before this, I spoke to him on thy

behalf and he hath been pleased to grant my wishes. Come now, we will go

together. I will bear thee comfortably to the other shore of the ocean,

or to the furthest extremity of the earth. Come, O Galava, do not tarry.'"

SECTION CVIII

"Garuda said, 'O Galava, commanded I have been by God, who is the cause

of all knowledge. I ask thee, towards which quarter shall I first take

thee to see what lie there? The eastern, the southern, the western, or

the northern, towards which, O best of regenerate persons, shall I go, O

Galava? That quarter towards which Surya the illuminator of the universe

first riseth; where, at eve, the Sadhyas engage in their ascetic

austerities; where that Intelligence, which pervades the whole universe

first springeth; where the two eyes of Dharma, as well as he himself, are

stationed; where the clarified butter first poured in sacrifice

subsequently flowed all around; that quarter, O best of all regenerate

persons, is the gate of Day and Time. There the daughters of Daksha, in

primeval times, gave birth to their children. There the sons of Kasyapa

first multiplied. That quarter is the source of all the prosperity of the

gods, for it was there that Sakra was first anointed as the king of the

celestials. It was there, O regenerate Rishi, that both Indra and the

gods underwent their ascetic penances. It is for this, O Brahmana, that

this quarter is called Purva (the first). And because in the earliest of

times this quarter was overspread by the Suras, it is for this that it is

called Purva. The gods, desirous of prosperity, performed all their

religious ceremonies here. It was here that the divine Creator of the

universe first sang the Vedas. It was here that the Gayatri was first

preached by Surya unto the reciters of that sacred hymn. It was here, O

best of Brahmanas, that the Yajurvedas  were delivered by Surya (unto

Yajnavalkya). It was here that the Soma juice, sanctified by boons, was

first drunk in sacrifices by Suras. It was here that the Homa-fires,

(gratified by mantras), first drank articles of cognate origin.[13] It

was here that Varuna first repaired to the nether regions, and attained

to all his prosperity. It was here, O bull among the twice-born, that the

birth, growth, and death of the ancient Vasishtha took place. Here first

grew the hundred different branches of Om![14] It was here that the

smoke-eating Munis are the smoke of sacrificial fires. It was in that

region that myriads of boars and other animals were killed by Sakra and

offered as sacrificial portions unto the gods. It is here that the

thousand-rayed sun, arising, consumeth, out of ire, all those that are

wicked and ungrateful among men and the Asuras. This is the gate of the

three worlds. This is the path of heaven and felicity. This quarter is

called Purva (east). We will go hither, if it pleaseth thee. I shall

always do what is agreeable to him who is my friend. Tell me, O Galava,

if any other quarter pleaseth thee, for we will then go there. Listen now

to what I say of another quarter.'"

SECTION CIX

"Garuda continued, 'In days of yore, Vivaswat, having performed a

sacrifice, gave this quarter away as a present (Dakshina) unto his

preceptor, And it is for this that this region is known by the name of

Dakshina (south). It is here that the Pitris of the three worlds have

their habitation. And, O Brahmana, it is said that a class of celestials

subsisting upon smoke alone also live there. Those celestials also that

go by the name of Viswedevas always dwell in this region along with the

Pitris. Worshipped in sacrifices in all the worlds, they are equal

sharers with the Pitris. This quarter is called the second door of Yama.

It is here that the periods allotted to men are calculated in Trutis and

Lavas.[15] In this region always dwell the celestial Rishis, the

Pitriloka Rishis, and the royal Rishis, in great happiness. Here are

religion and truth. It is here that the acts (of persons) exhibit their

fruits. This region, O best of the twice-born, is the goal of the acts of

the dead. It is this region, O best of regenerate persons, whither all

must repair. And as creatures are all overwhelmed by darkness, they

cannot, therefore, come hither in bliss. Here, O bull among regenerate

persons, are many thousands of Malevolent Rakshasas in order to be seen

by the sinful. Here, O Brahmana, in the bowers on the breast of Mandara

and in the abodes of regenerate Rishis, the Gandharvas chant psalms,

stealing away both the heart and the intellect. It was here that Raivata

(a Daitya), hearing the Sama hymns sung in a sweet voice, retired to the

woods, leaving his wife and friends and kingdom. In this region, O

Brahmana, Manu and Yavakrita's son together set a limit which Surya can

never overstep. It was here that the illustrious descendant of Pulastya,

Ravana, the king of the Rakshasas, undergoing ascetic austerities,

solicited (the boon of) immortality from the gods. It was here that (the

Asura) Vritra, in consequence of his wicked conduct, incurred the enmity

of Sakra. It is in this region that lives of diverse forms all come and

are then dissociated into their five (constituent) elements. It is in

this region, O Galava, that men of wicked deeds rot (in tortures). It is

here that the river Vaitarani flows, filled with the bodies of persons

condemned to hell. Arrived here, persons attain to the extremes of

happiness and misery. Reaching this region, the sun droppeth sweet waters

and thence proceeding again to the direction named after (Vasishtha),

once more droppeth dew, It was here that I once obtained (for food), a

prodigious elephant battling with an enormous tortoise. It was here that

the great sage Chakradhanu took his birth from Surya. That divine sage

afterwards came to be known by the name of Kapila, and it was by him that

the (sixty thousand) sons of Sagara were afflicted. It was here that a

class of Brahmanas named Sivas, fully mastering the Vedas, became crowned

with (ascetic) success. Having studied all the Vedas they at last

attained eternal salvation. In this region is the city called Bhogavati

that is ruled by Vasuki, by the Naga Takshaka and also by Airavata. They

that have to journey hither (after death) encounter here a thick gloom.

And so thick is that gloom that it cannot be penetrated by either the Sun

himself or by Agni. Worthy of worship as thou art, even thou shalt have

to pass this road. Tell me now if thou wishest to sojourn towards this

direction. Else, I listen to an account of the western direction.'"

SECTION CX

"Garuda said, 'This quarter is the favourite one of king Varuna, the

ruler of the ocean. Indeed, the lord of the waters had his origin here,

and it is hither that sovereignty lieth. And since it is here that

towards the day's end (paschat) the sun dismisseth his rays that this

quarter, O best of the twice-born ones, is called the west (paschima).

For ruling over all aquatic creatures and for the protection of the water

themselves, illustrious and divine Kasyapa installed Varuna here (as the

king of this region). Quaffing all the six juices of Varuna, the moon,

the dispeller of darkness, becometh young again in the beginning of the

fortnight. It was in the quarter, O Brahmana, that the Daityas were

routed and bound fast by the wind-god. And afflicted by a mighty tempest,

and breathing hard (as they fled), they at last laid themselves down in

this region to sleep (the sleep that knows no waking). Hither is that

mountain called Asta which is the cause of the evening twilight, and

which (daily) receiveth the sun lovingly turning towards it. It is from

this quarter that both Night and Sleep, issuing out at the close of day,

spread themselves, as if, for robbing all living creatures of half their

allotted periods of life. It was here that Sakra, beholding (his

stepmother) the goddess Diti lying asleep in a state of pregnancy, cut

off the foetus (into forty-nine parts), whence sprang the (forty-nine)

Maruts. It is towards this direction that the roots of Himavat stretch

towards the eternal Mandara (sunk in the ocean). By journeying for even a

thousand years one cannot attain to the end of those roots. It is in this

region that Surabhi (the mother of cows), repairing to the shores of the

extensive lake, adorned with golden lotuses, poureth forth her milk. Here

in the midst of the ocean is seen the headless trunk of the illustrious

Swarbhanu (Rahu) who is always bent upon devouring both sun and the moon.

