/ Dharmashastra / Mahabharata

Mahabharata

Bhagavat-yana Parva

Dialogue between Yudhishthira and Krishna. Speech of Krishna. Speech of Bhima. Speech of Krishna. Speech of Bhima. Speech of Krishna. Speech of Arjuna. Speech of Krishna. Speech of Nakula. Speech of Sahadeva and Satyaki. Speech of Krishna. The embassy of the God. Speech of Dhritarashtra. Speech of Vidura. Speech of Duryodhana and others. Embassy of Krishna. The conversation between Kunti and Krishna. The conversation between Krishna and Duryodhana. The conversation between Krishna and Vidura. Krishna's presence in the Assembly-Hall. The speech of Krishna. The story of Dambhodbhava. The search of Matali. The search of bridegroom by Matali. The story of Galava. The search of the region. The story of Garuda. Words of Garuda. The search of a bridegroom by Matali. Story of Galava. Turning out from heaven of Yayati. The getting up to heaven of Yayati. The ascension to heaven of Yayati. The speech of Krishna. Speech of Bhishma. The speech of Bhishma and Drona. Speech of Duryodhana. Speech of Sri-Krishna. Speech of Gandhari. Speech of Vidura. Exhibition of the universal form. Speech of Kunti. The injunctions of Vidura to his son. Speech of Kunti. The speech of Bhishma. Speech of Krishna. Words of Karna. Speech of Krishna. Diolouge between Krishna and Karna. Meeting between Kunti and Karna. Speech of Krishna.

Vaishampayana said:
On the return of Sanjaya, Yudhishthira, the king of virtue, said to the scion of the Dhritarashtra race (Krishna), that bull among all the Sattvatas.

This is the time arrived for friends (to show that they are so), O you devoted to the interests of your friends. Any other save yourself I do not see, who could get us through this difficulty.

Depending on you, Madhava, we have without fear asked back our share (of the kingdom) from the son of Dhritarashtra and all his followers, who are filled with vain pride.

As you get through the Vrishnis out of all difficulties, O chastiser of chastiser of foes; so are the Pandavas, the proper party, to be protected by you. Get them through this great difficulty.

The blessed Krishna of divine attributes said

Here am I, O you with long arms. Speak what you want to say. I shall do all that you will ask me to do, O Bharata.

Yudhishthira said:
You have heard what Dhritarashtra with his son intends to do. It is, O Krishna, exactly as Sanjaya told me.

Such are the intentions of Dhritarashtra; for Sanjaya knows the heart and is as his very soul, so to say. As an ambassador is instructed, so dose he speak; and if he speaks otherwise he should be killed.

Without restoring to us our kingdom he wants peace with us; and the covetous man behaves by his sinful heart without impartiality towards those whose interests should be looked after by him equally.

For twelve years have the forests been inhabited by us; and at the command of Dhritarashtra have we lived in disguise for another year.

So that Dhritarashtra might abide by those pledges of ours, O lord; the Brahmanas, O Krishna, in our company know that we did not break our pledges.

The avaricious king Dhritarashtra dose not follow the Path of virtue of his class; and out of affection for his son and with a desire to please him he follows the course marked out by that fool.

The king listening to the advice of Suyodhna, O Janardana, behaves deceitfully towards his own interests.

What is more regrettable than this that I am unable to be of any good to my mother or to my friends, O Janardana.

Five villages were only asked by me, who have the Kashis, the Chedis, the Panchalas and the Matsyas for my supporters and your exalted self for my lord.

(The villages were ) Avisthala, Vrikasthala, Makandi, Varanavata and any other, 0 Govinda, for the last or the fifth .

Give as, O Sire, (so we said) five villages or towns where we may reside united together; for we do not desire the destruction of the Bharatas.

Not this even dose the wicked-souled son of Dhritarashtra grant, thinking the proprietary rights of the entire earth to be vested in him. What is there more regrettable than this.

The avarice of man born in a noble family yet desiring to possess himself the wealth of others nullifies his wisdom; and the wisdom being destroyed, the sense of shame dose nowhere exist.

Sense of shame being lost, desire of virtue is weakened; and the destruction of virtue causes the decline of prosperity. Prosperity being lost, the man meets with death; for poverty is death to a man.

Form a man stricken with property do cousins, friends and Brahmanas turn away; as from a tree without flowers and fruits the winged creatures turn away.

This I regard as death to me, O Sire, since from me the cousins away as from a fallen creature or breath forsakes an animal that is dead.

Shambara was of opinion that there was no condition of life which could be more woeful than that in which a man cannot see what his food is to be tomorrow.

Wealth is said to be the best virtue. Everything is established on wealth; and wealthy men are living in this world and men without wealth are dead.

Those, who by force of their physical strength, deprived a man of his wealth, destroy the virtue, profit and pleasure of that man.

Having reached this condition (i.e. poverty) one class of men prefer death; another retire to villages (form cities); a third to the wilderness; while the fourth rove about with a view to meet speedy death.

One class of men become insane; another go under the control of their enemies; and a third become slaves for the sake of getting the wealth of others.

Poverty is a more potent evil to a man than death; for it destroys his prosperity. Wealth is the source of a man's virtue well as his pleasure.

The natural death of a man is like the ever recurring point of the wheel of this world. It is the unavoidable path of all creatures and none can avoid it.

A man without wealth from his very birth does not suffer so much, O Krishna, as one who after the possession of great prosperity and a life of great happiness is deprived of it.

The man steeped in gigantic difficulties by his own short comings blames the gods with Indra and rarely himself.

His intimacy with all the holy books cannot procure him a mitigation of his sufferings. Sometimes he feels wrathful towards his servants; and afterwards he envies his friends.

Ever subject to outbursts of passion, he sometimes loses his senses and getting himself under the control of his folly he attaches himself to the performance of evil deeds.

From his evil deeds spring confusion of castes; and a mixing up of castes is the way to hell, for it is the very culminating point of sinful deeds.

If he does not awake, he goes to hell O Krishna, wisdom alone is his awakening; the eyes of wisdom alone can rescue him.

A man on obtaining the gift of wisdom follows the holy books. Observance of what is enjoyed in the holy books is the best virtue and modesty is the beautiful accompaniment of such a life.

A man endued with a senses of shame despises sins and his prosperity ever increases. When he becomes endued with prosperity, then he is a man.

That clam soul, ever engaged in the practice of virtue and ever attached to action after mature thought, never turns his mind towards vice, nor ever turns to sin.

The one without a sense of shame is neither a women nor a man. He has no claims upon virtue; he is as a Shudra.

The man endued with a sense of shame pleases the gods, the Pitris and his own self; and by this does he obtain immortality which is the goal of men attached to virtuous acts.

All this has been seen by you in me, O slayer of Madhu, namely, how I have lived these years, deprived of our kingdom.

There is no need for us to abandon that prosperity. In this case the death of ourselves, struggling to obtain back our prosperity, would be better.

With regard to that our intention the first thing is to enjoy that prosperity, themselves and ourselves united in peace and with the same interests, O Madhava.

It is the greatest of all vicious deeds for us to prosper after this destruction-that we should obtain the kingdoms after slaying the sons of Kuru.

Those that are not related to us, O Krishna, those dishonourable foes-the refrainment of slaying them too is our duty. What then is our duty towards those who are so closely related to us.

We have many cousins; and our elders are our supporters (on both sides). Their destruction is extremely vicious. What then is the good in engaging in battle?

These practices of the Kshatriyas are sinful; but, alas, we are born in Kshatriya families and whether such practices are virtuous or the reverse; any other course of life would not be right !

A Shudra serves (the other classes); a Vaishya lives by trade and commerce; we live by massacre; and the wooden plate (profession of begging) has been selected by the Brahmanas.

A Kshatriya kills another Kshatriya; a fish lives on another fish; a dog kills another dog. See how each follows his rule of life, O you of the Dasharha race.

In battle, Krishna, Kali is ever present; in a battle lives are lost; but, in spite of fixed policy applied to fighting, success and defeat.

Are not dependent on the will (of the combatants); as life and death are independent of the will of creatures. Until the right time happiness cannot be attained, nor misery, O you best of the Yadu race.

One man kills many; and many also united kill one. A coward kills a real hero, known to fame, a renowned warrior.

Both parties cannot live to behold victory nor can both parties live to see defeat but the waste and the loss may be seen to be on both sides. To a man attempting to fly there come both loss (of life) and expense.

In all cases fight is an evil. Who that strikes is not struck in return? But victory and defeat, O Hrishikesha, are of the same moment to one that is killed.

Defeat is not very much better than death I think; he on whose side victory is declared, O Krishna, also has surely to meet with a loss.

At least the men on the other side kill some one who is dear; and a man, thus rendered weak, O adorable one and not seeing his sons and brothers.

Lives on, O Krishna, as if in unconsciousness and his purposes are foiled at every step. Those who are modest, prudent, honourable, kind and wise are killed in battle; while a wicked avoids defeat. Even after killing the enemy we become a prey to repentance, O Janardana.

In the end the result is that a surviver gives a lot of troubles and in the end collecting an army puts an end to what remains.

One makes attempts at putting an end to everything through a desire to settle the dispute. Victory gives birth to enmity; and that which has met with defeat lives in misery.

A man peacefully enjoys lives in the case of leaving aside all thoughts of victory and defeat; but a man who has created an enemy ever sleeps in misery.

Without calmness in his mind as if he lives in a house infested by snakes. He who puts an end to everything (of the enemy in battle) gets no fame.

And he gets the reverse of fame from all beings throughout his life. Enmity though kept alive for a long time is never brought to an end.

There should be no story-teller (to remind him of his wrongs) so long as there is a man alive in the enemy's) family. Enmity, is never turned into peace by enmity, O Keshava.

But it increases as fire fed by clarified butter. There is no exception to this; and peace is ever only obtainable by total annihilation.

Defects may always be found on either side, by which advantage is sought to be obtained. Manly strength is ever the source of pain in the innermost heart of a man; and peace is attainable only by leaving aside war or by death.

By putting an end to the enemy to the roots, O slayer of Madhu, we can attain to our object; but it is most cruel.

The peace that we can obtain by foregoing our claim to the kingdom is in effect the same thing as the total extinction of ourselves and the enemy or the uncertainly of victory.

We do not wish to give up that (kingdom); nor do you wish death of our family; and in such a case that peace which we can obtain through bending ourselves to the will of the other side is preferable.

When all the attempts of those, who are trying to obtain the kingdom by all means without war, fail; then war proper for them and not a show of weakness.

On the event of these (attempts at obtaining the desired object without war), the results that follow are terrible. All these have been observed by wise men in a war between dogs.

First there comes the wagging of tails, then the bark, then the replying back, then the turning of one round the other, then the show of teeth, then the roaring and then comes the commencement of the fight.

In the fight the one, who is stronger, O Krishna, gains the victory and eats the other's flesh. Such is the case with men; there is no difference whatever.

It should always be the duty of a strong man not to crush hostility with the weak; and the weak should be deferential to the strong.

It is proper that the father, the king and the aged should be treated always with respect; therefore is Dhritarashtra the object of our worship and respect, O Janardana.

The feeling of affection for his son is stronger in Dhritarashtra, O Madhava. Subject to the will of his son, he will laugh away our respectful submission.

What then do you think, O Krishna, to be suitable to the occasion. By what means shall I not deviate from virtue and from worldly good, O Madhava.

In such a difficulty whom other, O slayer of Madhu, but yourself is it proper for us to consult, O best among men.

Who is there, O Krishna, who is so dear a friend to ourselves, who desires our welfare so much, who knows so well the course of all acts and who is so well acquainted with the results of everything.

Vaishampayana said:
Thus addressed, Janardana said to the king of virtue in reply. For the good For the good cause of both to you shall I go to the encampment of the Kurus.

If I succeed in ensuring peace there without a sacrifice of our interests, then will an act of great virtue and of large fruits be done by me, O king.

Then shall I free the band of the fated Kurus and Pandavas from the trap of death, as also this earth and all the sons of Dhritarashtra.

Yudhishthira said:
It is not my wish, O Krishna, that you should go to the Kurus. For Suyodhana, though spoken in a most friendly manner and for his own good, will not listen to your words.

It is not proper for you, O Krishna, to go into the midst of that assembly of Kshatriya rulers of the earth, who follow the lead of Duryodhana.

The gain of our object will not make us cheerful and what happiness shall we obtain from god-ship or the lordship over the immortals, if any ill happens to you.

The blessed God said

I know the vicious nature, Ogreat king, of that son of Dhritarashtra; but (by doing as I say) shall we not be spoken ill of in all these worlds in the universe.

All the rulers of the earth united together are not powerful enough to stand before me in battle when I am angry, like all other animals before a lion.

If they offer insult to me desiring for their good, I shall consume all the Kurus - such is my intention.

O son of Pritha, my going there shall not be without results. There will be some gain in going there, at least we shall not be blamed by others.

Yudhishthira said:
As you please, O Krishna. May all that is good come out of it. Go to the sons of Kuru. May I see you return with your object gained and in health.

Going to the Kurus, establish such peace among the sons of Bharata, O Lord, that we may live with all of them with cheerful minds and in contentment.

You are my brother and you are my friend dear to me as Vibhatsa. Relying on your friendship we are not at all anxious. May all that is good attend you, who are going for our interests.

You know us and you know our enemy; you know what is conducive to our interests and you know what to say. Suyodhana should be addressed in such a way as will be for our benefit.

Even if words that are beneficial (to both parties) do not strictly conform to virtue (e.g. peace even by our getting only five villages, which is a sin) or whatever they are (e.g. even if I am to play at a game of dice again) should be spoken by you, O Keshava.

The blessed God said

The words of Sanjaya have been listened to by me as also your words. I know all their intentions and also those of yours.

Your intentions are established on virtue; while their purposes are based on malice. What is gained by not having recourse to war, is much in your estimate.

A life-long practice of Brahmacharya vow is not the proper course of life for a Kshatriya, O lord of the universe. All the householders have said that a Kshatriya should not gain his livelihood by begging.

Victory or death has been originally fixed by the Father of the universe. The proper course of life for a Kshatriya is this (war) and it is not proper to show a humiliating spirit in this course.

Earning one's livelihood is not possible by a policy based on a humiliating spirit, O Yudhishthira; show your strength, O you with long arms and conquer your enemies, O you chastiser of your enemies.

The exceedingly avaricious son of Dhritarashtra, has, O chastiser of your enemies, lived for too long a time united with other, enjoying their affection and their friendship and supported by them.

The peace of the Kurus with you is therefore not expedient or desirable (they think), O lord of the universe. They think themselves strong having on their side Bhishma, Drona, Kripa and others.

So long as you treat these, O king, with kindness, they will deprive you of your kingdom, O you chastiser of your foes.

Not out of kindness, nor out of cowardice and not even from a desire to gain virtue or profit will the son of Dhritarashtra do as you wish, O you chastiser of your foes.

This is an example of the feeling they bear you, O son of Pandu. They are not even sorry for making you wear the Kaupinas (a strip of cloth) - a sign of a mendicant and undergoing all these hardships.

When before the very eyes of the grandfather (Bhishma), Drona, the wise Vidura and the Brahmanas, holy men and the entire city and before all the chiefs among the Kurus, he, O king, by means of deceit, defeated you at a game of dice, you who are attached to the habit of making gifts, who are of virtuous habits and life of austere vows, he was not ashamed of his cruel act.

With one who is of such habits of life, do not, O king, contract a friendship; they are fit to be killed by any man; then why not by you, O Bharata.

With improper speeches against you did they boast rejoicingly with their brothers, at yourself and your younger.

He said Now have the sons of Pandu nothing to call their own in this world. Their very names and the name of their family even no longer exist.

As great time rolls on, they will meet with defeat. Your subjects no longer yours will now adhere to me.

By the vicious and exceedingly wicked- souled Dushasana, while the game of dice was yet going on, was the lady Draupadi like one having none to protect her.

Dragged by the hair weeping in the assembly of kings in the council; and in the very presence of Bhishma and Drona they called her cow again and again.

All your brothers of terrible strength dissuaded by you and tied by the trap of virtue did absolutely nothing at this.

He pronounced these cruel words and others and he expressed plea are among his cousins at your being exiled into the forest.

Those who were assembled there, seeing you without any fault at the time sat in the council weeping with choked voices.

Those kings along with the Brahmanas did not praise him for this; and all the courtiers there spoke ill of Duryodhana.

Blame to one born in a high family is death itself, O you chastiser of your foes. Worthless life with blame attached is death many times over, O king.

Since that time is he dead, when he was without shame, though blamed by all the kings on earth, O great king.

He whose character is of this description can be killed with very little effort like a tree with all its roots cut asunder and standing only on its principal root.

Like a serpent is that dishonourable and wicked-souled wretch fit to he slain by everyone. Kill him therefore, O you slayer of your foes; and do not hesitate, O king.

It is proper by all means and my wish, too, that you should pay proper respects to him who is like a father to you, as also to Bhishma.

I, too, going there, shall remove the doubts of all men, who are of one opinion and now of another regarding Duryodhana, O king.

In the midst of the kings shall I describe all your good qualities among men, as also defects.

Hearing me, speak beneficial words conducive to both virtue and worldly good. All the rulers of the earth, the lords of the different provinces,

Will know you to be virtuous shouted and truthful of speech and will know how avariciously inclined he is.

I shell speak of his defects before both people of towns and villages, before both old and young and before all the members of the four orders assembled there.

You will not be called sinful there; for you ask peace and the rulers of the earth will blame the Kurus and Dhritarashtra.

When he is forsaken by men, what shall there be left to be done and Duryodhana is killed; do whatever remains to be accomplished.

Going to all the Kurus, I shall seek to effect peace without any sacrifice of your interests; and shall observe their intentions.

Having observed and made out the intentions of the sons of Kuru and their preparations for war I shall come back to make victory yours, O Bharata..

I anticipate war with the enemy by all means. It seems to me that all the signs indicate the same.

The birds and beasts are making loud sounds; and the best of elephants and horses assume terrible appearances at the approach of night. Fire too assumes many terrific looking colours.

If the cause of waste among men and the world generally were not near at hand, these omens indicating evils would never have been here. Keeping ready for use their arms, machines, helmets, cars, elephants and horses, let all your soldiers be prepared for battle; and let them be careful about their horses, elephants and chariots. O chief of men, collect together all that ought to be kept ready for the battle.

Duryodhana, O lord of men, will not be able to return you any portion of your prosperous territories which were yours in days of old and which he stole from you at a game of dice.

Bhima said:
In such a way that there may be peace among the Kurus, O slayer of Madhu, should you speak. Do not frighten them with the prospect of war.

Resentful wrathful, not accepting what is for his good and of a vain disposition, Duryodhana should not be spoken to in harsh terms. He should be treated with courtesy.

He is by nature of a wicked disposition and has a heart equal to that of the robbers; he is vain with the sense of possession of prosperity and an enemy of the Pandavas.

He is without foresight and cruel; and he has the habit of finding fault with others; and he is of crooked prowess, of malice which lasts for a long time and does not permit himself to be led by others, of a wicked soul and fond of deceit.

Even if he dies he would not tender his submission, nor give up or alter his own opinions. Peace with such an one, O Krishna, I consider to be difficult of effecting.

He does not listen to even the words of his well-wishers, destitute of virtue, fond of falsehood and always goes against the advice and intentions of his well-wishers.

Depending on his own natural wickedness and subject to the impulse of wrath, he as if by nature, acts sinfully like a serpent hid among the grass.

The extent and numbers of the army of Duryodhana are all known to you, as also the nature of his conduct; and his habits of life and the measure of his strength and prowess.

In days of old the Kurus along with their sons were cheerful at heart and so were we, rejoicing with our kinsmen like the younger brothers of Indra himself.

Owing to the spite of Duryodhana, the Bharatas, O slayer of Madhu, will be burnt up like the forest by fire at the close of winter.

These eighteen kings are well known, O destroyer of Madhu, who annihilated their cousins, friends all well-wishers.

As when Dharma reached the end of his time, Kali was born resplendent with energy in the prosperous race of Asuras; so were born Mudavarta among Haihayas, Janamejaya among the Nipas, Bahula among the Talajanghas and the proud Vasu among the Krimis and Ajabindu among the Suviras, Rushardhika among the Surashtras, Arkaja among the Balih, Dhautamulaka among the Chinas, Hayagriva among the Videhas, Varayu among the Mahonjasas, Bahu among the Sundaravansas, Pururava among the Diptakshas, Sahaja among the Chedis and Matsyas, Vrishadhvaja among the Praviras, Dharana among the Chandravatsas, Vigahanu among the Mukutas and Shama among the Nandivegas. These wicked beings in each family were born, O Krishna, at the end of each Yuga for the destruction of their own family.

So has this Duryodhana been born at the end of this Yuga in our family-that of the Kurus that wicked individual, the vilest and most despicable of his race, for the extinction of his race.

There should he be spoken slowly and mildly in words conducive to our interests and to virtue and worldly good and going fully into the subject, so as to attract his heart towards us and not in harsh words, O you of terrific strength.

We would rather, O Krishna, follow the lead of Duryodhana and be under his control; but let not the Bharatas be destroyed.

O Son of Vasudeva, act in such a way that we may live as strangers to the Kurus; but let not the sin of annihilating men touch the Kurus.

Our grandfather and those courtiers, who are aged, O Krishna, should be spoken to. Let there be brotherly feeling among the brothers and peace to the son of Dhritarashtra.

I say this; and the king approves of this. Arjuna is never for war; there is great kindness in Arjuna.

Vaishampayana said:
The long-armed Keshava heard with a glad heart these words fraught with mildness from Bhima. Being of opinion that such words from Bhima were as unusual as lightness of a mountain or coldness in fire, the younger brother of Rama, born in the race of Shura and wielding the Sharang bow, then encouraged Vrikodara with his words like wind encouraging flames and said to Bhima, who was seated and who was overwhelmed with his kindness.

The blessed God said

O Bhimasena, at other times you approving of war rejoiced at the prospect of killing the crooked minded sons of Dhritarashtra, who oppress others.

You do not sleep but are awake with your face bent downwards, O you chastiser of your enemies; and you always speak terrible and wrathful words inclined towards war.

With your own worth, your breath is hot like fire and, O Bhima, your mind is not calm like fire with smoke.

Alone and by yourself you sign in a corner like one labouring under a load; and those not aware of the cause thereof consider you to be insane.

Like an elephant breaking into pieces the uprooted trees which he has himself felled down and beating the earth with its feet, you too run about drawing sighs.

Here you are not pleased with the company of men, but spend your time, O son of Pandu, in solitude; and nothing else ever delights you by day and by night.

Sometimes you laugh aloud all on a sudden; and sometimes you sit weeping in a secluded spot; and sometimes again you are seated for a long time with your head between your two knees and with your eyes closed.

Other times with your eye-brows contracted and your lips firmly pressed against each other, you gaze at objects before you for a long time. All this is the work of wrath.

As surely the sun is seen in the east rising and blazing forth his radiance and as surely that body of light afterwards sets after revolving round Meru; so truly shall I kill wrathful Duryodhana with a blow of this mace.

I speak this truly and there will be no swerving from this oath of mine. With this oath at one time did you handle the mace in the midst of your brothers. At this time however the inclinations of you, O chastiser of your enemies, who are such; point towards peace.

Alas! at the approach of the time for fight the hearts of those who are inclined towards war will be swerved away; since fear penetrates you.

Alas, O son of Pritha, you see in your mind's eye the omens unfavourable to you, whether you are asleep or awake. Therefore do you desire peace!

Alas, you do not evince any manliness in you like an eunuch. You are overpowered by extreme fear; and therefore is your mind swerving from the right path.

Your heart shakes with fear; your mind is filled with despair; and your thighs tremble; and therefore do you desire peace.

O son of Pritha, the hearts of earthly men are inconstant and susceptible of change like a young Shalmali tree moved by the force of wind.

This perverted intention of yours is as unusual as the human faculties in a cow. The minds of the (other) sons of Pandu will sink (in an ocean of despair) like those without a race (and yet struggling in the waters).

It is to me as great a wonder as the lifting up of a mountain that you should speak worlds in this strain so unlike Bhimasena.

Looking back on your own deeds and the family in which you are born, O Bharata, rise up and do not yield to grief. O hero, be calm.

This dullness which you evince is not fit for you; for a Kshatriya does not keep that which he does not win by force of his own might.

Vaishampayana said:
Thus spoken by the son of Vasudeva, the one who was ever wrathful and who was accustomed to return insults immediately woke up like a good horse and instantly said reply -

Bhimasena said:
You regard me, who desire to act in a certain way, in a different light, O Acchyuta. I am in an exceedingly cheerful state of mind at the prospect of war. I am of true prowess.

You know the truth of this, O you of the Dasharha race, owing to your living for a long time with me; or it is possible that you do not know me like one swimming in a lake not knowing its depth.

For this reason you find fault with me in words that I dot deserve. Who, knowing me to be Bhimasena.

Would dare speak in such unbecoming language as you have deemed fit to address me? Therefore, O you delighted of the Vrishni race, I tell you these words.

Regarding the manly strength of myself and the might, which are not equalled by my enemies. At all times this is a dishonourable act for a man to praise himself.

Yet being pierced with excessive blame, I speak out of my own strength. Look at these two, O Krishna, the earth and the heaven, from which have proceeded all creatures.

Which are immovable, immense and without end and which are, as it were, the mothers of all beings. If these two, out of anger, suddenly come against each other like two mountains,

Then I could by my two arms keep them apart with all their mobile and immobile beings. Behold the distance between the two arms, which coming together are like a great circle.

I do not see the man who can free himself after once getting within them. The Himavat, the ocean and the wielder of the thunder-bolt and the grinder of Bala himself.

These three together cannot by their joint strength rescue a man in my power. All the Kshatriyas, who are fit for battle and who oppose the Pandavas.

I shall fell them down to the earth and trample them with the soles of my feet. You, O Acchyuta, are not unfamiliar with my strength.

And the manner in which after conquering the kings, brought them under subjection. If it is a fact that you do not know my strength, which is like the resplendent sun, you will know then me in the fierce turmoil of battle, O Janardana. You cause me pain by your harsh words like the pain felt in opening a long standing boil.

Know me to be possessed of greater strength than what I have described of my own will. On the day in which the fierce battle begins, you will see me.

And you will see the elephants, car- warriors and horse soldiers struck down by me; and you will see me moved by rage killing men, who are as bulls among the Kshatriyas.

You will see and the world will see me cutting down the foremost warriors. The marrow of my bones is not wasted away; nor does my mind shake with fear!

I have no fear from all the worlds moved with wrath against me. But I am evincing these good wishes only out of mercy, O destroyer of Madhu. I can bear all sorts of troubles, if the Bharatas are not annihilated.

The blessed God said

Desiring to know your intentions, I said this of affection and out of a desire to find fault with you, nor out of a desire to show my learning, not from anger, nor from a desire of saying something.

I know the greatness of your soul; and I know what strength you possess; and I know also your deeds; and I do not find fault with you.

What good you yourself consider possible to do to the Pandavas, I consider it possible for you to do a thousand times of that.

You along with your friend and well- wishers, are just what you ought to be, being born in such a family worshipped by all the kings.

O Vrikodara, those men, who enquire after the certainty of the consequence of virtue and vice in the next world in a spirit of doubt any matter regarding god or man, can never arrive at the right conclusion.

The same thing which is the cause of the attainment of the object of man is (sometimes) also the cause of his ruin. The effect of human acts therefore is doubtful.

The act recommended to be followed by wise men competent to foresee the evil effects of actions have consequences other than those foreseen, like the winds from heaven (the direction taken by which no one can predict).

The acts performed by a man well advised, well controlled and done in a way not injurious to any body has contrary effect by the dispensations of Providence.

Then, again, the dispensation of the gods, that are not the results of any particular actions, are neutralized by the actions of men; as for instance cold, heat and rain and hunger and thirst, O Bharata.

Over and above the actions that a man is destined to perform, he can do away with others as well at his will; which the Shastras testify.

Since, O son of Pandu, there is no other way for than action. A man should engage in acts with this knowledge; and the result will be brought about by both preordainment and action.

He who engages in action with this knowledge is not annoyed at failure; nor is he elated with success.

In this sense, O Bhimasena, did I speak; and did not mean that in a battle with the enemy; success would be absolutely theirs.

I am speaking all this to you; as when a man's intellect is confused, he should not be wholly devoid of cheerfulness; nor yield wholly to sadness or dullness.

At the dawn of day, going near Dhritarashtra, O son of Pandu, shall I try to effect peace without a sacrifice of your interests.

If they consent to peace, then unending fame will be mine; while your desires will be fulfilled and advantage will accrue to them.

If however they stick to their resolve and not listen to my advice, in that case there will be a terrible war among the sons of Kuru.

In this battle, O Bhimasena, the responsibility of guiding the car of war rests on you; while Arjuna will draw the car, on which will be seated other persons.

The war taking place, I shall drive Vibhatsu's car; for such is the desire of Dhananjaya and not because I myself am desirous of fight.

Therefore did I, fearful of the direction your inclination might follow from your words which were like those of an eunuch, rekindle your energy, O Vrikodara.

Arjuna said:
By Yudhishthira has been uttered all that ought to be spoken, O Janardana; but hearing your words, O chastiser of foes, it seems to me.

That you do not consider peace to be easily obtainable in this instance, O Lord, owing either to avarice on the part of Dhritarashtra or the weakness of ourselves.

You consider, too, that human strength (alone) is without avail and that human desires are fruitless save when attended with action.

These words spoken by you may or may not be true; but there is nothing which ought to be regarded as incapable of attainment.

You consider peace to be improbable owing to our weakness; but they are doing deeds, which do not seem to bear fruits.

Done in a proper way, however, our object may be successful, O lord, therefore, O Krishna, act in such a way that there may be peace with the enemy.

You are the best well-wisher of ourselves, of both the Kurus and the Pandavas; as the hero Prajapati was of the Suras and the Asuras.

Do, therefore, that which is conducive to the interests of both the Kurus and the Pandavas. I think that the accomplishment of what is for our good is not difficult for you; and this is a work which is the proper thing for you to do, O Janardana.

You will accomplish this, as soon as you go there, O Janardana; and, O hero, if any other treatment of that evil-souled one is derived by you; it will be as you wish, whether it is to be peace with them or not or whatever is desired by you.

O Krishna, whatever you desire after mature deliberation will be accepted by us with due respect. Is not death proper for that evil- minded one, as well as for his friends and sons?

By whom was seen the beauty of prosperity established on the son of Dharma; and who on seeing that had no righteous means (of wining the kingdom) O slayer of Madhu.

They robbed us (of our kingdom) by the cruel and sinful means of a deceitful game at dice. Where is the wielder of the bow, who though born in a Kshatriya family.

When challenged (for battle) turns back even when death stares on him? Seeing ourselves defeated by deceit and while wandering in the woods.

Did I think that Suyodhana ought to be slain by me when I came out of the forest, O you of the Vrishini race; but what you desire to do on behalf of your friends is not strange, O Krishna, though how that is capable of accomplishment by mildness or by other means (I do not see).

If you consider their immediate destruction better, do that instantly for there is nothing to be considered about in this matter.

You know, how by that evil-minded one Draupadi was troubled and annoyed in the midst of the Council and that act of his was borne with difficulty.

That he should treat the Pandavas justly, O Madhava, dose not seem possible to me. Good counsel to him will give the same result as seed thrown on barren lands.

There for what you consider proper and beneficial for Kurus, What ought to be done next by us, do immediately.

The blessed God said

O you of long arms, it will be as you say, O Pandava. I shall accomplish what would be for the well being of the Pandavas and for the Kurus.

Everything about these two acts (peace and war) is within my power. Land is moistened and purified (ie. all weeds are rooted out of it) by action.

But without rain, O son of Kunti, it cannot be made to yield crops. In that case (ie. if there is no rain) it is said that irrigation, which can be done men, ought to be resorted to.

But there even (i.e. even in artificial irrigation) you will surely behold draught brought on by divine agency (if He so will it). Knowing this to be the case, the great-souled ones of old.

Have said that human affairs are accomplished both by divine providence and by exertion on the part of man. This shall do only that which is capable of being done by human beings.

What can be done only by divine agency can never be done by me. That wicked-minded one acts without any regard to righteousness or to the world.

And he dose not regret for doing that sort of acts; and his inclinations which are so vicious are supported by his advisers.

(Who are) Shakuni, the son of Suta (Karna) and his brother Dushasana? He will not effect peace by giving up (any portion of) the kingdom.

Without the slaying of Suyodhana and his kinsmen, O son of Pritha, he dose not desire to give up (the kingdom), not even by our surrendering to him, O virtuous king. That evil- minded one will not give you the kingdom by your asking for it.

I think that Yudhishthira's message ought to be conveyed to him; what is necessary and proper has already been said by the virtuous. king, O Bharata.

The one who is such vicious inclinations will not do even that in its entirety, O son of Kuru; and he, refusing compliance with that will deserve death in this world.

(In that case) he would deserve death at my hands and at the hands of the entire world. By him you all in your youth were ever persecuted.

(And since) your kingdom has been wrested by means of deceit by that evil-souled one, who would not obtain peace at seeing prosperity in Yudhishthira.

I, too, O son of Pritha, was sought to be withdrawn from four side by that vicious one; but that evil counsel of his was not accepted by me.

You, too, know, O you of long of arms, his dearly cherished intentions and purposes; and that the good of the king of virtue is ever desired to be accomplished by me.

Knowing then his purposes and my dearly cherished intentions, why do you, O Arjuna, seem to be afraid of me, as if you did not know them.

The one prime object, that has been ordained in Heaven, is known to you. How then can your advice of peace with the enemy be followed?

Whatever is capable of being done by me, by speech or by deed, O Pandava, shall be done by me, O son of Pritha, but do not expect peace with the enemy;

Why was not this very peace, which is so beneficial, proposed by Bhishma and humbly besought by him at the time of attacking the cattle of Virata, which is now a year since, concluded?

At that moment have they been vanquished, when their defeat has been determined on by you. Suyodhana is not satisfied at the prospect of parting with a small part of his kingdom for even a very brief period.

The instructions of the king of virtue will always be attended to by me; and the wicked acts of that evil-souled one will have again to be considered by me.

Nakula said:
Words of different degrees of worth have been said by the just king, O Madhava, who knows what righteousness is and who is benevolent; and they have all been heard by you.

Bhimasena, having ascertained the wishes of the king, has dwelt on peace as well as on his own strength of arms, O Madhava.

In the same way what has been said by Falguna has been heard by you; and your own opinions, O hero have been expressed by you.

Shutting your mind to all this and hearing what the intentions of the enemy are, do that what you consider to be opportune, O foremost among men.

Different conclusions are arrived at in different matters, O Keshava, but with a view to success, O chastiser of your enemies, a thing ought to be done by man at the right moment.

An object, settled on in a particular way, again becomes different, when the conditions are changed; therefore man cannot stick to the same opinions in this world, O you foremost among men.

While residing in the wood, we were of a different inclination; and while in concealment we came to be of other inclination. But now when we are out of concealment, when we can expose ourselves to the view of others, our inclinations are again changed.

O you of the Vrishni race, the love of kingdom, which now exists among us, did not exist to the same degree when we wandered in the woods.

Hearing that, we are returned from our exile in the woods, O hero. These seven Akshauhinis have gathered round us through your grace, O Janardana.

What man is there who, seeing these tigers among men of inconceivable strength and prowess and ready for battle with all their arms, will not be struck with fear ?

Therefore do you in the midst of the Kurus speak words fraught with mildness, so that the foolish Suyodhana may not be struck with fear; and then (when these have failed) use threats.

Yudhishthira, Bhimasena, Vibhatsu, Aparajita, Sahadeva, myself Rama and yourself, O Keshava, Satyaki, Virat of great strength with his son, Drupada with his minister and Dhrishtadyumna, O Madhava, the king of Kashi of great strength and Dhrishtaketu, the lord of the Chedis what earthly mortal is there of flesh and blood, who fight against these in battle.

Therefore you will the moment you go there, accomplish without doubt the only object desired by the virtuous king, O you of long arms.

Vidura, Bhishma and Drona with Bahlika are capable of understanding yourself and of speaking words of wisdom which are beneficial at the same time.