Here is heard the loud chanting of the Vedas by Suvarnasiras, who is

invincible and of immeasurable energy, and whose hair is eternally green.

It is in this region that the daughter of Muni Harimedhas remained

transfixed in the welkin in consequence of Surya's injunction couched in

the words--Stop, Stop. Here, O Galava, wind, and fire, and earth, and

water, are all free, both day and night, from their painful sensations.

It is from this region that the sun's course begins to deviate from the

straight path, and it is in this direction that all the luminous bodies

(the constellations) enter the solar sphere. And having moved for

twenty-eight nights with the sun, they come out of the sun's course to

move in accompaniment with the moon. It is in this region that the rivers

which always feed the ocean have their sources. Here, in the abode of

Varuna, are the waters of the three worlds. In this region is situate the

abode of Anarta, the prince of snakes. And here is the unrivalled abode

also of Vishnu, who is without beginning and without end. In this region

is also situate the abode of the great Rishi Kasyapa, the son of Maricha.

The western quarter is thus narrated to thee in course of telling thee of

the different points. Tell me now, O Galava, towards which side, O best

of regenerate persons, shall we go?'"

SECTION CXI

"Garuda said, 'O Brahmanas, since this quarter saveth from sin, and since

one attaineth to salvation here, it is for this saying (Uttarana) power

that it is called the north (uttara). And, O Galava, because the abode of

all the treasures of the north stretches in a line towards the east and

the west, therefore is the north sometimes called the central region

(madhyama). And, O bull among the twice-born, in this region that is

superior to all, none can live that is unamiable, or of unbridled

passions, or unrighteous. Hither, in the asylum, known by the name of

Vadari, eternally dwell Krishna who is Narayana's self, and Jishnu that

most exalted, of all male beings, and Brahman (the Creator). Hither, on

the breast of Himavat always dwelleth Maheswara endued with the

effulgence of the fire that blazeth up at the end of the Yuga. As

Purusha, he sporteth here with Prakriti (the universal mother). Except by

Nara and Narayana, he is incapable of being seen by the diverse classes

of Munis, the gods with Vasava at their head, the Gandharvas, the

Yakshas, and the Siddhas. Though invested with Maya, him the eternal

Vishnu alone, of a thousand heads and thousand legs, can behold. It was

in this region that Chandramas (the moon) was installed into the

sovereignty of the entire regenerate order. It was in this region, O thou

foremost of all acquainted with Brahma, that Mahadeva first receiving her

on his head, afterwards let (the sacred stream) Ganga fall from the

heavens to the world of men. It was here that the Goddess (Uma) underwent

her ascetic austerities from her desire of obtaining Maheswara (as her

Lord). It was in this region that Kama, the wrath (of Siva), Himavat, and

Uma, all together shone brilliantly. It was here, on the breast of

Kailasa, O Galava, that Kuvera, was installed on the sovereignty of the

Rakshasas, the Yakshas, and the Gandharvas. It is in this region that

(Kuvera's gardens called) Chitraratha lie, and it is here that the asylum

of (the Munis called the) Vaikhanasas is situate. It is here, O bull

among the twice-born, that the celestial stream called Mandakini, and the

mountain Mandara are to be seen. It is here that the gardens called

Saugandhi-kanaka are always guarded by the Rakshasas. Here are many

plains covered with grassy verdure, as also the plantain forest, and

those celestial trees called the Sautanakas. It is in this, region, O

Galava, that the Siddhas, with souls ever under control and always

sporting at will, have their fit abodes, abounding with every object of

enjoyment. It is here that the seven Rishis with Arundhati may be seen.

It is here that the constellation Swati is to be seen, and it is here

that it first rises to the view. It is in this region that the Grandsire

Brahman dwelleth in the vicinity of Yajna (sacrifice embodied). It is in

this quarter that the sun, the moon, and the other luminaries are seen to

revolve regularly.

It is in this region, O foremost of Brahmanas, that those illustrious and

truth-speaking Munis called by the name of Dharma, guard the source of

the Ganges. The origin and physical features and ascetic penances of

these Munis are not known to all. The thousand dishes they use for

serving the food offered in hospitality and the edibles also they create

at will, are all a mystery, The man, O Galava, that passeth beyond the

point guarded by these Munis, is certain, O foremost of Brahmanas, to

meet with destruction. None else, O bull among Brahmanas, save the divine

Narayana, and the eternal Nara called also Jishnu, succeeded in passing

beyond the point so guarded. It is in this region that the mountains of

Kailasa lie, the abode of Ailavila (Kuvera). It is here that the ten

Apsaras known by the name of Vidyutprabha had their origin. In covering,

O Brahmana, the three worlds with three steps in the sacrifice of Vali

(the Asura king), Vishnu had covered this whole northern region; and,

accordingly, there is a spot here called Vishnupada. And it is so called

after the footprint of Vishnu caused on that occasion. Here, in this

quarter, at a place called Usiravija, by the side of the golden lake,

king Marutta performed, O foremost of Brahmanas, a sacrifice. It is here

that the brilliant and shining gold mines of Himavat exhibit themselves

to the illustrious and regenerate Rishi Jimuta. And Jimuta gave away the

whole of that wealth to the Brahmanas. And having given it away, that

great Rishi solicited them to call it after his own name. And hence that

wealth is known by the name of the Jaimuta gold. Here, in this region, O

bull among Bharatas, the regents of the worlds, O Galava, every morning

and evening, proclaim, 'What business of what person shall we do?' It is

for these, O foremost of Brahmanas, and other incidents, that the

northern region is superior to all quarters. And because this region is

superior (uttara) to all, therefore, it is called the north (uttara). The

four regions have thus, O sire, been, one after another described to thee

in details. Towards which quarter then dost thou desire to go? I am

ready, O foremost of Brahmanas, to show thee all the quarters of the

earth!'"

SECTION CXII

"Galava said, 'O Garuda, O slayer of foremost snakes, O thou of beautiful

feathers, O son of Vinata, carry me, O Tarkhya, to the east where the two

eyes of Dharma are first opened. O, take me to the east which thou hast

first described, and whither, thou hast said, the gods are always

present. Thou hast said that thither both truth and virtue reside. I

desire to meet all the gods. Therefore, O younger brother of Aruna, take

me thither, so that I may behold the gods.'