And they too will lead Dhritarashtra, the lord of men and that Suyodhana of wicked nature with his ministers to do as you bid.

When you, O Janardana, speak and Vidura hears on subjects conducive to their interests; what subject is there in the world which you cannot turn smooth and clear.

Sahadeva said:
All this which has been said by the king is eternal virtue; but, O chastiser of foes, should act in that way by which there shall be war.

If even the sons of Kuru desire peace with the sons of Pandu, still do you provoke war with theni, O you of the Dasharha race.

Having seen the princess of Panchala come in the assembly, O Krishna, annoyed in that fashion, how can my wrath towards Suyodhana be appeased without killing him?

If Bhima and Arjuna, O Krishna and the virtuous king are virtuous, then I leading the path of virtue desire to fight with him in battle.

Satyaki said:
Sahadeva of large mind has spoken the truth, O you of long arms. His wrath and mine will be appeased only by killing Duryodhana.

Do you not know that you, too seeing the Pandavas clad in rags and deer skin in the forest, felt very sorry and your wrath was kindled

Therefore what the heroic son of Madri terrific in battle has said is the opinion of all the soldiers, O you foremost of men.

Vaishampayana said:
While Suyodhana of large mind was yet speaking such, a terrible roar like that of a lion came from all the soldiers assembled there.

And all the heroes accepted and honoured these words of his in every way saying-Well done, well done; and the soldiers desirous of battle expressed their joy.

Vaishampayana said:
Hearing the king's words which were beneficial as well as conducive to morality and worldly good, Krishna, the daughter of king Drupada, of long and very black tresses, afflicted with grief, said to the scion of the Dasharha race, who was seated there, after having given due respects to Sahadeva and the great car-warrior Satyaki.

Seeing Bhimasena inclined towards peace, that intelligent lady with a sense of her wrongs said these words with tears in her eyes:

O you of long arms, this known to you. O slayer of Madhu, how the Pandavas were deprived of all happiness through deceit.

By the son of Dhritarashtra within ministers, O Janardana; and what message was covered through Sanjaya in private by the king.

Yudhishthira, that too is known to you of the Dasharha race and by you has been heard all what Sanjaya said.

O you of great luster, (this was the massage) give us, O sire, five villages namely, Avisthala, Vrikasthala, Makandi, Varanavata and any one for the last or the fifth, O you of long arms. In these terms was Duryodhana to be addressed and his friends too, O Keshava.

Suyodhana, though he heard these words of Yudhishthira endued with prosperity and desirous if peace, did not act up to them, O you of the Dasharha race.

If, O Krishna, Suyodhana desires peace without returning the kingdom; then it is by no means proper that you should go there.

O you of long arms, the Pandavas supported by the Srinjayas will be able to fight with the terrible army of Dhritarashtra excited with range.

Not by peaceful means, nor by surrender can our object be gained from them; therefore, O destroyer of Madhu, mercy ought not to be shown to them by you.

Those enemies, who do not assume an attitude of peace by words of humility or by surrender, ought to be visited with punishment by him who cares to preserve his life.

Therefore should heavy punishment fall on them from yourself, O Acchyuta of long arms, supported by the Pandavas and the Srinjayas.

This would be just the thing for the son of Pritha to do; and will also redound to your glory; and the accomplishment will be, O Krishna, the source of happiness to the entire Kshatriya race.

A Kshatriya who is avaricious ought to be killed by a Kshatriya who is desirous of proving true to his our religion; and even if the covetous man is not a Kshatriya he ought to be slain.

An exception should be made, O Sire, in the case of a Brahmana, though he be addicted to all sorts of vices; for a Brahmana is the preceptor of all the other classes and he is allowed precedence in everything.

The sin, that accrues from killing from one that ought but to be killed, is the fame as that which accrues him not slaying one that deserves death. Such has been the instructions of those conversant with the rulers of virtue.

Do that, O Krishna, so that this sin may not touch you along with the Pandavas, O you of the Dasharha race and the Srinjayas and their armies.

Out of excessive confidence on you, O Janardana, that I repeat what has been already repeated again and again. What woman is there in this world equal to me?

The daughter of king Drupada born of the sacrificial altar, sister of Dhrishtadyumna and your dear friend, O Krishna.

I have become a member of the Ajamida race; and the daughter-in-law of the high- souled Pandu and the chief queen of the sons of Pandu, who in splendor are equal to five Indra's.

By the five heroes are born of me five sons, great car-warriors, who morally bear the same relation with you, O Krishna, as Abhimanyu.

When I, who am such, coming to the Council Chamber was caught hold of by the extremity of my hairs and annoyed within the range of vision of the Pandu's sons and during your life time, O Keshava.

During the life time of the Pandu's, the Panchalas and the Vrishnis I was treated like a maid-servant and made to stand in the Council Chamber of those incarnations of vice.

The sons of Pandu, gazing at me, without any wrath and without any efforts to extricate me, O Govinda, were thought of by me, saying - "save me."

On this the prosperous king (Dhritarashtra), my father-in-law, said these words - chose a boon, O Princess of Panchala, in my opinion you are the proper recipient of a boon.”

"Let the Pandavas be liberated with their chariots and soldiers" was the boon I asked for; and at my solicitation were they liberated and sent to exile in the forest, O Keshava.

You, O Janardana, are very well aware of such-like troubles; and save us, O you with eyes like lotus, along with my husbands, kinsmen and friends.

I am, morally speaking, O Krishna, the daughter-in-law of both Bhishma and Dhritarashtra; and yet I, who am such, was made a slave by force.

Shame to the skill in archery of the son of Pritha and shame to the strength of Bhimasena! that Duryodhana, O Krishna, should be alive for one single moment.

If I am fit to be favored by you, if there is mercy in you for me; then direct all your wrath on the sons of Dhritarashtra.

Vaishampayana said:
Saying this, pretty Krishna having lotus- like eyes, of a black colour and the gait of an elephant and possessed of beautiful hips, taking hold of her beautiful ringlets with curls at their ends and of a deep blue colour, perfumed with all sorts of scents, with all the auspicious marks and very soft though bound up in a braid by her left hand, approached the lotus-eyed Krishna; and with eyes full of tears said these words.

O you with lotus-like eyes, desirous of peace with the enemy, you should remember in all your acts that these (tresses) were seized by the hands of Dushasana.

If Bhima and Arjuna, O Krishna, are so mean as to desire peace, then my old father will fight along with his sons who are great car-warriors.

And my five sons, too, O slayer of Madhu, of great heroism, having placed Abhimanyu in the front will fight the Kurus.

If I do not see the dark-coloured hand of Dushasana torn off from his body and reduced to powder, then what peace shall there be in my heart?

Thirteen years have elapsed, during which I was waiting, entertaining in my heart feelings of revenge which were like blazing fire.

My heart, O Bhima, is rent asunder, pierced by darts of sharp words, as it were, at the thought that the long-armed one (Bhima) has an eye on morality.

Saying this with voice choked with tears, Krishna of distended eyes began to weep aloud in convulsive sobs and with her eyes full of tears.

And the lady with beautiful hips began to shower from her eyes extremely hot tears, which flowed down her round bosom.

Keshava with long arms then spoke these words with a view to comfort her, before long will you see, O Krishna, the ladies of Bharata's household weeping.

O timid one, they will weep as you now do, having their kinsmen and friends killed. Already, O lady, are those with whom you are angry deprived of their friends and of their strength.

I shall accomplish this with Bhima, Arjuna and the twins, supported by Yudhishthira, through the ordainment of the gods.

If the sons of Dhritarashtra, whose time is now arrived, do not hear my advice; then they will sleep dead on the bare earth and be food for dogs and jackals.

The Himavat mountains could move; the earth could be split up into a hundred pieces; and the heavenly regions with stars might fall; but my words would not be vain.

I tell you truly, O Krishna, stop your tears. You will ever (in future) see your husbands endued with prosperity and with all their enemies killed.

Arjuna said:
You are now the best friend of the Kurus. Being related to both parties by thick ties, you are now their friend.

O Keshava, you are competent to bring about what is good both for the Pandavas and the son of Dhritarashtra; and therefore it is proper that you should bring about peace between them.

Having set out from here, O you with eyes like lotus, being free from wrath to Suyodhana, with the objects of peace, speak to our brothers what should be spoken, O you slayer of enemies.

If the boy does not accept your beneficial words conducive both to morality and worldly good and calculated to assure their weal; then shall he be subject to his fate.

The blessed God said

I shall go to king Dhritarashtra with the desire of doing what is righteous and what is our good and the benefit of the Kuru.

Vaishampayana said:
The night passed away and the sun having risen, as it were and on the setting in of the moment, called Maitri, while the rays of the sun were still mild.

In the month of Kaumuda (Kartika) under the constellation of Revati after the passing away of Autumn and in the dewy season and at time when the earth had an abundance of crops on it, that foremost of men of prowess

(Janardana) listening to auspicious and lily sounding words by the Brahmanas, like Vasava hearing the prayers of the Rishis and having performed the customary rites of the morning and after a bath wearing holy ornaments, worshipped the sun and the fire, having touched the tail of a bull and having paid due respect to the Brahmanas and going round the fire and looking an auspicious object placed before him, Janardana addressed Satyaki, the grandson of Shini, who was seated near, after knowing the exact wishes of the Pandava (Yudhishthira), saying-

'Make ready my car along with my conch, discus and mace and my arrows and arrow-holders all sorts of offensive and defensive weapons;

For Duryodhana is wicked-souled and so are Karna and the son of Subala. Even by a strong man an enemy should not be made light of though be he weak.

Knowing his wishes, the attendants of Keshava, the wielder of the mace and the discus, employed themselves in yoking the car.

The car was shining and effulgent like the fire appearing before the dissolution of the world and quick of speed like the wind and ornamented with two wheels which were shining like the sun and the moon.

(And it was ornamented) with figures of half moons and of fishes, animals and birds with various kinds of flowers and with all sorts of precious stones all over.

It was beautiful to look at, being large and effulgent like the morning sun and having its several parts ornamented with gems and gold and furnished with nice flags and banners. Ornamented with gems and gold and furnished with nice flags and banners.

Ornamented with beautiful objects and covered over with tiger skins, it was incapable of being opposed, the destroyer of the fame of enemies and the cause of enhancement of the joys of the Yadu race.

They yoked to it the horses Shaivya, Sugriva, Meghapushpa and Balahaka, after they had been bathed and attired in all their harness.

And, as if enhancing the glory of Krishna, the chariot with flag was perched on with a loud noise by the chief of the fatherly creation.

Shaurin then ascended the chariot, which moved along at the will of the rider, which was high as the peak of the Meru and which rattled as the roar of the clouds or the sound of the kettle drums.

Then having caused Satyaki to mount on it, that best of male beings set out filling the earth and the sky with the rattle of the wheels of the chariot.

And in a moment the sky became cloudless; and favourable winds blew; and the weather became calm and serene.

Auspicious animals and birds going round the car became the followers of Vasudeva in his journey.

The birds of the crane peacock and goose species followed the slayer of Madhu with sounds signifying the attainment of the object for which the journey was undertaken.

The fire, too, on which had been offered Homa libations accompanied by incantations, became bright and smokeless inclining towards the right.

Vasishtha and Vamadeva, Bhuridyumna, Gaya, Kratha, Shukra, Narada and Valmika, Maruta, Kushika and Bhrigu and other Brahmarshis and the gods united together and stood to the right of Krishna, who contributed to the happiness of the Yadus and was the younger brother of Vasava.

In this way worshipped by this blessed group of great qualities, Krishna set out for the encampment of the Kurus.

Yudhishthira, the son of Kunti, Bhimasena and Arjuna and the two descendants of Pandu - the two sons of Madri followed him as he proceeded along. The powerful Chekitana and Dhrishtaketu, the lord of the Chedis, Drupada, Kashi and the great car-warrior Shikhandi and Dhrishtadyumna and Virata in company with his sons, the Kaikeya princes, all Kshatriyas followed the bull of the Kshatriya race to attain his object.

And the just king Yudhishthira, endued with luster, having followed Govinda to some distance, said these words in the midst of those kings.

He, who from desire or anger, fear or object of gaining his ends, never does an unjust act; and he who is of a calm intellect and not given to avarice,

Who knows what virtue is, who is wise and endued with intelligence, who is cognizant of the inner working of the hearts of all beings, who is the lord of all creatures and the eternal god of the gods.

The son of Kunti embracing this being, endued with all the virtues and having the mark of the auspicious whirl on his person, began to address thus -

Yudhishthira said:
The lady, who had reared us from our infancy, with whom fasts and devotion are habits and who is ever attached to propitiatory rites and ceremonies, who is attached to the worship of the Gods and the guest and the due service of her elder, who is fond of her sons and bearing great affection for them and who,

O Janardana, are dear to us, who has saved us from the wickedness of Suyodhana, O grinder of enemies, like a boat (saving the ship wracked) from the great and terrific death in the sea and by whom troubles have often been encountered, O Madhava, for our sake, though she herself is not desiring it, should be interrogated regarding her welfare.

Having saluted her first, embrace this lady and comfort her, who is filled with grief for her sons by talking again and again of the Pandavas.

Ever since her wedding has she, O chastiser of foes, encountered troubles and grief's due to her father-in-law, though she has not deserved these.

Will there ever come a time, O Krishna, when at the end of all my troubles, I shall give my troubled mother happiness, O chastiser of foes.

When we were about to go into exile, she followed us in distress out of fondness for her children crying aloud; but we went to the forest leaving her behind.

One does not necessarily die of grief and if she is alive, O Keshava, hospitably entertained by the Anartas through in extreme distress on account of her sons and others.

Then, O Krishna, having greeted her on my behalf, O Lord and also Dhritarashtra and the kings on the side of the Kurus and those who are my seniors in age and Bhishma and Drona and Kripa and the great king Balhika and the son of Drona and Somadatta and all the Bharatas and the exceedingly wise Vidura, the adviser of the Kurus, O slayer of Madhu, that man of illimitable knowledge and conversant with the rulers of morality should be embraced by you.

Yudhishthira, having thus addressed Keshava in the midst of those kings, returned at the bidding of Krishna, after going round him.

Vibhatsu, too, as he proceeded along, said to his friend, that bull among men, that slayer of heroes on the enemy's side, that scion of the Dasharha race who has never been defeated.

O Lord, O Govinda, it is know among all the kings that it has already been decided in our consultation to demand the return of one half of the kingdom.

And if they give us that for the sake of honesty without insult to us and with due respect to yourself, then, O you with long arms, they should do what is desired by me and themselves escape a great evil.

But if the son of Dhritarashtra, who is not cognizant of the proper way of executing acts, does otherwise, I shall surely bring on the annihilation of the Kshatriyas, O Janardana.

The son of Pandu (Arjuna) having thus addressed, Vrikodara became greatly pleased; and every moment out of rage, the Pandava's frames shook.

And while trembling, the son of Kunti sent forth loud shouts hearing the words of Dhananjaya; and his mind was exceedingly filled with delight.

Hearing that shout of his, the bowmen trembled (with fear); and the animals in the army passed urine and dung.

Having thus addressed Keshava and thus given out his resolve, he (Arjuna) returned at his bidding after first going round Janardana.

And all these kings having returned Janardana made good progress in his journey, light of heart, drawn by Saivya and Sugriva.

These horses of Vasudeva, led by Daruka, (went on) as if kissing the roads and swallowing the sky.

Keshava of long arms saw on the road, standing on either side, several Rishis effulgent with the Brahmic luster; and Janardana, too, quickly alighting from his chariot paid them due respects.

Then Janardana quickly step down from his chariot, and said all those Rishis with adoration and respect.

As he worshipped them, he addressed to each in suitable terms, inquiring of them if all went on well in the worlds and if piety was well established there. And also if the three orders acted in obedience to the Brahmanas.

Having paid them due honours, the slayer of Madhu said to them. What is the object of you prosperous ones ? Where are you going? What are you, prosperous beings, going to do? What shall I do for you? With what object have you, prosperous ones, come down to the face of the earth?

The son of Jamadagni said coming near that slayer of Madhu the friend of the lord of the gods and the Asuras had embraced Govinda and said -

"The divine Rishis and vastly learned Brahmanas of a pious life. And Rishis of royal descent, O you of the Dasharha race, as also venerable devotees, who were witnesses, O you exceedingly wise Being, to the ancient feats of the gods and the Asuras. Are desirous of seeing all the Kshatriya rulers of the earth and the countries and the kings assembled together from all sides, as also yourself, the true Janardana. We are going, O Keshava, to behold this grand sight worthy of being seen; and we desire to hear, O Madhava, words conducive to morality and worldly profit. Which will be addressed by you to the Kurus in the midst of the kings, O you chastiser of foes.

Bhishma, Drona and others as also the greatly intelligent Vidura and yourself, O you tiger among the race of the Yadus, will be assembled together in the Council Chamber.

O Govinda, O Madhava, we desire to hear your divine, truth and of benefit words assembled together in the Council Chamber.

You now know our purpose, O you of long arms; and you will again see us. O hero, we will see you come to the Council safely and sealed on a divine seat, endued with strength and prowess.

Vaishampayana said:
Ten mighty car-warriors capable of vanquishing heroes on the enemy's side with arms in their hands followed the son of Devaki of long arms as he proceeded along.

A thousand foot-soldiers and a thousand horsemen too (followed him) O chastiser of foes; as also hundreds of others carrying sufficient provision and other things.

Janamejaya said:
How did the great should scion of the Dasharha race, the slayer of Madhu, go on his journey; and what were the omens observed when that one of great prowess was journeying?

Vaishampayana said:
Listen from me to all these omens that were observed when the large-souled one commenced the journey. Some of them were earthly and heavenly.

In the cloudless sky lightning were heard with loud roars; while behind him clouds poured down shower of rain.

The seven large rivers with the Sindhu flowing to go east, turned their courses in the contrary detection. The cardinal points were reversed, as it were; and nothing could be distinguished.

The fires were ablaze, O king and the earth shook; and well and water pots shot forth water by hundreds and flowed out.

The whole of this world was enveloped with darkness; and neither the cardinal nor subsidiary points of the earth could be known on account of the dust that was raised.

There were loud roars though no body could be seen in this earth; and in all countries, O king there occurred the same strange things.

A gale from the south-west devastated the city of Hastinapura, uprooting clusters of trees; and there were loud sounds in the sky.

But wherever, O Bharata, the scion of the Vrishni race went on his way; there were favourable winds and everything went right.

There was a down-fall of flowers including large numbers of lotuses. The roads became plain and divested of prickly grass and thorns.

Wherever he went, the giver of wealth was praised by the Brahmanas by thousands by laudatory words; and they served him with curds, honey, clarified butter and riches.

Women coming out on the highways threw on the great-souled one attached to the good of all creatures wild flowers of great fragrance.

He then came to Shalibhavana, an enchanting spot filled with all sorts of crops, a place that was at once delicious and sacred, O bull of the Bharata race.

After having seen many animals and beautiful villages enchanting the heart and after traversing diverse cities and kingdoms.

Ever of cheerful hearts, of good minds and well protected by the Bharatas and therefore not caring for the designs of the enemies and incognizant of all sorts of calamities, the people and the inhabitants of the city of Upaplavya, coming out of the city, stood on the roads desirous of beholding Vishvaksena.

And they too worshipped the worshipful guest, who had come to their country-the lord who had arrived there as blazing fire.

Keshava, the slayer of heroes on the enemy's side, having come near Vrikasthala, the sky was reddened by the rays shot by the sun.

Quickly getting down from his chariot and having undergone the purifactory rites according to the usual custom and ordering for his chariot to be unyoked, he sat down for the customary evening duties.

Daruka, too having unyoked the horses and after having tended them according to the science of the management of horses and taking down all the trappings, set them completely free.

All this being done, the slayer of Madhu said with view to the attainment of Yudhishthira's object must we pass the night here.

The men, knowing that intention of his in a moment, prepared a lodging; and collected together suitable food and drink.

The chief Brahmanas, that were in that village, O ruler of men, that were of noble ways of life, of good birth, modest and given to the observance of the Vedic rules and

Having come near the great-souled Hrishikesha, the chastiser the chastiser of foes, honored him with suitable blessings and auspicious speeches.

Having done honours to the scion of the Dasharha race, who was honoured in all the worlds, they placed at the disposal of the great- souled one their houses filled with wealth.

The Lord saving to them "you have done your part" and paying then due homage and coming to their houses, again came back to his own encampment with their company.

Keshava, feeding the Brahmanas there to their satisfaction and having himself eaten in company of all of them, spent the night in happiness.

Vaishampayana said:
In the mean time, having come to know of the departure of the slayer of Madhu (from the Pandava camp) through his spies, Dhritarashtra said to Bhishma of long arms after paying him due honours; and also to Drona and Sanjaya and the greatly intelligent Vidura his hairs standing up and also to Duryodhana and his ministers.

O descendant of Kuru, I hear a strange thing-an exceedingly one. Women and children and old men are talking about it in every household. Some are discussing the subject out of good motives; while others are doing it, united together or separately; and the discussion is going on within the houses, as also in open spots.

The powerful scion of Dasharha race is coming here for the sake of the Pandavas; and that slayer of Madhu is by all means the object of our respect and regard.

On him depends the course of the world. He is the lord of all creatures; and in that scion of Madhu's race are centered patience, prowess, wisdom and energy.

That chief among men ought to be respected by the good; for he is the eternal virtue. For the sake of happiness is he worshipped. If he is not due regard, misery ensues.

If that chastiser of foes of the Dasharha race is satisfied with due reception; them shall we obtain the fulfillment of all our wishes from Krishna in the midst of all the kings.

O chastiser of foes, prepare for his worship from this moment and erect pavilions on the way filled with all necessary articles.

So that one of long arms may be gratified with you. Do that, O son of Gandhari. What do you think. O Bhisma ?

Then Bhishma and others all approving of those words of his said to Dhritarashtra, the ruler of men - "This excellent."

King Duryodhana, then ascertaining that desire of theirs began to order the selection of sites for the erection of enchanting Pavilions.

Then in all places and in the most enchanting sites there were erected many pavilions (at proper intervals) adorned with all sorts of gems and precious stones.

The king then sent there beautiful seats endued with various good qualities, girls, scents ornaments fine cloths, eatables and drinks of excellent qualities, garlands and perfumes of several kinds.

Especially for his residence in the town of Vrikasthala the Kuru king erected an enchanting palace adorned with many gems and precious stones.

Having done all this, which could be done only by gods and men of superhuman qualifications, king Duryodhana informed Dhritarashtra of what he had done.

That scion of the Dasharha race, Keshava, however, came to that encampment of the Kurus without even casting his eyes on all those pavilions and diverse sorts of gems and precious stones.

Dhritarashtra said:
O Kshatriya (Vidura), Janardana has set out from Upaplavya. He is now staying at Vrikasthala; and will come here in the morning.

Janardana is the rule of the Ahukas, the foremost of the scions of the Satvata race, is large- minded, of great prowess and great energy.

Madhava, too, is the lord and protector of the rising and prosperous kingdom of the Vrishnis; and that divine being is the great grandfather of the three worlds.

The Vrishnis and the Andhakas of honest minds honour his wisdom; as the Adityas, the Vasus and the Rudras do the intelligence of Brihaspati.

That large-souled scion of the Dasharha race shall I worship in your immediate presence. O you conversant with mediate presence. O you conversant with virtue, listen to me speaking of that worship.

I shall present to him sixteen golden chariots, each drawn by excellent horses of the same colour bred of the Bahlika species and all well equipped.

O son of Kuru, I shall also present him eight elephants capable of working havoc among the enemy, whose juice shall be ever flowing from their temples and whose tusk shall be equal to sloughs, each with eight human attendants.

A hundred of maid servants beautiful and without issue and beauty of gold, shall I give to him; and the same number of man-servants.

Blankets pleasant to touch and procured from hilly tracts shall I give to him eighteen thousand in number.

Thousands of deer skins produced in the country of China shall I give to him and whatever else may be fitting gifts to Keshava.

I shall give him this pure and very bright gem that shines day and night; for Keshava is the proper recipient of these.

This chariot drawn by excellent horses that traverses fourteen yojanas in a single day, that too shall I give him.

I shall present to him eight times the eatables that all his attendants and animals in the army may consume.

All my sons and grandsons with the exception of Duryodhana will go forward, mounted on chariots and with ornaments on to receive the scion of the Dasharha race.

Blessed damsels, the foremost among dancing girls, by thousands with ornaments on will go out on foot to receive Keshava of large parts.

The beautiful girls, that will go out from this ten to see Janardana, will go with out their veils drawn.

Let my subjects in this town, including women, men and children, behold the large- souled slayer of Madhu like the rising sun.

Let the points of the earth be filled with large flags and banners and let the rods through which he will pass be drenched with water so as to remove the dust.

The house of Dushasana is better than that of Duryodhana. Let that be now furnished and well cleansed quickly.

This one (the abode of Dushasana) is graced with many palaces beautiful to look at; and it is comfortable, enchanting and rich during every season of the year.

All my wealth and that of Duryodhana are in this house. Whatever is fitting for the scion of the Vrishni race should be given to him without doubt

Vidura said:
O king, you are thought very well of in the there worlds, indeed as, the best of men. You are beloved by the world and respected as well, O Bharata.

Having reached the setting part of your life, whatever you say under these circumstances can never be against the holy books, nor against the dictates the dictates of reason; for your mind is clam, as you are aged.

The subjects are confident that virtue resides in you, O king permanently even as marks on the stone or as rays in the sun and waves in the sea.

O ruler of the earth one is ever beloved in this world owing to your large number of good qualities. Take pains always, therefore, with your friends in the preservation of your noble traits.

Be simple-minded. Do not out of childishness destroy, O king, your sons and grandsons and good and dearly beloved friends.

What you desire to present your guest Krishna with is much; but the scion of the Dasharha race deserves all this and much more or indeed the whole earth.

For the sake of virtue or for desire of pleasing him however you do not give all this to Krishna; and I speak truly that you do this for the gain of yourself.

It is true that this proceeds out of deception and insincerity and therefore it is exceedingly improper. I know your secret intentions, O king from your outward acts.

The five Pandavas, O king desire only five villages. If you do not give them those they will not conclude peace.

You desire to win the son of Vrishnis to your own side by wealth; and by this means you want to create gull between himself and the Pandavas.

He cannot, however be separated from Dhananjaya by wealth or by exertions, nor by speaking all about the Pandavas. I tell this you in all sincerity.

I know the noble-mindedness of Krishna and I know his firm devotion and I know that Dhananjaya is inseparable from him even as life itself.

On anything else besides a pot full water and water feet for washing his and interrogations on his health even cast his eyes.

Show him however, that hospitality which is acceptable to that large-souled one deserving of honour. O king, that Janardana is the proper party for showing honour to.

Keshava comes here expecting to do good to the Kurus. Do that, O king, by which that object may be gained.

The scion of the Dasharha race desires peace for yourself and for Duryodhana and for the Pandavas as well, O chief among kings; do you therefore, what he says.

O king you are father and they are your sons. you are aged and others are children. Act therefore as befits a father and let them act as your children.

Duryodhana said:
What Vidura has said regarding Krishna has been truly spoken; for Janardana is firmly attached to the son of Pritha and inseparable insulted; for Keshava is not capable of being from them.

The diverse kinds of wealth therefore that is proposed to be bestowed on Janardana for his honour, O chief among kings, should on no account be given.

Though Keshava is worthy of all that, yet place and time render it in-expedient; for he will come to think on receiving our worship, O king, that we are honoring him out of fear.

O Lord of the world, what would conduce to the disgrace of the Kshatriya race should not be done by a wise man. Such is my decided opinion.

Krishna of big eyes is most worthy of worship in this world by all the three worlds. This fact is always present in my mind.

But circumstances are such, my lord, that nothing should be given him. War having been decided on will not turn into peace by delaying the former.

Vaishampayana said:
Bhishma, the grandfather of the Kurus, having heard these words of his said these words to the royal son of Vichitravirya.

Janardana will not get angry, whether he is properly received or not. He cannot be so.

Whatever act, O you with long arms, is fructified in his mind's eye cannot be prevented by any man by every mean in his power.

What that being with long arms says, should be done without hesitation. Effect peace quickly with the Pandavas through the instrumentality of Vasudeva.

Janardana, inclined to virtue, will surely say what is conducive to morality as well as worldly profit; and he should be spoken to in agreeable words by yourself along with your friends.

Duryodhana said:
Since, O king, there is no likelihood of my being the sole enjoy of royalty and since, O grandsire, I cannot share it for life with them.

Listen to this great deed which I have fixed in my mind. I shall make Janardana the refuge of the Pandavas, the captive.

On his imprisonment, the Vrishnis and the Pandavas, in fact the whole world, will be at my disposal. Krishna, too, will be here tomorrow morning.

Some means for executing this in such a way that Janardana may not at all anticipate it; and so that we way not fall into any danger, should be told me by you.

Vaishampayana said:
Hearing these words of terrible import, namely of making Krishna a captive, Dhritarashtra with his ministers became oppressed with pain.

Dhritarashtra then said these words to Duryodhana, do not say so, O you protector of men. This is against eternal virtue.

Hrishikesha is an ambassador; and in relation he is dear to ourselves. He has done no wrong to the Kurus. How then is it proper that he should be made a captive?

Bhishma said:
This wicked son of yours, O Dhritarashtra, is on the verge of eternity. He selects the evil and not what good, though begged by persons who wish well to him.

Instead of listening to the advice of your well-wishers, you too follow him, who is established on this unrighteous path and whose surroundings are sinful.

This son of Dhritarashtra of exceedingly wicked purposes, along with his advisers, will cease to exist in a moment when he comes against Krishna, who can do a work without the least trouble.

I dare not listen to any words of this man of wicked purpose, who has abandoned virtue and who is cruel and sinful.

Having said this, the foremost of aged men among the Bharata Bhishma of true prowess got up and went away from that place, fired with great rage.

Vaishampayana said:
Having got up (from the bed) in the morning, Krishna attended to the daily rites; and with the permission of the Brahmanas went towards the city.

All those residents of Vrikasthala returned after duly informing the greatly powerful one, who was departing (for the city).

The son of Dhritarashtra with the exception of Duryodhana, Bhishma, Drona, Kripa and others, beautifully attired went forth to (receive) him who was coming towards them.

Crowds of the townsmen, O king, desirous of having a look of Hrishikesha, were there in diverse sorts of conveyances; while there were others on foot.

He (Krishna) too having met with Bhishma who does acts without any efforts and Drona and the sons of Dhritarashtra on the way, went to the town surrounded by them.

For paying honour to Krishna the city was well ornamented and the public roads were decked with diverse sorts of gems and precious stones.

There was none who stayed within the house, O king, on that occasion. O bull among the race of Bharata no woman, no aged, no child was indoors out of a desire to have a gaze of Vasudeva.

On the public road the people with their heads bowing down on the earth were praising him in verses at that time, O great king, when Hrishikesha entered the city.

The spacious mansions, filled with the ladies of rank, seemed to tremble under their weight to fall over upon the ground.

The steeds of Vasudeva, though swift in speed lost their motion, in the public road covered over by human beings.

That lotus-eyed grinder of foes entered the gray-coloured abode of Dhritarashtra graced with many palaces.

After traversing through the apartments of the royal abode, Keshava, the subduer of foes, came to the royal son of Vichitravirya.

On the scion of the Dasharha race approaching towards him, the high-famed ruler of men, who had eyes of wisdom, along with Drona and Bhishma stood up;

So also Kripa, Somadatta and the great king Balhika stood up from their respective seats for worshipping Janardana.

Then having come to the king Dhritarashtra of renown, the scion of the Vrishni race honoured him along with Bhishma with suitable words and without delay.

Madhava, the slayer of Madhu, having done honour to them according to the usual custom, exchanged words with other kings according to their age.

Janardana then addressed Balhika and the famous Drona with his son and Kripa and Somadatta.

There in that place was a large wheat made of gold, of beautiful workmanship and ornamented with jewels, on which Achyuta took his seat at the request of Dhritarashtra.

They, headed by Dhritarashtra, duly offered to Janardana, as was the custom, a cow, honey, curds and water.

The rites of hospitality being finished, Govinda stayed there (for a short time) surrounded by the Kurus, jesting with them and exchanging words of courtesy according to his relationship.

He, the subduer of his enemies, being worshipped and honoured by Dhritarashtra of great fame, issued out with the permission of the king.

Madhava, having exchanged greetings with the Kurus suitably in their assembly, went to the enchanting abode of Vidura.

Vidura approached and worshipped Janardana of the Dasharha race and presented him every auspicious and desirable offering.

He said 'The joy I feel at the sight of yourself, who have come here, O you with lotus eyes, what is the use of describing? For, you are the inner soul of all corporeal beings.

Vidura, conversant with all the virtues, having finished the rites of hospitality to Govinda, asked the slayer of Madhu about the welfare of the sons of Pandu.

That scion of the Dasharha race who sees everything as plainly as what he sees before his eyes, told everything in detail about the doings of the Pandavas to Khattva. Vidura was the best among the honest and learned men and he also was the dear friend and well-wisher (of the Pandavas), he was wise, honest and a man of principle, virtuous and learned in worldly profit and he felt no malice (for the Pandavas).

Vaishampayana said:
After his visit to Vidura, Janardana, the subduer of enemies, went in the afternoon to Pritha, his mother's sister.

Seeing Krishna approaching and effulgent like the radiant sun, Pritha clasped his neck with her arms and poured forth her loud lamentations, remembering her sons.

Seeing Govinda after a long time, the action of the Vrishni race, companion of he sons, endued with prowess, Pritha shed tears.

She said to Krishna, the best of warriors who had seated himself after receiving the rites of hospitality, with her face dried up with woe and in a voice choked up with tears.

'Those, who ever since their childhood are attached to the service of their elders, those who are endued with humility and those who are of similar hearts, were deprived of their kingdom by deceit and sent into exile, through they were desirous of remaining in the society of men.

They, who have brought under control wrath and joy, who are devoted to the Brahmanas, who are speakers of truth, those sons of mine abandoning their dear enjoyments and leaving behind them myself weeping for them.

Have gone to the forest, rendering the very bottom of my heart. These large-souled sons of Pandu undeserving of these miseries- how did they, O Keshava.

Live in that great forest, O child, abandoning, as it was, in lions, tigers and elephants. Losing their father in their boyhood, they were even reared and brought up by myself.

Without seeing their parents, how did they live in the great forest? By the sounds of conches and drums and the music of flutes.

Were the Pandavas awakened from their sleep ever since their infancy, O Keshava; who again, were by the roar of elephants and neighing of horses and by the rattles of the wheels of the chariots awakened from sleep at home-also by the sound of conches and cymbals accompanied with the music of flutes and lyres; and whose praises were sung by the twice-born at the break of day in high sounding songs; and who worshipped the deserving Brahmanas with the raiment's, gems and jewels; who, worthy of respect, themselves were blessed and done homage to by the large- souled Brahmanas by laudatory hymns and worshipped as well. How could they, lying on soft blankets and skin of the Ranku deer in the best parts of the palace, be awakened by hearing the loud roar of animals in the great forest?

It does not seem possible to me that they obtained sleep, though they did not at all deserve this, O Janardana, those who by the sound of cymbals and drums and the conches and flutes and by the sweet music of songs by woman, O slayer of Madhu, were awakened and praised by the prisoners and professional bards-how could they.

In the great forest be awakened at the roar of animals? The one endowed with modesty, truth, patience, self-control and kindness to animals and who bringing his desire and malice under control walks on the path followed by the good, he was capable of bearing the heavy burden of the ancient sages of royal descent- namely Amvarisha, Mandhatta, Yayati, Nahusha, Bharata, Dilipa, Shibi, the son of Ushanara; he who followed good habits of life and conversant with virtue, of true prowess, he who endued with all the virtuous uses, the king of all the three worlds, viz., the virtuous-souled Ajatashatru of a pious complexion and having a complexion like that of gold, chief among the Kurus and among all in respect of virtue and those who shape their habits of life to the ways indicated in the holy book, who is of handsome appearance and of long arms, how is that Yudhishthira, O Krishna ?

He who is of as great strength as ten thousand elephants and of speed equal to the wind, that is, one of great prowess and ever wrathful among the sons of Pandu, who ever does good to his dear brothers; who slew Kichaka with his cousins, O slayer of Madhu and Krodhavasha and of Hidimba and of Vaka; who is in strength equal to Shakra and in prowess equal to the god of wind, who is in wrath equal to the great Shiva, namely Bhima, foremost among smiters, that chastiser of foes, that wrathful son of Pandu, who controlling his rage and strength and wrath, stays with his soul under restraint, under the rule of his brother, that great-souled one, that man of energy, that foremost among men, that one of immeasurable prowess, that Bhima in ap- pearance, too, is terrible looking (i.e. justifies his name), O Janardana.

Tell me, O scion of the Vrishni race, how Vrikodara is doing now, the one having mace-like arms, that mighty second son of Pandu.

That two armed Arjuna, O Krishna, who is ever proud of being superior to that Arjuna of ancient days, who had a thousand arms, who with one of his arms darts with violence five hundred arrows, that son of Pandu, who in the use of arrows is equal to the royal son of Kartavirya, equal in energy to Aditya, in self- control equal to a great Rishi, in forbearance equal to the Earth and in prowess equal to the great Indra, that strength by which all kings, the descendants of Kuru, have acquired this large territory of great effulgence; whose strength of arms all the sons of Pandu respect, that son of Pandu, foremost among all the car- warriors, of true prowess; going to whose front no one returns with his life, he, O Achyuta, who is accustomed to victories over all creatures and himself being invincible; who is the refuge of the Pandu's and even of the gods- be your brother and your friend, how is he at present, that Dhananjaya?

The one who is kind to all creatures endued with modesty and having a large knowledge of the nature and use of weapons, mild, delicate, virtuous and beloved by me; that great bow-man and hero Sahadeva, that ornament of assemblies, that youth, O Krishna, who is skillful at both religious deeds and profitable from an earthly point of view and properly waiting on his brothers.

Those large-souled brothers of Sahadeva, O Krishna, ever respect the habits of life of Sahadeva, who follows a good course of life - Tell me, O scion of the Vrishni race, of that son of Madri, of that heroic and veteran warrior, Sahadeva, the chief of warriors, who used to wait on me.

That heroic and delicate youth, that son of Pandu, well worth a gaze, is the life itself to all his brothers, though he has a different body.

My son, that great bow-man, Nakula of great prowess, that veteran warrior, brought up in luxury, is he well, O Krishna ?

Shall I behold again this Nakula, O you with long arms, that great car-warrior, brought up in luxury, deserving of every happiness and undeserving of all woe.

Separated from Nakula even for the shortest period of time, taken up by a wink, I obtained no peace of mind, O hero, behold me that I am still alive.

O Janardana, Draupadi is dearer to me than all my sons. She comes of a noble family, endued with beauty and endowed with all virtues.

That speaker of truth preferred the company of her husbands to that of her sons and leaving behind her dear sons, she follows the sons of Pandu.

O Achyuta, how is the all blessed queen Draupadi of illustrious birth well gratified with the fulfillment of all her desires?

Draupadi has a bad lot, though she has five husbands, all heroes like the fire, all smiters of foes and all great bowmen.

O chastiser of foes, the one whom I have not seen for these fourteen years, that Draupadi, truthful of speech, is anxious for her children.

It seems that a man does not surely get happiness as the result of his virtuous acts; for Draupadi, though of virtuous habits of life, does not get unending happiness.

When I remember Krishna dragged to the Assembly-Hall, Vibhatsu, Yudhishthira, Bhimasena and also the twin brothers, Nakula and Sahadeva cease to be dear to me.

Nothing ever before gave me greater pain than the dragging of Draupadi in her season to her father-in-law.

She was dragged there by that dishonourable wretch, from motives of wrath and covetousness; and all the Kurus gazed on her brought to the Assembly-Hall in a single raiment.

There were at the time Dhritarashtra, the great king Balhika, Kripa, Somadatta and the Kurus who were pained at it.

Of all the people present in that assembly I honour that Khattva (Vidura) most; for a man becomes honourable by his habits and not by his wealth, nor by his knowledge.

O Krishna, the virtues of that high-souled Khattva of great and deep wisdom are like an ornament of the whole world.

Vaishampayana said:
That lady oppressed with sorrow and yet cheerful seeing Govinda come, began to describe all the diverse grief's she had suffered.

O chastiser of foes, could game at dice and the slaying of deer practised by these bad kings in the days of old be pleasant to them?

The degree, to which this fact pains me, namely the dragging of Krishna to the Assembly-Hall in the presence of the Kurus and insulted by the sons of Dhritarashtra, is not equalled by death itself.

O chastiser of foes, the exile (of my sons) out of city and their wanderings and several other grief's have I experienced, O Janardana.

O Madhava, O chastiser of foes, living in concealment and the deprivation of my boys, could not be so painful to me in the company of my sons?

It is fourteen years now since they were exiled by Duryodhana; and happiness should be ours, if misery puts an end to the fruits of vice.

I never treated the sons of Dhritarashtra in a different way from that in which I treated the sons of Pandu; and by virtue of this truth shall I see, O Krishna, yourself along with the Pandavas after you have slain your enemies invested with prosperity, come out safe from this impending war.

All of them having such like qualities are incapable of being defeated by the enemies. But my father is to blame (for all this grief) and not myself, nor Suyodhana.

By him I was given away to Kuntibhoja like wealth given away by a rich man. While yet a girl playing with a ball in my hand, your grand-father.

Gave me away to his friend, the large-souled Kuntibhoja; such a one was myself and abandoned by my father and my father-in-law. O chastiser of foes, meeting with great troubles, O Krishna, what is the use of my life?

At the birth of Savyasachi, a voice told me in the room in which I was confined - 'Your son will be the conquer of the world and his fame will reach the very heaven.

Slaughtering the Kurus in a great battle and obtaining the kingdom, Dhananjaya, the son of Kunti, along with his brothers, will perform three grand sacrificial rites.'

I do not doubt the eventual justification of that foreboding. I bow to Dharma and to the creator and to Krishna who is ever great. Creatures are supported by Dharma (Virtue).

If Dharma (Virtue ) exists in this world, O scion of the Vrishni race, thus you too will be what the voice announced, O Krishna; and you will accomplish all that.

O Madhava, neither widowhood, nor the loss of wealth, nor even this dispute has pained me so much as my separation from my sons.

I, who do not see the wielder of the Gandiva bow, that foremost of all that wield weapons, Dhananjaya - what peace can I (my heart) know, not having seen Yudhishthira for these fourteen years?

Nor have I seen Dhananjaya, O Govinda, the twins, Nakula and Sahadeva and also that Vrikodara; people perform the Shradha (obsequies) of absent people under the impression that they are dead.

Virtually they are dead to me and I am the same to them, O Janardana, O Madhava, say this to the virtuous-souled king Yudhishthira.

Your virtue is becoming less and less O son; act in such a way that this may not be; fie to them, O Vasudeva, that live under the protection of others.

To a mode of life attended with meanness death even is superior. Say also to Dhananjaya and Vrikodara who are constantly on the alert.

This is the time come for the purpose, for which a Kshatriya woman brings forth a son, if you let the occasion, which is now come, slip without doing anything;

You will be doing what is cruel and mean, though you are respected by the world; and if you are ever contemptible, I shall abandon and disown you forever.

When the suitable moment arrives, life even should be laid down. The two sons of Madri who are ever attached to virtuous deeds should be spoken to.

Chose these comforts and luxuries, which are attainable by a display of your prowess, rather than even life itself; since objects attained by prowess alone are ever pleasing to those who live the life of Kshatriyas.

And ever gladden the hearts of men, O you best among men. Having gone there speak to him who is the foremost among all wielders of weapons,

Namely the hero Arjuna, the son of Pandu. Follow the path pointed out by Draupadi. It is known to you that when they (Bhima and Arjuna) are enraged they are as Death himself.

And (when such is the case) Bhima and Arjuna can bring the very gods to the end of their life. This insult, namely that Krishna was dragged to the Assembly-Hall was offered to them;

And Dushasana and Karna spoke harsh and insulting words. Duryodhana has insulted the spirited Bhimasena.

In the presence of the chiefs among the Kurus he will see what the consequences of that will be. Vrikodara having once been made an enemy cannot make peace.

The feelings of revenge in Bhima too will not calm down in a short time until that grinder of enemies does make an end of them.

The loss of kingdom is not a source of trouble, not even the defeat at the game of dice; nor even the exile of my sons was so much the cause of my affliction;

As that youthful Krishna, clothed in a single raiment brought into the Assembly Hall and that she was made to listen to harsh and insulting words, what can be more painful than that.

Krishna, though her husbands were living, was at that time without the protection of a lord-that lady of beautiful hips with the modesty proper to a lay and ever attached to the virtue of a Kshatriya princess.

Having yourself, O slayer of Madhu, as the protector of myself with my sons and as also that foremost of powerful men, Rama and that great car-warrior Pradyumna; and having the invincible Bhima and Vijaya who never turn back from the field alive, that I should suffer this sort of grief, O best among men !

Vaishampayana said:
Shauri, the friend of the Partha's, then comforted his paternal aunt Pritha who was lamenting being filled with grief on account of her sons.

Vasudeva said:
O aunt, what woman is there in this world who is like you? The daughter of king Shura, you now (by marriage) a member of the Ajamida race.

Born in a noble family (and married to another equally noble family), you are (like a lotus) transplanted from one lake into another; you are the all-auspicious queen and much respected and beloved by your husband.

Yourself the wife of a hero, you have produced heroes; you are endued with all the virtues; it is fitting, of great wisdom as you are, that you should bear patiently happiness and misery like the Partha's.

Sleep, laziness, anger, joy hunger and thirst, the Partha's having brought all these under control are ever attached to the enjoyment of happiness attainable by heroes only.

The Partha's ever desirous of enjoyment of heroes' life forego mean happiness; those men of great energy and great prowess were not content with a little.

Those who are wise enjoy or suffer the extremes of whatever is enjoyable or sufferable. But person attached to mean happiness chose indifferent state of dullness; the former delight in the acutest sufferings or highest enjoyments; they do not like a middle course. They consider the extreme to be happiness, while that which lies between, is held by them to be misery.

The son of Pandu along with Krishna send their greetings to you; and having submitted to your notice that they are in health, asked about welfare.

You will soon see the sons of Pandu without any illness and all their objects gained, the lords of all the world, with their enemies killed and themselves surrounded by prosperity.

Kunti who was filled with grief for her sons, thus comforted, said again to Janardana after driving away the gloom of her mind due to ignorance.

Kunti said Whatever, O you with long arms, is beneficial in opinion, O slayer of Madhu and whatever you think right to be done, O Krishna, should be done.

O chastiser of enemies let these be done without transgressing virtue and without the practice of deceit; I know, O Krishna, the power of your truth and your birth.

And I know the wisdom and prowess you apply to the accomplishment of your decisions in any matter regarding your friends. In our family you are virtue, you are truth and you are the great devotee.

You are the saviour, you are the great Brahma, everything depends on you; what you have must come to pass for truth itself depends on you.

Vaishampayana said:
Govinda of long arms bidding adieu to her and also going round her, went towards the residence if Duryodhana.

Vaishampayana said:
Bidding adieu to Pritha and also going round her, Govinda or Shauri, the chastiser of enemies, went the residence of Duryodhana.

Janardana entered the house which was furnished very sumptuously and was like the mansion of Purandara, furnished with diverse kinds of seats.

Traversing tree divisions of that mansion, without a word of challenge from the gate- keepers, that one of great fame, came to a palace, effulgent with marks of prosperity and having the appearance of a mass of clouds, high as the peak of a mountain. There surrounded by a thousand Kuru kings.

The son of Dhritarashtra of long arms, he saw seated on a seat and he also saw, Dushasana, Karna, Shakuni and the son of Subala.

He saw them on a seat near Duryodhana. The scion of the Dasharha race, having appeared, the son of Dhritarashtra of great fame.

Rose up along with his advisers, honouring the slayer of Madhu; Keshava having saluted the son of Dhritarashtra along with his ministers; and having also saluted the kings that were there according to their ages, the scion of the Vrishni race (Achyuta) seated himself on a seat which was there, made of gold and beautiful looking.

And ornamented with diverse gems and overlaid with a carpet. The Kuru king then presented a cow, honey, curds and water and placed at his disposal his palaces in the kingdom; and then to Govinda seated here like the radiant Sun.

All the people present including the Kuru kings, made worship. Then the king Duryodhana, that foremost of victors, the scion of Vrishni race.

Invited to dinner; but Keshava did not accept the invitation; then Duryodhana said to Krishna in that assembly of the Kurus.

In an humble voice but with evil intention concealed in his heart and looking at Karna. ‘For what reason the eatables, drinks, garment and beds.

Which have been provided for you, do you not accept. O Janardana, devoted to the good of both parties in the impending struggle as you are, you ought to keep to both sides; O Madhava, you have besides, closer relationship with Dhritarashtra; you O Govinda, know what is righteous and what is conducive to worldly profit in the true sense and in all their bearings.

Vaishampayana said:
O wielder of the discus and the mace, I want to hear the reason of this (action of yours). That Govinda of a great mind being then addressed, said in reply, speaking like the roaring of a cloud, at the proper time raising of a cloud, at the proper time raising his long arm. The one with eyes like the leaves of a lotus said to the king these excellent words giving the reasons-words that were not too low, distinct, correctly pronounced and without any confusion.

'Those messengers only, who have gained their objects take their food and accept worship; and you, O Bharata, after gratifying me in my wish, may entertain me along with my followers'.

The son of Dhritarashtra, being thus spoken to, said in reply to Janardana - 'It is not befitting that your exalted self should behave in this unjust way.

Whether your objects are gratified or not gratified, we, O slayer of Madhu, were bent on entertaining you but could not. O you of the Dasharha race.

We do not however see any reason (for your action) in this matter, O slayer of Madhu, namely your non-acceptance of the entertainment's provided for you, O best among men.

We have no enmity with your exalted self, O Govinda, nor strife; therefore shall it seem to you, on mature thought that it is not proper for you to have spoken thus.'

Vaishampayana said:
Janardana thus spoken to, said by way of reply to the son of Dhritarashtra, after that scion of the Dasharha race had gazed on him along with his ministers, laughing as it were.

'I never abandon virtue from motives of desire or from wrath or from hate or from the object of gaining my objects or for the sake of argument or from covetousness.

One should eat (others') food when there is love (between them) or again it should be taken when one is in distress; O king, neither do you please me, nor am I in distress.

For no reason do you, O king, bear malice, even since their birth, to the Pandavas who are your loving followers and brothers and in whom there are developed all the virtues.

This malice towards the sons of Pritha, for no reason, is not fitting. The sons of Pandu stand on virtue and who is there that can blame them and in what way?

He who bears them malice, bears me malice; he that follows them, follows me, know that I am merged in the Pandavas.

He who following the dictates of impulse or wrath, owing to a confusion of the intellects, wants to act against the interests of.

A deserving man and bears him malice, has been called the vilest of men; and he who desires to see a cousin endued with blessed virtue with eyes of lost of ignorance.

Is a slave to his soul and a slave to his wrath; prosperity does not remain with him for any length of time. On the other hand, he, who, by good services, wins over those who are endued with virtues and accomplishments, through they are not dear to his heart ever become renowned.

All these eatables, defiled by wickedness, cannot be taken by me - I am of opinion, that eatables provided to me by Khattva alone, Vidura should be eaten by me.

The one of long arms, thus speaking to the wrathful Duryodhana, then came away from the white mansion of the son of Dhritarashtra.

And the large minded Vamadeva of long arms, coming out went to the residence of the great-souled Vidura.

There came to him the Kurus, Drona, Kripa, Bhishma, Bahlika while the house of Vidura.

Those Kurus said to the heroic Madhava, the slayer of Madhu, 'You scion of the Vrishni race, we place at your disposal our abodes ornamented with gems.'

The slayer of Madhu, of great energy said to those descendants of Kuru, 'All of you may go away; by these offers have you honoured me.'

The Kurus having departed, the Khattva Vidura paid due honours to the scion of the Dasharha race who had never met with a defeat and then made special endeavours to meet all his wishes.

Then the Khatta collected large quantities of clean and delicious foods and drinks for the great-souled Keshava.

The slayer of Madhu having gratified the Brahmanas first, he gave first to Brahmanas conversant with the Vedas, some of that food with wealth.

There along with his followers, like Vasava in the midst of the Marutas, he took his clean and delicious eatables provided by Vidura.

Vaishampayana said:
During the night Vidura said to him after he had taken his food and refreshed himself - 'O Keshava, this coming of yours is not an act well thought of.

O Janardana that fool transgresses both worldly profit and virtue, besides he is wrathful, destroyer of other people's honour, though he is himself desirous for obtaining it and is incapable being controlled by aged people.

The wicked-souled fool, the son of Dhritarashtra, goes against the rules laid down in our books of religion; being overtaken by fate he is incapable of being led by his superiors and is a fool.

His sour follows the beat of his desire and in his own opinion he is a wise man; an enemy to his own friends and suspicious in all matters; doing nothing himself, yet not grateful (for things done for him), he has abandoned virtue and is fond of untruth.

He is a fool with his understanding uncultivated, the slave of his senses, following the lead of his desires and hesitates to do a thing which ought to be done.

He is possessed with these and many other vices; out of vanity he will not accept your advice though that is distinctly for his good.

He has too great a confidence on Bhishma, Drona, Kripa, Karna, the son of Drona and Jayadratha and therefore he does not think of peace.

It is the conviction of the sons of Dhritarashtra and of Karna, O Janardana, that the sons of Pritha are not capable of even gazing at an army under the leadership of Bhishma and Drona.

That boy, who is not shrewd having brought together a large army from this earth, regards himself as having already gained his object, O slayer of Madhu.

It is the conviction of the son of Dhritarashtra of mean intelligence, that Karna alone is capable of defeating the enemy and he will not agree to peace.

Actuated by brotherly feelings as you are attempting to establish peace between the two parties and are seeking the good of the sons of Dhritarashtra, O Keshava.

It has been decided among themselves that they would not give back their just dues to the sons of Pandu; and advice to them would be useless.

In cases where good and bad advices are of equal effect, O slayer of Madhu, a wise man does not talk like a singer among the deaf.

Among those fools who do not know anything and who entertain no reverence for others, O Madhava, do not speak any word as a twice-born would do among the Chandalas.

This child (in wisdom) who is such this fool will not do what you say and your words spoken to him will go in vain.

The idea does not please me, O Krishna, of your going in the midst of all those of wicked heart seated together.

The idea does not please me, O Krishna, that you should utter words among those men, of mean intelligence, vicious and of wicked hearts, of whom there are many.

Owing to their never having respected the aged and to vanity and folly incident to their age and to wrath they will not accept what is for their good.

He has at his command a strong force and if you speak to him, O Madhava, he will not act according to your advice, for he entertains suspicions against you.

All the sons of Dhritarashtra have come to the conclusion that they are now invincible in battle even with Indra himself along with the gods.

Among those who are thus endued and who follow the impulse of desire and anger, your words though able in themselves will be of no use.

Standing in the midst of his ranks of elephants and his army composed of chariots and cavalry, that fool of dull intelligence. Duryodhana, thinks himself past the each of any fear and that he has gained his object having conquered this earth.

The son of Dhritarashtra aspires to an extensive empire in this earth without any rival. Peace with him therefore cannot be obtained. The wealth ((and kingdom) which is now at his command he regards as inalienably his and his alone.

This earth, having its allotted time, ever is on the eve of ruin; it seems only for the sake of Duryodhana, for all the Pandavas and all the soldiers including the kings and rulers of the earth have assembled together, desirous of war.

All these (kings) too have before this been made enemies of by yourself; for you have, O Krishna, dispossessed these kings of their wealth; out of fear of you these heroes have come under the protection of the sons of Dhritarashtra and joined Karna.

All those soldiers, united with Duryodhana and regardless of self are delighted at (the prospect of) fighting with the Pandavas and, O you heroic scion of the Dasharha race, it is not my opinion that you should enter in their midst.

Among those men, your enemies any in number, of wicked hearts seated together how will you go, O grinder of your enemies.

O you of long arms, in every way are you hard to be vanquished even by the gods and, O slayer of your enemies, I know your wisdom, manliness and your importance.

What have I to bear to the sons of Pandu, I bear to you in a greater degree, O Madhava and I speak from motives of love, reverence and friendship.

What is the use of describing the pleasure I feel, owing of my seeing you; for you are the universal soul of all embodies creatures.

The blessed God said

You have spoken as a greatly wise man should-you have spoken as a sharp man should, even as should be spoken by a friend like you to a friend like me.

This has the merit of being conversant with morality and worldly good and truth to that degree which proper for you; the words which have been spoken by you are like the advice of a father or a mother.

What you have told me is true and worthy of being followed and is even what I have described it to be; listen with attention to the reason of my coming here, O Vidura.

The wickedness of soul of the sons of Dhritarashtra and the hostility of the Kshatriyas, knowing full well, all this, O Khattva have I now come to the sons of Kuru.

He that will relive this earth of her burden consisting of horses, chariots, elephants, he that will liberate her from curse of Death will earn great religious merit.

Attempting with all his might to do a virtuous act, if a man does not accomplish it, he gets the religious merit of having done the act. About that I have no doubt .

Thinking of a sinful act in his mind, if a man does not accomplish it, he does not get the consequences of that act. Utter those that are conversant with religion.

Therefore shall I with all, sincerity try to establish peace, O Khattva among the Kurus and the Srinjayas, for they will meet with ruins in the case of war.

This exceedingly grave calamity has its rise in the Kurus; for it has been brought about by Karna and Duryodhana. All these are but their followers.

He, who does not seek to serve a friend suffering from a calamity by trying to the best of his abilities, is said to be a cruel man by the wise.

A friend should be turned back from improper act even by seizing his hair. That being so, how can a man be blamed, if he strives with all his might.

It is proper therefore, O Vidura, for the son of Dhritarashtra along with his ministers to accept my blessed advice capable of doing good and consistent with morality and worldly profit.

With all sincerity shall I strive for the good of the sons of Dhritarashtra and of the Pandavas and indeed of the Kshatriya race of the world.

If Duryodhana suspects me, striving for his good as I do, I shall at least be satisfied with myself in my heart and I shall be discharging the debt (I owe them as a friend).

In a dispute between cousins, the friend who does not serve them as a mediator with all his might, is not said to be a friend at all by wise men.

In order that unrighteous, foolish and unfriendly people may not call me that Krishna though competent did not dissuade the Kurus and Pandavas inspired with rage against each other.

And for being of service to both the parties have I come here. And having made attempts in that direction I shall escape blame of men.

If after listening to my beneficial advice, they do not accept it, the fool will feel the consequence of his luck.

If without sacrificing the interests of the Pandavas I can bring about their peace with the Kurus, then I shall have done a meritorious act, O great-souled one; and the Kurus shall have been liberated from the shackles of death.

If the son of Dhritarashtra think well of the wise words spoken by me-words having their source in virtue and words leading to earthly good and words heading to the reverse of mal- ice, for bringing about peace, then the Kurus too will worship and honour me.

Otherwise I tell you that not even all the rulers of the earth united together are capable of standing in my front like other animals before an enraged lion.

Vaishampayana said:
Having said these words that foremost of the Vrishnis and cause of the happiness of the Yadus, then laid down on his bed pleasant to the touch.

Vaishampayana said:
The two wise men talking together in this way spent that night which was beautiful and lit by stars.

That night passed away against the wishes of Krishna and Vidura, who was listening to the discourses on diverse subjects conducive to religious merit and earthly profit and conveyed in rhythmical language from Krishna and of Krishna of immeasurable prowess listening to similar discourse from high-souled Vidura.

Then (at the break of day) many professional bards and singers having a good voice awakened Krishna with the sound of conches and cymbals.

Janardana, that scion of the Dasharha race, that best among the Satvatas, then performed all the necessary rites of the morning.

Having performed his ablutions, having repeated the usual incantations to the god of fire and having donned his attire and ornaments, Madhava worshipped the rising sun.

Duryodhana and Shakuni the son of Subala coming to Krishna, that scion of the Dasharha race and who had never met with a defeat, while he was yet performing his morning devotions, said to him - "King Dhritarashtra is come to the Assembly-Hall and so have the other Kurus headed by Bhishma and all the rulers of the earth. O Govinda, they are waiting for you like the gods in heaven waiting for Shakra.” Govinda welcomed them by courteous words.

When the spotless sun progressed a little further in his diurnal journey, Janardana, the chastiser of foes, gave to the Brahmanas gold, cloths, cattle and horses. Thus Krishna having distributed many gems precious stones, his charioteer approached that unvanquished hero of the Dasharha race, who was seated and paid his respects to him.

Then Daruka soon came back with the large and shining car furnished with tinkling bells and yoked to excellent horses.

That one large mind, understanding that the celestial car ornamented with all sorts of gems and precious stones and whose wheels rattled as loudly as masses of thick clouds, had arrived. Made tour round the fire and also round the Brahmanas. And putting on the Kaustubha gem which was shining with excellent beauty and surrounded by the Kurus and protected by the Vrishnis, Krishna or Shauri the center of delight of all the Yadavas mounted on his car.

After that scion of the Dasharha race had mounted the car, Vidura, conversant with all virtues, superior to all living creatures and foremost among all wise men.

Duryodhana and Shakuni the son of Subala on a second car followed this chastiser of enemies, Krishna.

Satyaki and Kritavarma, as also other warriors of the Vrishni race followed behind, some on elephants, some on horse and others on chariots.

The chariots of these men, O king, adorned with excellent gold and yoked to good horses and producing diverse sounds as they proceeded on, looked very beautiful.

The wise Krishna, blazing with beauty, in fit time, came up on a high way well swept and whose dust had been cleared away and which was fit to be used even by the Rishis of royal descent.

The scion Dasharha race having set out, there was one continual music of cymbals. The conches began to be played, also all the other instruments that were there.

A large number of young men of the strength of lions, heroic chastisers of foes in the world surrounding the car of Shauri followed him.

And there were others by thousands, who in diverse and strange attires holding swords, lances and axes followed Krishna.

There were five hundred elephants and chariots by thousands, that came up behind the heroic scion of the Dasharha race, who had never sustained a defeat.

O chatiser of enemies, the city of the Kurus was filled by old and young men including women, who were desirous of seeing Janardana advancing on a car.

Many were the houses that were tottering under the load of women, who were in the terraces and balconies.

He proceeded slowly along gazing in all directions, worshipped by the Kurus; and listening to sweet speeches and returning suitable greetings.

The followers of Keshava having arrived at the Assembly-Hall filled all directions with the sound of conches and cymbals.

The entire assembly of those kings of immeasurable energy began to shake with delight with the desire of seeing Krishna come.

Then those rulers of men became rejoiced at the inference that he was near, which they drew on account of their hearing the rattles of his chariot, which was like the roar of clouds charged with rain.

Shauri, the best among the entire Satvata race, coming to the gate of the Assembly - Hall, got down from the car which was like the peak of the Kailasa mountain.

He then entered the Hall, which was like the abode of the great Indra and was blazing as it were with the beauty of energy and which looked like a mass newly formed clouds.

Getting hold of the hand of Vidura and that of Satyaki (on either side) the one of great fame (entered the Assembly-Hall) eclipsing the Kurus (planets) in splendour like the sun.

I front of Vasudeva were the two, Karna and Duryodhana; while behind him sat the Vrishnis and Kritavarma.

Bhishma, Drona and others following the example of Dhritarashtra rose up from their seats with the object of honouring Janardana.

That scion of the Dasharha race approaching the lord of men having eyes of wisdom along with Drona and Bhishma and others all of great fame rose up from their seats.

The great king Dhritarashtra, the lord of men, having got up, those thousands of kings all rose up also.

A seat respectable in every way and adorned with gold was placed there under instructions from Dhritarashtra.

With a smiling face, did the virtuous-souled Madhava great the king, Bhishma and Drona, as also other kings according to their respective age.

Then all the kings and rulers of the earth and all the Kurus worshipped Keshava or Janardana who had come into the Assembly- Hall.

That chastiser of foes, the scion of the Dasharha race, while staying there, beheld in the heaven the Rishis who had attained to the better world. And seeing the Rishis under the leadership of Narada, the scion of the Dasharha race said to Bhishma the son of Shantanu slowly, "To see this earthly assembly have the Rishis come, O ruler of men.

Invite them with plenty of seats and welcome them; for they remaining unseated, who is capable of taking his seat?

Arrange therefore immediately for the worship of these Munis who have conquered their souls." The son of Shantanu seeing the Rishis come at the very gates of the Assembly- Hall.

Quickly commanded the attendants to get seats soon for them and they brought many spacious and beautiful seats.

Embroidered with gold and set with gems. After they had accepted due worship and seated themselves, O Bharata.

Krishna took his seat; so did all the kings, in their respective seats. Dushasana offered to Satyaki an excellent seat.

Vivingshati gave a beautiful golden seat to Kritavarma and not far from Krishna. Karna and Duryodhana, the two men of large-souled and wrathful sat on one and the same seat. The king of the Gandharas Shakuni, surrounded by the Gandhara chiefs.

With his son sat on one seat, O lord of the world. The great Vidura sat on a holy seat covered with a white deer skin and decked with gems.

That one of great intelligence sat contiguous to the seat of Shauri. All those kings, having for a long time looked at the scion of the Dasharha race, were not gratified with gazing on Janardana as if drinking nectar. Janardana was attired in a yellow robe and looked like the Atasi flower.

He sat in the midst of that Assembly like a dark gem placed on gold.

They all were silent while Govinda was thinking within himself and no man there made the slightest utterance.

Vaishampayana said:
All of them having taken their seats and perfect stillness having prevailed among the kings, Krishna who had an excellent set of teeth and had the voice of a drum began to speak like the roar of clouds at the close of summer, Madhava, looking on Dhritarashtra, spoke so that the assembly could hear.

"Between the Kurus and Pandavas there may be peace, O Bharata, without the slaying of heroes (on either side) to effect this have I come.

O king, I have nothing else to say, everything that ought to be known in this world is known to you, O chastiser of foes.

O ruler of the earth, this dynasty (of yours) is the best among these of all kings; it is noted for its knowledge of the scriptures as also for its good ways of life and it is endued with all the virtues.

Kindness, pain at the sight of other's pains, desire to remedy evils and humanity, O Bharata, as also sincerity, forgiveness and truth, are specially in the nature of the Kurus.

Belonging to this noble family which is such, O king, no one should do what is improper and especially an improper act is to be deplored when you are the cause of it.

You, O best of Kuru race, being the foremost among them, bear the load of the Kurus when they behave, O Sire, deceitfully towards others or to members of their own family, when the deceit is actually done in act or when it is conceived.

Those sons of yours, O Kaurava, headed by Duryodhana, are acting impiously setting aside all considerations of morality and earthly good.

Those wicked ones, whose self-respect is gone and whose hearts have been perverted by avarice (are acting unfairly) towards their own chief friends, O best of men.

This exceedingly grave has its rise among the Kurus and if regarded with indifference, it will destroy the whole earth, O Kaurava.

If you desire so, O Bharata, this can be averted; in this instance peace is not hard to secure; such is my opinion, O best of the Bharatas.

Peace depends on you, O king and on myself as well, O lord of the universe, O Kaurava, set right your sons and I shall the enemies (Pandavas) right.

Your commands, O chief among kings, should be followed by your sons with their followers; and it will conduce exceedingly to their own good to act according to your orders.

It will conduce to your good, O king and also to the good of the Pandavas, for you try to establish peace, desirous of ruling as you are.

Act for yourself after a consideration of the consequences, O lord of the universe and let the Bharatas be your allies O lord of men.

Protected by the Pandavas, O king, establish morality and earthy good. O lord of men, by every exertion in your power, allies such as they, cannot be secured.

The great-souled sons of Pandu protecting you, even Indra with the gods cannot withstand you; how can earthy kings do it?

Against the side taken up by Bhishma, Drona, Kripa, Vivingshati, Ashvathama, Vikarna, Somadatta, Bahlika the king of the Sindhus and the lord of the Kalingas, the chief of the Kambojas, Sudakshina, Yudhishthira, Bhimasena, Savyasachi and the twins and Satyaki of great energy and the great car- warrior Yuyutsu, who is there of such misdirected energy to fight, O you the best among the Bharatas.

The lordship over the word and the quality of being invincible by your foes, will you attain, O you slayer of enemies, when united with the Kurus and the Pandavas?

The rulers of the earth, of the same position as yourself, O lord of the earth and kings of better position even will seek to establish peace with you and with one another if you are so united.

You will be able to live in happiness being protected on all sides by your sons and grandsons, your fathers and brothers and friends.

Keeping their interests well before you and treating them well, as in days gone by will you enjoy this entire earth, O lord of the earth.

United with these and with all the Pandavas, O Bharata, will you win victories over other enemies; this is all to your own advantage.

Territories acquired by them will you enjoy, O chastiser of enemies if you are allied to your sons, kinsmen and counselors, O lord of men.

In the case of a fight, O great king, you will see a great loss and in loss to both parties what meritorious deed do you see?

The Pandavas being killed in battle or your own sons of great strength, describe O great king the feelings that you will experience, O best of the Bharatas.

They are heroes who have mastered the use of weapons and all of them are desirous of war-these sons of Pandu and of yourself; save them from a great calamity.

You will not see all the Kurus, nor all the Pandavas, in the event of a battle, the heroes on both sides being weakened in number and in strength and car-warriors slain by car-warriors.

The kings have assembled here, O best of kings; they will destroy these creatures, being influenced by wrath.

Rescue, O king, the world; do not destroy these creatures; yourself regaining your natural disposition all this will end, O delighted of the Kuru race.

Coming from noble families, liberal and generous, endued with modesty, honourable, pious they are related to one another by blood, O king. Save them from a grave calamity.

These protectors of the earth meeting one another in a spirit of peace and having dined and drank together, let them return to their respective homes.

With good robes on, with wreaths on and doing courtesies to one another, O best of the Bharata race; and with their wrath and enmity against one another plucked out (from their hearts), O chastiser of your foes.

Let the feelings of affection that you had for the Pandavas, return to you at the expiration of this age; and let them be the same to you; act it this way, O best of the Bharata race.

As boys they lost their father and were raced and brought up by you; protect them in a way that would be in accordance with justice as you would do your sons, O best of the Bharata race.

By you they ought to be protected and especially when in distress. Let not your sense of virtue and appreciation of worldly good be lost, O best of the Bharata race.

The Pandavas, O king, having saluted and propitiated you, have sent you this message. 'At your command have we with our followers suffered misery.

These twelve years have been spent by us in exile in the forest and the thirteenth year have we spent in each other's company in disguise.

Truly believing that our father would not break that pledge of his towards us, did we not break, O sire, our own. The Brahmanas who accompanied us know this.

Therefore do you abide by your pledge, as we have done ours, O best of the Bharata race; having long suffered grave troubles, O king, we desire to get the share of our own kingdom.

Knowing the principles of virtue and worldly good, it is your duty to save us; seeing that you are our elder, have we patiently suffered troubles.

Therefore do you act towards us as our father and mother; and treat us, O Bharata, according to the excellent principles that ought to be adopted by an elder.

We act towards you in that way (the way in which younger should behave towards their elders); you also act towards us in the same way (the way in which elders should behave towards their youngers). If we follow the wrong way, then should we be set right by our father.

Set us in the proper path and follow yourself the excellent path of virtue.' And your sons, O best of the Bharata race, have sent this message to this assembly of kings.

In an assembly conversant with the rules of virtue, nothing improper should happen (but in one) in which vice prevails over virtue or falsehood over truth.

If this happens with the knowledge of the members thereof, they are themselves slain; when virtue, pierced by vice, makes an appeal to an assembly and the shaft (of vice) is not taken out, the members thereof are themselves pierced by it. In fact virtue kills them like a river destroying the trees growing upon its banks.

Those, who are adopting a calm attitude and are silently waiting for virtue to assert itself, have said what is righteous, true and just, O best of the Bharata race.

What else are you capable of saying to them than giving back their kingdom? Let the protectors of the earth who are assembled in this council, speak.

If I am speaking the truth, keeping in fact virtue and morality, then liberate these Kshatriyas from the shackles of death, O foremost among men.