"Narada continued, 'Thus addressed, the son of Vinata replied unto that

Brahmana saying, 'Mount thou on my back.' And thereupon, the Muni Galava

rode on the back of Garuda. And Galava said, 'Thy beauty, O devourer of

snakes, as thou proceedest, seemeth to be like that of the sun himself in

the morning, that maker of the day endued with a thousand rays. And, O

ranger of the skies, thy speed is so great that the very trees, broken by

the storm caused by the flapping of thy wings, seem to pursue thee in the

course. Thou seemest, O tenant of the welkin, to drag by the storm caused

by the wings, the very Earth with all the waters of her oceans, and with

all her mountains, woods and forests. Indeed, the tempest caused by the

motion of thy wings seems to continually raise into mid air the waters of

the sea, with all their fishes and snakes and crocodiles. I see fishes

possessed of similar faces, and Timis and Timingilas and snakes endued

with human faces, all crushed by the tempest raised by thy wings. My ears

are deafened by the roar of the deep. So stunned am I that I can neither

hear nor see anything. Indeed, I have forgotten my own purpose. Slacken

thy speed, O ranger of the sky, remembering the risk to a Brahmana's

life. O sire, neither the sun, nor the cardinal points, nor the welkin

itself, is any longer perceptible to me. I see only a thick gloom around

me. The body is no longer visible to me. I see only thy two eyes, O

oviparous being, resembling two radiant gems. I cannot see either thy

body or my own. At every step, I behold sparks of fire emitted from thy

frame. Stop without delay these sparks of fire and extinguish the

dazzling radiance of thy eyes. O son of Vinata, slacken this exceeding

speed of thy course. O devourer of snakes, I have no business to go with

thee. Desist, O blessed one, I am unable to bear this speed of thine. I

have promised to give my preceptor eight hundred white steeds of lunar

effulgence, each having one ear black in hue. I see no way, O oviparous

being, of fulfilling my pledge. There is but one way that I can see, and

that is to lay down my own life. I have no wealth of my own, nor any

wealthy friend, nor can wealth, however immense, procure the

accomplishment of my object.'

"Narada continued, 'Unto Galava uttering these and many other words of

entreaty and sorrow, the son of Vinata, without slackening his speed,

laughingly replied, saying, 'Thou hast little wisdom, O regenerate Rishi,

since thou wishest to put an end to thy own life. Death can never be

brought about by one's effort. Indeed, Death is God himself. Why didst

thou not, before this, inform me of thy purpose? There are excellent

means by which all this may be accomplished. Here is this mountain called

Rishabha on the seaside. Resting here for some time and refreshing

ourselves with food, I will, O Galava, return.'"

SECTION CXIII

"Narada said, 'Alighting then on the peak of the Rishabha, the Brahmana

and the Bird beheld a Brahmana lady of the name of Sandili, engaged there

on ascetic penances. And Galava and Garuda both saluted her by bending

their heads, and worshipped her. And thereupon, the lady enquired after

their welfare and gave them seats. And having taken their seats, both of

them took the cooked food the lady offered them, after having first

dedicated it to the gods with Mantras. And having taken that food, they

laid themselves down on the ground and fell into a profound sleep. And

Garuda, from desire of leaving that place, upon awakening, found that his

wings, had fallen off. Indeed, he had become like a ball of flesh, with

only his head and legs. And beholding him come to that plight, Galava

sorrowfully enquired, saying, 'What is this condition that has overtaken

thee as the consequence of thy sojourn here? Alas, how long shall we have

to reside here? Hadst thou harboured any evil and sinful thought in thy

mind? It cannot, I am sure, be any trivial sin of which thou hast been

guilty.' Thus addressed, Garuda replied unto the Brahmana, saying,

'Indeed, O regenerate one, I entertained the thought of carrying away

this lady crowned with ascetic success from this spot to where the

Creator himself, the divine Mahadeva, the eternal Vishnu, and both Virtue

and Sacrifice personified, live together, for as I thought this lady

should live there. I shall now, from desire of doing myself good,

prostrate myself before this holy lady, and pray unto her, saying,--with

a heart full of pity, I had, indeed, entertained such a thought. Whether

I acted rightly or wrongly, even this was the wish, evidently against thy

own, that was cherished by me from my respect for thee. It behoveth thee,

therefore, to grant me forgiveness, from the nobility of thy heart.' That

lady became gratified with that prince of birds and that bull of

Brahmanas. And addressing Garuda, she said, 'Fear not, O thou of

beautiful feathers. Resume thy wings, and cast off thy fears. I was

contempted by thee, but know that I do not pardon contempt. That sinful

being who entertains contempt for me, would speedily fall away from all

blissful regions. Without a single inauspicious indication about me, and

perfectly blameless as I am, I have, in consequence of the purity of my

conduct, attained to high ascetic success. Purity of conduct beareth

virtue as its fruit. Purity of conduct beareth wealth as its fruit. It is

purity of conduct that bringeth on prosperity. And it is purity of

conduct that driveth away all inauspicious indications. Go thou, O

blessed prince of birds, whithersoever thou wishest, from this place.

Never entertain contempt for me, and take care that thou dost not

contempt women that may even be truly blamable. Thou shalt again be, as

before, invested with both strength and energy.' At these words of that

lady Garuda had his wings again, and they became even stronger than

before. And then with Sandili's leave, Garuda with Galava on his back

took his departure. But they failed to find the kind of steeds they were

in search of. And it so happened that Viswamitra met Galava on the way.

And thereupon, that foremost of speakers addressed Galava in the presence

of Vinata's son and said, 'O regenerate one, the time is already come

when thou shouldst give me the wealth thou hadst promised me of thy own

accord. I do not know what thou mayst. I have waited so long. I will wait

for some time more. Seek thou the way by which thou mayst succeed (in the

matter of thy promise).' Hearing these words, Garuda addressed cheerless

Galava who was overwhelmed with sorrow, saying, 'What Viswamitra said

unto thee before hath now been repeated in my presence. Come, therefore,

O Galava, best of Brahmanas, we will deliberate on the matter. Without

giving thy preceptor the whole of the wealth (promised by thee), thou

canst not even sit down.'

SECTION CXIV

"Narada said, 'Garuda then, that foremost of winged beings, addressed the

cheerless Galava and said, 'Because it is created by Agni, in the bowels

of the earth and augmented by Vayu, and because also the earth itself is

said to be Hiranmaya, therefore, is wealth called Hiranya. And because

wealth supports the world and sustains life, therefore, is it called

Dhana. It is for serving these ends that Dhana (wealth) exists from the

beginning in the three worlds. On that Friday, when either of the two

constellations--the Purvabhadra or the Uttarabhadra--is ascendant, Agni,

creating wealth by a fiat of his will, bestoweth it on mankind for the

increase of Kuvera's stock. The wealth that is embowelled in the Earth is

guarded by the deities called the Ajaikapats and the Ahivradnas, and also

by Kuvera. Exceedingly difficult of attainment, that wealth, therefore, O

bull among Brahmanas, is rarely attained. Without wealth there is no

chance of thy acquisition of the promised steeds. Beg thou, therefore, of

some king born in the race of some royal sage, who may, without

oppressing his subjects, crown our suit with success. There is a king

born in the lunar race, that is my friend. We shall go to him, for he,

amongst all on Earth, hath great wealth. That royal sage is known by the

name of Yayati, and he is the son of Nahusha. His prowess is incapable of

being baffled. Solicited by thee in person, and urged by me, he will give

what we seek, for he hath immense wealth, equal unto what belongeth to

Kuvera, the lord of treasures. Even thus, by accepting a gift, O learned

one, pay off thy debt to thy preceptor.' Talking thus, and thinking upon

what was best to be done, Garuda and Galava together went to king Yayati,

who was then in his capital called Pratisthana. The king received them

hospitably and gave them excellent Arghya and water to wash their feet.

And the king then asked them the cause of their advent. And thereupon

Garuda answered, saying, 'O son of Nahusha, this ocean of asceticism,

called Galava, is my friend. He had been, O monarch, a disciple of

Viswamitra for many thousand years. This holy Brahmana, when commanded by

Viswamitra to go away whithersoever he chose, addressed his preceptor at

that time, saying,--I desire to give something as preceptor's fee.