Be peaceful, O you foremost of the Bharata race and do not give in to anger. Having given back to those Pandavas, their due shares of the ancestral kingdom.

Enjoy the blessings of life, O chastiser of foes, along with your sons under the attainment of your objects. You know that Yudhishthira follows the course of virtue always.

As also (you know) his treatment towards yourself and your sons, O ruler of men. He was brunt and he was exiled but again he has come back to your protection.

He was exiled to Indraprastha by yourself with your sons and while staying there be brought under his sway all the rulers of the earth.

And yet he remained under your protection and never disregarded you; such a man as he, was recently, sought to be robbed by the son of Subala.

Of his kingdom, wealth and coin by means of a great deceit. He, even when he was brought to that condition, namely when Krishna was dragged to the Assembly-Hall.

Yudhishthira of immeasurable soul did not swerve from Kshatriya's duty. I too desire your good and theirs, O Bharata.

Do not, O king, destroy these beings of the birth for the sake of vice and earthy good for the sake of happiness thinking evil to be good and good to be evil for yourself.

Restrain your sons, O lord of the universe, who are too much attached to avarice. The sons of Pritha live to serve you and to fight for you, O chastiser of foes; whatever course, O king, appears better, follow, O chastiser of foes.”

All the rulers of the earth, agreeing as they did in their minds with these words, could not venture to say any thing there in the presence (of Duryodhana).

Vaishampayana said:
These words having been uttered by the high-souled, all the courtiers sat stupefied with their hairs standing on their end.

No man ventured to say anything in reply and all the rulers of the earth began to think in own minds.

Silence having thus prevailed in the midst of those kings, the son of Jamadagni, spoke these words in the assembly of the Kurus.

"To these truthful words of mine, illustrated by an example, listen without entertaining any doubt or suspicion and hearing that accept the moral if you think my story good.

In days of old, there was a king named Dambhodbhava who had brought under his sway the entire world and enjoyed the fruits of the whole world in their; such has been heard by us.

Every day at the end of night, that great and heroic car-warrior, rising up, used to ask the Brahmanas and Krishna Kshatriyas.

'Is there any body who is more accomplished or even equal to myself in battle, be he a Shudra, a Vaishya, a Kshatriyas or a Brahmana?'

Saying thus he would wander over the earth intoxicated with great vanity and without thinking of anything else.

Several Brahmanas, of really noble souls, acquainted with the Vedas and having nothing to fear, forbade the king who was boasting too often.

Even when forbidden, that vile man used to ask the same thing to the twice born. Some Brahmanas then thus spoke to him who was too puffed up with vanity and intoxicated with prosperity.

Those twice born devotees, of large souls and acquainted with the cases cited in the Vedas, excited by wrath, said to that king.

There are two persons who are the best among men and who have achieved many victories in battle; you are by no means equal to them, O king.

The king thus spoken to, asked these Brahmanas again and again, 'Where are these two heroes? Where are they born? What works have they achieved and who are they?'

The Brahmanas said:
WE have heard that those two are the devotees Nara and Narayana who have taken their birth in the human world. O ruler of the earth, fight with them.

We hear that both of them, Nara and Narayana of large souls, are practicing severe austerities in some hidden regions in the Gandhamadana (mountain ).

The king, having collected a large army consisting of six divisions be took himself to the regions where these two who had never to remain unconcerned at their reputation.

He, going to the rightful and unapproachable Gandhamadana, hunted for the two devotees and at last met them who had taken refuge in the wilderness.

Seeing them, the best among men, emaciated with hunger and thirst, with their veins visible and afflicted with cold, wind and with the rays of the sun.

He approached them and touching their feet asked them about their welfare. They received him with roots and fruits and with the offer of a seat and water. They asked the king 'What can we do for you?' Then he repeated to them from the very beginning the fact

And said - 'The earth has been conquered by my arms and all my enemies have been killed. With the desire of fighting with you, have I come to this mountain; give me this hospitality, the desire which I have entertained for a long time.'

Nara and Narayana said:
This retreat, O best among kings, is beyond the reach of wrath and avarice, there is no warfare in this retreat. Where are weapons to be got from? Desire war elsewhere, there are many Kshatriyas on the face of the earth.

Rama said:
Though spoken to in this way, he repeated his request and the ascetics, O Bharata, again and again comforted him and pardoned him (for his importunities). Dambhodbhava, desirous of battle, however summoned these two devotees to fight again and again.

Then Nara taking up a handful of blades of grass said, ‘Come and fight, O you Kshatriya, desirous of fight as you are; take up all your arms and prepare your army. I shall destroy your thirst for war from this moment forward.'

Dambhodbhava said:
If, O devotee, you think this weapon fit to be used against me and mine, I shall fight with you though you use that weapon. I am come here for fight.

Rama said
Saying these Dambhodbhava with his army, desirous of killing that devotee, covered all sides with a downpour of arrows.

The Rishi, by means of the same blades of grass, neutralized the terrible arrows capable of rending asunder the body of the enemies.

Then the one, who had never sustained a defeat, shot terrible weapons in the shape of blades of grass, which were incapable of being withstood and a strange effect they had.

The eyes, ears and noses of his solders were cut off by the Muni who could not possibly miss his aim, by these blades of grass through his illusive energy.

Then seeing the sky rendered white with blades of grass, the king fell at Nara's feet and exclaimed - ‘May good betide me.'

Nara, who is the proper refuge to those that deserve and desire protection, said to him 'O king, be virtuous-souled and act up to the instructions of the Brahmanas and do not again behave in this way.

A conqueror of cities, in the possession of his enemies, performing the duties of Kshatriya should not, O king, be such even in his intentions, O best of the rulers of men.

Subject to the influence of vanity never insult any body in any way, who he be, your inferior or your superior; such a conduct, O king, would not be proper for you.

Acquiring wisdom, being beyond the reach of covetousness, without vanity, acquiring mastery over self, restraining your desires, endued with forgiveness, humility and being peaceful protect your subjects, O ruler of the earth and do not again insult any body with out knowing his strength and weakness.

May good betide you; with our permission depart and never again act in this way; in obedience to our command, enquire of the Brahmanas about their welfare and what is for your good.’

Then the king, bowing to the feet of the two great-souled beings, returned to his own capital and thenceforward acted most righteously.

The deed, which was achieved by Nara in days of old, was very great indeed. Narayana was still greater in regard to many virtues.

For that reason so long as weapons are not joined to that foremost of bows the Gandiva, putting aside your vanity go you, O king, to Dhananjaya.

Kakudika, Shuka, Naka, Akshisantarjana, Santana, Ghora and Asyamodaka - these eight types of weapons.

Pierced by these all men go to the regions of death and the same is the case when they are influenced by desire, wrath, covetousness, vanity, insolence, pride, malice and selfishness. The eight weapons are represented by these vices respectively

By using these weapons men, struck with them, move about intoxicated, taking leave of their senses and with their minds bewildered. When pierced by them, men sleep, move about here and there, pass excrete and urine and always weep and laugh.

Arjuna, whose friend is Narayana, the creator of the entire world and its lord and conversant with the nature of all acts, is hard to withstand in battle.

O Bharata, who can are defeat in the three worlds, the heroic Vishnu, having the emblem of a monkey on his banner and none equal to him in battle ?

Innumerable are the virtues of the son of Pritha; Janardana excels him however. You know very well Dhananjaya the son of Kunti.

Nara and Narayana, as these two were, so are Arjuna and Keshava; know this O great king, that those two best among men are heroes.

If you know it to be so and do not suspect to mistrust me then adopting a virtuous resolution effect peace with the Pandavas.

And if you think that a rupture with them is not beneficial to you, be peaceful, O foremost among the race of Bharata and do not set your heart on battle.

Your family, O foremost of the Kuru race, is well thought of in this world; let it continue to be so, may good betide you, think of what is good for you.

Vaishampayana said:
Hearing the words of the son of Jamadagni, the illustrious Rishi Kanva addressed these words to Duryodhana in the assembly of the Kurus.

Kanva said:
Brahma, the grand-father of this world, is eternal and undecaying; of the same nature are the two divine Rishis, Nara and Narayana.

Among all sons of Aditi, Vishnu alone is eternal, invincible, undecaying and the divine Lord existing forever.

The others namely the moon, the sun, the earth, the water, the air, the fire and also the sky, the planets and the stars have their end in a cause.

They, at the final dissolution of the universe, will themselves cease to exist, leaving behind the three worlds and all will be created again and again.

Others there are that die in a short time, namely beings, animals, birds and creatures having their birth among other living beings.

The kings, enjoying great prosperity up to the end of their lives, are born anew to enjoy the effects of their good and bad deeds.

Therefore it is proper for your exalted self to effect peace with Yudhishthira. Let the Pandavas and the Kurus rule the universe.

“I am strong”, it should not be thought thus, O Suyodhana, for some parties are seen who are stronger than those among men.

Among the really strong, physical strength does not count, O son of Kuru and all the sons of Pandu, who are endued with the strength of the gods, are strong.

In this connection is cited the old story of Matali who was desirous of giving away his daughter in marriage and was searching for a bridegroom.

Such is the story - The king of the three worlds had a driver by the name of Matali. In his family there was born only one daughter who had a great reputation for beauty in this world.

She, having celestial beauty, was well known by the name of Gunakeshi and she greatly excelled all women in beauty, physical development and symmetry.

Matali, along with his wife knowing that the time for giving her away in marriage has arrived, became sorrowful, O king, thinking what to do in the future.

Alas! the advent of daughters in the family of men who are of good traditions and know for their greatness and are famous and endued with humility, is attended with bad consequences.

The family of the mother, the family of the father and the family to which she is given away in marriage-these three families among good people are affected by a daughter.

By my human eyes have I searched the two worlds, those of the celestial and human beings and there is no suitable husband for my daughter that pleases me.

Kanva said:
Among the gods, among those born in the Daitya race, among the Gandharvas and among human beings there was none who pleased him enough t be made the husband of his daughter. The same was the case with the numerous Rishis.

Having consulted with his wife, Sudharma, at night (one day), Matali made up his mind to enter the world of the Nagas.

Matali said:
Among gods and men I d not find a suitable husband for Gunakeshi in point of beauty. There must be some one so suitable among the Nagas.

Thus thinking he bade adieu to Sudharma; and, going round his superiors and having smelt the head of his daughter entered the nether regions.

Kanva said:
While Matali was proceeding on his way he came across the great Rishi Narada who was proceeding, of his own will, to see Varuna.

Narada said:
Where are you about to go? Is it, O charioteer, on your own account or by the command of Shatakratu (Indra )?

Kanva said:
Matali, being thus asked by Narada, who was going on the same road, told Narada all about his business and how it had happened (that he was going there).

Then the Muni said to him, "We both shall go together." To see the god of the waters I too come down heaven.

While showing you the nether regions of the earth, I shall describe to you everything; and after a search there we shall select some bridegroom, O Matali.

Then going down to the nether region, the two, Matali and Narada of large souls, paid their respects to the ruler of the word, the lord of the waters.

There that Narada received greetings suitable for a divine Rishi and Matali received what is generally offered to the great Indra.

These two, with their minds pleased and having a business in hand, submitted everything to their host and with the permission of Varuna roamed about in the world of the Nagas.

Narada, who knew everything about all the creatures living in the nether regions, described them in detail to his companion.

Narada said:
Varuna, surrounded by his sons and grandsons, has been seen by you O Suta. Behold now the territories of the lord of the waters which are excellent in every respect and full of riches.

This one is the son, of great wisdom, of Varuna the lord of the seas; he is specially famous for his holiness, his conduct and his ways of life.

This is his dear son, Pushkara of eyes like lotus leaves. He is endued with beauty, is worth looking at and has been selected by the daughter of Soma as her husband.

She (the daughter of Soma) is known as Jyotsnakali who has been said to be second Lakshmi or Sri in point of beauty; and she, it is within our recollection, had chosen the eldest son of Aditi as her husband (before this).

Behold this mansion of Varuna which is made entirely of gold and attaining to which the gods have obtained their god-ship O you friend of the lord of the gods.

These weapons of all kinds, which are now visible and which are blazing, were once in the possession of the Daityas, whose territories have been wrested from them (by Varuna), O Matali.

These undergo no waste, O Matali and return to the hand of those who hurl them after striking the enemy. Obtained as they are by the gods who have won victories over the Daityas, they can be used only by men of great mental energy.

Here many species of Rakshasas and Daityas, O Matali, possessed of celestial weapons lived before, O Matali, which is now inhabited by the gods.

There are the fire of blazing flame which is burning in the lake of Varuna and the discus of Vishnu surrounded by the fire and smoke.

This is the bow, full of knots, which was created for the destruction of the world; it is ever looked after by the gods and from this the name of the Gandiva bow is derived.

This bow, at the approach of the proper time of action, is endued as it is with the strength of a hundred thousand bows, inspired with still greater strength.

It brings under subjugation those kings who are friendly to the Rakshasas, though they are incapable of being reduced to that condition. This terrible weapon was created first by the Brahmana who created in speech the Vedas.

This weapon, in its work among the kings, has been pronounced to be the great by Shakra and the son of the lord of the waters hold this weapon of great energy.

This thing, placed in the umbrella room, is the umbrella of the lord of the waters and always showers cold water like the clouds.

The water, falling from this umbrella, is pure as the moon and yet is surrounded by such darkness that it cannot be grasped by the sight.

In these regions, O Matali, there are many things to be seen, but owing to the pressing demands of your business we shall go away from here without delay.

Narada said:
This city, situated in the very heart of the region of the Nagas, is known as Patalam, inhabited by the Daityas and Danavas.

The few creatures of the earth, who are brought here by the current of the water, when entering the region give out loud shrieks being struck with fear.

In these regions, the fire, called Asura fire, which is fed by water, continually blazes forth. Held in great respect, it regards itself as confined (by the gods).

Here the gods, who had slain their enemies, having drunk the nectar kept the residue there. It is from here proceed the growth and decline of the moon, which we see.

Here the son of Aditi, with his head like that of the horse, on every festive occasion, rises up, making the world, called Suvarna, filled with the sound of Vedic hymns and mantras.

Since all those objects, having the form of water, fall on it; therefore is this excellent region known by the name of Patalam.

Airavata, taking up cold water from here for the good of the world, gives them to the clouds and the great Indra showers this water as rain.

Here aquatic animals of many species and shapes and fishes of different sorts, such as Timi and others, live, subsisting on a drink from the water which is like the beams of the moon.

Some beings, living in this nether world, the Patalam, pierced by the rays of the sun, are dead in the day time, O Suta and are revived again at night.

For the moon, rising in these regions every night, by her beams which are her arms as it were, brings nectar in contact with them; and from that are the creatures revived.

Here are imprisoned these wicked and unrighteous sons of Diti afflicted with misfortune. They live here being dispossessed of their prosperity by Vasava.

Here the great Lord of all creatures, by name Bhutpati, practiced austere asceticism for the good of all creatures.

Here live the great Rishis - those Brahmanas attached to the vow, called go, who have been emaciated with the recitation of the Vedas and who abandoning the pleasures of this life have secured heaven.

He, who ever sleeps at any place he likes, who lives on with what others place before him, is safe to be attached to the Go vows in this world.

Here in the race of Supratika are born those best among elephants, namely Airavana, the king among elephants, Kumuda, Vamana and Arjuna.

See if in these regions there is any bridegroom who pleases you by his accomplishments. If So, I shall, after respectfully going to him, solicit him to accept your daughter, O Matali.

This one, placed here in these waters, is an egg, which is shining as it were with beauty. From the very creation of this universe it is here; and it neither moves away, nor is hatched.

I have never heard of its species or birth spoken of. No body knows any one as its father or mother.

From this, at the time of the dissolution of the universe, springs up a fire, which consumes, O Matali, the three entire worlds with all their mobile and immobile creatures.

Matali too having heard what Narada said, answered - “None in these regions pleases me. Let me go elsewhere without delay."

Narada said:
This excellent and spacious city is known by the name of Hiranyapura. It is the city of the Daityas and the Danavas, who practice a hundred different illusions.

It having been built with no little care by the divine architect (Vishvakarama) and planned by Maya (Danava) was placed in these nether regions-the Patalam.

Here the Danavas, endued with great spirit and energy, practicing a thousand kind of different illusions, inhabit. They were, in the days of old, heroes who had received the grant of boons.

By Shakra, by Yama or by Varuna or by any body else they were incapable of being brought under subjugation; as also by the Lord of wealth (Kubera).

The Asuras, known as Kalakhanjas who have their origin in the feet of Vishnu and the Rakshasas, known as Yatudhanas who have their origin in the feet of Brahma, gifted with teeth and of fearful impetus and endued with strength equal to the force of the wind and with the heroism of illusion, live here, O Matali.

The Danavas named Nivatkavachas, who are hard to be vanquished in battle (also live here.) You know how Shakra is not able to cope with them.

Yourself and your son Gomukha, O Matali and the king of the gods, the lord of Sachi, with his son, have been repulsed by them.

See these mansions, O Matali, made of gold and silver and embroidered with suitable workmanship filled up according to their scientific principles.

Decorated with Vaidurya-gems and with corals and with the species of white marble, called Arka and with the shining gems, called Vajrasara,

They shine as if, made of bricks and set with Padmaraga gems; and they look as if made of stones or of wood.

They are lustrous like the rays of the sun; and are blazing like the fire and set with cluster of gems and precious stones; they are high and stand close to one another.

All these are incapable of being described with reference to their beauty, to with reference to the materials they are made of. They are erected with many advantages and comforts; and they have answered these objects very well. They are of a large size.

Look at the sporting grounds of the Daityas; and look at the resting places and beds, as also these vessels and seats set with gems and of great value.

Look at these walls which are like masses of clouds; and these fountains of water and also the trees producing flowers and fruits at their will, which can also be removed from one place to another at their pleasure.

See, O Matali, in these regions if there is a bridegroom who is to your liking or else we shall go to another direction of this earth.

Matali then said to him who spoke thus, “O celestial Rishi, I cannot do what would not be to the liking of the dwellers of the heaven.

The gods and the Danavas, though brothers, are in open enmity with each other and how can I approve of an alliance with the enemies.

It is better that we should go elsewhere. It is not proper that we should seek among the Danavas. I know your nature and know that you desire to sow discord."

Narada said
This region belongs to the birds of excellent feathers which subsist on snakes. They feel no fatigue in showing their strength in traveling or in carrying loads.

This species, O Suta, proceed from the six sons of Vainateya (Garuda) - Sumukha, Sunamana, Sunetra, Suvarchas and from the king of birds, Surucha and from Subala; O Matali, they have multiplied from the race of Vinata. Hundreds and thousands of birds, all of noble blood, have founded dynasties by means of begetting children in the race of Kashyapa.

All these are endued with prosperity; and all have the mark of Srivatsa (an auspicious mark); and all of them, desirous of prosperity, are endued with strength.

By their habits of life they are Kshatriyas; but as they live on snakes, they are without humanity; and owing to their constant warfare with their kinsmen they never attain to the region of Brahma.

I shall describe their names according to their rank; hear, O Matali. This race is much thought of in consequence of the favor which Vishnu shows to it.

Vishnu is their god; and their object of worship, Vishnu, is ever in their heart; and Vishnu is ever their refuge.

Suvarnachuda, Nagashi, Daruna, Chandatundaka, Anila, Anala, Vishalaksha and Kundali, Pankajita, Vajravishkambha, Vainateya, Vamanas, Vatavega, Dishachakshu, Nimesha and Animesha, Trirava, Saptarava, Valmiki and Dvipaka, Daityadvipa, Saridvipa, Sarasa and Padmaketana, Sumukha, Chitraketu, Chitrabarha, Anagha, Meshahrita, Kumuda, Daksha, Sarpanta and Sahabhojana, Gurubhara, Kapota, Suryanetra, Chirantaka, Vishnudharma, Kumara, Paribarha and Hari, Susvara, Masduparka, Hemavarna, Malaya, Matarishva, Nishakara and Divakara, these descendants of Garuda, spoken of by me, inhabit a single province; and only these beings are foremost in fame and renown.

If nobody, in these regions, is to your liking, O Matali, then come, we shall go elsewhere and lead you to that country where you will get a bridegroom.

Narada said:
The name of this (region) is Rasatala which is the seventh region in the nether regions of the earth, where lives Surabhi, the mother of cows, who was born out of nectar.

She always distills milk which is produced from the essence of earthly things-which is of the one taste, having nothing superior to it, constituted of the essence of the six different tastes.

Surabhi, having no defect, herself rose from the mouth of the Grandfather, who satiated with nectar, was in days of old, vomiting the essence of all things.

One stream, even of whose milk, having fallen on the face of the earth made a lake which is called the excellent and holy sea-milk.

The limit of the sea is surrounded by foam which looks like flowers and here live those best among Munis the drinkers of foam, drinking it.

They are known as drinkers of foam, O Matali, who practice austere asceticism and of whom the gods are afraid.

She has got four calves, O Matali which are in the several cardinal points for they bear the load of these points.

The child of Surabhi, named Surupa supports the eastern point and the one named Hansika supports another point-the south.

The western point, under the protection of Varuna, is supported by Subhadra who is ever of a great nature and of a universal foam.

The cow, named Sarvakamadugha, supports another point, O Matali, which is the direction in which virtue rules and so named after Kubera the God of wealth.

The gods united with the Asuras, having churned the water of the ocean, mixed with milk, making the Mandara (mountain) their churning rod, extracted the Varuni wine, Lakshmi (the goddess of beauty and wealth) and nectar, O Matali and also the best of horses, Uchchaishrava and that gem Kaustubha.

Surabhi yields milk that is Sudha to those that live on Sudha and Svadha to those who subsist on Svadha and Amrita to those who feed on Amrita.

The song, that was sung here in days of old by the inhabitants of Rasatala, is still heard to be sung in this world by wise men.

"Neither in the region of the Nagas, nor in Svarga, nor in Vimana, nor in Trivistapa (all names for heaven) is residence so happy as in the nether regions."

Narada said:
This city is named Bhogavati, ruled by Vasuki, which is similar to the city of the king of the gods - Amaravati.

This one staying here is Shesha - the Naga, by whom is ever upheld the earth with all her greatness by force of his austerities which is the best in this world.

His body is of the size of the Shvetachala or white mountain and decked with diverse sorts of ornaments and holding a thousand heads with tongues like blazing fire. His strength and prowess are great.

Here live, passed the reach of pain, the sons of Surasa, Nagas, of many species and sizes and with diverse sorts of ornaments.

And having the mark of gem, Svastika, circles and Kamandulu-all of them, each with the strength of a thousand, are by nature fierce.

Some of them are thousand headed, some have five hundred faces, some, again, have a hundred heads and some three.

Some have twice five heads, some have seven faces and all of them are addicted to great pleasures and have huge bodies resembling the mountains of this earth.

There are many thousands and millions and hundreds of millions of unaccountable Nagas, listen to me as I say the few names of the foremost among them of a single race.

They are Vasuki, Takshaka, Karkotaka, Dhananjaya, Kalia and the two, Kambala and Ashvatara, Bahyakunda, Mani, Apurana, Khaga, Vamana, Elapatra, Kukura, Kukuna, Aryaka, Nandaka, Potaka, Kailasaka, Pinjaraka and the Naga Airavata, Sumanmukha. Dadhimukha, Shankha, Nanda, Upanandaka, Apta, Kotaraka, Shikhi and Nisthuraka, Tittiri, Hastibhadra, Kumuda, Malyapindaka, the two Padmas, Pundarika, Pushpa, Mudgaraparnaka, Karavira, Pitharaka, Samvrita, Virtta, Pindara, Mushikada, Shirishaka, Dilipa, Shankhashirsha, Joytishka, Aparajita, Kauravya, Dhritarashtra, Kuhura Krishna, Virajas, Daharana, Subahu, Mukhara, Jaya, Badhira, Andha, Vishundi, Virasa and Surasa, these and many others are known to the son of Kashyapa, O Matali; see if in the region any bridegroom is to your liking.

Kanva said:
While Narada was speaking, Matali had been gazing steadfastly; and he asked Narada being highly pleased.

"This one standing before Aryaka of the Kauravya race-this effulgent being worthy to look at-whose race dose he delight ?

Who is his mother and what race dose he come from? Of what race dose he stand like the flagstaff?

By his intelligence, patience, beauty and age is my heart attracted, O divine Rishi. He will make husband for Gunakeshi."

Kanva said:
Seeing Matali, of cheerful mind owing to his seeing Sumukha, Narada informed him the greatness, the birth and the works of that youth.

Narad said:
"Born in the race of Airavata, he is the chief of the Nagas, named Sumukha, the grandson of Aryaka and on his mother's side he is the grandson of Vamana.

His father is the Naga named Chikura, O Matali and quite recently he was killed by the son of Vinata."

Then did Matali, being of heart, speak to Narada these words - "O Sire, this best of the Naga race selected son-in-law.

Accomplish; take some pains, for I am pleased with him - O Muni, take some pains to bestow on this Naga my beloved daughter."

Narada said:
This is the charioteer, named Matali, the dear friend of Shakra, pious, of good behaviour, possessed of good qualities, energetic, mighty and strong, O Aryaka.

He is the friend of Shakra, as also his minister and his charioteer and in successive battles it been found that there is little difference between him and Vasava in point strength.

He drives, by his will force alone, the excellent car accustomed to victory in wars between the gods and Asuras, yoked to a thousand steeds.

Vasava gains victories in the sky by means of the horses trained by him and the vanquisher of Bala smotes who had previously been smitten by him.

He has got a daughter of beautiful hips and unequaled this world in this world for beauty, devoted to truth well-bred and possessed of accomplishments, known by the name of Gunakeshi.

For her sake, he is searching carefully in the three worlds including the region of the gods, O illustrious one; and he selects Sumukha, your grandson, as the husband of his daughter.

If this suits you, O best of the serpents, then without delay, O Aryaka, make the necessary arrangement for the acceptance of his daughter.

As Lakshmi in the family of Vishnu, Svaha in that of Agni, may the slender-waist Gunakeshi be same to your family.

Therefore do you accept for your grandson Gunakeshi, who equals, in point of beauty, Sachi, the queen of Vasava.

Though he is without a father, yet for his accomplishment, do we select him and for the great respect in which yourself and the Airavata race generally are held.

Coming here attracted by the accomplishments, good manners, purity of life and self-control of Sumukha, he himself ready to offer his daughter.

And it is proper that you should greet Matali with due honors. He (Aryaka) too being sorry and delighted at the same time said to Narada,

At his grandson being elected (for marriage) and at the death of his son. Aryaka said - “How can I desire, O Rishi, Gunakeshi for my daughter-in-law.

These words of yours, O great Rishi, are not approved of by me. The cause is not want of respect for you; foe who would not desire a connection with the friend of Shaka?

But, O great Muni, we hesitate owing to the unstable character of the cause; the author of his being, my son of great luster, has been enter up by the son of Vinata and for that reason we are struck with grief; and when the son of Vinata was going away he again said - After a month I shall eat the other one (of this race) Sumukha.

It will surely happen so for I know his determination and for this reason is my cheerfulness lost by the words Suparna (Garuda).”

Kanva said:
Matali then said “In this connection, a plan has been found by me; Sumukha born of your son is selected as my son-in-law.

Let this Naga therefore, accompanied by myself and Narada and going to the lord of the gods, the protector of the three worlds, see Vasava.

O best of your race, I shall try to foil the intentions of Suparna and as a last resource shall ascertain Sumukha's length of life.

Let Sumukha, along with myself, proceed to the lord of the gods for the attainment of this object and may you fare well, O serpent."

Then all of them, endued with great energy taking Sumukha along with them, proceeded and saw the king of gods, Shakra of great effulgence seated.

There in his company was the four armed Vishnu and there did Narada tell them all about Matali.

Vaishampayana said:
Then did Vishnu thus speak to Purandara, the lord of the universe - "Give unto him nectar and make him equal to the immortals.

Let Matali Narada and Sumukha O Vasava, obtain through your pleasure (the fulfillment of) their desires which they cherish."

Then Purandara, considering the strength of the son of Vinata, said to Vishnu these words - 'Let it be given by your exalted self.'

Vishnu said:
You are the ruler of all the worlds and of mobile beings as also of those that are immobile; what is given by you, who would dare offend, O lord.

Then did Shakra give to the serpent an excellent lease of life, but the slayer of Bala and Vritra did not make him drink nectar.

Having obtained the (desired) boon Sumukha became possessed of a really pretty face taken wife, went, according to his desire, towards his home.

Narada and Aryaka being pleased at their success went away after worshipping the king of the gods endued with great luster.

Kanva said:
In the meantime Garuda endued with great might, heard what had happened, namely the bestowal of a long life on the Naga by Shakra, O Bharata.

And Suparna, the wanderer of the sky, obstructing the there worlds as it were by the heavy wind caused by his wings and being very, came to Vasava.

Garuda said:
O lord, for what shortcoming on my part have you, forbidden me my subsistence-having granted me a boon of your own accord you have withheld it.

Since the very creation of all creatures my food has been settled by the Supreme Being, the of all creatures and for what reason have you interfered with it.

This great Naga had been chosen by me (for my food) and the limit of his time had been fixed by me and on him was I to have subsisted, O lord, as also my numerous progeny.

I dare not now kill another of the species, which is used such (i.e., on whom you have granted a boon); you play as you like, of your own will, O king the gods.

Reduced to this I shall lose my life as also will the members of my family and these that are attendants at my house. Be gratified Vasava.

O slayer of Bala and Vritra, this indeed do I deserve not; though lord of the three worlds I have been reduced to the state of a servant of another.

O lord of the celestial whilst you suppress me, I find no cause for going to Vishnu; O Vasava, you are the eternal sovereign of the three worlds.

O too have daughter of Daksha for my mother and Kashyapa also for my father and I too can venture to bear easily the weight of the three worlds.

My great strength too is unendurable by all creature and by me too have been done great deeds in the war the sons of Diti.

Shrutashri and Shrutsena, Vivasvata Rochanamukha and Prasrita and Kalka Aksha, these sons of Diti have by me been slain.

Stationing myself on the flag I fear your younger and attend on him; Therefore do you disregard me.

What other being can bear that load? What other being is stronger? Though thus qualified, I yet bear your younger brother with his friends.

Since however disregarding me, O Vishnu, as for yourself, you have interfered with my subsistence, you have made me lose my respect, as your brother has done.

Among those endued with might and prowess that are begotten in the race of Aditi - you are the strongest in might.

I bear you who are such on one portion of my wings without experiencing any fatigue. Think, O dear as to who is the stronger.

Kanva said:
The wielder of the discus, having heard the words marked with vanity of the wanderer of the sky, which were at the same time indicative of peril, said to Tarkshya, who was annoyed, annoying him the more.

“O Garuda, you consider yourself strong, though you are weak. It is not right that you should thus speak in flattering terms of yourself in presence, O you born of egg.

The three worlds, even when united together are incapable are incapable of bearing the load of my body; I myself bear the weight of my-self and also uphold you.

To prove your words, bear the weight of my right arm and if you can carry it then what you say will have some reason in it."

Then did that prosperous being place his arm on his shoulder. He fell down struck by the lord stupefied and deprived of his senses.

The weight, that was in the earth united with the mountains, was in one branch of the body (of Vishnu).

The one who was by far the stronger did not press him (Garuda) with any force and thus was he alive for Achyuta did not want to kill him.

Writhing under that heavy load that wanderer of the sky gasped for breath, was stupefied, lost his senses and his energies were all dried up and he was stripped off his feathers.

Then the bird, the son of Vinata, bowed with his head to Vishnu and feebly said to him these words, being stupefied and rendered helpless and regretting his folly.

“O lord, what is the wonder that I should be crushed down to the earth by the arm which belongs to a body which is like the essence of the universe.

lt is proper, O lord, that you should forgiven me am rendered helpless, who am of mean intelligence, intoxicated with the vanity of might and but a bird bearing a flag.

O god, O lord, your strength was not known to me and for that reason did I think myself possessed of heroism not equaled by others.

Then was the god pleased with Garuda and he said is the bird out of affection - "Do not act so again.”

With the toe of his feet he threw Sumukha on the breast of Garuda and from that time forward O chief of kings, Garuda live (in friendship) with that serpent.

In this way was the haughty Garuda the son of Vinata and great renown, cured of his vanity, being overpowered by the might of Vishnu.

Kanva said:
In the same way, O son of Gandhari, you too, so long as you do not come face to face in battle with those heroes, the sons of Pandu, will be living, O dear son.

Who is there whom Bhima the foremost among opponents, the son of Vayu and possessed of great strength and Dhananjaya the son of Shakra cannot kill in battle.

Vishnu, Vayu, Shakra, Dharma and both the Asvinis all these are gods how are you capable of gazing at ?

Fight would therefore be useless; effect peace, O son of a ruler of men, by means of Vasudeva; it is proper that you should save your family.

This Narada, of great asceticism, saw all this with his own eyes and this Krishna held the mice and discus of that great-souled Vishnu.

Vaishampayana said:
Duryodhana, having heard all this, breathing herd with his eye-brows contracted and gazing on the son of Radha, laughed aloud at that time.

Without regarding those words of the Rishi Kanva, the one, of evil intellect, said these words slapping his thighs which were of the size of those of an elephant.

"Since I have been created by god, I am what he has made me; what will happen must happen and so must my course be shaped. O great Rishi, I shall act in that way; what can these useless discussions do?"

Janamejaya said:
Being from his very birth attached to evil and tempted by covetousness for the wealth of others, addicted to wicked habits and bent upon bringing about his own death, the cause of the misery of his kinsmen, the cause of heighten- ing the grief of his friends, the cause of giving pain to his well-wishers and the cause of the increase of the joy of his enemies, for what reason did not his friends dissuade him who was wedding the wrong course and why did not the friend Krishna or the grandfather do it out of friendship or affection?

Vaishampayana said:
Words were spoken by Krishna and Bhishma, all that could be said and many were the words spoken by Narada. Listen to them.

Narada said:
Race are those persons who listen to the advice of well-wishers and rare are friends who give good counsels; where there is an adviser who could advice well there is no friend standing (in need of it).

I see, that the advice of your friends ought to be listened to by you, O you the delighter of the race of Kuru; obstinacy ought not to be persevered in, for it is a great evil.

In this connection is cited the old story in which out of obstinacy Galava met with defeat.

In days of old, with a view to try Vishhvamitra who was practicing asceticism, Dharma came to him in person in the disguise of the divinely prosperous Rishi Vasishtha.

Having assumed the appearance of one of the seven Rishis, O Bharata, he came to the hermitage of the son of Kushika, as if hungry, with the desire of satisfying his hunger.

Vishvamitra, with great respect, employed himself in preparing Charu (rice boiled in milk and honey) and in his anxiety to prepare that excellent repast he could not attend to him in other respects.

When he had taken the fool offered by other devotees, Vishvamitra too came there taking his food which was very hot.

I have taken my food; you stay here for the present" saying this the divinely prosperous one went away and then did Vishvamitra, of great effulgence, O king, stand there.

Out of reverence, taking the food on his head and holding the same by his hands the devotee, of austere asceticism, stood there in the hermitage like a post and subsisting on air.

In attending on him the Muni Galava took pains out of respect, reverence, affection and the desire to do what was pleasing to Vishvamitra.

Then on the completion of a hundred years Dharma came there again to the son of Kushika, assuming the appearance of Vasishtha with the desire of eating.

He saw his food held on his head by the wise and great Rishi Vishvamitra who stood there subsisting on air and Dharma then accepting the food which was hot and newly cooked and eating it said "I am pleased, O regenerate Rishi" and went away.

He then became divested of the condition of a Kshatriyas and reached that of a Brahmana and Vishvamitra became pleased at those words Dharma.

And Vishvamitra, being pleased with the attention and devotion of his disciple the ascetic Galava, said thus:

“With my permission, child, go away wherever you wish, O Galava." Being thus addressed, Galava, the best of Munis, said this in reply, in words which were sweet and pleasing to Vishvamitra endued with great effulgence - “What gift (Dakshina) shall I give to your exalted self for your favour as my preceptor?

Every religions act becomes successful only when it is accompanied by a gift, O you the giver of honours and then the giver of those gifts obtains salvation.

Gifts are the fruits of acts (enjoyed) in heaven and are therefore said to be the peace. What shall I procure for my spiritual guide let my lord command.”

The Rishi Vishvamitra, divinely prosperous, knowing that he had been conquered by his attentions (and nothing else) said to him - “Go, go” and sought to send his attendant away by that means,

The attendant, being spoken to by Vishvamitra saying again and again 'go, go,' said by way of reply "What shall I give you."

Vishvamitra, a little angry at the excessive obstinacy of the devotee Galava, said this to him:

"Give me eight hundred horses, white as the rays of the moon and each having one ear black. Go, O Galava, without delay.”

Narada said:
Being thus commanded by the intelligent Vishvamitra Galava could not sit, nor sleep nor could he take his meals.

His body was reduced to a skeleton and became pale being subject to grief and a prey to excessive anxiety and burning with dissatisfaction. Galava, being very sorry, thus began to lament, O Suyodhana.

Where can I get well-to-do friends? Where can I have wealth from? Where are my saving? Eight hundred horses white as the moon where can I get?

How can I get satisfaction from eating? How can I get satisfaction from happiness? My happiness derived from life itself is broken up. What is the use of my living on?

Having gone to the other side of the sea or going to the most distant part of the world, I shall cast off my life. What is the use of my living on?

What happiness can there be without hard exertion for him who is poor, unsuccessful, deprived of all the sweets of life and saddled with debts?

Having enjoyed the wealth of my friends having given him to understand that I shall return it to him, I am unable to make a return for his kindness and so death is preferable to life for me.

The religious merit of a man bears no fruit, who having promised to do an act fails to perform it and is thus sullied with falsehood.

A man addicted to false-hood can never get beauty, a man addicted to false-hood can get not get children, a man addicted to false- hood cannot power can he then expect to obtain bliss?

Where is fame for an ungrateful person? Where is there a proper place for an ungrateful person? An ungrateful person is unworthy of respect and there is no emancipation for an ungrateful person.

The wretch who is without wealth is dead as it were; and how can such a wretch support his relatives; the wretch certainly meets with ruin for he is unable to return the favours he receives.

I am such a wretch, an ungrateful man, without wealth and addicted to false-hood, who, having my wishes gratified by my spiritual guide, am unable to act up to his orders.

I, who am such, shall cast off this life after having made an attempt which cannot be exceeded (by other attempts in point of earnestness). Never before has anything been asked by me from the gods.

All the gods regard me for this in sacrificial rites; and I shall go to Vishnu the friend of wise men, the god, who is the lord of the three worlds, to Krishna who is the best refuge for those that need refuge.

From whom flow all the enjoyments that are enjoyed by the gods and Asuras; with my head bent down I desire to see Krishna, the devotee who is without end.

He having thus said, his friend Garuda, the son of Vinata, came into his view who being pleased, said to him with a desire to do him good.

Your exalted self is my friend. A friend is prosperity should try to accomplish the wishes of his friends.

O twice-born one, the prosperity I possess has its rise in the younger brother of Vasava; I have already spoken to him about your wishes and he has granted my wishes (to do you good).

Such being the case, wherever you want to go, I will take you without any trouble to yourself, to the countries on the other side of the sea or to the remotest corner of the earth, come, O Galava, without delay.

Suparna said:
I have been instructed by the god who is the source of all knowledge (to take you where you wish to be taken); tell me-which direction shall I first go, to show you.

The east or the south or the western point or the northern, O you foremost among the twice-born, where shall I go, O Galava.

Where the sun which lights all the worlds first rises and where in the evening the Saddhya practice asceticism, where was first born the intelligence, by which is pervaded this earth and where the two eyes of Dharma are set in order to guide the universe, in which point offers of clarified butter were first made which afterwards flowed in all directions; this, O foremost among the twice-born is the gate of day and time.

Here in days of old the female children of Daksha brought forth their children-the direction in which those born of Kashyapa grew up.

Here is the source of the prosperity of the gods, where Shakra was appointed in the kingship of the immortals, where even the gods, O regenerate Rishi, practiced asceticism.

For this, O Brahmana, this direction is called east (Poorvi) for in the days of yore it was over-spread by the gods. Therefore it is said to be in the possession of the oldest inhabitants; in the east, were done all the acts by the gods who were desirous of obtaining happiness.

Here were the Vedas chanted first by the prosperous Being, the Creator of the universe; in this direction out of the mouth of the sun is said to be born the goddess Savitri among the chanters of the Vedas.

Here were given Surya the hymn of the Yajurveda, O best among the twice-born and here was drunk the Soma juice, previously sacrificial ceremonies.

Here were sacrificial fires gratified by offerings of objects of the same origin and class (milk and clarified butter) and here did Varuna attain to his prosperity resorting to the region of the Patala.

Here, in days of old, O best among the twice born, took place the birth, attainment to fame and death of the ancient Rishi Vasishtha.

Here was first created the On (the magical beginning of every Mantra) in all its ten times ten branches; and here did the smoke-eating ascetics eat the smoke issuing from sacrificial fire.

Here were massacred many boars and other animals by Shakra to be used as offerings for sacrificial ceremonies dedicated to the gods.

Here does the sun rise and slay in his rage all ungrateful men and Asuras.

This is the gate of the three worlds and of heaven and happiness; this direction is the eastern quarter and we shall enter it if you like.

My duty is to do what you wish, for I am ready to carry out your orders; speaks, O Galava and I shall go; listen to me about another cardinal point.

Suparna said:
This direction, in days of old, was given away by Vivasvat after the performance of a sacrifice according to the usual custom as a final present (Dakshina) to his spiritual guide; so this direction is called south (Dakshina).

In this direction do the Pitris of the three worlds live and it is said, O twice born one, that this is the residence of those gods that subsist on smoke.

In this part of the universe the gods along with the Pitris ever reside, who are worshipped in sacrifices in the world and get equal share with the Pitris.

This direction is said to be the second gate to virtue, O twice born one and here does the king of death, with a sure hand, calculate the life allotted to men, in Trutis and Lavas (periods of time).

Here do the divine Rishis and the Rishis of the world of the Pitris as also Rishis of royal descent all reside, always being beyond the reach of pain.

Here are virtue and truth, here the acts of men bear fruit and this is the refuge, O foremost among the twice born, of the acts of those that are dead.

This is that direction, O foremost among the twice born, where every body must go; and as all of them are surrounded by the darkness of ignorance they cannot come here with perfect happiness.

Here are many thousands of Rakshasas, O best among the twice born, who have been created to stand in the way of men coming to these regions and who can be perceived by those who have not brought their souls under control.

Here in the secluded spots of the Mandara mountains and in the residences of regenerate Rishis the Gandharvas chant songs stealing way the head and the heart, O twice born one.

The Daityas Raivata, having heard the hymns of the Samaveda chanted here, abandoned wife, friends and kingdoms and went into the forest.

Here by the son of Savarni and that of Yavakrita was fixed a limit, O Brahmana, which Surya does not pass beyond.

Here by the great-souled son of Pulastya Ravana, the king of Rakshasas who practiced austerities, was solicited immortality of the gods.

Here by his habits of life did Vritra (the Asura) incur the hostility of Shankra and here do the lives of all being come and again dissolve into their five elephants.

Here men, the doers of wicked acts, cannot go, O Galava and here is the river Vaitarani surrounded by people who cannot obtain salvation and cross it.

Here do men come and attain to a termination of their happiness and misery and coming here does the maker of day (the sun) pour water having a nice taste.

And having gone again to the cardinal point, pervaded by Vasishtha he lets fall dew; and here did I, in days of old being hungry and thinking about how to satisfy it.

See fighting with each other, a large elephant and a big tortoise. Here was born from the sun the great Rishi named Chakradhanu,

Who was afterwards known as the god Kapila by whom were afflicted the sons of Sagara; and here did the class of Brahmanas known as Shivas, well versed in the Vedas, meet with success.

And having studied all the Vedas, they obtained endless salvation; here is the city named Bhogavati ruled by Vasuki.

And by the Naga, Takshaka and also by Airavata; and here at the time of their journey men meet with a great gloom.

Which is impregnable even by Bhaskara (the sun himself) or by fire. Even this is your way, O Galava, worthy of attention, tell me if you want to go in this direction; listen now to the description of another direction, the west.

Suparna said:
This direction is the favorite one of king Varuna, the lord of the seas. In fact this has been the region of the birth of the king of the waters and even the region of his influence.

Here does the sun abandon his rays himself last of all ( ( Paschata) in the day; this is known as the western direction, O best among the twice born.

For ruling over aquatic animals and for the protection of the waters, the illustrious and divine sage Kashyapa anointed Varuna.

Here having drunk all the six juices of Varuna, the moon, the destroyer of darkness, becomes new again in the very beginning of the light half of the month.

Here were the Daityas vanquished by Vayu and then confined by him; and O twice born one, they slept here (the sleep that knows no waking) breathing hard and afflicted by a high wind.

Here does the mountain named Asta receive the sun as if in love owing to which the evening twilight vanishes away in the west.

From here at the end of the day do the night and sleep come and spread themselves as it were to steal away half the life of living creatures.

In this quarter seeing the goddess Diti, who bore a child, asleep, Shakra cut up the focus from which were born the group of Maruts.

In this direction the base of the Himavat mountain is extended to the eternal Mandara and no one can reach the end of this mountain even in a thousand years.

In this direction coming to the shore of the sea having golden mountains and golden lotuses, does Suravi yield her milk.

Here in the midst of this ocean is seen the headless truck of Svarabhanu, (Rahu) who is like the sun himself, lever bent on allowing the sun the moon.

Here is heard the loud sound of chanting (the Vedas) by Suvarnashiras who is ever youthful and who is immeasurable and invincible in energy.

Here the daughter of Harimedhas named Dhvajavati remained fixed to the sky by the command of the sun who said-Remain here, remain here.

Here wind and fire and water and earth, O Galava, remain dispossessed of the power of giving pain at their contact, day and night.

From this place forward the sun has recourse to a straight path and here do all the luminous bodies enter the sphere of Aditi (the solar sphere).

Having journeyed for twenty eight nights in company with the sun they come out again from the solar sphere, being united with the moon.

Here in this direction life the sources of rivers from which again rise the seas and here in the region of Varuna are the waters of all the three worlds.

Here is the residence, of Ananta, the king of snakes and here is the place of Vishnu, who has no beginning nor end and than whom nothing is better.

Here is also the residence of Pavana (wind) the friend of Anala (fire) and here is the residence of the great Rishi Kashyapa, the son of Maricha.

This western direction is described to you in the course of my description of the cardinal points; speak, O Galava, O best among the twice born, in which direction you will go.

Suparna said:
Since a man is absolved from his sins in this quarter and since he attains salvation here, it is called North (Uttara ), O twice born one, from its power of absolution (uttarana).

And since the north, which is the region of gold (and other treasures) stretches between the west and the east therefore is it called the central region.

In this region, the north, which is the best, O best among the twice born, none that is not tranquil, none that has not brought his soul under control and none that is vicious, lives.

Here lives Narayana, the ever victorious Krishna, that best among men in the hermitage of Badri and so does Brahma.

Here on the breast of the Himavat mountain even lives Maheshvara who is endued with effulgence like that of the fire which blazes at the termination of each Yuga, like Purusha in company with Prakriti.

He is invisible by the group of Munis as also by the gods along with Vasava and by the Gandharvas and Yakshas who have attained salvation, indeed by all save by Nara and Narayana.

Here lives the eternal Vishnu of a thousand eye, a thousand feet and a thousand heads who appears one with the aid of illusion.

Here was the moon entrusted with the kingship over regenerate persons and here Mahadeva let fall the Ganga, which descended from the sky,

After receiving her on his head, to the world of men, O you best among those that know Brahma; here was asceticism practiced by the goddess (Uma) with the desire of getting Maheshvara for her husband.

Here were born Kama (the god of love) Rosha (the ire of Shiva), the Kailasa mountain as also Uma; and here, O Galava, over the Rakshasas and Yakshas and Gandharvas, was the giver of wealth (Kubera) anointed king in the Kailasa; here is suitable the pleasure garden of Kubera - the enchanting Chaitraratha and here is situate the hermitage of the class of Rishis known as Vaikhanas.

Here are situate the Mandakini (river) and the Mandara (mountain) O best among the twice born and here is the wood named Saugandhanika which is guarded by Rakshasas.

Here are plains covered with green grass and groups of plantain trees and the celestial trees, the Santanakas and in this quarter the Siddhas, who have ever their passions under control and who always roam about at their pleasure,

Have their abodes resembling the heaven and replete with all objects of enjoyment; and here live the seven Rishis and also the Goddess Arundhati.

Here is place of Svati (a constellation) and this region is thus known to be its rising place and in this quarter in the vicinity of the sacrificial fire lives the grandsire.

Here do all luminous bodies including the Sun and the Moon ever revolve and here is the great gate of the Ganga, O best among the twice born, guarded by the great-souled Munis named Dhamas, the speakers of truth; no body knows their shape in size nor the nature of their austerities.

The thousand vessels for distributing food and the dishes they created at their will, are not visible to the naked eye, O Galava; the man, who entire into regions beyond that limit, vanishes from sight, O Galava, O foremost among the twice born; never has this limit before been crossed by any body else, O best among the twice born, excepting the god Narayana and the ever victorious and endless Nara, otherwise called Jishnu; here is the region of Ailavla (Kubera) known as Kailasa.

Here were born the ten Apsaras known as Vidyutprabha and here Vishnu Pada (a rock having the imprint of Vishnu's feet) was created by Vishnu who was roaming about.

In the three worlds, while he was in the northern region; O best among the twice born, here was sacrificial ceremony performance by the king Marut.

At Ushirbija, O regenerate Rishi, where is situated the lake Jambunada; here, were presented to the view of Jimuta, the regenerate Rishi.

The sacred mines of pure gold contained in the Himavat mountains and that large amount of wealth, was given away to the assembled Brahmanas with the request that the same might be called Jimuta. Here every day, the supporters of the cardinal points, those best among the twice born, in the morning and evening.

Loudly ask - Who has business here? and what is that O Galava; thus, O foremost among the twice-born, this cardinal point the north, is superior in other good qualities.

It is known as Uttara (North) for it is the best for all sorts of work and this region, O friend, has been described to you with minute details.

So indeed have been all the four, one by one; to which of them do you desire to go; I am ready, O foremost among the twice-born, to show you all of them as also the entire world. O Brahmana; therefore O twice-born one, do you get up on me.

Galava said:
O Garuda, O enemy of the chief among serpents, O Suparna, O son of Vinata, O Tarkshya, take me to the east, where are pointed the two eyes of Dharma.

Go to this eastern quarter which you have described first of all and which you have described as lying in the vicinity of virtue.

Here, you have said, truth and virtue reside. I desire to see those gods, O you the younger brother of Aruna.

Narada said:
The son of Vinata said to the twice-born one get you up on me and then the Muni Galava rode on Garuda.

Galava said:
I come to see your beauty, O you devourer of snakes, while you are flying along, like that of the sun in the first part of the day, of the sun of a thousand rays.

Your course, O wanderer in the sky, I see followed by trees which have been uprooted by the wind caused by the flapping of your wings.

O you wanderer of sky, you shine as if dragging by the wind, caused by the flapping of wings, the earth bounded by the seas and the forests with its mountains, woods and gardens.

The water, along with its fishes, snakes and crocodiles, seems to rise up continually to the sky by the great wind caused by your wings,

The fishes, and Timis and Timingalas possessed of similar faces and snakes possessed of faces like those of human beings are, I see, crushed, as it were, by the wind.

I am rendered deaf by hearing the loud roar of the great sea; I cannot see nor can hear; indeed I even forget the object of this journey.

You please go a little slowly, remembering that you may be responsible for slaying a Brahmana; the sun is invisible, my friend, and cardinal points as also the sky, O you wanderer of heavens.

I see a gloom around me, but your body I cannot see, and O you born of an egg, your two eyes appear to me like two bright gems.

I do not see your body nor mine own and at every step do I see fire coming from your body.

Extinguish at once this fire and let your eyes again be brought to their normal state and, O son of Vinata, slacken the great speed you are using in your journey.

I have no need whatever of this journey, O you who subsist on snakes; return, O you of great attributes, for I can not bear this speed of yours.

I have promised to present to my preceptor eight hundred horses, white as the rays of moon and having one ear black.

To redeem my pledge I see no means, O you born of an egg; the only way I can see therefore is to cast off my own life.

I do not possess wealth; nor have I any friend possessed of wealth and even with great wealth this object of mine cannot be gained.

Narada said:
Then to Galava, who was lamenting in this way and uttering many sorrowful things, the son of Vinata, while still proceeding along, said in reply laughing.

You do not seem to be a very wise man, O regenerate Rishi, since you desire to cast off your life; death cannot be met at one's own pleasure for death is God himself.

Why have not I been informed (of your purpose) before; there is every good means by which you will gain your object.

This is the mountain named Rishava on the limits of the sea; rest yourself here; after making our repast here we shall return, O Galava.

Narada said:
Then having alighted on the peak of the Rishava mountain, the two saw there a Brahmani named Shandili, endued with asceticism.

Suparna having done her honors, and Galava having worshipped her they were pointed to a seat by her after the usual welcome.

Both, of them, having partaken of the cooked food offered by her after having dedicated the same to the gods with the usual Mantra, were refreshed and both of them slept on the ground and in a moment lost their senses.

After a moment Suparna awoke with the desire of departing and the wanderer of the sky saw himself deprived of his wings.

The ranger of the sky became like a lump of flesh with a mouth and feet and Galava seeing him in that condition asked him with a heavy heart.

"What is this condition you find yourself in, as a result of your doing here, for what length of time shall we have to live here.

Is it that in your mind you have entertained a thought which is evil and against the dictates of virtue; this is the result of no small wickedness on your part.

Suparna then said to the regenerate one O twice born one, the thought has indeed been entertained by me of carrying away this lady who has been endued with asceticism from this place to where the Tord of all creatures is,

Where resides the lord Mahadeva, where resides the eternal Vishnu and where there are virtue and sacrificial ceremonies, so that she might live there.

I now pray this goddess for my own good with my head bowed down: I have harbored this thought in my mind and have come to grief in consequence thereof.

Out of great respect (for you) did I entertain the thought and whether I did right or wrong, it is fitting that out of your own generosity and noble mindedness you should forgive me.

She, thus spoken to, was gratified with the chief of birds and said "Do not fear, O Suparna, become possessed of beautiful wings and leave aside your fears.

I have been insulted by your child and I do not forgive insults; that perpetrator of wicked deeds, who would insult me, would quickly be turned out of all regions of bliss.

Devoid as I am of all inauspicious signs, and who am blameless, I have obtained excellent asceticism by following the rules of good conduct.

Good conduct produces virtue, good conduct produces wealth and it is from good conduct that a man attains to prosperity; and good conduct nullifies all inauspicious signs.

Do you now, O lord of the rangers of the firmament, go wherever you like; no woman should henceforth be found fault with by you even when she ought to be blamed.

You will be endued with strength and prowess as before;" then did his two wings grow up and they were even stronger than before.

Being commanded by Shandili he then went away where he wanted to go (with Galava on his back) but did not come across horses of that description.

Vishvamitra, while standing on the path, saw Galava and that foremost among speakers said in the presence of the son of Vinata.

The wealth that you, of your own accord, promised me, O twice-born one, should be given to me; the time to receive the fruit of that promise has come, you can do as you like.

As I have waited all this time, so shall I wait for some time more, and O regenerate being, look out for that means by which you may be successful.

Suparna then said to Galava who was struck with great sorrow, "What Vishvamitra said to you before, he has repeated in my presence.

Therefore do you come, O foremost among the twice-born, we shall consult together O Galava; without giving to your preceptor the whole of the wealth promised by you, you cannot even sit down."

Narada said:
Then did Suparna, the foremost among those possessed of wings, say to the grieving Greeted: "Created by Fire in the Earth and reared up by wind, wealth is called Hiranya for the earth itself named Hiranmaya.

Since it supports and maintains the (creatures of the) earth Therefore is it called wealth (Dhana); and the wealth is in the three worlds from time immemorial for meeting this purpose.

On a Friday when either of the two constellations is ascendant, Agni, creating wealth by dint of his will, confers it upon mankind for multiplying the possessions of the giver of riches (Kubera).

That wealth is guarded by the Ajaikapada and the Ahibrudhnyas as also by the giver of wealth (Kubera ): such being the case, O best among the twice-born, it is very difficult to get that wealth.

Except by wealth there exists no possibility of your getting the horses.

Such being the case do you ask some king born in some family of royal Rishi who can make us successful without oppressing his subjects.

There is a king born in the dynasty of the moon, who is my friend and we shall approach him for he has great wealth in this world.

He is the royal Rishi named Yayati, son of Nahusha, who is of truly great strength, and he will himself give (what we want, when he is asked you and (your suit is) recommended by me.

His wealth is as great as that of the lord of riches and O learned man, repay your debt by accepting this large wealth as present.

Thus conversing and thus thinking on what could be done they came to the palace of Yayati, the lord of men.

Having accepted the usual warm welcome and Arghya a and water for washing the feet etc. they were asked the reason of their coming and the son of Vinata thus explained the reasons:

O you born in the race of Nahusha, this is my friend Galava, the ocean of austerities who became the pupil of Vishvamitra for many tens of thousands years, O ruler of men.

This twice born one, then being commanded to go away by Vishvamitra, with a view to give him a present said to him; O lord, the time has come when I should make some final present to my spiritual guide.

Knowing that his means were small he did not ask for anything but being addressed again and again, was thus commanded: You who have said this, make me this present.

Give me eight hundred horses white as the rays of the moon, of good birth and black of one ear.

Make this present to your spiritual guide if you think fit, O Galava. Thus did the great ascetic Vishvamitra address him in anger.

This best among the twice born, is for this reason, being consumed by heavy grief being unable to redeem his pledge and therefore he has come under your protection.

Having accepted from you along, O you best among men and thus being beyond the reach of sorrow after fulfilling his pledge to his spiritual guide, he will practice great asceticism.

With a portion of the fruit of his austerities will you also be rewarded for with his own devotion will he enrich you, O royal Rishi, who are rich in earthly treasures.

As many hairs as there are in the bodies of horses, O lord of men, so many horses will you obtain in this world, O lord of the earth.

He is a fit party to receive gifts and you too are a fit party to make presents, and the present that you now make to him will be like milk kept in deposit in a conch shell (available at any moment).

Narada said:
Being thus addressed by Suparna in excellent words conducive to his benefit and think calmly on these words and considering them again and again,

The performer of a thousand sacrifices and the lord who, in gifts, was the prince of givers, Yayati, the ruler of all the Kashis said these words,

With his eye on his dear friend Tarkshya, as also on the best among the twice-born, Galava, and considering the alms asked for by a devotee as described to him as a highly praiseworthy example,

And especial considering that they had come to him passing over the kings born in the solar race.

'To-day is my birth blessed and my race absolved from sins; to-day is this country, over which I rule, freed from sins by you, O Tarkshya, who are sinless.

O friend, I want to tell you however that I am not the same wealthy man that you knew me to be in days of old. O friend, my wealth has been diminished

But at the same time I am unable to make your coming here useless, O wanderer of the heavens; nor do I dare frustrate the hopes entertained by the regenerate Rishi; I shall therefore give that which will accomplish this purposes of his.

A man, who having come to another with a hope and returns with that hope frustrated, consumes the entire race; and O son of Vinata, it is said that nothing is more

Capable than the saying of a man, in this world "I have not got it" to a man who comes to him entertaining a hope in him. The man, who is unsuccessful in his suit and whose hopes are frustrated,

Slays the sons and grandsons of the man who dose not do him good. Therefore this daughter of mine, who will be perpetuator of four races,

This one resembling the daughter of a god and the promoter of every virtue and who is ever solicited by the gods, human beings and Asuras, O Galava,

For her beauty do you accept. Rulers of men will surely you even their kingdom as her dowry,

Not to speak of twice four hundred horses each with a black ear; therefore do you accept this daughter of mine, Madhvi.

The only boon that I ask for, O lord, is that I may have a grandson by her." Having taken that girl with them Galava with the bird,

And saying "we see you again" went away. Saying: “The means for obtaining the horses has now been gained," the one born of an egg too

Went away, after for the permission of Galava, to his own place. And the king of birds having gone away Galava along with that maiden,

Began to think about the king who could offer suitable dowry for her and in his mind decided to go to that best among the kings- Haryashva, of the race of Ikshvaku.

He ruled over Ayodhya, was endued with great over Ayodhya, was endued with great prowess and had an army with four divisions and had also in his possession enough of treasures and coins, who was dear to his subject and to whom the twice born were also dear,

Who desirous of the peace of his subjects was practicing excellent austerities. The regenerate Rishi Galava, Having approached him, Haryashva, said to him:

“This girl in my possession, O chief among kings, increases a race by bringing forth children, O Haryashva; accept her by offering a dowry. I shall describe to you what dowry, to offer and hearing that you decide it."

Narada said:
The king Haryashva, the best among rulers of men, having thought in his mind for a long time, said having drawn a long and hot sigh about the birth of a son.

"Those six limbs that ought to be elevated are elevated (in this girl) and the seven ought to be slender are so; the three that ought to be deep are deep and the five that ought to be red are red.

She is fit be looked at by many gods, Asuras and men and by many Gandharvas and she is endued with many auspicious signs and capable of bringing forth many children.

I am competent to beget on her a son who will be an emperor; speak about the dowry, O foremost the twice born, having paid due regard to the state of my wealth.

Galava said:
Give me eight hundred horses, white as the moon, born in this country, and with plump bodies, each having one ear black.

Then will this blessed maiden with large eyes, be the mother of your children as the fire stick is mother of fire.

Narada said:
The king Haryashva, that royal sage, hearing these words, senseless with passion, said sorrowfully to that best among the Rishis.

"The kind of horses that you require, two hundred only I have; got; hundreds of other breeds of horses, all worthy of sacrifice, are roaming about (in my kingdom)

Such being the case, I shall beget but one child on this damsel, O Galava; kindly act up to this request of mine."

Hearing these words, the damsel said to Galava: "A boon has granted to me by a certain being conversant with Brahma,

That after giving birth to each child I shall again be a virgin; therefore do you offer me to this king accepting these best of horses.

By going to four kings in succession you will get the full complement of eight hundred (horse) and I too shall have four sons.

Give me up therefore in order that you may be able to redeem the pledge made to your spiritual guide; so do I think with my humble wisdom and you can you can as you like.

The Muni Galava, being thus addressed by that said these words to the lord of the earth, Haryashva.

Accept this maiden, O Haryashva, O foremost among men, by the offer of a fourth part of her dowry and beget on her but one child.”

He, having accepted that girl and having pleased Galava, got the wished for son at the proper time and place.

The prince was thereafter named Vasumanas who in wealth was richest and lived to be a king as wealthy as one of the Vasus himself and a giver of wealth.

In proper time, the wise Galava again presented himself there and having approached Haryashva said to him whose desire had been satisfied.

"O ruler of men, you have begotten this son, a boy similar to the sun in effulgence and it is time for me to go another ruler of men to ask for alms.”

Haryashva, who was ever ready to abide by his words and who made manliness the basis of his action, gave back Madhvi as he could not procure all the horses himself.

Madhvi, too abandoning that effulgent royal propriety, become a maiden again of her own will and followed Galava.

"Let the horse remain with you for the present, in company with the maiden, to Divodasa, the ruler of men.

Galava said:
This lord, the king of the Kashis, is a ruler of the earth endued with great prowess, and this ruler of men is a descendant of Bhimasena and is known as Divodasa.

There shall I go, gentle lady; follow me with show steps and grieve not, for that ruler of men is virtuous, and ever attached to self-control and truth,

Narada said:
The ascetic to him was received with becoming honours and Galava urged that king to beget children.

Divodasa said:
I have heard of all this already; what is the necessity of repeating all this in detail. As soon as I heard of this, O best among the twice-born, this object (children) was desired for by me.

This too is a mark of great respect for me that passing by many rulers of men you have come to me and without doubt this will be (i.e. your wishes shall be gratified.)

But in the matter of horses, my wealth is exactly like his (Haryashva) O Galava; and I too shall beget only one ruler of the earth on this girl.

The foremost among the twice born, saying, be it so, gave that damsel to the ruler of earth and the king too accepted that girl after suitable ceremonies.

The royal Rishi than spotted with her as Ravi (the son) with Prabhavati, as Agni (fire) with Svaha, and as Vasava (Indra) with Sachi;

And as Chandra (moon) with Rohini and as Yama (the god of death) with Urmila ; as Varuna (the lord of the waters) with Gauri, and as Kubera (the lord of wealth) with Riddhi;

As Narayana with Lakshmi and as Udadhi (the ocean) with Jahnavi, as Rudra with Rudrani and as the grandsire with the goddess (Sarasvati);

As the son of Vasishtha with Adrishyanli and Vasishtha with Akshamala; as Chyavana with Sukanya and as Pulastya with Sandhya;

As Agastya with the princess of Vidarbha, as Satyavana with Savitri, as Bhrigu with Puloma, as Kashyapa with Aditi;

As Jamadagni, the son of Richika with Renuka as the son of Kushika (Vishvamitra) with the princess, Hemavati, as Brihaspati with Tara and Shukra with Shataparva;

As Bhumipati with Bhumi, as Pururavas with Urvashi, as Richika with Satyavati, and as Manu with Sarasvati;

As Dushyanta with Shakuntala, as the eternal Dharma with Dhirti, as Nala with Damayanti, and as Narada with Satyavati;

As Jaratkaru with Jaratkaru, as Pulastya with Pratichya, as Urnayas with Menaka and as Tambura with Rambha;

As Vasuki with Shatashirsha and as Dhananjaya with Kumari,

As Rama with the princess of Videha and as Janardana with Rukmini. Then to the king of the earth, Divodasa, sporting with her,

Madhvi did bear a son named Pratardana; and then to Divodasa came the great Rishi Galava.

When the proper time came, he said these words "Return me my maiden but let the horses remain with you for the present,

As just now I shall go from here to another king of the earth for her dowry;" the virtuous - souled Divodasa in proper time gave back that damsel to Galava for that ruler of the earth was establish in truth.

Narada said:
In that way having abandoned that prosperity, the renowned lady Madhvi once more becoming a maiden and according to her promise followed the regenerate Rishi Galava.

Galava, whose mind was centered in the accomplishment of his own purpose, after due deliberation, went to the city of the Bhojas to see the ruler of men, the son of Ushinara.

And going to that ruler of men endued with true prowess he said "This damsel will bear you two sons who will be kings of the earth.

By this means, you will gain your object after death, as also in this world, having begotten two sons, O ruler of men, equal in effulgence to the moon and the sun.

The dowry is, O you conversant with all virtue, that you should give me four hundred horses like the rays of the moon and having one ear black.

For the sake of my spiritual guide that do I make these efforts for the horses and it is not for myself; if you are prepared to act thus, O great king, do what I have said without any reflection or hesitation.

You are without children, O royal Rishi; beget then two sons, O ruler of the earth, and by means of these rafts in the shape of sons do you obtain salvation for yourself and for your ancestors.

A man, enjoying the fruit of begetting a son, O royal Rishi, never falls down from heaven and never goes to the terrific hell where goes he who has no child."

Having heard all this and many other things said by Galava the ruler of men Ushinara gave him this answer.

"I have heard what you say and know what you intend to say, O Galava; but O Brahman, the lord has all the power in such matters for my heart inclines to do what you say.

But two hundred only of horses of this breed I have; of other sorts thousands are roving about in my territories.

I too shall beget only one son on her, O Galava, and, O twice born one I shall go along the course followed by others in this matter.

In the matter of dowry too, I shall act like them, O best among the twice born; my wealth is the property of my subjects and not for my own enjoyment.

The king, who out of desire, spends the wealth of others, is never connected with virtue, O virtuous-souled one, nor with renown.

Therefore shall I accept (the maiden); you please give her to me so that a son may be born to me in the womb of her who bears god-like children."

The best among the twice-born, Galava then worshipped the king of men, who spoke in that strain many other things by bestowing upon him that maiden.

And having given her to Ushinara, Galava went to the forest and he (Ushinara) spotted in her company like a virtuous man enjoying his prosperity,

In caverns of mountains, and near the sources of rivers, in buildings with windows, and in secluded chambers;

In variegated gardens, and in forests and pleasure gardens, in beautiful palaces and on tops of houses.

Then was born to him in due time a son who was a boy similar in effulgence to the sun; he lived to be an excellent ruler of the earth known by the name Shivi.

The twice born Galava having then presented himself to him and having taken back the maiden went away and saw the son of Vinata.

Narada said:
The son of Vinata, seeing Galava, said to him thus laughing. "It is by good luck that I see you successful here, O twice-born one".

Galava too, hearing those words spoken by the son of Vinata, informed him that a fourth part of the work yet remained to be done.

Suparna, the foremost among speakers then said to Galava. "No pains should be taken by you for this for you will not get it.

In days of old, in Kanyakubja, Richika chose the damsel Satyavati, the daughter of Gadhi, for his wife and he was thus spoken to by Gadhi.

You give me a thousand horses white as the moon and black of one ear.

Richika too saying "very-well" went to the abode of Varuna and from there obtaining the horses from the Ashvatirtha gave them to the ruler of the earth.

They were presented to the twice-born one by king Pundarika who performed a sacrificial ceremony; and of them, (the horses) the rulers of the earth (to whom you have applied) obtained two hundred each by purchase from the Brahmanas at the time.

The other four hundred, O best among the twice-born while being led across (the Vitasta river) were robbed by the river.

Such being the case, you will not beadle to obtain what is unobtainable by all means; present, therefore, this damsel as a substitute for the two hundred horses to him,

Namely, Vishvamitra, O virtuous-souled one, along with the six hundred horses; then will you be beyond the reach of grief and your desire will be successful, O best among the twice the twice born."

Galava then saying to him "very well" along with Suparna, taking the horses and the maiden with him, went to Vishvamitra and said.

"Of the horses asked for by you there are six hundred here and this damsel is a substitute for the other two hundred. Let these be accepted by you.

On her by Rishis of royal descent three virtuous sons have been begotten; you too beget the fourth who will be the best among mankind.

Then will you get the full complement of eight hundred horses asked for by you and I too, after having paid off my debt, shall perform asceticism as I please.

Vishvamitra, seeing Galava along with the bird and also that girl with beautiful hips, said these words.

"Why was not this girl presented to me beforehand, O Galava? Then would all the four sons have been mine, every one of whom would have perpetuated a dynasty.

I shall accept this girl from you to beget on her one son and let the horses having been taken to my hermitage roam about at their will in all directions.

Vishvamitra, of great effulgence, then roaming and sporting with her, Madhvi brought forth a male child named Ashtaka.

At the moment he was born, the great Muni Vishvamitra instructed him in both virtue and worldly good and presented to him those horses.

Then did Ashtaka go to the city which was like the city of the moon and the son of Kushika (Vishvamitra) too went to the woods after having returned the damsel to his disciple.

Galava too, along with Suparna, was light of heart having succeeded in making the final present he had promised, and said this to the girl.

"By you has been brought forth a son who is the foremost among the givers of wealth, a second one who is a great hero, another who is ever attached to virtue and another who is ever attached to virtue and truth and the fourth who is a great performer of sacrificial ceremonies.

Therefore do you come, O you of beautiful hips, your father has obtained salvation by your sons and also the four kings (their fathers) and so also have been I, O you of slender waist."

Galava, then having permitted Suparna who subsisted on serpents to go away and returning the damsel to his father, went to the forest.

Narada said:
The king (Yayati) too, being desirous of giving her (Madhvi) a husband by Svayamvara, went to the hermitage at the confluence of the Ganga and Yamuna,

Making, Madhvi seated on a chariot with garlands and flowers on her person; Puru and Yadu too followed their sister to the hermitage.

There, in that hermitage, came together Nagas, Yakshas, and human beings, Gandharvas, animals and birds and dwellers of mountains, woods and forests.

There was also a concourse of the kings of many countries and the forest, that surrounded the hermitage, was filled with Rishis equal (in asceticism) to Brahma himself.

The lady, of good complexion, being directed to choose a husband, passed over all these husbands and selected the forest as her husband.

Getting down from the chariot, the damsel saluted her friends and having gone to the sacred forest, the lady born of Yayati, practiced austerities,

By observing fasts and different sorts of religions rites, as also ceremonies. She reduced her body and adopted the life of a deer.