Knowing this one's resources to be poor, Viswamitra did not ask for

anything. But when he was repeatedly addressed by this Brahmana on the

subject of the tutorial fee, the preceptor, under a slight accession of

wrath, said, 'Give me eight hundred white steeds of good pedigree and of

lunar radiance, and each having one ear black in hue. If, O Galava, thou

desirest to give anything to thy preceptor, let this then be given!' It

was thus that Viswamitra endued with wealth of asceticism said unto him

in anger. And this bull among Brahmanas is on that account smarting with

great grief. Unable to fulfil that command (of his preceptor), he hath

now come to take thy shelter. O tiger among men, accepting this as alms

from thee, and filled once more with cheerfulness, he will, after paying

his preceptor's debt, devote himself again to serve ascetic penances. A

royal Rishi as thou art, and, therefore, endued with wealth of asceticism

of thy own, this Brahmana, by giving thee a portion of his wealth of

asceticism, will make thee richer in wealth of that kind. As many hairs,

O lord of men, as there are on a horse's body, so many regions of bliss,

O ruler of Earth, are attained by him that giveth away a horse in gift.

This one is as fit to accept a gift as thou art to make a gift. Let

therefore, thy gift in this instance be like milk deposited in a

conch-shell.'"

SECTION CXV

"Narada said, 'Thus addressed by Suparna in excellent words fraught with

truth, that performer of thousand sacrifices, that foremost of givers,

that liberal ruler of all the Kasis, the lord Yayati, revolving those

words in his mind and reflecting on them coolly, and seeing before him

his dear friend, Tarkshya, and that bull among Brahmanas, Galava, and

regarding the alms sought as an indication, highly praiseworthy, of

(Galava's) ascetic merit, and in view particularly of the fact that those

two came to him having passed over all the kings of the Solar race, said,

'Blessed is my life today, and the race also in which I am born, hath,

indeed, been blessed today. This very province also of mine hath equally

been blessed by thee, O sinless Tarkshya. There is one thing, however, O

friend, that I desire to say unto thee, and that is, I am not so rich now

as thou thinkest, for my wealth hath suffered a great diminution. I

cannot, however, O ranger of the skies, make thy advent here a fruitless

one. Nor can I venture to frustrate the hopes entertained by this

regenerate Rishi. I shall, therefore, give him that which will accomplish

his purpose. If one having come for alms, returneth disappointed, he may

consume the (host's) race. O son of Vinata, it is said that there is no

act more sinful than that of saying, 'I have nothing'--and thus

destroying the hope of one that cometh, saying, 'Give.' The disappointed

man whose hopes have been killed and his object not accomplished, can

destroy the sons and grandsons of the person that faileth to do him good.

Therefore, O Galava, take thou this daughter of mine, this perpetrator of

four families. In beauty, she resembleth a daughter of the celestials.

She is capable of prompting every virtue. Indeed, owing to her beauty,

she is always solicited (at my hands) by gods and men, and Asuras. Let

alone twice four hundred steeds each with a black ear, the kings of the

earth will give away their whole kingdoms as her dower. Take thou,

therefore, this daughter of mine, named Madhavi. My sole desire is that I

may have a daughter's son by her. Accepting that daughter in gift, Galava

then, with Garuda, went away, saying, 'We will again see thee'. And they

took that maiden with them. And Galava's oviparous friend addressed him,

saying, 'The means have at last been obtained whereby the steeds may be

obtained.' And saying this, Garuda went away to his own abode, having

obtained Galava's permission. And after the prince of birds had gone,

Galava, with that maiden in his company, began to think of going to some

one among the kings who would be able to give (fit) dower for the maiden.

And he first thought of that best of kings, Haryyaswa of Ikshaku's race,

who ruled at Ayodhya, was endued with great energy, possessed of a large

army consisting of four kinds of forces, had a well-filled treasury and

abundance of corn, and who was dearly loved by his subjects, and who

loved the Brahmanas well. Desirous of offspring, he was living in quiet

and peace, and engaged in excellent austerities. And the Brahmana Galava,

repairing unto Haryyaswa, said, 'This maiden, O king of kings, will

increase the family of her husband by bringing forth offspring. Accept

her from me, O Haryyaswa, as thy wife, by giving me a dower. I will tell

thee what dower thou shalt have to give. Hearing it, settle what thou

shalt do.'"

SECTION CXVI

"Narada said, 'That best of monarchs, king Haryyaswa, after reflecting

for a long while and breathing a long and hot sigh about the birth of a

son, at last said, 'Those six limbs[16] that ought to be high are high in

this maiden. Those seven, again, that ought to be slender are slender in

her. Those three, again, which ought to be deep are deep in her. And

lastly, those five that ought to be red are red in her. It seems that she

is worth being looked at by even the gods and the Asuras, and is

accomplished in all the arts and sciences. Possessed of all auspicious

signs, she will certainly bring forth many children. She is even capable

of bringing forth a son who may become an emperor. Having regard to my

wealth, tell me, O foremost of Brahmanas, what should be her dower.'

Galava said, 'Give me eight hundred steeds, born in a good country, of

lunar whiteness, and each with one ear black in hue. This auspicious and

large-eyed maiden will then become the mother of thy sons, like the

fire-stick becoming the genetrix of fire.'"

"Narada continued, 'Hearing these words, that royal sage, king Haryyaswa,

filled with sorrow, but blinded by lust, addressed Galava, that foremost

of Rishis, saying, 'I have only two hundred steeds about me of the kind

wanted by thee, although of other kinds all worthy of sacrifice, I have

many thousand moving about (in my dominions), O Galava, I desire to beget

only one son upon this damsel. Kindly grant this request of mine.'

Hearing these words of the king, that damsel said unto Galava, 'A reciter

of Brahma granted me a boon that I would after each delivery, be a maiden

again. Give me away, therefore, to this king, accepting his excellent

steeds. In this way, full eight hundred steeds may be obtained by thee

from four kings in succession, and I also may have four sons. Collect

thou the wealth intended for thy preceptor, in this way. Even this is

what I think. It depends, however, oil thee, O Brahmana, as to how thou

shouldst act.' Thus addressed by that maiden, the Muni Galava said these

words unto king Haryyaswa, 'O Haryyaswa, O best of men, accept this

damsel for a fourth part of the dower that I have settled, and beget only

one son upon her.' Taking then that maiden and worshipping Galava, the

king in due time and place had by her a son of the kind wished for. And

the son so born came to be called by the name of Vasumanas. Richer than

all the wealthy kings of the earth, and resembling one of the Vasus

themselves he became a king and giver of great wealth.

'After some time, intelligent Galava came back and approaching the

delighted Haryyaswa, said unto him, 'Thou hast, O king obtained a son.

Indeed, this child is like the sun himself in splendour. The time hath

come, O foremost of men, for me to go to some other king for alms.'

Hearing these words, Haryyaswa who was even truthful in speech and steady

in acts of manliness, and remembering that the balance of six hundred

steeds could not be made up by him, gave Madhavi back to Galava. And

Madhavi also, abandoning that blazing, kingly prosperity, and once more

becoming a maiden, followed the footsteps of Galava. And Galava too,

saying, 'Let the steeds remain with thee' then went, accompanied by the

maiden, to king Divodasa.'"

SECTION CXVII

"Narada said, 'Galava then, addressing Madhavi, said, The ruler of the

Kasis is an illustrious king known by the name of Divodasa. He is the son

of Bhimasena, is endued with great prowess, and is a mighty sovereign. O

blessed maiden, we are now going to him. Follow me slowly and grieve not.