Subsisting on sweet and green grass resembling the blades of the Vaidurya gem and which were both sweet and bitter,

And drinking the best of holy waters of sacred fountains which was sweet, pure and cool,

And roaming in thick forests from which the kings of animals (lions) and tigers had been exiled and in deserts which had no conflagration in them,

In company with deer and adopting their mode of life she earned much religious merit, by practicing Brahmacharya.

Yayati, too following the mode of life of the kings before him, lived for a thousand years and then paid the debt of nature.

The two best among men Puru and Yadu perpetuating the family were established (as king) in this world and the son of Nahusha in the next.

O monarch, dwelling in heaven Yayati, resembling a great Rishi, enjoyed the choicest blessings of heaven.

After many thousands of years had elapsed in great happiness and while seated among royal Rishis of great luster and renown.

Yayati, with his senses stupefied and his intellect beside himself, insulted all the human beings and the gods and the body of Rishis.

Then did the god Shakra, the slayer of Vala, perceived his folly and all those royal Rishis said - fie, fie.

And seeing the son of Nahusha, enquiries were made, who is he, what king's son is he, and how did he come to heaven?

By which deeds did he obtain salvation? In what forest did he practice asceticism? How is he known in heaven and by whom, is he so known?

The dwellers of heaven made such enquiries about the king among themselves pointing to Yayati, the ruler of men.

The hundreds of the charioteers of heaven and hundreds of the fate keepers of heaven and the persons who had the seats of heaven in their charge being asked about the matter, said- we do not know.

None of them was then in proper senses and did know that ruler of men, and speedily was that ruler of men shorn of his heavenly effulgence.

Narada said:
Being thus turned out from his place (in heaven) and deprived of his seat there, his heart trembling and consumed by the fire of grief.

With his garlands rendered pale, his senses taking leave of him, deprived of his crown and other ornaments, with his head reeling and his entire body relaxed and robbed of his robes and ornaments,

Incapable of being known, and now seeing and again not seeing those gods he fell down to the earth below with his mind in despair and his intellect a blank.

"What inauspicious and sinful thought was entertained by me in my mind, in consequence of which I have been turned out from my place in heaven?" Thus did the king think within himself.

All the kings who were there (in heaven) as also those who had obtained salvation and the Apasaras laughed at Yayati being hurled down from heaven and falling down, having you support to cling to.

Then did some officers whose duty it was to hurl down men, whose religious merit had been rewarded by a sufficiently long term of residence in heaven, coming there said to Yayati, “O king, by command of the king among the gods,

You are exceedingly intoxicated with vanity and there is no body you have not insulted and owing to this vanity you are no longer fit for heaven, O you born of a king.

No one knows you here too, therefore down you and fall down." "I shall fall among the good" the son of Nahusha said these words three times.

While falling that foremost of those who had attained salvation thought of the course of his fall (and the place he should fall on in the end.)

At this time he saw four kings and fell among them. They were Pratardana, Vasumanas, Shibi the son of Ushinara and Ashtaka.

Who were gratifying the lord of the gods by the performance of the sacrificial ceremony known as Vajapeya. And the smoke proceeding from that sacrificial ceremony had gone to the very gates of heaven.

Yayati fell towards the earth smelling that river of smoke which connected as it were the earth with the heaven.

The lord, of the earth following the course of that smoke which was moving like the Ganga in heaven, came among those foremost of the performers of sacrifices who were his own relatives;

Among those who were like the supporters of the earth; among those four who were as lions among kings and like the great fire in sacrificial ceremonies the king Yayati fell.

The Royal Rishi Yayati, after all his religious merit had been spent up, fell among them; all the rulers of the earth said to him who was effulgent with beauty. “Who are you? With whom are you related, and from what town and country are you?

Are you a Yakasha or a god, a Gandharva or a Rakshasa, for you have not the appearance of a human being; and what is the object desired for by you?”

Yayati said:
I am the royal Rishi Yayati and the religious merit acquired by me being spent up I have been turned out from heaven; and wishing in my mind that I should fall among the good, I have fallen among you.

The king said:
May what was desired for by you be successful; accept the religious merit of these sacrificial ceremonies performed by all of us.

Yayati said:
I am not a Brahmana and therefore cannot accept wealth (of any sort) from others, and my heart is not inclined to destroy the religious merit of others.

Narada said:
At this time, seeing Madhvi leading the life of a deer and wandering about, those kings bowing to her said

"What is the reason of your coming here, what orders of yours shall we obey? Being your sons, O devotee, we are ready to be commanded by you."

Madhvi, hearing that speech of theirs with great delight, came to her father and bowed to Yayati.

And having touched those sons of hers on their head the anchoring said these words "These are your grandsons, O chief among kings-my sons-they are not unconnected with you.

These will save you-such an example has been seen in days of old - I am your daughter, Madhvi, who, O king, have adopted the life of a deer.

By me too has religious merit been acquired; accept half of that, for, O king, all human beings enjoy the wealth earned by their children.

Therefore was it that you, O lord of the earth, wished me to be the mother of son;" then did all those rulers of the earth lowering their heads,

Bowed down and said the same thing to their maternal grand father, filling the earth with loud and sweet ponds the like of which there was none.

The rulers of men thus saved their grand- father who had been turned out from heaven; just then, Galava, coming there said to the ruler of the earth, "A send you heaven by virtue of a eighth part of my austerities."

Narada said:
The moment he was recognized by those good men, those foremost among human beings, that ruler of men went up again without touching the surface of the earth, and Yayati being freed from all his troubles again got his place in heaven.

Bedecked with heavenly garlands, clothed in heaven raiment and putting on heavenly ornaments and with heavenly perfumes and endued with heavenly qualities he did not even touch the earth with his feet.

Then did Vasumanas, renowned in this world as the foremost among givers, first uttering these words in a loud voice said to the king.

"The merit that I have earned in this world by my conduct towards all the castes, which can not be found fault with, that too I give you and may you earn that.

The merit that is earned by one who is attached to liberality and the merit that is earned by one who exercises forgiveness and the merit that I have by my sacrificial ceremonies-may you earn all that.”

Then did that foremost among the Kshatriyas, Pratardana too, ever attached to virtue and given to war, said:

"The fare that I have gained in this world, and which is due to my being born in the Kshatriya order, the merit earned by me for being called a hero-is all yours.”

The wise Shibi, the son of Ushinara, then said in a sweet voice Since, to children, or women, as also to those who might be cracked jokes with,

To those who are in danger, to those engaged in a game of dice, as also to those who are suffering from grief and calamities I have never before said a falsehood, by virtue of that truth, wander about in heaven.

I can abandon my life, my kingdom as also all luxuries and objects of desire but not truth, by that do you wander about in heaven.

The truth by which Dharma, the truth by which Agni and the truth by which the performer of a hundred sacrifices has been gratified by me-by virtue of that truth wander about in heaven.

And the royal Rishi Ashtaka too, the son of Madhvi, by the son of Kushika, conversant with virtue, addressing the son of Nahusha who had performed many hundreds of sacrifices, said:

"O Lord the sacrificial rites Pundarika, Gosava and Vajapeya have been performed by me by hundreds; get the merits of these.

I have not considered gems nor wealth, nor sort riches too much for the performance of my sacrifices (that is I have not spared them); by virtue of that truth, do you wander about in heaven."

As one by one his grandsons addressed that ruler of men, so by degrees the king went up to the heaven leaving below the earth.

By this means did all those kings by their good deeds easily save Yayati, who had been turned out from heaven, at that time.

The four grandsons, born in four royal families, and each the perpetuator of a race, sent back by their own virtue, by the sacrificial rites performed by them and gifts made by them, their wise grandfather to heaven.

The kings said:
O king, we are your grandsons endued with kingly virtues and with all virtues and accomplishments; ascend heaven, O ruler of men.

Narada said:
Being thus made to ascend heaven by those pious rulers of the earth, who were greatly given liberality, Yayati was established in heaven after taking leave of his grandsons.

(He went up heaven) amidst the downpour of a shower of sweet scented flow very smell indicated its holiness.

Reaching then eternal regions earned for him by his grand sons by the fruit of their own deeds, he became effulgent with excellent beauty.

He was gladly received in heaven with songs and dances by groups of Gandharvas and with the sound of cymbals.

He was also duly gratified by various classes of celestial Rishis, royal Rishis, and Charanas and otherwise pleased by the gods.

The grandfather then said to him who had earned the merit of ascending heaven as if trying to please him who had obtained gratification and tranquility of mind with his words.

The four Padas (the full amount) of virtue had been earned by you your worldly deeds and these regions were yours for an endless period and your renown in heaven too was eternal.

But that merit, O royal Rishi, you nullified again, for by your were the minds of all the denizens so clouded.

In consequence of this they did not recognize you and being thus rendered unknown (to them) you were hurled down and you have come here again, your grandsons saving you out of affection for you.

Earned by your deeds you have now come to a place which is stable, eternal sacred, excellent and surely indestructible.

Yayati said:
O you endued with divine prosperity, I have a certain doubt which it is proper for you to remove; it is not proper that I should ask any body else, O grandfather of the universe.

Great was the merit earned by me by protecting my subjects and increasing the human stock for a great many thousands of years and by many sacrificial rites and pieties.

How could that all be spent up in a very short time in consequence of which I was hurled down; O you endued with divine prosperity, you know that the eternal regions were built for me and how and why were all these destroyed, O you of great effulgence?

The grandsire said:
The merit, earned by you by protecting your subjects and increasing the human stock for a great many thousands of years and the performance of many sacrificial rites and making many gifts,

Was destroyed by this defect owing to which you were hurled down: O chief among kings, owing to your vanity you cared very little and held in contempt the denizens of heaven.

In the case of a man affected by vanity, O royal Rishi, or by envy or by force or by wickedness, or by deceit, these regions can not be eternal.

By you, a king, are not to be disregarded or insulted those that are superior or those that are inferior or those are indifferent; salvation cannot be attained by one who is consumed by vanity.

Those men, who will converse on this story of your fall and recession, will attain salvation though affected by sins; there is no doubt of it.

Narada said:
By Yayati was such a distress met with in days of old of old for his vanity and by Galava owing to an excessive measure of obstinacy, O lord of the world.

The advice of your well wishers should be listened to by you, for your friends wise you well; obstinacy should not be resorted for it gives rise to ruin.

Therefore, do you also, O son of Gandhari, abandon vanity and with; O hero make peace with the sons of Pandu and abandon wrath, O ruler of the earth.

O ruler of the earth, that which one gives, or dose, or the asceticism one practices or the sacrifices one makes can never be destroyed nor do they suffer deterioration in quality and the fruits are enjoyed by no body save the doer.

By understanding this great story than which nothing is better, and which is approved of by those who are well read in holy books and those who are past the operations of desire and wrath, a man obtains in this world a knowledge of (virtue, worldly good and desire ) and gets the sovereignty of this world.

Dhritarashtra said:
O you endued with divine prosperity, it is as you say O Narada, and I too wish the same thing, but O you endued with heavenly prosperity, I am not the master.

Vaishampayana said:
Saying this the descendant of Kurus said to Krishna "O Keshava, you have said to me what leads to (the attainment of) heaven, to the benefit of the world and which is virtuous and just.

But I am not my own master, O you of long arms; O best of men, try persuade, O Krishna, my wicked son Duryodhana, who disregards injunctions of the scriptures who never dose what is pleasing to me and never listens to good words.

The son of Gandhari ( does not listen to the advice of) the wise Vidura, O Hrishikesha, as also to that of other friends and of such well wishers as Bhishma and others.

Therefore do yourself instruct the ruler of men, Duryodhana, of wicked soul crooked of evil intellect, of sinful heart and senseless.

Then will a very great duty of a friend have been done by you, O Janardana.” Then did the son of Vrishni addressing the wrathful Duryodhana,

Say these sweet words, conversant as he was with all virtues and worldly profit: “0 Duryodhana, listen to this speech of mine, O you best among the Kurus,

Especially for the benefit of yourself and of your followers, O Bharata. Born as you are in a family of very wise men. it is indeed proper that you should do this honorable act.

You are endue with learning and with good habits of life. Whereas these that are born in low families are wicked souled, Inhuman and shameless.

These latter alone act in the way that you are contemplating; in this world the inclination of honest men seems to lie towards and virtue and worldly profit.

And the inclination of bad men seems to lie towards the opposite direction, O best among the Bharatas, this contemplated action of yours seems to lie in this opposite direction.

In this case, the obstinacy shown by you is vicious, frightful and greatly destructive of life; it will lead to your harm, it is without reason, and is unworthy of being pursued by you long, O Bharata.

Abandoning what is injurious to yourself you should do what is for your benefit and that of your brothers, followers and friends, O you chastiser of your foes.

You will escape the blame of an act which is opposed to virtue and which will lead to notoriety. With the sons of Pandu who are wise, heroic, of great energy, of noble souls and very much conversant with our holy books,

O foremost among men, make peace-it is beneficial to the wise Dhritarashtra and also pleasing to him,

As also to your grandfather and Drona and Vidura of great intelligence and to Kripa and Somadatta and to the wise Balhika,

And to Ashvathama, and Vikarna, and Sanjaya and Vivingshati and very much so to your cousins and also to your friends, O chastiser of foes.

In peace, there will be your benefit, my dear friend, as also that of the entire world; be endued with modesty, for you are born in a noble family, and be learned and human; therefore, my dear friend, do you follow the commands of your father and mother. O best among the Bharatas.

People consider that to be conducive to his good which a father commands, O Bharata, and a good man, when meeting with a danger, remembers all the commands of his father.

Peace, my dear friend, with the sons of Pandu is pleasing to your father and O you foremost among the Kurus, may it prove pleasing to yourself along with your advisers.

That man, who hearing the advice of his friends, does not act according to it, in the end is consumed like one who has eaten the Kimpaka fruit.

He, who out of folly, does not act according to the advice, than which nothing is more beneficial, is visited by the effects of procrastination, does not gain his object and is afterwards struck with remorse.

He, who having heard that, than which nothing is more beneficial, acts up to it abandoning his own opinions, gets happiness in this world.

He, who does not act to the advice of one who desires his good thinking it to be against his interests and listens to what is really so (against his interests), comes under the power of his enemies.

The friends of him, who disregarding the opinions of the honest, follows that of dishonest men, soon grave at his distress,

He, who abandoning his principal advisers according to the injunctions of inferior ones, meets with grave dangers and does not come out of them safe.

He, who acts according to the advice of dishonest men, who behaves falsely and does not listen to the advice of good friends and prefers others to those who are his own, is cast off by the earth, O Bharata.

Yourself, being opposed to those heroes, desire to be served by those who are strangers to you, and who are dishonest, incompetent and fools, O best among the Bharatas.

What man, besides yourself in this world, abandoning kinsmen who are mighty car- warriors and each equal to Shakra himself, expects safely with the help of others.

Ever since their birth, have the sons of Kunti been persecuted by you but those virtuous-souled sons of Pandu are not vindic- tive at your conduct.

O friend, ever since birth the sons of Pandu have been treated with deception but those renowned men, O you of long arms, have treated you generously.

By you too should they be treated in the same way, O you best among the race of Bharata; do not show anger towards your own kinsmen.

The energy of wise men follows all the three objects (virtue, profit and desire) O best among the race of Bharata and in the event of it being impossible to follow all the three objects people choose virtue and profit.

If these three are to be pursued separately a wise man chooses virtue; an indifferent man (i.e. neither wise nor a fool) chooses worldly good, while a boy chooses desire.

The fool, who out of avarice and desire for sexual pleasure, abandons virtue and desires to gain his desire and profit by improper means, is ruined.

The man, who is desirous of gaining the object of desire or worldly profit, must first of all practice virtue; desire or profit is seldom detached from virtue.

It is said that virtue is the means of gaining the three objects, O lord of the universe; and he, who is desirous of getting them by this means increases in prosperity as fire in a heap of dry grass.

You however, my dear friend, desire to get by improper means a greatly extensive kingdom well known among all the kings.

He, who behaves deceitfully towards those following the right path, O king, cuts himself down as the forest by an axe; one does not cut off the intellect of another whose defeat he does not desire.

For one, whose intellect has been clouded, cannot direct his attention to what is conducive to his good. One who keeps his soul under proper control does not think lightly of anything in the three worlds, O Bharata,

Not even an ordinary creature-not to speak to those foremost among men, those sons of Pandu; a man, who is under the influence of wrath, can not discern anything.

All the rank growth must be cut off; O Bharata, look at the proofs; peace with the sons of Pandu is more to your interest than union with wicked people.

Living in peace with them you will succeed in all your objects enjoying the territories built up by the sons of Pandu, O best among kings,

Keeping the sons of Pandu behind you, you repose your hopes for safety on other sources, namely on Dushasana, Durvisha, Karna and the son of Subala.

Reposing your kingly prosperity on them you wish for prosperity, O Bharata; but these friends of yours have not sufficient knowledge of virtue of worldly profit.

They are not competent too in prowess or in strength, to be a match against the sons of Pandu; nor are all these kings united with you competent,

To look at the face of Bhimasena when exercised by anger in battle field. This entire assembled army of the earth is at your elbow.

This Bhishma, Drona, as also this Karna, Kripa as also Bhurishravas, Ashvathama, the son of Somadatta and Janardana,

All these are incapable of fighting against Dhananjaya. This Arjuna is invincible in battle by all the Gods and Asuras and by all human beings and Gandharvas. Do not fix your mind on battle.

Do you see any man in this entire army who, having met Arjuna face to face in battle, has returned home safe?

Of what advantage will a massacre of men be to you, O best among the Bharatas. Show me the man who will defeat the one whose defeat will mean victory to you,

Him who vanquished the gods along with the Gandharvas and Yakshas, and Asuras and Serpents in Khandava Prastha-who will fight against that son of Pandavas?

In the same way in the city of Virata is heard a very strange tale in the fight of one against many; that is a sufficient proof.

Do you wish to defeat that unconquerable, irrepressible and undetoriating Jishnu, the heroic Arjuna when enraged in battle, by whom in an encounter even Mahadeva was gratified?

Who can wish to defeat him having me as his help when he goes to the battle field like Indra (himself)?

He, who would defeat Arjuna in battle, could bear the earth with his arms and being excited with wrath could burn up all earthy creatures, and could hurl down the gods from heaven.

Look at your sons and at your brothers and at your kinsmen and other relations; let them not be destroyed by an act done by you, O you best among the race of Bharata.

Let not this race of Kurus be exterminated and let not yourself be spoken of as the destroyer of the race and be of great notoriety, O lord of men.

Those mighty car warriors will establish yourself as the viceroy and your father Dhritarashtra, the lord of men, as the emperor.

Do you not, my dear friend, disregard this prosperity which has appeared in the horizon and is about to come to you; having given half to the sons of Pritha attain to great prosperity.

Having effected peace with the sons of Pandu and listening to the advice to your friends and living in peace with your friends will you ever attain to blessing.

Vaishampayana said:
Then did the son of Shantanu, Bhishma, say to the wrathful Duryodhana, hearing the words of Keshava, O you best among the Bharata.

"By Krishna has been spoken the words of a friend wishing for peace; listen to that my dear son, and do not follow the lead if vindictiveness.

By not acting up to the words of the great souled Keshava, will you not be able to obtain prosperity nor happiness nor your good.

The one of long arms, Keshava, has told you, my dear son, what will lead to virtue and to the obtainment of earthly good; and may you obtain that object, O king; do not destroy these living creatures.

Do not by your wicked deeds cause to break down this blazing prosperity of the Bharatas, among all kings while Dhritarashtra is alive.

Yourself with your ministers and with your sons, brothers and friends will be deprived of lives by your way-wardness and obstinacy.

By acting against the beneficial advice leading to the obtainment of earthly benefit of Keshava as also of your father and the wise Vidura, O foremost among the Bharatas,

Do not bring about the extermination of your race; do not act like a wicked man of evil intellect and do not follow a wrong course. Do not drown your father and your mother in a sea of grief."

Then did Drona say these words to Duryodhana there who was under the influence of wrath and breathing hard again and again.

"Keshava said words to you which are pregnant with virtue and profit, my dear son,; so did Bhishma, the son of Shantanu, O ruler of men, accept them.

The two are wise, have intelligence, have their souls under control, know what leads to virtue and to worldly good and they are vastly iearned; they have told you beneficial words; O ruler of men, accept them.

Follow, O greatly wise man, what the two, Krishna and Bhishma have said; do not from perverted understanding insult Madhava, O chastiser of foes.

Those, who are now encouraging and supporting you, will hardly do any thing when the time comes; and they rather will throw the (act of bearing) hostilities on the shoulders of others.

Do not slay all these living creatures as also your sons and brothers; the side on which Vasudeva and Arjuna are, know as unconquerable and invisible.

This is truly the opinion of your friend Krishna, and if you do not accept that, my dear son, you will grieve for it in the end, O Bharata,

Arjuna is still mightier than what the son of Jamadagni has described him to be; Krishna, the son of Devaki, is hard to vanquished even by gods; O best among the Bharatas, what is the use of telling you what is conducive to your happiness and ought therefore to be desired for by you.

All this is described to you; do as you like; I do not wish to address you more, O best among the Bharatas.

Vaishampayana said:
At the end of that speech did Kshattri Vidura also speak words looking at the wrathful son of Dhritarashtra, Duryodhana.

‘Duryodhana, I do not grieve for you, O best among the Bharatas; I grieve for these two old people namely your father and Gandhari (your mother).

Having yourself of wicked heart as their protector, they will wander about without any one (in a short time) with their friends slain and with ministers killed, like those born of eggs deprived of their wings.

Grieving, they will wander about as beggars on the earth, having begotten such a wicked and vicious man, the exterminator of his race.

Then the king Dhritarashtra said to Duryodhana who was seated along with his brothers and surrounded by other kings,

“O Duryodhana, listen to this alive given by the great-souled Shouri; accept his words which are true, most beneficial, and conducive to our salvation.

By the help of namely of Krishna of unblamable acts, we, of all other kings, shall obtain all desirable being well united with Keshava, my dear son, go to Yudhishthira and make arrangements for a ceremony for the good of the Bharatas (the Pandavas and Kurus united together).

By the help if Vasudeva, make peace (with the Pandavas); I think the proper time has now arrived; O Dhritarashtra, do not disobey me.

If you abandon peace which is begged from you for the accomplishment of your own good, then will victory never be yours.”

Vaishampayana said:
Hearing the words of Dhritarashtra the two, sympathizing with Dhritarashtra said, word to Duryodhana who did not act according to the instructions of his elders.

So long as the two Krishna's are not clad in coats of mail, so long as the Gandiva bow is lying still, so long as Dhaumya the priest of the Pandavas does not make offerings to the fire of war, and thereby burns up the strength of their enemy,

So long as Yudhishthira who is endued with modesty and a great bow-man does not look on your army with wrath, let hostilities cease.

So long as the son of Pritha, the great bowman Bhimasena is not seen to take up his position in the division of his own army, let hostilities cease,

Let there be peace with Pandavas so long as Bhimasena, with the mace in his hands, does not come this way vanquishing his opponents.

So long as he dose not cut off the heads of warriors fighting on elephants and make them by his hero killing mace roll like the fruits of the palmyra,

Which are ripening on their proper time having come, let hostilities cease. So long as Nakula and Sahadeva and Dhrishtadyumna, the son of Prishata,

And Virata and Sikhandi and the son of Shishupala clad in their coats of mail, do not penetrate into your army like crocodiles in the great sea,

Showering arrows, as they are masters in weapon, let hostilities cease. So long as in the delicate bodies of the rulers of the earth terrible arrows with wings do not fall, let hostilities cease. So long as on the breasts of those warriors smeared with sandal and other sweet scented unguents and bedecked with golden garlands and gems, do not fall the dreadful weapons of iron and steel shot by mighty bowmen,

Masters in the use of weapons who can shoot from a long distance and with good aim, let hostilities cease.

Let the virtuous king Yudhishthira, that best of kings take you by the hand while you are saluting him with your head bowed down.

Let that one who has performed many sacrifices comfort you, by placing his right arm, marked with the sign of a banner and hook on you shoulders.

Let him put his hands with fingers bedecked with gems and the palm red, on your back while you are seated.

Let him, whose shoulders are broad as the trunk of Shala trees, Vrikodara, of long arms, embrace you and with good will greet you for the sake of peace, O best among the Bharatas.

Being saluted by the three, Arjuna and the twins, you smell their head and converse in terms of peace, O ruler of the earth.

Let all these rulers of men shed tears of joy at beholding yourself united in peace with your brothers who are heroes.

Proclaim it in the several capitals and among all the rulers of the earth; enjoy the sovereignty of the earth like brothers and be freed from all troubles.

Vaishampayana said:
Duryodhana, hearing in the assembly of the Kurus those words which he little liked, said in reply to Vasudeva of long arms and of great renown.

"It is proper, that you should speak to me in this way after due consideration; but you speak, finding fault with me especially.

Why do you, O slayer of Madhu, speak in terms of praise of the sons of Pritha and why are you ever finding fault with me without due consideration of the strength and weakness of our cause?

You and Kshattri and the king, and the preceptor and the grandfather all find fault with me and not with any other king of the earth.

But in this matter I do not find any unworthy conduct of myself but still all of you including the king hate me.

I have not committed the slightest fault, O chastiser of foes, nor do I see any after a most minute and searching examination, O Keshava.

O slayer of Madhu, the Pandavas were defeated at a game of dice in which they engaged of their own will and their kingdom was won by Shakuni; what fault is there on my part in this matter?

Indeed, O slayer of Madhu, I ordered at the time for the return of the wealth which the Pandavas had lost in that case.

It is not our fault that defeated at another game of dice-those invincible sons of Pritha - those foremost among victors were thus exiled into the forest.

By the imputation of what fault do they regard ourselves as their enemies- O Krishna? The Pandavas are weak and incapable but they yet cheering treat us as their enemies.

What has been done by us to them and for what injury again do those sons of Pandu united with this Srinjayas, try to slay the sons of Dhritarashtra?

We will not, fearing harsh deeds or words, bow down out of fear even to the performer of a hundred sacrifices (Indra ).

I do not see any body, O Krishna, following the duties of a Kshatriya who would aspire to defeat us in battle, O chastiser of foes.

Bhishma, Kripa and Drona, along with Karna, O slayer of Madhu, are incapable of being vanquished even by the gods, how can they be so by the sons of Pandu?

If following the duties laid down by my religion, O Madhava, I fall down dead in the field killed by arms in the proper time, it will lead me to heaven.

The principal duty of ours, Kshatriyas, O Janardana, is that we should lie down on a bed of arrows in the battle field.

If we lie down like heroes in the battle without bowing before the enemies, then it is no matter for regret, O Madhava.

Who is there, who born in a noble family and abiding by the rules of the Kshatriya class, seeing that his life is in danger would bow before any body?

Keeping one's self erect now should not bow down, for energy or exertion itself is manliness; he may even break at his weak points but on no account should he bow before any body.

This saying of Matanga is followed by those that desire their own good; men like me bow only to Brahmanas for the sake of virtue.

Without paying regard to any body else, throughout his life he should act thus; this is the duty of the Kshatriyas in my opinion and such has ever been my conduct.

The share of the kingdom that was given them in early days will not be regained by them during my life time, O Keshava.

O Janardana, so long as the position of a king is held by Dhritarashtra we shall live as his dependents with swords laid aside, O Madhava; this kingdom which ought not to have been given away was given away when I depended on others.

Out of ignorance or fear when I was a child, O Janardana; it is not now to be regained by the sons of Pandu, O delighted of the Vrishinis.

So long as this is held by myself of long arms, O Keshava, I shall not leave aside which is pierced by the point of a sharp needle.

Vaishampayana said:
Then reflecting, did the scion of the Dasharha race, speak these words to Duryodhana in that assembly of the Kurus.

To get the sleep of a hero is your desire and it will be fulfilled; wait for a short time with your ministers and there will be a great massacre.

O fool, you think that there is nothing blamable in your conduct towards the Pandavas; all the kings here know this.

Being jealous of the prosperity of the great-souled sons of Pandu you arranged for a game at dice consultation with the son of Subala, O Bharata.

How could your cousins, my dear fellow, who are worthy in every respect and of honest turns of mind and virtuous, unite themselves with this deceitful one?

O greatly wise man, dice destroys the intelligence of the honest and in the dishonest it gives rise to disputes and other troubles.

By you and your wicked followers was planned this terrible calamity by means of dice without consulting with those who are of good habits of life.

Who else save yourself could treat the wife of your brother in that way and after brining Draupadi to that council hall and using insulting words as you did?

She is of noble birth, of good behaviour and dearer to them than even their lives; and that queen of the sons of Pandu was thus insulted by you.

All the Kurus know how in the assembly those chastisers of foes, the sons of Kunti, were on the eve of their exile, addressed by Dushasana.

What good man would treat in this unbecoming way his own near kinsmen of good habits of life, who are not covetous and who always practice virtues.

Speeches befitting only the cruel and dishonorable men, were used by Karna and Dushasana as also by yourself.

You took very great pains to burn them up when boys along with their mother at Varanavata but that attempt of yours was not successful.

At that time did the sons of Pandu live for a long time in disguise in company with their mother in the house of a Brahmana Ekachakra.

By poison, by snake, and by rope, in fact by every means was the destruction of the sons of Pandu attempted by you but that attempt of yours was not successful.

Such was ever your inclination and treacherous treatment towards the sons of Pandu; how have you not then offended the great-souled Pandavas?

If you do not give them their paternal share when they ask for it, you shall, O wicked one, have to give it when you will be overthrown, deprived of your prosperity.

Having done many wicked deeds like a cruel man towards them and behaved like a dishonorable man, you now try to took different.

By your mother and by your father as also by Bhishma, Drona and Vidura have you been told again and again to make peace but, O ruler of the earth, you do not make peace.

In peace is your great gain, O ruler of the earth, in fact that of both parties, but it does not seem pleasing to you owing to no other cause save the scarcity of your intelligence.

By going against the advice of your well- wishers, will you not attain to your highest good; for what is about to be done by you is not virtuous and will not lead you to fame.

Vaishampayana said:
The scion of the Dasharha race having thus spoken to the wrathful Duryodhana, Dushasana said these words in the assembly of the Kurus.

If you do not make peace, O king, of your own free will with the sons of Pandu, the Kauravas will make you over to the son of Kunti bound hand and foot.

The son of Vikartana, yourself and myself, these three, O best among the sons of Manu, your father and Bhishma and Drona will make over to the sons of Pandu.

Suyodhana, the son of Dhritarashtra, hearing those words of his brother was very angry and got up from his seat breathing like a huge serpent.

Vidura, Dhritarashtra, the great king Balhika, and Kripa, and Somadatta, Bhishma, Drona and Janardana,

Disregarding all these that shameless one of wicked intellect, like a dishonorable man, vain and yet not commanding respect and given to insulting those who ought to be respected, went out of the court.

His brothers, having seen him, that best among those born of Manu, go out, followed him along with the ministers and the entire body to the kings.

Seeing Duryodhana rise up in that council and go away accompanied by his brothers, Bhishma the son of Shantanu said.

He who inclines towards wrath abandoning virtue and worldly profit, is soon rejoiced over by wicked men in his troubles.

This wicked prince, the son of Dhritarashtra, who does not know the proper means of suitable ends and is vain of the kingdom, is come under the influence of wrath and avarice.

I think that the time for the end of all Kshatriyas is come, O Janardana, for all the rulers of the earth along with the ministers have followed him out of folly."

That heroic scion of the Dasharha race, with eyes like the petals of the lotus, hearing the words of Bhishma, said to all of them headed by Bhishma and Drona.

"This is the great defeat of all the elders among the Kurus that they do not with force obstruct this wicked king in the enjoyment of prosperity.

O chastiser of foes, I therefore consider that the time has come for you to act; O sinless men, listen to that by doing which you will obtain benefit.

What I shall tell you is clearly for your benefit, if in consequence of its being favourable to you it is approved by you, O Bharatas.

During the life time of the old king of Bhoja, his son, of wicked behaviour and a slave to his passions, having usurped the throne of his father subjected himself to death.

Kansa, the son of Ugrasena, being forsaken by his own friends, was killed by me in a great battle from a desire to do good to my kinsmen.

Ugrasena, the son of Ahuka, being duly honored by ourselves with our kinsmen, was anointed king and he extended the territories of the kingdom of Bhoja.

Abandoning the one, namely Kansa, for the sake of the whole race, did all the Yadavas, Andhakas and Vrishnis attain to happiness, O Bharata.

Paramesthi, the lord of all creatures said, O king, when the gods and the Asuras were prepared for battle and were under arms.

When the world was divided into two parties and was about to be ruined, O Bharata that god endued with divine prosperity, the creator and the protector of the world said

In a fight with the Daityas, the Danavas, and the Asuras will be defeated, and the Adityas, the Vasus, the Rudras and the denizens of heaven will be victorious.

The gods, the Asuras, the human beings, the Gandharvas and the Rakshasas will, in this battle in their race, kill one another.

Thus thinking Paramesthi, the lord of all creatures, said to Dharma-"Binding these Daityas and Danavas make them over to Varuna."

Dharma being thus spoken to, by the command of Paramesthi binding the Daityas and the Danavas, made them all over to Varuna.

Having bound them with the aids of Dharma as also by his own power, the lord of the eaters, Varuna keeps the Danavas ever in the sea.

In the same way, binding Duryodhana, Karna and Shakuni as also Dushasana make them over to the Pandavas.

One man should be sacrificed for the benefit of a race; a race should be sacrificed for he good a town; a town should be sacrificed for the good of the community; and for the sake of the soul should even the earth be sacrificed.

O king, having bound Duryodhana make peace with the sons of Pandu. By so doing will the Kshatriyas not be exterminated, O foremost among the Kshatriyas.

Vaishampayana said:
Hearing these words of Krishna Dhritarashtra, the lord of men, said in haste to Vidura conversant with all virtues.

"Go my dear friend, to the exceedingly wise Gandhari endued with great foresight; get her hare; joining with her shall I persuade that one of evil intellect.

If she can lead that wicked-souled one of vicious heart, to peace then shall we be able to act up to the words of Krishna, our well- wisher.

She might show the right path to him overpowered by avarice, by speaking in favour of that one of wicked intellect and having vicious men for his help, for making peace.

If she can thwart this dire and frightful calamity brought about by Duryodhana then shall we attain happiness and remain happy for ever.

Hearing the words of the king Vidura brought, by command of Dhritarashtra, Gandhari endued with great foresight.

Dhritarashtra said:
O Gandhari, this is your wicked-souled son who never obeys my commands owing to his avarice for prosperity; he will lose pros- perity as also his life.

That wicked-souled one like, an unmannerly man and without showing any respect for others, accompanied by those vicious companions, went out of the council hall and the fool did not pay any attention to the advice of his well-wishers.

Vaishampayana said:
That princess, of great renown Gandhari having heard the words of her husband, said these words desiring the greatest good of her son.

Gandhari said:
Quickly summon your son, who is afflicted with a passion for kingdom; a kingdom cannot be maintained by an unrighteous person who seeks neither virtue nor worldly good.

But notwithstanding all this, Duryodhana, having to humility in him, has obtained what is unobtainable by all means and you, Dhritarashtra, are very much blamable for this, for you are fond of your son.

You, who know that he is of a sinful nature, follow his wisdom, and he too supported by you is fully under the influence of desire and wrath and a slave of lust.

He is now incapable of being swerved from his purpose by force, O king; entrusting the kingdom to that ignorant fool of wicked soul,

And having wicked ministers and moved by avarice, you are reaping the fruits O Dhritarashtra; why do you, O lord of the earth, look on this dispute with your own kinsmen with indifference? Your enemies will rejoice at this dispute with your own kinsmen.

A difficulty which can be averted, O great king, by means of conciliation in gift, who would care to use violence in?

Vaishampayana said:
By command of Dhritarashtra as also at the request of the mother the Kshattri again had the wrathful Duryodhana brought there.

He, being desirous of hearing what his mother had to say, again entered the council chambers with his eyes red as copper in rage, and breathing ((heavily) like a serpent.

Seeing her son who was following the wrong course enter, Gandhari with a view to peace, spoke these words finding fault with him.