That ruler of men is virtuous and devoted to truth and hath his passions

under control.'

"Narada Continued, 'When the muni came before that king he was received

with due hospitality by the latter. Galava, then, began to urge the

monarch for begetting a child. Thus addressed, Divodasa said, 'I heard of

all this before. Thou needest not speak much. O Brahmana. I may tell

thee, O best of Brahmanas, that as soon as I heard of this matter, my

heart was set upon it. This also is a mark of great honour to me that

passing over all other kings thou hast come to me, Without doubt, thy

object will be gained. In the matter of the steeds, O Galava, my wealth

is like that of king Haryyaswa. I shall, therefore, beget only one royal

son upon this maiden.' Hearing these words, that best of Brahmanas gave

that damsel unto the king, and, the king, thereupon, duly wedded her. And

the royal sage then sported with her, as Surya with Prabhavati, Agni with

Swaha, Vasava with Sachi, Chandra with Rohini, Yama with Urmila, Varuna

with Gauri, Kuvera with Riddhi, Narayana with Lakshmi, Sagara with

Jahnavi, Rudra with Rudrani, the Grandsire with Saraswati, Vasishtha's

son Saktri with Adrisyanti, Vasishtha with Arundhati (called also

Akshamala), Chyavana with Sukanya, Pulastya with Sandhya, Agastya with

the princess of Vidarbha Lopamudra, Satyavan with Savitri, Bhrigu with

Puloma, Kasyapa with Aditi, Richika's son Jamadagni with Renuka, Kusika's

son Viswamitra with Himavati, Vrihaspati with Tara, Sukra with Sataprava,

Bhumipati with Bhumi, Pururavas with Urvasi, Richika with Satyavati, Manu

with Saraswati, Dushyanta with Sakuntala, the eternal Dharma with Dhriti,

Nala with Damayanti, Narada, with Satyavati, Jaratkaru with Jaratkaru,

Pulastya with Pratichya, Urnayus with Menaka, Tumvuru with Rambha, Vasuki

with Satasirsha, Dhananjaya with Kamari, Rama with the princess of Videha

Sita, or Janardana with Rukmini. And unto king Divodasa, that sporting

with and taking delight in her, Madhavi bore a son named Pratardana. And

after she had borne him a son, the holy Galava came to Divodasa at the

appointed time, and said unto him, 'Let the maiden come with me, and let

the steeds also thou art to give me remain with thee, for I desire to go

elsewhere, O ruler of Earth, for dower.' Thus addressed, the virtuous

king Divodasa, who was devoted to truth, thereupon, gave back the maiden

to Galava at the appointed time.'"

SECTION CXVIII

"Narada said, 'The illustrious Madhavi, faithful to her promise,

abandoning that prosperity and once more becoming a maiden, followed the

footsteps of the Brahmana Galava. And Galava, whose heart was set upon

the accomplishment of his own business, reflecting upon what he should do

next then went to the city of the Bhojas for waiting upon king Usinara.

And arrived before that king of unbaffled prowess, Galava addressed him,

saying, 'This maiden will bear thee two royal sons. And, O king,

begetting upon her two sons equal unto the Sun and the Moon, thou mayst

attain all thy objects both here and hereafter. As her dower, however, O

thou that art conversant with every duty, thou shalt have to give me four

hundred steeds of lunar splendour, each having ear black of hue. This

effort of mine for obtaining the steeds is only on account of my

preceptor, otherwise I myself have nothing to do with them. If thou art

able to accept (my terms), do as I bid thee without any hesitation. O

royal sage, thou art now childless. Beget, O king, a couple of children.

With offspring so begot as a raft, save they Pitris and thyself also. O

royal sage, he that hath fruit in the shape of offspring to enjoy, never

falleth from heaven. Nor hath such a person to go to that frightful hell

whither the childless are doomed to go.' Hearing these and other words of

Galava, king Usinara. replied unto him, saying, 'I have heard what thou,

O Galava, hast said. My heart also is inclined to do thy bidding. The

Supreme Ordainer, however, is all-powerful. I have only two hundred

steeds of the kind indicated by thee, O best of Brahmanas. Of other

kinds, I have many thousands moving about in my dominions. I will, O

Galava, beget only one son upon her, by treading the path that hath been

told by others such as Haryyaswa and Divodasa. I will act after their

manner in the matter of the dower. O best of Brahmanas, my wealth exists

for only my subjects residing in the city and the country, and not for my

own comforts and enjoyment. That king, O virtuous one, who giveth away

for his own pleasure the wealth that belongeth to others, can never earn

virtue or fame. Let this maiden, endued with the radiance of a celestial

girl, be presented to me. I will accept her for begetting only one

child.' Hearing these and many other words that Usinara spoke, that best

of Brahmanas, Galava, then applauded the monarch and gave him the maiden.

And making Usinara accept that damsel, Galava went into the woods. And

like a righteous man enjoying the prosperity (won by his deeds), Usinara

began to sport with and enjoy that damsel in valleys and dales of

mountains by fountains and falls of rivers, in mansions, delightful

chambers, variegated gardens, forests and woods, agreeable places, and

terraces of houses. And, in due time, was born unto him a son of the

splendour of the morning sun, who afterwards became an excellent king,

celebrated by the name Sivi. And after the birth of that son, the

Brahmana Galava came to Usinara, and taking back from him the maiden

went, O king, to see the son of Vinata.'"

SECTION CXIX

"Narada said, 'Seeing Galava, Vinata's son smilingly addressed him,

saying, 'By good luck it is, O Brahmana, that I behold thee successful.'

Galava, however, hearing the words spoken by Garuda informed him that a

fourth part of the task was still un-finished.' Garuda then, that

foremost of all speakers, said unto Galava, 'Do not make any endeavour

(to obtain the remaining two hundred), for it will not succeed. In days

of yore, Richika sought at Kanyakuyja Gadhi's daughter, Satyavati, for

making her his wife.' Thereupon Gadhi, O Galava, addressing the Rishi,

said, 'O holy one, let a thousand steeds of lunar brightness, each with

one ear black of hue, be presented to me.' Thus requested, Richika said,

'So be it'. And then wending his way to the great mart of steeds

(Aswatirtha) in Varuna's abode, the Rishi obtained what he sought and

gave them unto the king. Performing a sacrifice then of the name of

Pundarika, that monarch gave away those steeds (as Dakshina) unto the

Brahmanas. The three kings to whom thou hadst applied had purchased those

horses from the Brahmanas, each to the number of two hundred. The

remaining four hundred, O best of Brahmanas, while being transported over

the river, were taken by the Vitasta.[17]Therefore, O Galava, thou canst

never have that which is not to be had. Do thou then, O virtuous one,

present unto Viswamitra this maiden as an equivalent for two hundred

steeds, along with the six hundred thou hast already obtained. Thou wilt

then, O best of Brahmanas, be freed from thy grief and crowned with

success. Galava then, saying, 'So be it,' and taking with him both the

maiden and the steeds, went with Garuda in his company unto Viswamitra.

And arrived in his presence, Galava said, 'Here are six hundred steeds of

the kind demanded by thee. And this maiden is offered as an equivalent

for the remaining two hundred. Let all these be accepted by thee. Upon

this maiden have been begotten three virtuous sons by three royal sages.