O Duryodhana, my dear son, listen to those words of mine which will conduce to the benefit to yourself along with your followers, which will bring on happiness and which is easy for you to listen.

Duryodhana, what your father, that best among the Bharatas, as also Bhishma, Drona, Kripa and the Kshatta have told your is the advice of your well wishers; follow that.

It is my fond and earnest wish as also that of your well wishers Bhishma, your father and others, the chief of whom is Drona, that you should make peace.

O you of great wisdom, a kingdom cannot be maintained by following the bent of your desires alone, nor can it be earned, protected or enjoyed (by that means ), O best of the Bharatas,

No can one, who has not controlled his senses, enjoy a kingdom for a long while; one, who has controlled his senses and has intelligence, can alone protect a kingdom.

Desire and wrath snatch away a man from earthy good; after subjugating these two enemies does a king conquer the earth.

The sovereignty enjoyed by a ruler of men is a great thing; a kingdom can easily be wished for by those that are of wicked souls but it cannot be suitably protected by them.

One, who aspires to great things, must lead his senses to virtue and profit; by having the senses under control, intelligence increases as fire when it has fuel added on to it.

These, when not kept under proper control, are sufficiently powerful to kill a man like untrained horses not properly managed which can kill an incompetent driver on the road.

He, who without conquering self, wants to conquer his ministers wants to conquer his enemies, is soon brought under subjection by others.

He was conquers his own self first, thinking that to be an enemy, and then desires to conquer his ministers and his enemies has his desires fulfilled.

To one who has his senses under control, to one who has gained mastery over his enemies, to one who holds the rod (of punishment) on offenders and to one who does a thing after mature consideration, does prosperity offer great adoration.

Like two small fishes, caught in a net with small holes, are desire and wrath which exist in a body, deprived of their existence by wisdom.

Desire and wrath when increased are the things owing to which the gods shut up the doors to heaven to a man who has gained mastery over wordy propensities and otherwise is qualified to enter heaven.

The protector of the earth, who knows how to gain complete ascendancy over desire, wrath, avarice, pride and vanity, subjugates the entire world.

The rulers of men, desirous of obtaining worldly good, virtue and the defeat of his enemies, should constantly employ them-selves in controlling their senses.

He who behaves falsely, being subject to desire or to wrath, towards himself or to others, has got no body to help him.

Having joined those ones endued with great wisdom, those heroes who are chastisers of their enemies, their enemies, those Pandavas, you will enjoy along with them this earth in happiness, my dear son.

What Bhishma, the son of Shantanu and the great car-warrior Drona have told you, namely that Krishna and Arjuna are invincible is true indeed.

Seek the refuge of that one of long arms Krishna, who does everything without exertions; if Keshava gratified it will conduce to the happiness of both the sides.

That man, who does not follow the instructions of well-wishers who desire his good and who are wise and learned, is the delight of his enemies.

My dear son, from a fight there will result no good; and how can there be virtue or worldly benefit? and how can there be happiness. Even victory is not stable; do not therefore set your mind on war.

O you of great wisdom, by Bhishma, by your father and by Balhika were the sons of Pandu given their share of the kingdom out fear for a dispute, O chastiser of foes.

The fruits of this bestowal you now see- you enjoy this entire earth, subjected by those heroes, with all your thorns and barriers removed.

Give to the sons of Pandu their due share, O chastiser of foes, if you desire to enjoy earth with your ministers; make over to them one half of kingdom.

One half of this earth is sufficient for the livelihood of yourself and your ministers; by following the advice of your well-wishers you will earn renown, O Bharata.

By a struggle with the sons of Pandu who are endued are with prosperity, who have intelligence and who have mastered their senses, you will be deprived of great happiness, my dear son.

Removing the wrath of your well-wishers, rule over your kingdom duly after having given back to the sons of Pandu their own share, O best among the Bharatas.

The troubles that they have suffered for the last thirteen years are enough; O you of great wisdom, control the feelings you entertain, which are fed by wrath and desire.

You desire to possess yourself of the wealth of the sons of Pritha but you are not competent to do it, nor is the son of the Suta, nor your brother Dushasana of firm wrath,

Bhishma, Drona, Kripa Karna, Bhimasena, Dhananjaya and Dhrishtadyumna being fired with wrath, all creatures will surely cease to exist.

Being subject to the influence of wrath, do not, my dear son, slay the Kurus; let not this entire earth be massacred on account of your doings.

The, thought, that you entertain, O king that Bhishma, Drona, Kripa and others will fight for you, with all their might, will not be realized now.

These, who know their own selves, have equal affection for the Pandavas and yourselves, while virtue is more on their sides; besides whichever side wins, the kingdom will be the same to them.

If foe the fear of losing the maintenance they get from the king, they can think lightly of their very lives, they will yet not be able to see the king Yudhishthira with (angry) eyes.

By avarice men are seen to earn prosperity in this world; therefore do you my dear son, quench this avarice of yours, O best among the Bharatas.

Vaishampayana said:
Treating with contempt those words spoken by his mother which were pregnant with good sense, the one, of unsubdued soul, again went to his own place fired with wrath.

Then having issued out of the assembly-hall did that son of Kuru consult with the son of Subala, king Shakuni experienced in the game of dice.

Such was the resolution of four, namely Duryodhana, Karna, Shakuni, the son of Subala and Dushasana.

“Janardana, who does everything speedily, wants to capture us first in consultation with Dhritarashtra and the royal son of Shantanu.

But we shall capture that best among men, Hrishikesha, by force like Indra seizing the son of Virochana (Vali).

Hearing that the scion of the Vrishni race has been captured, the sons of Pandu will lose heart and will became deprived of their energy like serpents whose fangs have been broken.

This one of long arms is the refuge and protection of all; and this best among the Satvatas, this giver of boons being captured,

All the son of Pandu, along with the Somakas will be deprived of their energy; therefore now and here should we capture this Keshava of quick action,

In the face of the ravings of Dhritarashtra, and then fight the enemies>" This wicked intention of those wicked-souled wretches,

The wise Satyaki, who could understand the sings, quickly came to Know of; and in consequence of that knowledge he came out with the son of Hridika (Kritavarman).

And he said to Kritavarman "Quickly prepare the army for action and with the division there of ready for action and clad in amours, wait at the gate of the council chamber.

In the meantime, I shall communicate all this to Krishna who performs action without exertion. Then that hero, having entered the council like a lion entering the caverns of a mountain,

Communicated that intention (of those Kurus) to the great should Keshava and then to Dhritarashtra and then to Vidura also.

They heard this proposal of theirs with laughter and ridicule for this (proposed) deed was against virtue, worldly benefit and desire as also against the principles of an honest man.

(Satyaki continued). "In this instance the fools seek to do an act which is by no means capable of being performed; these fools of wicked souls are united to gather to pick a quarrel.

Being overpowered by desire and wrath and being subjected to the influence of anger and avarice, these men, of mean heart, seek to slay the one with lotus eyes,

As children and idiots attempt to seize blazing fire by means of their cloths." Hearing those words of Satyaki Vidura, endued with great foresight,

Said to Dhritarashtra of long arms in that assembly of the Kurus “O king, the time of all of your sons is come, O chastiser of foes.

They are prepared to do an act which is incapable of being done and which, if done would be discreditable; having overpowered and vanquished this one with lotus eyes,

They desire to capture along with the younger brother of Vasava - this best among men, who is incapable of being vanquished, and in fact hard to stand against.

Having stood against they will cease to exist as worms in contact with fire. This Janardana, desiring the good of all when lighting,

And rendered angry, will send them to the abode of Yama like a lion routing a heard of elephants; but this mighty blamable act of wickedness will never be perpetrated.

Achyuta, the best among men never swerves from the Path of rectitude." Vidura having said this, Keshava said these words,

Looking on Dhritarashtra and in the hearing of his well-wishers "O king, if being angry they can by their might capture me,

Let them do it, for I know, O ruler of the earth, the might of these and I can venture to cure all of them of their anger.

But I shall never do an act which is blamable and wicked; these sons of yours will lose their own wealth by coveting the wealth of the Pandavas.

Since they desire to act so wickedly Yudhishthira has all the greater chances of success; for I can at this very moment, capture these and those that follow them,

O king, and make ever to the son of Pritha which will not be a hard thing to do; but I am not inched to do such a blamable deed, o Bharata.

What this Duryodhana, O king, wishes to do in your presence, in consequence of wrath and sinful heart, O great king, let him do.

I too allow all your sons, O ruler of men.” Hearing this Dhritarashtra said to Vidura "Bring that wicked Suyodhana covetous of the kingdom soon,

Along with his friends, with his ministers, with his brothers and with his followers. I shall see again if can get him along the right path."

Then did Kshattri again cause Duryodhana to enter the council chamber, unwilling as he was along with his brothers, and surrounded by the kings.

Then did the Dhritarashtra save to Duryodhana and Karna and Dushasana and the kings who surrounded them.

“O you of inhuman, of exceeding sinfulness, having for your supporters only men of small deeds, united with wicked men, you want to perpetrate a wicked deed.

This intended act of yours is incapable of being performed, tending to infamy and disapproved by the honest in fact this is a thing which a fool and the cause of infamy to the race like you would attempt.

This one with lotus eyes, who can not be vanquished, in fact who is hard to stand against, you want to capture, being united with your wicked supporters.

Him who cannot be forcibly seized even by the gods under the leadership of Vasava, you want to capture to like a child desiring to grasp the moon.

You do not know that Keshava is incapable of being fought with in battle by the gods, the human beings, the Gandharvas, the Asuras and the Nagas.

Keshava is hard to capture by force even as air is incapable of being captured by living beings, as moon is incapable of being grasped by living beings and as the earth held on the head."

This being said Dhritarashtra the Kshatta Vidura too said, with his eyes on the wrathful son of Dhritarashtra, Duryodhana.

Vidura said:
“O Duryodhana, listen now to these words of mine. At the gates of Saubha did the chief of monkeys, Dvivida by name, covered Keshava with a heavy down pour of stones.

Being desirous of capturing Madhava by force, he made every effort to do it to capture him by force.

Naraka, along with all the Danavas, could not capture Shouri who had gone to Pragjyotisha and you want to capture him by force.

Slaying in battle Naraka who had lived for many thousands of years he brought away his thousand daughters and married them with the usual rites.

In the city if Nirmochana sixty thousand great Asuras could not capture him with their nooses and you want to capture him by force.

When he was but a child, Putana and Shakuni were slain by him and the Govardhana mountain was held up by him for the protection of the cows, O best among the Bharatas.

Arishta and Dhenuka as also Chanura of Great; strength and Ashvaraja were slain by him.

Jarasandha, and Vakra and Shishupala of great heroism and Vana were slain by him in battle as also several other kings.

The Varuna too was defeated as also fire of immeasurable energy and even the lord of Sachi himself was overpowered when robbing the Parijat flower.

White lying asleep on the all spreading ocean by were Madhu and Kaitabha slain and in another birth was Hayagriva slain.

He is the doer of everything but himself is not created and he is the cause of all power. This Shouri can perform without any effort whatever he wishes

You do not know and fully understand this Achyuta, this Govinda of Fierce prowess; he is endued with unblamable energy like an angry serpent.

In your a tempt to vanquish Krishna of long arms and of unwearied actions you will with your ministers be reduced to the condition of worms perishing by meeting with fire.

Vaishampayana said:
This being said Vidura, Keshava the killer of his crowds of enemies, endued with prowess, said to Duryodhana, the son of Dhritarashtra.

“O Suyodhana, since you think me to be alone out of your folly, you want to effect my capture by overpowering me, O you of very little intellect.

Here are all the Pandavas as also all the Andhakas and the Vrishnis; here are the Adityas, the Rudras and the Vasus along with the great Rishis.”

Saying this Keshava, the slayer of the heroes of his enemies, laughed aloud and at his laughter the body of the great-souled one became like lightning.

And from his body issued forth gods of the measures of the thumb but having the rays of fire and Brahma was found to be his brow and Rudra on his breast.

The supporters of the universe were seated on his arms and from his mouth sprang up fire. The Adityas and the Sadhyas, the Vasus and the Ashvinas.

The Maruts along with Indra as also the gods of the universe of the same form, as also Yakshas, Gandharvas and Rakshasas.

Issued out thence. In the same way from his two eyes sprang up Sankarshana and Dhananjaya. In his right stood Arjuna the bowman and in his left stood Rama with the plough.

Behind him were Bhima and Yudhishthira as also the two sons of Madri and still behind them were the Andhakas and the Vrishnis headed by Pradyumna.

In front of Krishna were the order chiefs with their great arms upraised. The conch, the dice, the dice the mace, the Shakti, the bow Sharnga, the plough, the Nandaka.

Were seen upraised and all other arms of offence blazing in all directions in the many hands of Krishna.

From his two eyes and from his two ears and his nose issued forth continually the great Rudra himself in the shape of sparks of fires accompanied with smoke.

From the poor of his skin issued in the same way something like the rays of the sun; seeing that frightful appearance of the great- souled Keshava.

The kings, with their hearts, struck with fear, shut their eyes with the exception of Drona, Bhishma and Vidura of great intelligence.

And Sanjaya of great power. And those Rishis whose only wealth consisted in devotion for the lord Janardana, gave them celestial sight.

Seeing that great wonderful appearance of Madhava in the inside of the Assembly-hall celestial drums were sounded and there was a downpour of flowers.

Dhritarashtra said:
"You are the doer of good to the entire world, O you of lotus eyes, therefore it is proper that you should bless me, O you foremost among the Yadavas.

O lord, I again pray for the restoration of my eyes, for I want to see you and I desire not to see anything else."
Then did Janardana of long arms say to Dhritarashtra “O delighter of the Kurus, let your eyes, with which you can not see, have sight restored to them.

And wonder it was, O great king that Dhritarashtra got his eyes which he gained in consequence of his desire to behold the universal form of Vasudeva.

The rulers of men, struck with wonder at the restoration eyesight to the sitting Dhritarashtra propitiated the slayer of Madhu.

And the whole earth moved together and the waters of the sea were agitated and the rulers of the earth were struck with great wonder, O best among the Bharatas.

Then did that best among men, that chastiser of foes, cast off that form and wonderful, which was diverse looking and was endued with prosperity.

Then taking Satyaki by his hand and also the son of Hridika the slayer of Madhu went out, with the permission of those Rishis.

Then did those Rishis, Narada and others vanished from sight, lost in the confusion, which followed that.

Seeing him go out, the sons of Kuru along with the other kings, followed that best among men like the gods following the performer of a hundred sacrifices.

Shouri, of immeasurable soul, however without thinking of that entire assembly of kings (that followed him), went out like fire accompanied with smoke.

With his white chariot and large, furnished with tinkling balls and ornamented with gold, with wheels clattering like the roaring of clouds,

Which was also covered with white tiger skins, and to which were yoked his excellent horses, among which was Shaivya he saw Daruka.

He saw also the great car-warrior Kritavarman, the son of Hridika, the respected hero of the Vrishnis seated on the chariot.

The great king Dhritarashtra again said to Shouri, that chastiser of foes, who was about to depart on the chariot which was ready before him.

"The influence I wield over my sons you have seen, O Janardana; you have been a witness to that; nothing has happened behind your back, O chastiser of foes.

Desirous of the peace of Kurus, I have lost my respect; O Keshava, knowing these circumstances it is not proper that you should suspect me.

I have no wicked intention against the sons of Pandu, O Keshava; for the words I said to Suyodhana are known to you.

All the Kurus know, as also these kings, these rulers of the earth, that I have attempted to bring about peace with all earnestness, Madhava.

Vaishampayana said:

Then did Janardana of long arms say to Dhritarashtra and to Drona and to Duryodhana's grand-father Bhishma, and to the Kshattri, and to Balhika and to Kripa.

"Your exalted selves are witnesses to what transpired in the assembly of the Kurus; how today that fool, like an uneducated and unmannerly fellow, got up from his seat.

And how the ruler of the earth Dhritarashtra says that he is powerless in the matter; with the permission of you all I shall now go to Yudhishthira.

Those mighty bowmen, those heroes, those foremost among the Bharatas followed that best of men, Shouri who was departing in his chariot after taking leave of them.

Those heroes were Bhishma, Drona, Kripa, Kshattri, Dhritarashtra, Balhika, Ashvathama, Vikarna and the great car-warrior Yuyutsu.

Then in that white chariot and large, furnished with thinking bells he went to the sister of his father, the Kurus looking at him.

Vaishampayana said:
Then having entered her abode and saluted her feet he described in brief to her what had happened in that assembly of the Kurus.

Vasudeva said:
Many sorts of speech were made, all of them being acceptable and consistent with reason, by myself and the Rishis but he did not accept these.

All these, the followers of Suyodhana, have reached the end of their time and with your permission I should soon got the Pandavas.

What should be said by me to those sons of Pandu, by your command, tell me, O you of great wisdom; I desire to hear your words.

Kunti said:
O Keshava, tell that virtuous-souled king Yudhishthira; “Virtue is fast leaving your; do not act vainly, my dear son.

Like an ignorant student of the Veda, O king, understanding the literal meaning but not catching the spirit you have been rendered ignorant of the laws of worldly good and like a fool you have been lost; the literal meaning of the Vedas being too much impressed on you, your intellect follows only virtue.

Consider your own duties for which you were created by him who is born of himself; the Kshatriya has been created from the arms and by the exercise of his arms must he live.

For all hard deeds and for the protection of subjects he has been created; hear in this connection an example which has been heard by me from old people.

To Muchukunda, the royal Rishi Vaisravana, being gratified, gave this earth but he did accept it.

I desire to get a kingdom, which shall have been earned by the prowess of my arms; then was Vaisravana still more gratified and was struck with wonder.

Then after that did the king Muchukunda rule over this earth which he earned by the prowess of his arms following closely the duties of a Kshatriya.

The one-fourth of the entire virtue earned by subjects well protected by the king in this world goes to the king, O Bharata.

And if the king practices virtue he resembles the god even and if he practices vice he goes to hell.

The penal code enforced by Lord in a proper way makes the four orders lead lives in their own proper spheres and makes the king himself earn virtue, desire and salvation.

If the king property follows the penal code in its entirety then the best of age called Krita Yuga regions.

O king, do not linger in doubt as to whether the age that nature of the king or whether it is the king that rules that is the cause of the prevalence of a particular period. The king is the cause of the age.

The king is the creator or maker of the Krita Yuga, as also of the Treta and Dvapara and the king becomes the cause as well of the fourth Yuga.

Owing to causing the Krita Yuga to prevail, a king enjoys exceedingly the fruits of heaven and owing to causing the Treta Yuga he enjoys moderately the fruits of heaven.

Owing to causing the Dvapara Yuga to prevail he has also a due share of these fruits but owing to causing the Kali Yuga to prevail, the king attains excessive misery.

Then that doer of wicked deeds resides, in hell for eternity; the earth is affected by the sins of the king while he too is affected by the earth's sins.

Duly following the examples of your father and grandfather, observe the duty or a king-this is not the life of a royal Rishi in which you desire to live.

He, that is affected by weakness of mind or heart and follows the Path of compassion, does not gain any portion of the fruits due to the protection of subjects.

Pandu, nor myself, nor your grandfather blessed you then formerly for that you should follow the course you are adopting.

The performance of sacrificial rites, liberality, devotion, heroism, greatness, might and energy, were ever expected of you by me.

Svadha, and Svaha as also the blessings of a life, wealth, sons are ever given by gods and men, when duly gratified.

The parents, and even the gods always expect liberality, study, sacrificial rites and the protection of subjects, of their sons.

Whether this be virtue or not, you are to practice them in consequence of this your birth; but my children, though wise and born in a high family, are without the means of earning their living and in fact they are persecuted by others.

Who earns greater virtue than he who is a hero and the foremost among the gift makers, coming in contract with whom hungry beings of the earth have their hunger satisfied?

Some by means of gifts, others by means of force, a third by means of truth, should be attached to his own side by a virtuous man who has obtained a kingdom.

A Brahmana should live on alms, a Kshatriya should protect his subjects, a Vaishya should acquire wealth and a Shudra should serve all these other orders.

The life of a bigger is not suited to you, nor does agriculture seem fit; you are Kshatriya, the Saviour of the oppressed and should live by the prowess of your arms.

O you of long arms, earn again your paternal wealth which is lost, by means of conciliation, dispute, gifts, punishment, or by diplomacy.

What can be more sorrowful than this-that I, deprived of friends and supporters, should live on the food of others, having given birth to you, O delighter of friends.

Fight following the duties of kings and do not sink your grandfathers, in infamy; do not obtain a sinful end along with your younger brothers with the effect of your virtues deeds being wrested away.

Kunti said:
In this connection is cited the old story of the conversation between Vidula and her son, O chastiser of foes.

It is proper that you should tell (Yudhishthira) the words of that story or anything better than that. There was a lady born in a noble family who had great renown and was wrathful.

She was attached to the duties of a Kshatriya princess and her name was Vidula, She possessed great foresight and had senses under control; her name was known to all kings and she was very learned for hearing speeches of eminent men.

The princess Vidula thus censured her own son who, being defeated by the king of the Sindhus, was lying down with a sorrowful heart.

Vidula said:
I have begotten a son who does not delight me but on the other hand increases the joys of our enemies. By me nor by your father have you been begotten. Where have you come from?

Being the reverse of wrathful you cannot be reckoned among men and your features possess no signs of prowess. Throughout your life you are in despair; for your sake, and your welfare, bear the burden of life manfully.

Do not think lightly of your own soul and do not let it be satisfied with a little; having set your mind on very great desirable objects, be not afraid and abandon your misgivings.

Rise, O coward, do not remain inactive in this way being defeated, thereby increasing the joys of our enemies, affording cause for grief to your friends and regardless of everything.

Bad (small) rivers are filled with a handful water and douses are satisfied with little and a coward is ever well satisfied, for a little satisfies him.

Rather die in the act of rooting out the fangs of a snake than roam about like a dog and exercise your prowess even at the risk of life.

Or be on the look out for the holes of your enemies like a hawk roaming about in the sky or you show your prowess and fight without any doubts in your mind.

Why are you lying down like a dead body being struck with thunder ? Rise, O coward, and do not lie down defeated by your enemies.

Do not vanish away into darkness so miserably; let yourself be heard about by your deeds; do not stand in the second rank, nor in the third nor in the last but stand proudly first.

Blaze up even for a moment like a piece of Tindula wood and do not like the fire of husk smoke away fireless out of your desire of life.

A momentary blaze is better than smoking for a long time; let not there be born in a royal house a prince who is too harsh or who is too soft-minded.

Doing the deed of men and achieving every feat that is really great in a field of battle a man satisfied the duties of his order and has no reason to find fault with himself.

A wise man grieves not whether he is successful or not in his object; on the contrary he commences what ought to be done under the altered circumstances without caring for his life.

Show forth your own power or meet with your sure end only playing at your back (making it a secondary consideration) why do you live my son?

The fruits of the sacrificial rites performed by you, O coward, and all your renown are all destroyed; the roots of your enjoyment are all cut up; for what reason do you live on?

When about to fall down (in wrestling) an enemy should be held by the thing and made to fall down also even when cut up to the roots, one should not grieve.

Remembering the exertion made by horses of good breed in moving heavy weight know what in your own manliness lies and bring together all you sense of honour and energy.

Raise up the race that has been sunk in infamy by your own doings. The man, whose great and wonderful feats men do not talk about.

Goes only to increase the common heard; he is neither a woman nor a man; he chose fame is not spoken about in gifts, devolution and truth

And in learning and attainment of wealth is but the excretion of his mother. Whereas learning, devotion, in prosperity or prowess.

The man who suppress another or in deeds is a man indeed. It is not proper that you should adopt a life which is idle and wretched,

Compassionate leading to infamy and miserable which is suitable only for a coward; in such a case enemies rejoice over such a weak man.

Held in contempt and destitute of seats and robes; they express surprise and gratification at small earnings, are means, have no courage and are low.

Friends derive no happiness from gaining such a friend; being exiled from a kingdom we shall die destitute of the means of earning our livelihood,

Deprived of all desires and enjoyments, turned out from our place and having nothing at all. Misbehaving among a race of honest men and the destroyer of the fame of his race and family.

Kali himself in the shape of yourself, my son Sanjaya, has been brought forth, by me who has no wealth in him no energy, no prowess, and is the delighted of his enemies.

Let no woman bring forth such a son; do not smoke away but blaze up and exercising your prowess slay your enemies.

Blaze over the heads of enemies for a moment or even for a small bit of time; those are indeed men who are wrathful and who exercise no forgiveness.

One, destitute of wrath and given to the exercise of forgiveness, is neither a woman nor a man; satisfaction destroys prosperity so does softness of heart.

And so do these two namely want of exertion and fear; one without exertion never attains to greatness; free your soul, by your own exertions of these defects which lead to ruin.

Making your heart one of steel, hunt for the recovery of your lost wealth; one is called a man (Purusha) for he vanquishes the enemy (Param).

He is said to bear the false name (of Purusha) who leads in this world the life of a woman. A hero of mighty strength and acting like a powerful lion,

May be subject to the influence of his fate but even in such a case his subjects rejoice; for he who leaving his own happiness hunts for the prosperity (of his kingdom) very soon contributes to the rejoicing of his ministers.

The son said:
If you do not behold me, what is this entire earth to you; what will your ornaments do for you; and what is the use of enjoyments and what even of life itself.

The mother said:
The world which is (reserved) for the poor and miserable, may our enemies attain to; and may our well-wishers roam about in the earth which is (reserved) for respected souls.

Do not follow the life of those who are devoid of attendants, who subsist on the food given by others (by way of charity); who are miserable and who are devoid of strength and prowess.

May the Brahmanas and your well- wishers, my son, live depend on you as living creatures depend on the clouds (rain) and as the gods depend on the performer of a hundred sacrifices.

The man, depending on whom all living creatures depend, O Sanjaya as (birds) on a tree with ripe fruits, has his life rendered useful.

The hero, by whose prowess his friends attain to happiness like the gods attaining to happiness through Shakra has his life blessed.

That son of Manu, who lives on the strength of his arms, gets renown in this world and a blissful one here after.

Vidula said:
If under these circumstances you desire to abandon manliness, you will soon be following the path followed by the mean and the low.

That Kshatriya, who being desirous of life, does not exercise his energy and power to the best of his ability, is said to be like a thief.

Like medicine to one at the point of death these words which are conducive to your interest and are otherwise well suited, do not act in your mind.

The men, under the king of the Sindhus, are not contented and those fools are, owing to their own weakness, waiting for some calamity to their master, on which they will effect their deliverance.

Having collected their forces one by one, his enemies will join you at seeing your prowess.

Having united yourself with them wander about in the caverns and fastness of the mountains and in proper time he will meet with calamities for he is neither without old age nor is immortal.

By name you are Sanjaya but I do not see Jaya (victory) in you; follow the meaning of your name and do not make it false.

A very wise man, possessing great foresight, said to you while you were a child: "After meeting with great difficulties, he will again meet with prosperity.”

Remembering these words I expect your victory, therefore do I speak this to you, my dear son, and am telling you this again and again.

He, in the success of whose object others become interested, is sure to have his object crowned with success if he follows it according to the ordinary rules of prudence.

"Whether there be increase or decrease I will fight,” O Sanjaya, engage in fight with this thought and do not turn back.

There is no condition more frightful than this, said Shamvara, namely that in which the food for today and that for the morrow are not seen.

He said that this as a greater troubles than the death of one's husband and sons; what is called poverty is another form of death.

I am born in a great family and have come from a lake; I am the mistress over many persons, endued with all blessings and very much esteemed by my husband.

My group of friends saw me in days of old among friends, with a cheerful heart, decked with costly garlands and ornaments, with my body well washed, and attired in good clothes.

When you will see myself your wife very weak (owing to the want of nourishment) then of what use will life be to you, O Sanjaya ?

Seeing our servants who used to attend on us doing mineral offices, our preceptors, and our priests go away leaving us, what is the good of life to you?

If I do not now see you following such duties as you observed in days gone by which were laudable and conducive to your renown what peace of mind can I get?

If I have to say. "No" to a Brahmana (asking for a favour) it will rend my heart. Neither myself nor my husband ever said "No" to a Brahmana.

We are the proper refuge to others but never depended on others ourselves. Such being the case, if I now have to live as a dependent on another, I shall sacrifice my life.

Be the means of our crossing that which cannot be crossed and be our boat where there is no boat. Make room for us where there is at present no room and revive us that are dead.

All your enemies are capable of being opposed by you; if not, it is not proper that you should live on. You are now following a course of life which is fit only for eunuchs.

Cast off this wicked and despicable life which you are leading with a troubled soul and depressed heart. By slaying only one enemy does a hero gain renown.

Indra became the great Indra only by slaying Vritra and obtained the lordship over the gods and the celestial cup for drinking wine and became the lord of the worlds.

Making his name heard in the battle, and summoning the enemies clad in coats of mail to fight, killing the foremost of the hostile army of illustrious men,

When a hero obtains great renown in fair fight then do his enemies feel pain and bow down to him.

Men, who are cowards being beside themselves, contribute by giving their own wealth to the fulfillment of every desire of the hero experienced in battle and who does not fight for selfish consideration.

Even when the kingdom is in a terrible danger or the life even doubtful, the good men do not desist without making an end of his enemy who is within his grasp.

A kingdom is like the gate of heaven or like nectar itself and thinking that the heaven is shut against you and that you van get into it through one door, fall like a fire brand among the enemies.

Defeat your enemies in battle; O king, and follow the duties of your own order, and do not in this way, look dejected, O you enhance of the fears of your enemies.

Let me not is sorrow see you surrounded by our party grieving and the enemies rejoicing.

Rejoice in the company of the daughter of heroes and make yourself amiable by the possessions of wealth as in days gone by and do not let yourself be under the rule of the daughters of the Saindhavas.

A young man, endued with beauty, with learning and possessing powerful friends, should do only what is conducive to renown and heard and talked about in the world.

If in the matter of bearing burdens he acts like a vicious bull. I think this to be death itself. If I see you hereafter speaking well of enemy.

Or wandering about behind him, what peace can my heart have. No one born in this race behind another for support.

O my dear son, it is not proper that you should live on being the subject of another. I know what the eternal essence of the heart of a Kshatriya is?

As described by our forefathers and by men before them, as also by men after them and after them again; it is highly praise worthy since it has been ordained by the lord of creatures himself.

The Kshatriya, who is born in this world knowing the duties of a Kshatriya, does not bow to any one from fear or from consideration of livelihood.

He should stand erect and never bend down for energy is manliness. One away break down at his knots (weak points) but he should not bend down.

That great-minded man the Kshatriya should move about like an infuriated elephant and he should ever bow down to Brahmanas for virtue. O Sanjaya.

Ruling ever all the other orders and slaying all evil doers he should live though out his life, whether he be with support or without it.

The son said:
Your heart is made of steel shaped into that from, O my mother, who have no pity or compassion in you, who are wrathful and are of the wisdom of soldier.

Fie on the custom of the Kshatriyas since you, being own mother, urge me to go to battle as if were a stranger and you the mother of another.

Such cruel words are spoken by you to your only son; if cease to see me of what good is even the entire earth to you?

What is the use of ornaments? What of enjoyments and what even of life especially when you are deprived of the company of my- self, your dear son.

The mother said:
All the doings, of those who are wise, are for the attainment of either virtue or worldly profit or both; and with my eye to these two along have urged you, O Sanjaya.

This is the time now for showing your prowess; and this suitable time having now arrived, if you do not resort to the proper action,

You will be showing a degree of compassion inconsistent with your birth; and if I do not speak out of affection, O Sanjaya, to you who are already contaminated by infamy,

Then that affection would be called an ass' for her young one,; it would besides be false and unreasonable, abandon the path trodden by the ignorant and held in contempt by the good.

Great is the ignorance in this world in which all living creatures have taken refuge; if your habits life be praise worthy, then will you win my esteem by that means,

Namely, if you are endued with the accomplishments of virtue and seek worldly but by following the path trodden by the gods and men and by the honest.

He who is pleased with such a son or a grandson not endued with humility, not given to exerting for himself, rebellious and bad- hearted.

And he who is pleased with a son who does only such acts as are unrighteous, has the object of his begetting children rendered unsuccessful.

The wretch does not attain to happiness in this world nor in the other, O Sanjaya; a Kshatriya has been created for fighting in this world and for gaining victories.

Whether he is victorious or is slain he attains to the world of Indra. And that happiness does not exist in heaven or in the sacred region of Indra;

Namely the happiness to which a Kshatriya attains by bringing his friends under his influence (according to some readings it would be by subjugating his enemies). A spirited man, who has been defeated many times, should live on with the hope of van- quishing his enemy and consumed by wrath,

He should either abandon self or vanquish his enemy; how can there be peace in any other way save this.

In this world a wise man regards little as undesirable; the man to whom little is sufficient soon becomes weary of that little (and wishes for more ).

A man does not attain to happiness who has not got what he desires; and in fact he certainly feels his want as does the Ganga on losing herself in the ocean.

The son said:
You should not speak in this strain, O mother, especially to your son; exercise your compassion only in this case like a silent and dumb woman.

The mother said:
It is indeed a matter of great pleasure to me that you understand what I say. You urge me in my duty and therefore should I urge you all the more in yours.

When you have slain all the Saindhavas and are thus victorious and beyond all your troubles, I shall honour you.

The son said:
Having no wealth, having no friends, how can I gain success and victory. Knowing these circumstances I have thus dealt harshly with myself.

I am without exertion in recovering the kingdom as a sinful man makes no attempt to get into heaven. Such being the case, do you see any way to my fighting with the enemy.

Speak to me who are asking you in detail of that, O you of ripe and practical wisdom - I shall perform in a suitable manner all that you command me.

The mother said:
O son, your mind should not be insulted by anticipation's of failure. Objects unattained at first are gained subsequently and other objects attained at first are lost afterwards.

An object should not be pursued in wrath or with folly; my dear son, there is always uncertainly in the results of all actions. To those who know that the result is uncertain objects are sometimes successful and sometimes not.

To those who do not make any attempt success does not come in the absence of exertion; there is only result of actions.

To those who make attempts there are two results, namely success or failure. He, to whom is know from the very first the uncertainly of the result of all actions,

Fails to obtain success and prosperity; O you who have been born of the soul of a ruler of men, in every act should one engage himself with energy and wakefulness.

Resolving within himself - This must be- and ever without any depression of heart. One who placing auspicious signs before him and in company with the Brahmanas and the gods (engages in action),

To that wise king does prosperity soon come, my dear son. The goddess of prosperity and grace comes to him like the sun coming to the east.

I see, you have shown yourself fit to appreciate many examples, expedients and words given vent to excite your energy-now show your manliness.

It is proper that you should attain to your desired object which is indeed desired by every man. Those who entertain angry feelings against your enemy, those who covet his prosperity, those who have been weakened by him or have been eclipsed by him or insulted by him,

Those who look on him with contempt and all others against him, do you bring together, and with their help will you be able to break the thick ranks of your enemy,

Like a tempest of great force scattering the clouds. Make payments to them (your allies) before such payments are due, use your energy, and speak to them mildly.

Then will they do what is desirable to you and will surely stand before you (to take on themselves the charge of the battle). As soon as the enemy knows that you have grown careless of life, he will begin to fear you as a snake entering his house.

Knowing him to be powerful if one (his enemy) does not subjugate him, he should at least conciliate him, by friendliness and the like.

Attaining to prosperity by these friendly means, there occurs an increase in wealth. Friends seeks the refuge of the wealthy and worship him.

And again friends abandon him who is deprived of his wealth and they even view with suspicion and contempt such a man.

He, who making an ally of his enemy, lives confidently, cannot be possibly expected to regain his kingdom.

The mother said:
By a king should fear never be entertained in whatever calamity he may fall; even if his heart should rend with fear he should not show that he had been stuck with fear.

Seeing a king struck with fear, all are struck with fear-the entire kingdom, the army, the ministers and the earth are divided into factions.

One party takes the side of the enemy, another abandons the king, a third again rejoices namely those who have been treated insultingly.

He, who is sincere well wisher, alone remains attached to his side a cow which wishers to free her calf which has been tied up, but is unable to do it.