Let a fourth, foremost of all, be begotten upon her by thee. And thus let

the number of steeds, eight hundred, be regarded by thee as full, and let

me also, being freed from thy debt, go and practise ascetic penances as I

list.' Viswamitra then, beholding Galava in the company of the bird, and

that highly beautiful maiden, said, 'Why, O Galava, didst thou not give

me this maiden before? Four sons then, sanctifiers of my race, would all

have been mine alone. I accept this maiden of thine for begetting upon

her one son. As regards the steeds, let them graze in my asylum.' Saying

this, Viswamitra of great effulgence began to pass his time happily with

her, And Madhavi bore him a son of the name of Ashtaka. And as soon as

that son was born, the great Muni Viswamitra addressed him to both virtue

and profit, and gave him those six hundred steeds. Ashtaka then went to a

city, bright as the city of Soma. And Kusika's son Viswamitra also having

made over the damsel to his disciple, himself went into the Woods. And

Galava also, with his friend Suparna, having in this way succeeded in

giving his preceptor the fee he had demanded, with a cheerful heart

addressed that maiden and said, 'Thou hast borne a son who is exceedingly

charitable, and another who is exceedingly brave, and a third who is

devoted to truth and righteousness, and yet another who is a performer of

great sacrifices. O beautiful maiden, thou hast, by these sons, saved not

only thy father, but four kings and myself, also. Go now, O thou of

slender waist.' Saying this, Galava dismissed Garuda that devourer of

snakes, and returning the maiden unto her father himself went into the

woods.'"

SECTION CXX

"Narada said, 'King Yayati then, desirous again of disposing of his

daughter in Swayamvara, went to a hermitage on the confluence of the

Ganga and the Yamuna, taking Madhavi with him on a chariot, her person

decked with garlands of flowers. And both Puru and Yadu followed their

sister to that sacred asylum. And in that spot was assembled a vast

concourse of Nagas and Yakshas and human beings, of Gandharvas and

animals and birds, and of dwellers of mountains and trees and forests,

and of many inhabitants of that particular province. And the woods all

around that asylum were filled with numerous Rishis resembling Brahman

himself. And while the selection had commenced of husband, that maiden of

the fairest complexion, passing over all the bridegrooms there assembled,

selected the forest as her lord. Descending from her chariot and saluting

all her friends, the daughter of Yayati went into the forest which is

always sacred, and devoted herself to ascetic austerities. Reducing her

body by means of fasts of various kinds and religious rites and rigid

vows, she adopted the deer's mode of life And subsisting upon soft and

green grass-blades, resembling the sprouts of lapis lazuli and which were

both bitter and sweet to the taste, and drinking the sweet, pure, cool,

crystal, and very superior water of sacred mountain-streams, and

wandering with the deer in forests destitute of lions and tigers, in

deserts free from forest-conflagration, and in thick woods, that maiden,

leading the life of a wild doe, earned great religious merit by the

practice of Brahmacharya austerities.

'(Meanwhile) king Yayati, following the practice of kings before him,

submitted to the influence of Time, after having lived for many thousands

of years. The progeny of two of his sons--those foremost of men--Puru and

Yadu, multiplied greatly, and in consequence thereof, Nahusha's son won

great respect both in this and the other world. O monarch, dwelling in

heaven, king Yayati, resembling a great Rishi, became an object of much

regard, and enjoyed the highest fruits of those regions. And after many

thousands of years had passed away in great happiness, on one occasion

while seated among the illustrious royal sages and great Rishis, king

Yayati, from folly, ignorance, and pride, mentally disregarded all the

gods and Rishis, and all human beings. Thereat the divine Sakra--the

slayer of Vala--at once read his heart. And those royal sages also

addressed him saying, 'Fie, fie.' And beholding the son of Nahusha, the

questions were asked, 'Who is this person? What king's son is he? Why is

he in heaven? By what acts hath he won success? Where did he earn ascetic

merit? For what hath he been known here? Who knoweth him? The dwellers of

heaven, thus speaking of-that monarch, asked one another these questions

about Yayati, that ruler of men. And hundreds of heaven's charioteers,

and hundreds of those that kept heaven's gates, and of those what were in

charge of heaven's seats, thus questioned, all answered, 'We do not know

him.' And the minds of all were temporarily clouded, so that none

recognised the king and thereupon the monarch was soon divested of his

splendour.'"

SECTION CXXI

"Narada said, 'Removed from his place and pushed away from his seat with

heart trembling in fear, and consumed by burning remorse, with his

garlands dimmed in lustre and his knowledge clouded, shorn of his crown

and bracelets, with head swimming and every limb relaxed divested of

ornaments and robes, incapable of being recognised, sometimes not seeing

the other residents of heaven, filled with despair, and his understanding

a perfect blank, king Yayati fell headlong towards the earth. And before

the king fell down, he thought within himself, 'What inauspicious and

sinful thought was entertained by me in consequence of which I am hurled

from my place?' And all the kings there, as also the Siddhas and the

Apsaras, laughed at seeing Yayati losing his hold, and on the point of

falling down. And soon, O king, at the command of the king of the gods,

there came a person whose business it was to hurl down those whose merits

were exhausted. And coming there, he said unto Yayati, 'Extremely

intoxicated with pride, there is none whom thou hast not disregarded. In

consequence of this thy pride, heaven is no longer for thee. Thou

deservest not a residence here, O son of a king. Thou art not recognised

here, go and fall down.' Even thus the celestial messenger spoke unto

him, Nahusha's son then said, repeating the words three times, 'If fall I

must, let me fall amongst the righteous.' And saying this, that foremost

of persons that had won high regions by their acts, began to think of the

particular region whereon he should fall. Beholding meanwhile four mighty

kings, viz., Pratardana, Vasumanas, Sivi, the son of Usinara, and

Ashtaka, assembled together in the woods of Naimisha, the king fell

amongst them. And those monarchs were then engaged in gratifying the lord

of the celestials by performance of the sacrifice known by the name of

Vajapeya. And the smoke arising from their sacrificial altar reached the

very gates of heaven. And the smoke that rose thus, looked like a river

connecting both the earth and the heaven. And it resembled the sacred

stream Ganga while descending from heaven to earth. And smelling that

smoke and guiding his course by it, Yayati, the lord of the universe,

descended on the earth. And the king thus fell amongst those four lions

among rulers, who were all endued with great beauty, who were foremost of

all the performers of sacrifices, who were, indeed, his own relatives,

and who resembled the four regents of the four quarters, and looked like

four mighty sacrificial fires. And thus, in consequence of the exhaustion

of his merits, the royal sage Yayati fell amongst them. And beholding him

blazing with beauty, those kings asked him, saying, "Who art thou? Of

what race, country, or city art thou? Art thou a Yaksha, or a god, a

Gandharva, or a Rakshasa? Thou does not seem to be a human being. What

object hast thou in view?' Thus questioned, Yayati answered, 'I am the

royal sage Yayati. Fallen am I from heaven in consequence of the

expiration of my virtue. Having desired to fall amongst the righteous, I

have fallen amongst you.' The kings then said, 'O foremost of persons,

may that wish of thine, be realized. Accept thou our virtues and the

fruits of all our sacrifices.' Yayati replied saying, 'I am not a

Brahmana competent to accept a gift. On the other hand, I am a Kshatriya.

Nor is my heart inclined towards lessening the virtues of others.'

"Narada continued, 'About this time, Madhavi, in course of her

purposeless wanderings, came there. Beholding her, those monarchs saluted

her and said, 'What object hast thou in coming here? What command of

thine shall we obey? Thou deservest to command us, for all of us are thy

sons, O thou that art endued with wealth of asceticism!' Hearing these

words of theirs, Madhavi was filled with delight and approaching then her

father, she reverentially saluted Yayati. And touching the heads of all

her sons, that lady engaged in ascetic austerities said to her father,

'Being my sons these all are thy daughter's sons, O king of kings. They

are not strangers to thee. These will save thee. The practice is not new,

its origin extends to antiquity. I am thy daughter Madhavi, O king,

living in the woods after the manner of the deer. I also have earned

virtue. Take thou a moiety. And because, O king, all men have a right to

enjoy a portion of the merits earned by their offspring, it is for this

that they desire to have daughter's sons. Even this was the case with

thyself, O king (when thou madest me over to Galava).' At these words of

their mother, those monarchs saluted her, and bowing down unto also their

maternal grandsire, repeated those very words in a loud, incomparable,

and sweet voice, and making, as it were, the whole earth resounded

therewith, in order to rescue that maternal grandsire of theirs who had

fallen down from heaven. And at that time Galava also came there, and

addressing Yayati, said, 'Accepting an eighth part of my ascetic

austerities, ascend thou to heaven again.'"

SECTION CXXII

"Narada said, 'As soon as that bull among men, king Yayati was recognised

by those virtuous persons, he rose again to heaven, without having had to

touch the surface of the earth. And he regained his celestial form and

had all his anxieties entirely dispelled. And he rose again, decked with

celestial garlands and robes, adorned with celestial ornaments, sprinkled

with celestial scents, and furnished with heavenly attributes, and

without having been compelled to touch the earth with his feet.

Meanwhile, Vasumanas who was celebrated in the world for his liberality,

first addressing the king, uttered these words in a loud voice, 'The

merit that I have won on earth by my unblamable conduct towards men of

all orders, I give unto thee. Be it all thine, O king. The merit that one

winneth by liberality and forgiveness, the merit that is mine in

consequence of the sacrifices I have performed, let all that also be

thine.' After this, Pratardana, that bull among Kshatriyas, said, 'Ever

devoted to virtue as also to war, the fame that hath here been mine as a

Kshatriya, in consequence of the appellation of hero (by which I am

known),--be that merit thine. After this, Sivi, the intelligent son of

Usinara, said these sweet words, 'Unto children and women in jest,

danger, or calamity, in distress, or at dice, I have never spoken a

falsehood. By that truth which I never sacrificed ascend thou to heaven.

I can, O king, give up all objects of desire and enjoyment, my kingdom,

yea, life itself, but truth I cannot give up. By that truth, ascend thou

to heaven; that truth for which Dharma, that truth for which agni, that

truth for which he of a hundred sacrifices, have each been gratified with

me, by that truth ascend thou to heaven.' And lastly, the royal sage

Ashtaka, the offspring of Kusika's son and Madhavi, addressing Nahusha's

son Yayati who had performed many hundreds of sacrifices, said, 'I have,

O lord, performed hundreds of Pundarika, Gosava and Vajapeya sacrifices.

Take thou the merit of these. Wealth, gems, robes, I have spared nothing

for the performance of sacrifices. By that truth ascend thou to heaven.'

And that king thereupon leaving the earth, began to ascend towards

heaven, higher and higher, as those daughter's sons of his, one after

another, said those words unto him. And it was thus that those kings by

their good acts, speedily saved Yayati, who had been hurled from heaven.

It was thus that those daughter's sons born in four royal lines, those

multipliers of their races, by means of their virtues, sacrifices, and

gifts, caused their wise maternal grandfather to ascend again to heaven.

And those monarchs jointly said, 'Endued with the attributes of royalty

and possessed of every virtue, we are, O king, thy daughter's sons! (By

virtue of our good deeds) ascend thou to heaven.'"

SECTION CXXIII

"Narada said, 'Sent back to heaven by those righteous kings,

distinguished by the liberality of their sacrificial presents, Yayati

possessed of daughter's sons, dismissed them and reached the celestial

regions. Attaining to the eternal region obtained through the merit of

his daughter's sons, and adorned by his own deeds, Yayati, bathed in

shower of fragrant flowers and hugged by perfumed and delicious breezes,

blazed forth with great beauty. And cheerfully, received back into heaven

with sounds of cymbals, he was entertained with songs and dances by

various tribes of Gandharvas and Asuras. And diverse celestial and royal

Rishis and Charanas began to pay their adorations to him. And deities

worshipped him with an excellent Arghya and delighted him with other

honours. And after he had thus regained heaven and tranquillity of heart,

and had once more become freed from anxiety, the Grandsire, gratifying

him by his words said, 'Thou hadst earned the full measure I of virtue by

thy earthly deeds, and this region (that thou hadst won) is eternal, as

thy deeds are in heaven. Thou hadst, however, O royal sage, destroyed thy

acquisition by thy vanity alone, and thereby covered the hearts of all

the denizens of heaven with darkness in consequence of which none of them

could recognise thee. And since thou couldst not be recognised, thou wert

hurled hence! Saved once more by the love and affection of thy daughter's

sons, thou hast once more arrived here, and regained this unchangeable,

eternal, sacred, excellent, stable, and indestructible region won before

by thy own deeds.' Thus addressed, Yayati said, 'O holy one, I have a

doubt, which, it behoveth thee, to dispel. O Grandsire of all the worlds,

it behoveth me not to ask any one else. Great was my merit, augmented by

a (virtuous) rule over my subjects for many thousands of years and won by

innumerable sacrifices and gifts. How could merit (so great) be exhausted

so soon in consequence of which I was hurled hence? Thou knowest, O holy

one, that the regions created for me were all eternal. Why were all those

regions of mine destroyed, O thou of great effulgence? The Grandsire

answered, saying, 'Thy merit, augmented by a (virtuous) rule over thy

subjects for many thousands of years and won by innumerable sacrifices

and gifts, was exhausted by only one fault, in consequence of which thou

wert hurled (from this region). That fault, O king of kings, was thy

vanity for which thou hadst become an object of contempt with all the

residents of heaven. O royal sage, this region can never be rendered

eternal by vanity, or pride of strength, or malice, or deceitfulness, or

deception. Never disregard those that are inferior, or superior, or in

the middle station. There is not a greater sinner than he who is consumed

by the fire of vanity. Those men that will converse upon this fall and

re-ascension of thine, will, without doubt, be protected even if

overtaken by calamity.'

"Narada continued, 'O monarch, even such was the distress into which

Yayati fell in consequence of vanity, and such was the distress into

which Galava fell owing to his obstinacy. 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 suffereth any

diminution. None else, again, enjoyeth the fruits of these save he that

is their agent. He that succeedeth 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, obtaineth a knowledge of

virtue and profit and desire, and enjoyeth the sovereignty of the whole

world!'"

SECTION CXXIV

"Dhritarashtra said, 'O holy one, it is even so as thou, O Narada,

sayest. My wish also is precisely such, but, O holy one, I have no power

(to carry them out)!'

"Vaisampayana continued, 'The Kuru king, having said these words unto

Narada, then addressed Krishna and said, 'Thou hast, O Kesava, told me

that which leadeth to heaven, what is beneficial to the world, consistent

with virtue, and fraught with reason. I am not, however, O sire,

independent. Duryodhana never doth what is agreeable to me. Do thou,

therefore, O mighty-armed Krishna, O best of persons, strive to persuade

that foolish and wicked son of mine, who disobeyeth my commands. O

mighty-armed one, he never listeneth to the beneficial words, O

Hrishikesa, of Gandhari, or of wise Vidura, or of other friends headed by

Bhishma, all of whom seek his good. Do thou, therefore, thyself counsel

that crooked, senseless, and wicked-souled prince, of evil disposition

and sinful heart. By doing this, O Janardana, thou shalt 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 thy good, as also, O Bharata, for that of thy followers,

Thou art born in a race that is distinguished for its great wisdom. It

behoveth thee to act righteously as I indicate. Possessed of learning and

endued with excellent behaviour, thou art 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 seemeth

acceptable to thee. 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 thou art

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, thou canst not, O

Bharata, adhere to it long. If by avoiding this which is productive only

of woe, thou wilt achieve thy own good, if, O chastiser of foes, thou

wilt escape from the sinful and disreputable deeds of thy 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 Vahlika, Aswatthaman, Vikarna, Sanjaya,

Vivingsati, and of many of thy kinsmen, O chastiser of foes, and many of

thy friends also. The whole world, O sire, will derive benefit from that

peace. Thou art endued with modesty, born in a noble race, hast learning

and kindness of heart. Be obedient, O sire, to the commands of thy

father, and also of thy 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 thy father. Let it, therefore, O chief of the Kurus recommend

itself to thee also with thy counsellors. That mortal who having listened

to the counsels of friends doth not act according to them, is consumed at

the end by the consequences of his disregard, like him who swalloweth the

fruit called Kimpaka. He that from folly doth 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 accepteth them at once, abandoning his opinion,

always winneth 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 abideth by the

opinions of the wicked, soon maketh his friends weep for him in

consequence of his being plunged into distress. Forsaking superior

counsellors he that seeketh the advice of inferior ones, soon falleth

into great distress and succeedeth not in saving himself. That companion

of the sinful, who behaveth falsely and never listeneth to good friends,

who honoureth strangers but hateth 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), thou seekest protection from

others viz., those that are sinful, incapable, and foolish. What other

man is there on earth besides thee, who, disregarding kinsmen, that are

all mighty charioteers, and each of whom resembleth Sakra himself, would

seek protection and aid from strangers? Thou hast persecuted the sons of

Kunti, from their very birth. They have not been angry with thee, for the

sons of Pandu are indeed virtuous. Although thou hast behaved deceitfully

towards the Pandavas from their very birth, yet, O mighty-armed one,

those distinguished persons have acted generously towards thee. It

behoveth thee, therefore, O bull of Bharata's race, to act towards those

principal kinsmen of thine with equal generosity. Do not yield thyself 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 giveth up virtue

and pursueth profit and desire by unrighteous means, is soon destroyed by

his senses. He that speaketh profit and desire, should yet practise

virtue at the outset, for neither profit nor desire is (really)

dissociated from virtue. O king, it hath been said that virtue alone is

the cause of the three, for he that seeketh 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, thou seeketh, 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 behaveth falsely

towards those that live and conduct themselves righteously, certainly

cutteth down his own self, like a forest with an axe. One must not seek

to confound his understanding whose overthrow one doth not like, for, if

one's understanding is confounded, one can never devote his attention to

what is beneficial. One that hath his soul under control never, O

Bharata, disregardeth anybody in the three worlds,--no, not even the

commonest creature, far less those bulls among men, the sons of Pandu. He

that surrendereth himself to the influence of anger loseth 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 thee than thy union with the wicked. If thou makest peace with

them, thou mayst obtain the fruition of all thy wishes. O best of kings,

while enjoying the kingdom that has been founded by the Pandavas, thou

seekest protection from others, disregarding the Pandavas themselves.

Reposing the cares of thy state on Dussasana, Durvisaha, Karna, and

Suvala's son, thou desirest the continuance of thy 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 thee 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 thy elbow. There are also Bhishma, and

Drona, and this Karna, and Kripa, and Bhurisrava, and Somadatta, and

Aswatthaman, 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 thy

heart for battle. Seest thou 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 thine? 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, Hopest thou 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, Siva 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 thy sons, thy

brothers, kinsmen, and other relatives. Let not these chiefs of Bharata's

race all perish on thy account. Let not the race of Kauravas be

exterminated or reduced. O king, let not people say that thou art the

exterminator of thy race and the destroyer of its achievements. Those

mighty car-warriors, the Pandavas (if peace be made) will install thee as

the Yuvaraja, and thy father Dhritarashtra, that lord of men, as the

sovereign of this extensive empire. Do not, O sire, disregard the

prosperity that is awaiting thee and is sure to come. Giving to the sons

of Pritha half the kingdom, win thou great prosperity. Making peace with

the Pandavas and acting according to the counsels of thy friends, and

rejoicing with them, thou art sure to obtain what is for thy good for

ever and ever.'"

SECTION CXXV

"Vaisampayana said, 'Hearing, O bull of Bharata's race, these words of

Kesava, Bhishma, the son of Santanu, then said unto vindictive

Duryodhana, Krishna hath spoken to thee, desirous of bringing about peace

between kinsmen. O sire, follow those counsels, and do not yield to the

influence of wrath. If thou dost not act, O sire, according to the words

of the high-souled Kesava, neither prosperity, nor happiness nor what is

for thy good, wilt thou ever have. The mighty-armed Kesava, O sire, hath

said unto thee what is consistent with virtue and profit. Accept thou

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, thou wilt, during the very life of Dhritarashtra, destroy through

thy wickedness, and thou wilt also, through this arrogant disposition of

thine, deprive thyself with all thy counsellors, sons, brothers, and

kinsmen, of life, if, O thou foremost of Bharata's race, thou

transgressest the words of Kesava, thy father, and of wise Vidura,--words

that are consistent with truth and fraught with benefit to thyself. Be

not the exterminator of thy race, be not a wicked man, let not thy heart

be sinful, do not tread the path of unrighteousness. Do not sink thy

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 Kesava hath spoken unto

thee are fraught with virtue and profit, Santanu's son Bhishma also hath

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 thy good, and possessed of great learning. They have

said what is beneficial. Accept their words, O king, O thou 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 thee, are unable to give thee

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 thy sons and brothers. Know that host is invincible in the midst

of which are Vasudeva and Arjuna. If, O Bharata, thou dost not accept the

truthful words of thy friends, Krishna and Bhishma, then, O sire, thou

wilt surely have to repent. Arjuna is even greater than what Jamadagni's

son hath 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 thee what is really conducive to thy

happiness and good? Everything hath now been said unto thee. Do what thou

wishest. I do not wish to say anything more unto thee, O foremost of

Bharata's race.'

"Vaisampayana continued, '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 thee. I grieve, however, for this old couple, viz.,

Gandhari and thy father. Having thee, 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 Sauri hath said. Accept those words which are eternal, highly

beneficial and conducive to what is for thy 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 Kesava, be reconciled, O

sire, with Yudhishthira. Seek thou this great good of the Bharatas like

unto an august ceremony of propitiation. Through Vasudeva's agency, bind

thyself closely with the Pandavas. I think, the time for that is come. Do

not let the opportunity pass away. If, however, thou disregardest Kesava,

who from a desire of achieving what is for good, is soliciting thee to

make peace, then victory will never be thine.'"