They grieve for their lord who is grieving as they would grieve for friends plunged into distress. You have got many friends as true as you could wish whom you had done honors be- fore.

Who feel for your lost kingdom and who desire to have on themselves a portion of your troubles. Do not give way to fear; let not your friends abandon you, as they will do if you are struck with fear.

Desiring to know your might, manliness and intelligence, has all this been said by me as also for supporting your failing courage, sustaining your hope and for enhancing your energy.

If you are confident that I have spoken the truth, then rise up, O Sanjaya, tranquilizing your mind with a view to gain victory.

We have got a large treasury unknown to you. I know that and no body else and I shall place it at your command.

You have got many hence well wishers, O Sanjaya, who are heroes, competent equally to endure happiness and misery and who would not turn back from the field.

Such are the fitting allies of a man seeking his welfare and desirous of attaining what he wants and are also good councillors, O chastiser of your foes.

Kunti said:
Hearing this her speech pregnant with sense and consisting of weighty letters and words, the despair that had overtaken him, feeble-minded as he was, immediately vanquished.

The son said:
I shall rescue my kingdom that is sunk in water or die in the attempt - I, who have for my guide yourself who have a great knowledge of the future.

I remained silent while hearing your words with the desire of hearing more from you and only spoke a few words by way of reply.

Like one unsatiated with nectar I am not satiated with hearing your words. Having gained friends in my distress behold I rise up for subjugating my enemies and gaining victories over them.

Kunti said:
Like a horse of good breed he became excited, being struck with these arrows in the shape of words and performed all that his mother had instructed him to do.

A minister should make a king, who is depressed with despair being troubled by his enemies, hear of this story than which nothing is better in increasing energy and infusing fierce might.

This story which is called Jaya (victory) should be heard by one who is desirous of victory; and hearing it one conquers the world speedily and vanquishes his enemies.

This story makes a woman bring forth a son and a heroic, son; a pregnant woman hearing it repeated many times certainly bring forth a hero,

Who is a hero in knowledge, a hero in devotion, a hero in liberality, a performer of austerities blazing with Brahmic prosperity and honored in speeches of the honest,

Endued with fame, endued with might, of great attributes, a great car warrior, endued with wisdom, incapable of being vanquished, winner of victories, but himself sustaining no defeat;

Subjugator of the disreputable, a protector of those that practice virtues; such a son of true prowess does a Kshatriya lady bring forth.

Kunti said:
O Keshava, speak this to Arjuna "At the time of your birth when I was seated: in the lying-in-room in the asylum surrounded by females,

There was heard a voice in the sky which seemed to be celestial and which pleased the heart; it said: O Kunti, this son of yours will be equal to him of a thousand eyes.

He will conquer in fight all the Kurus assembled together and with Bhimasena as his second will grind his enemies.

Your son will be the subjugator of the world and his fame will touch the heavens; having slain the Kurus in battle with the assistance of Vasudeva,

He will regain the paternal share of the kingdom which shall have been lost; and along with his brothers this one endued with prosperity will perform three sacrificial ceremonies.

You know how devoted to truth is Vibhatsu, how mighty is Savyasachin of unimpairing glory and how hard it is to resist him.

Let it therefore be, O scion of the Dasharha race, as that voice said; if there is virtue then, O scion of the Vrishni race, will it be true.

You too, O Krishna, will do all that has been said by that voice, I do not doubt the truth of what the voice has said.

I bow down to the great Dharma for it is Dharma that sustains the living creatures. Speak this to Dhananjaya; and Vrikodara who is ever ready for action should also thus be spoken-to-the object for which a Kshatriya lady brings forth a child is come; best of men do not grieve when they meet with an enemy.

It is known to you what the bent of Bhima's mind is; he is not to be calmed down till he has not made an end of his enemies, O you chastiser of foes.

O Madhava, O Krishna, tell that blessed lady of renown - the daughter-in-law of the great-souled Pandu, who is especially conversant with all virtues.

O you endued with great qualities, O you born in a high family, O you of renown, the conduct you adopt towards my sons of befitting for and worthy of yourself.

The two sons Madri, both of whom observe the duties of a Kshatriya, should also be thus spoken to Enjoyment earned by the exercise of prowess should be preferred to life itself.

Objects gained by the exercise of prowess always please the heart of a man following the duties of a Kshatriya.

Engaged in your own duties before your very presence the princess of Panchala following every virtue was spoken to harshly-it is not proper for you to forgive that insult.

The loss of the kingdom was not so painful to me on the defeat at dice nor even the exile of my sons was so painful to me,

As the weeping of the noble lady Krishna in the assembly at that time who was made to hear very harsh words; this was the source of a pain greater to me than all this.

Krishna, of beautiful hips, endued with all the virtues of a female, who ever followed the virtues of a Kshatriya lady, got at the time no protection of her lords though she had so many protectors.

O you of long arms, speak to him who is the foremost of all wielders of arms, to Arjuna, that best among men "Follow the path indicated by Draupadi."

It is known to you that the two, Bhima and Arjuna when excited with wrath would even lead the very gods to obtain eternal salvation.

The insult that was offered to Krishna, when she was made to enter the council hall and the harsh and frightful words that Dushasana addressed to her, were also insulting to them,

Offered within the range of the sight of the heroes among the Kurus. Remember that and ask about the health of the Pandavas and of Krishna with her sons.

And tell them, Janardana, that I am very well indeed. Go on your auspicious errand and protect my sons.

Vaishampayana said:
Krishna, with long arms, then having saluted her and having gone round her, departed from there with the gait of a sportive lion.

Then he sent away those best among the Kuru race Bhishma and others and getting up on the chariot he departed with Satyaki.

The scion of the Dasharha race having departed, the Kurus assembled together and conversed on the greatly wonderful thing which had happened in connection with Krishna.

The entire earth, having been deprived of senses, has been brought under the influence of death. In consequence of folly this has already ceased to exist-so did they say.

Having gone out of the town that best among men departed and began to consult Karna for some time.

And having dismissed the son of Radha, that delighter of all the Yadavas soon urged his horses to great speed.

The horses being urged by Daruka went along with the speed of a wink, drinking as it were the sky.

Having traversed a long way speedily like quick-coursing hawks the horses reached Upaplavya, bearing the wielders of the Shranga bow.

Vaishampayana said:
Hearing the words of Kunti the great car- warriors Bhishma and Drona, said these words of Duryodhana who had grown unaccustomed to obey their orders.

It has been heard by you, O foremost of men, what inciting words Kunti has said to Krishna, than which nothing is more excellent and which lead to virtue.

The sons of Kunti will do that with the approval of Vasudeva and they will not be pacified without the kingdom, O son of Kuru.

The sons of Pritha had been persecuted by you in the Assembly-hall, but being bound by the ties of virtue they over-looked all that at the time.

Having however now obtained the master of all weapons, Arjuna, and Bhima of fast determination and the Gandiva bow and the two quivers and the chariot and flag.

And Nakula and Sahadeva, both endued with might and energy and Vasudeva as his allies, Yudhishthira will not forgive anything.

You are an witness, O you of long arms, how before this in the city of Virata, all of us were vanquished in battle by the wise son of Pritha.

Those Danavas of fierce deeds called Nivatakavachas were consumed by him, who has the emblem of monkeys on his banner, in battle with a number of fierce weapons.

Karna and all of your councillors and yourself clad in coats of mail and seated on a chariot were liberated (from the grasp of the Gandharvas) on your expedition against cattle which is a sufficient proof.

O foremost among the Bharatas, make peace along with your brothers with the sons of Pandu. Save this entire earth which has come under the very jaws of death. Your elder brother is of virtuous habits of life, affectionate, sweet of speech and wise.

Seek you therefore the protection of that foremost of men abandoning these sinful intentions. If by the son of Pandu, you are seen to have laid aside your bow,

And with the wrinkles of rage smoothed down, and looking happy as if endued with prosperity then will the peace of our race have been effected. Having gone to him with your ministers and embracing that son of a ruler of men.

Salute that king as you used to do before, O chastiser of foes; and let the elder brother of Bhima, Yudhishthira, the son of Kunti hold you when saluting, by his two hands out of affection.

Let also that one, possessed of the shoulders of a lion and round thighs and arms and of long arms, namely Bhima, the foremost among smiters, with his arms embrace you.

Let also the son of Kunti, Partha or Dhananjaya of eyes like the leaves of the lotus, with a neck like the conch and of curling hairs, also respectfully salute you.

Let the two sons of Ashvini also those foremost among men, who are of unrivaled beauty in this world-let them also offer you worship out of love, as to their elder brother.

Let also these rulers among men with the scion of the Dasharha race shed tears of joy (at the union); having abandoned your vanity, O ruler of the earth, be united with your brothers.

Rule this earth united together with your brothers and let the rulers of men return to their, kingdoms after embracing one another (in a friendly way)

War is not necessary, O chief among kings; listen to the dissuasion of your well wishers; sure destruction stares the Kshatriyas in the face in case of fight.

The stars and planets are against us; animals and birds of ill omen as also many sorts of disturbances portending the massacre of the Kshatriyas are seen.

Especially are these omens seen in our encampment. Burning meteors again are coming in the way of your army.

Our soldiers are cheerless and weeping as it were, O lord of the universe and vultures are constantly wheeling around our army.

The town has lost its old appearance as also the palace of the king; jackals too with constant howls are prowling about in every direction which is blazing.

Listen therefore to the advice of your father and of your mother as also of ourselves for we desire your well being. At your discretion, O you of long arms, lies peace or war.

If you do not follow the advice of your well wishers you will come to grief having seen your army afflicted by the arrows of the son of Pritha,

As also by the loud and frequent roars of Bhima in battle. Hearing also the twang of the Gandiva bow you will remember our words and if all this is not followed by you, what we say will come to pass.

Vaishampayana said:
Duryodhana, being thus addressed, seemed absorbed in thoughts, with his face hanging down and casting oblique glances; he began to contract the space between the two eye-brows and said not a word.

Seeing him absent-minded those two best among men glancing at each other again said the following words.

Bhishma said:
That we shall have to fight against the son of Pritha who is devoted to the service of his elders, without jealousy, conversant with Brahma and a speaker of truth-what can be more painful than this.

Drona said:
My affection for Dhananjaya is greater than what I bear to my son Ashvathama; and the one, having the figure of a monkey on his banner, too has great respect and deference for me, O king.

With him who is dear to me than my son namely Dhananjaya, shall I have to fight in observing the duties of a Kshatriya. Fie on the profession of a Kshatriya.

He who is equaled by no bowman in this earth-it is through my grace and favour, is superior to other wielders of the bow.

One who injures the interests of friends, who is of a wicked habit, an atheist, crooked and a deceitful man, does not get worship among the honest as an ignorant man coming to a sacrificial ceremony.

A wicked-souled man inclines to wicked deeds though dissuaded from them and a virtuous-souled man, though urged to vice, de- sires to do good deeds.

These sons of Pandu, though treacherously dealt with by you, now desire only what is good for you who cherish wicked intentions, O you best among the Bharatas, for your own injury.

You have been spoken to by the oldest among the Kurus, and by myself and by Vidura as also by Vasudeva but you do not accept what is beneficial to you.

"I have got an army" with this thought you desire to overcome the Pandavas as the current of the Ganga flows into the ocean, full of sharks, alligators and crocodiles during the rainy season.

Putting on as it were cast off clothes you have taken on yourself the cast off prosperity of Yudhishthira and think it to be your own. The son of Pritha in company with Draupadi and surrounded by his brothers,

Though he is staying in the forest who is there enjoying a kingdom though that can vanquish? Under whose command there are all the Yakasha kings as if his servants or slaves,

That virtuous king shone resplendent even when in the abode of that Ailavila; going to the abode of Kubera he obtained gems and wealth therefrom.

The Pandavas are prepared to attack your prosperous territories wishing the kingdom for themselves. Gifts have been made, the holy books studied, and Brahmanas gratified with wealth by us two.

The length our life too has fairly run out; know also that our work is done. But yourself abandoning happiness, kingdom, friends and wealth,

And fighting with the sons of Pandu will fall into a great trouble. Whose victory is prayed for by that speaker of truth Draupadi,

That lady devoted to austere asceticism- how can you defeat that son of Pandu. Him whose adviser is Janardana, whose brother is Dhananjaya, the foremost among all wielders of weapon-how will you defeat that son of Pandu.

Him on whose side Brahmanas, endued with wisdom and who have controlled their senses, have declared themselves, how can you defeat that son of Pandu, that hero of rigid austerities.

I tell you again, according to the policy that ought to be adopt by a well-wisher who wishes the prosperity of a friend sunk into ocean of distress,

That there is no necessity to fight with these heroes; make peace for the sake of prosperity of the Kurus; do not invite along with your sons and ministers and your army, defeat.

Dhritarashtra said:
Surrounded by princes and by dependents, O Sanjaya, did Madhusudana (Krishna) go away making Karna ascend his chariot.

What did that one god immeasurable soul, that slayer of heroes on the enemy's side, say to the son of Radha? What comforting words did Govinda say to the son of Suta?

Speaking with the roar of cloud during the rains, what Krishna told Karna, in words sharp or mind, tell me, O Sanjaya.

Sanjaya said:
In due order those words which were sharp and mild, sweet, leading to virtue, truthful and conducive to benefit,

And acceptable to the heart, which the slayer of Madhu, that one of immeasurable soul said to the son of Radha - hear from me, O Bharata.

Vasudeva said:
Many Brahmanas conversant with the Vedas have been worshipped by you, O son of Radha and they have also been asked about truth by you with your mind attentive and free from jealousy.

You, O Karna, know the eternal instruction of the Vedas, and you are fully conversant with all the subtleties of the holy books.

The two classes of sons called Kanina and Sahoda, which are begotten on a girl (before her marriage) have for their father, the man married by their mother-so it is said by people conversant with holy books.

You, O Karna, are born in that way and you are therefore morally the son of Pandu; and according to the rulings of the holy books, come and be a king.

On your father's side are the sons of Pritha and on your mother's side are the Vrishnis; and know that these two races to belong to your own side, O best among men.

Let the sons of Pandu, my dear friend, know you, accompanying me from here to be the son of Kunti born before Yudhishthira,

The king and princes, assembled on the side of the Pandavas, will accept your feet as also all the Andhakas and the Vrishnis.

The five Pandava brothers will accept your feet, as also the five sons of Draupadi as also the son of Subhadra who has never sustained a defeat.

Golden water pots as also silver and earthen ones I filled with water) and medicinal herbs and all sorts of seeds and jems, Let the wives of kings and daughters of kings bring for your anncintment (in the kingship). During the sixth period Draupadi too will come to you as to a husband.

Let that best among the twice born, Dhaumya who has controlled his soul, pour libations on the fire and let also the twice born conversant with all the four Vedas anoint you today.

Let the family priest of the Pandavas ever engaged in the performance of Brahma rites as also the brothers, the five sons of Pandu, these foremost among men,

As also the five sons of Draupadi and the princes of Panchala and Chedi and myself also anoint you as king in the lordship of the universe.

Let also king Yudhishthira, the son of Dharma be your hair-apparent; having taken the white chamara let that virtuous-souled one, of restrained senses,

Yudhishthira, the son of Kunti, drive in the chariot behind you. Let also the son of Kunti, Bhimasena of great strength,

Hold over your head the big white umbrella; and your chariot so ringing with a hundred tinkling bells and covered with tiger skins,

Having been yoked with white horses will be driven by Arjuna; Abhimanyu too will ever remain near you.

Nakula and Sahadeva, and the five sons of Draupadi, the princes of Panchala, and the great car-warrior Shikhandin will follow you.

I too shall follow you as also all the Andhakas and the Vrishinis and the members of the Dasharha race as also of the Dasharna race will be among the members of your family, O lord of the universe.

Enjoy the kingdom, O you of long arms, in company with your brothers, the sons of Pandu ever practising devotion and Homa and the several sorts of auspicious ceremonies.

Let also the people of Dravida and Kuntala and the Andharas and Talacharas, Chuchupas and Venupas precede you.

Let professional bards and singers also sing your praise in various songs and let the Pandavas proclaim the victory of the Vasusenas.

Surrounded by the sons of Pritha as the moon is by the stars, rule over this kingdom, O son of Kunti and delight the heart of Kunti.

Let your friends rejoice in the same way let your enemies feel pained; let there be today brotherly feelings with your brothers, the sons of Pandu.

Karna said:
Undoubtedly, O Keshava, you have spoken those words out of good will, love and friendship, O best of the Vrishni race as also from the desire of my benefit.

I too know all this, namely that morally speaking I am the son of Pandu owing to the rulings laid down in the holy books, as you say and think, O Krishna.

Before her wedding (with Pandu) did she (Kunti) bear me in her womb owing to her intercourse with the sun and at his command again she abandoned me as soon as I was born.

O Krishna, in this way was I born and I am therefore morally the son of Pandu. I was however left destitute by Kunti who thought not of my welfare,

As soon as Adhiratha saw me who was just born, he took me to his house and out of affection for me presented me to Radha, O slayer of Madhu.

Out of affection for me, Radha too got milk in her bosom and she held my urine and excrete, O Madhava.

How can one, like myself ever engaged in hearing the injunctions of the holy books and conversant with virtue, neglect her Pinda (offerings for the soul of the departed).

Therefore does Adhiratha the Suta look upon me as his son and I too, out of love, ever consider him to be my father.

He had the necessary ceremonies, during childhood, enjoined by the holy books, performed, O Madhava, in a suitable manner cut of paternal love, O Janardana.

He had me named as Vasudeva by the twice born; on attaining my youth too did I marry wives according to his choice.

On them have been begotten sons and grandsons by me, O Janardana, and on them has the affection of my heart been fastened, O Krishna.

Not for the sake of this entire earth nor for heaps of gold, nor for pleasure, nor owing to fear can I venture to break off those ties.

In the family of Dhritarashtra, O Krishna, owing to my being under the protection of Duryodhana, has sovereignty been enjoyed by me for thirteen years without any thorn.

Many sacrifices have been performed by me in company with Suta's and all my connections and marriage, have been formed with the Suta's.

Getting me on his side too, O Krishna, has the preparation of the weapons been made by Duryodhana and O you scion of the Vrishni race, also of the war with the Pandavas.

Therefore have I, O Achyuta, in a single fight between two car warriors in the ensuing battle, been selected as the best opened and match of Savyasachi.

From a fear of being slain, from a fear of being captured or from covetousness even, O Janardana, I do not dare behave treacherously to the intelligent son of Dhritarashtra.

If I do not fight with Savyasachi now in a single fight, then will infamy be mine, 0 Hrishikesha, and of the son of Pritha, in fact of both.

Doubtless, O you slayer of Madhu, you are speaking for my own good and the Pandavas too will obey all your instructions; there is no doubt about it.

But you should not give out this conversation between ourselves, O slayer of Madhu, for I think that this alone leads to good in this instance, O delighted of all Yadavas.

If that king, virtuous-souled and controller of his senses as he is knows me to be the eldest son of Kunti, then he will not accept the kingdom.

And even if I get this large and prosperous kingdom, I shall offer it to Duryodhana alone, O slayer of Madhu, O chastiser of foes.

May the virtuous-souled king Yudhishthira, whose guide is Hrishikesha and who has Dhananjaya for his warrior, live for ever.

Let the earth and kingdom be his who has on his side the great car-warrior Bhima, and Nakula and Sahadeva, and the five sons of Draupadi, O Madhava,

And Dhrishtadyumna, and the princes of Panchala and the great car-warriors Satyaki, Uttamanjus, Yudhamanyu and the virtuous prince of Somakas,

And the princes of the Chedis and Chekitana and Shikandi who has never sustained a defeat and the princes of Kaikeya, brothers to one another, of the colour of Indragopa insects;

And the great minded Kuntibhoja, the maternal uncle of Bhimasena, possessed of horses of the colors of the rainbow and the great car-warrior Shayenajit, Shankha the king of Virata and yourself like an ocean of resources, O Janardana.

O Krishna, this assembly of Kshatriyas is great indeed; this blazing kingdom known among all kings is already won (by Yudhishthira).

O you scion of the Vrishni race, there will be a sacrificial ceremony of weapons performed by the son of Dhritarashtra and in that sacrifice (the supervisor of the ceremonies) will be yourself, O Janardana.

O Krishna, when the sacrifice is performed, you will also be the Adhvaryu; and in this Vibhatsu, that hero who has the figure of a monkey on his banner, clad in a coat of mail will be the Hotri (the guide in giving offerings).

The Gandiva bow will be the sacrificial ladle and the might of men will constitute the clarified butter to be poured as libation on the fire. The weapons Aindra, Pashupata, Brahma, and Sthunakarna, O Madhava, used by Savyasachi will be the incantations (Mantras) in the sacrifice.

Equal to his father or even superior to him in prowess the son of Subhadra will be the Vedic hymn recited there.

The repeater (Udgatri) of those incantations again will be Bhima, who will also be the Prastori (the prepare ), that foremost of men, that destroyer of the elephants in the army, making loud roars in battle.

And the virtuous-souled king Yudhishthira, engaged in making Japa and Homa, will perform the office of a Brahmana in the sacrificial rite.

The sounds of conch shells, of labors and drums and the roars of lions will announce the hour of dinner in that sacrifice.

Nakula and Sahadeva, the two sons of Madri endued with fame-these two heroes of great strength will be duly the sacrifices of animals in that sacrifice.

Furnished with flag staffs of various colors, spotless rows of carriage, O Govinda, will be the Yupas (staff for fastening sacrificial animals) in this sacrifice, at the end of the principal ceremony, O Janardana.

Karnir (arrows with barbs) Nalikas (a rude sorts of muskets) Narachas (daggers fastened to sticks) and arrows like the spoons and vessels for the Soma juice; while bows will be substitutes for Pavitrus ((Kusha leaves for springing clarified butter).

The swords will be substitutes for the Kapalas and the heads of soldiers killed in the field will be those for Purodashas; the bloods of warrior will be the clarified butter, O Krishna in that sacrificial ceremony.

The lances will be the substitutes for Paridhas (vessels for depositing the offerings) and the maces will be those for Shakti's (the wood work for protecting the offerings), the part of assisting priests will be performed by the disciples of Drona and Kripa and Sharadvata.

The arrows, let loose by the wielder of the Gandiva bow and shot also by car-warriors urged by Drona and his son will act for ladles in their sacrifice.

Satyaki will do the duties of the chief assistant to the head priest; the son of Dhritarashtra will be the performer and his large army will take the place of his wife.

Ghatotkacha, of great strength, will be the slayer of the sacrificial animals at the commencement of this sacrificial rite at an advanced hour of the night, O you of long arms.

The Dakshina ((final gifts to the priest) of that sacrifice will be Dhrishtadyumna of great energy, for O Krishna, he was born out of fire in a sacrifice having for its mouth the rites celebrated with Mantras.

What harsh words, I said to the sons of Pandu, O Krishna, were for the gratification of the son of Dhritarashtra and I am now struck with remorse for that misdeed.

When you will see me, O Krishna, slain by Savyasachi, then will the Punaschiti (the second part of the ceremonies) commence, O Janardana.

When the sons of Pandu will drink the blood of Dushashana repeatedly making loud roars, then will the drinking of the Soma juice of the sacrifice have been finished.

When Drona and Bhishma will be overthrown by the two princes of Panchala, then will the ceremonies connected with the sacrifice of the son of Dhritarashtra be brought to an end, O Janardana.

When Bhimasena of great strength will be the slayer of Duryodhana then will the ceremonies be finished.

When the daughter-in-law and the grand daughter-in-law (wives of grandsons) of Dhritarashtra will assemble together being deprived of their protectors, their sons and their husbands, O Keshava,

Weeping loudly with Gandhari in the field of battle frequented by dogs and vultures and other carnivorous animals then will the final bath in connection with the sacrifice have taken place, O Janardana.

Do not let those best of the Kshatriyas, who are old in learning and old in age meet with an useless death on account of your doings, O slayer of Madhu.

The entire race of Kshatriyas will meet with death by weapons in Kurukshetra, the holiest spot in all the these worlds, O Keshava.

O you of lotus-eyes, manage things in such a way in this case that we may gain our end- that united together the Kshatriyas go to heaven, O you of the Vrishni race.

So long as mountains and lakes will exist, O Janardana, so long will the fame of this event last-that is for ever.

The Brahmanas will tell the world of the great battle of Mahabharata. The wealth of Kshatriyas, O you of the Vrishni race, is what they win in the field of battle.

Bring here the son of Kunti for me to fight, O Keshava, for ever keeping this conversation secret, O chastiser of foes.

Sanjaya said:
Keshava, that slayer of heroes of the enemies, hearing the words of Karna said these words laughingly.

"Desire you not then to gain this kingdom by the means I have indicated, O Karna? Desire you not to rule this earth given by me to you.

The sure success of the Pandavas will follow in this case; there is no doubt of it; the fierce triumphal banner, of the son of Pandu who has the figure of the monkey on his banner, is already hoisted.

It rises up into the air, endued with celestial illusion by Bhaumana for in the banner are seen many fierce celestial creatures indicating victory.

It is not impeded by hills or trees and it occupies the space of a Yojana upwards as also all around; this prosperous banner of Dhananjaya, O Karna, is hosted up and looks like fire itself.

When you will see in the battle Arjuna, driving on a chariot drawn by white horses and driven by Krishna, making use of the Aindra weapon, as also the weapons of Agni and Marut.

And when you will hear the twang of the Gandiva bow piercing as it were the sky like the thunder, then will the Treta, Krita and Dvapara Yugas pass away.

When you will see Yudhishthira the son of Kunti in battle, endued with Japa and Homa and engaged in protecting his own vast army.

Hard to be vanquished like Aditya and trembling the army of his enemy, then will the Treta, Krita, and Dvapara Yuga pass away.

When you will see Bhimasena of great strength in the field dancing in this great battle drinking the blood of Dushasana,

Like an infuriated elephant with his temples rent after vanquishing an opponent then will the Treta, Krita and Dvapara Yugas pass away.

When you will see in the battle Drona, and the son of Shantanu and Kripa, Suyodhana, the king of the Sindhus and Jayadratha,

Rushing to the fight with great impetuosity opposed by Savyasachin Yugas pass away.

When you will see in the battle the two sons of Madri endued with great strength making a havoc in the army of the sons of Dhritarashtra like two elephants.

Those car-warriors driving on a car engaged in the throwing of weapons then will the Treta, Kripa and Dvapara Yugas cease to exist.

Going from here, O Karna, tell Drona, the son of Shantanu and Kripa that the present month is a charming one with plenty of food, drink and fuel.

All plants and herbs are luxuriant in their growth now, the trees are laden with fruits and there are flies; the ponds are free from mire and their water pleasant to drink and neither hot nor cold, for it is a pleasant time.

In seven days will there be full moon and on that day let us engage in fight; for this is the day favorite to Shakra.

Then speak also to all the kings who are assembled to fight what you desire. I shall fulfill your wishes in every way.

The king and princes, who are under the leadership of Duryodhana, will meet, by coming in contact with weapons, with death and attain to very excellent salvation.

Sanjaya said:
Hearing these beneficial and auspicious words of Keshava, Karna said after duly worshipping that slayer of Madhu.

Knowing everything why do you wish to confound me and lead me to folly? You know that the destruction of the entire world is at hand.

The cause of this are Shakuni, myself and Dushasana and also Duryodhana the son of Dhritarashtra, the ruler of men,

Without doubt, O Krishna, a great calamity is at hand, the blood of the Pandavas and the Kurus will be the fierce clay.

The kings and princes, following the leadership of Duryodhana, consumed by the fire of weapons in the battle, will go to the abode of Yama, the king of death.

Many fierce dreams are dreamt, O slayer of Madhu, as also are seen fierce omens and very great disturbances.

Events occur which make the hair stand on end which, O you scion of the Vrishni race, portend defeat to the son of Dhritarashtra and victory of Yudhishthira.

That active planet of great effulgence Shanaishchara (Saturn) troubles the star Prajapatya indicating greater troubles to living creatures.

The planet Angaraka travels obliquely to the constellation Jyeshtha, O Slayer of Madhu, and goes towards Anuradha as if seeking its friendship.

Surely, O Krishna, a great calamity for the Kurus at hand especially as the planets go against Chitra.

Rahu comes to the sun which has covered the path of the moon and from the heavens fall down meteors with loud noise and making the earth shake.

Elephants are making terrific yells and horses are shedding tears and do not take delight in food and drink, Madhava.

When such omens prevail, it is said, that a great calamity is at hand causing, O you of long arms, a very great massacre of living beings.

Though taking but little food, it is seen that the evacuations of horses, of horses elephants and men are very great in quantity, O Keshava.

The wise have said, O Slayer of Madhu, that these are signs of the defeat of the entire army of the soon of Dhritarashtra.

The army, of the sons of Pandu how ever are seen to be cheerful; the deer go to their right and that is a sign of their victory.

But all the animals go to the left of Duryodhana's army, O Keshava, and there are also unearthly voices heard which are the signs of defeat.

Auspicious birds such as peacocks, swans, Sarasas, Chatakas and groups of Jivajivas and cranes follow the Pandavas.

Vultures, Kankas, Bakas hawks and birds of prey, Yatudhanas and wolves, and bees follow the Kauravas.

In the army of the son of Dhritarashtra, no sound comes from the drums while those of the Pandavas give forth sounds when even not struck.

Reservoirs of waters produce sounds similar to those of cows and bulls; that is a sign of defeat to the army of the son of Dhritarashtra.

Down pours of flesh and blood are poured by the gods, O Madhava, and the city of Gandharvas appears shining like the sun in the sky,

With walls, with trenches, with beautiful porticoes and pillars dirty in the sky is seen to surround the sun.

At the conjunction of day and night namely when the sun rises and sets are seen terrific sights; the jackals terrific howls and these are the signs of a defeat.

Birds, having but one wing, or one eye or one leg, O slayer of Madhu, make terrific shrieks and these are the signs of a defeat.

Birds, with black neck read feet, which are terrible looking, go towards the army, in the evening and these are the signs of a defeat.

First he treats the Brahmanas with contempt and his elders, O slayer of Madhu, and then his servants who are attached to him and these are the signs if a defeat.

The eastern direction looks red and the southern is the colour of weapons while the western looks the earth, O slayer of Madhu. North looks like the conch. These are the colours of all directions.

All the directions the encampment of the son of Dhritarashtra are ablaze as if in conflagration, O Madhava and the sight of these disturbances presages a great calamity.

In a dream dreamt by me, O Achyuta, I saw Yudhishthira in company with his brothers ascending a palace having a thousand pillars.

They appeared to me all with white head- dresses and white garments and Saw all of them on white seats.

You, O Krishna, were seen by me in that ocean throwing weapons on the earth which was covered with blood, O Janardana.

Yudhishthira, of immeasurable energy, having ascended a heap of human bones, was cheerfully eating payas (rice boiled in milk and sugar) mixed clarified butter out of a golden vessel.

Yudhishthira was seen by me to be swallowing this earth and this indicates that he will enjoy this earth given by you.

Vrikodara, of terrible actions, having ascended a high mountain, that best among men, mace in hand, stood as if swallowing this earth.

This plainly indicates that in the great battle he will kill all of us. It is known to me, O Hrishikesha, that where there is virtue there is victory.

Dhananjaya, that wielder of the Gandiva with you, O Hrishikesha, shining with great effulgence.

You will all slay the rulers of the earth having at their head Duryodhana in the battle - I have doubt as to that.

Nakula and Sahadeva and the great car- warrior Satyaki, decked with white ornaments and putting on white garlands and white garments,

These best among men ascending a vehicle by human beings which had nothing better than it, were seen by me with a white umbrella over their heads and with white robes on.

These there were seen also with white head gears the army of the son of Dhritarashtra; know their, names, O Keshava.

They were Ashvathama, Kripa and Kritavarman of the Satvata race; all other king of the earth were seen with blood coloured dresses, O Madhava.

Ascending camels the ten great car- warriors, Bhishma and Drona along with myself, O you of arms, and also with the son of Dhritarashtra, O lord,

Were going towards the direction ruled by Agastya, O Janardana, and in a short time we reached the abode of Yama.

Myself and all those other kings making this assembly of Kshatriyas shall enter the Gandiva fire-in this I have no doubt.

Krishna said:
This world will truly come to an end, since my words, O Karna, do not seem acceptable to you.

When the destruction of all creatures, my dear friend, is at hand, that which is wrong is not removed from the heart, having the appearance of right.

Karna said:
If I am alive, O Krishna, I shall see you after this great battle, destructive of Kshatriya heroes, which is come on us, O you of long arms.

Else there will be a meeting between us surely in heaven. I now see that I shall meet you there only, O sinless one.

Sanjaya said:
Saying this Karna, having closely embraced Krishna, and been dismissed by Keshava, dismounted from the chariot.

Then having seated himself on his own car bedecked with gold he returned in company with his own followers, with a sad heart.

Then did Keshava along with Satyaki proceed with greater speed saying again and again to his driver "go-go".

Vaishampayana said:
The object of Krishna having proved unsuccessful and he having left the Kurus, the Kshattri having approached Pritha said to her slowly and sadly,

“O you whose children are alive, you know that I am ever inclined to the reverse of war but though I am caring myself horse, Suyodhana does not act up to my words.

The king (Yudhishthira) has on his side the kings of the Chedis, the Panchalas, and the Kaikeyas and Bhima and Arjuna and Krishna and Yuyudhana and the twins.

Yudhishthira is staying at Upaplavya like Dharma himself and desires the good will of his kinsmen as the weak desire the good will of the strong.

This king Dhritarashtra too, old in years, does not make peace, and follows the wrong path being intoxicated with the pride of sons.

The dispute in this instance has its rise in the wicked intelligence of Jayadratha, Karna, and Dushasana, as also of the son of Subala.

These, who act with unrighteousness towards him who is righteous, have the fruit of such act of theirs.

Who is there who would not grieve at the prostitution of virtue by the Kurus? When Keshava goes without having established peace the sons of Pandu will make preparation for war.

Thereupon the misdeed of the Kurus will be the cause of a massacre of heroes; thinking of such things, I do not get sleep during day nor during night."

Kunti too, hearing these words of his, which were spoken with the desire of benefit, began to sigh, being struck with sorrow and became depressed in mind also.

"Fie on this interest" which is the cause of a great massacre of kinsmen-in this was those that are friends will meet with defeat.

The sons of Pandu, the Chedis, the Panchalas and the Yadavas, united together will fight with the Bharatas; what can be a greater cause of sorrow than this?

Behold, there is certainly demerit in war, as defeat in it the death of a man who is without wealth is better for him but the loss of kinsmen is no victory.

Thinking this, sorrow comes to my heart; this grand father, Bhishma, the son of Shantanu, the preceptor who is the foremost among soldiers,

And Karna also being united with the party of the son of Dhritarashtra it enhances my fear. The preceptor Drona will by no means fight willingly with his disciple.

Why should not also the grand father show sympathy to the son of Pandu. This one man only therefore (namely Karna) follows the delusion of the wicked-souled son of Dhritarashtra of vain foresight.

The wretch also ever hates the sons of Pandu. He is obstinate in working for their injury, besides he is very powerful.

Karna is ever against the sons of Pandu, and this fact now is burning me up; and I today expect ((by the course I take) to incline the heart of Karna towards the sons of Pandu.

For I shall today approach him with a view to please him and tell him everything as it actually happened. The divinely holy Durvasa, being gratified by me, granted me a boon,

Empowering me to invoke any body with the help of certain incantations ((mantras) when I was residing in my father's place, namely in the inner apartments of the king Kuntibhoja.

With diverse thoughts and fearing in my heart and reflecting on the strength or weakness of the incantation as also of the efficacy of the Brahmana's boon.

And owing to my nature as a woman, especially owing to being a child I thought again and again, at the time being carefully guarded over by my nurse and surrounded by my companions.

How I could avoid all blame and save the reputation of my father and how I could myself be visited with good fortune without being a sinner in any way.

And thinking of that Brahmana and bowing to him in my mind out of curiosity and behaving as a child at the time I came in contact with the god Surya though yet an unmarried girl.

Why should not he therefore, whom I bore in my womb when an unmarried girl, act according to my words leading to benefit and at the same time accomplish the good of his brothers?

Kunti, thus thinking on an excellent course of action, went towards the Bhagirathi for the attainment of her objects.

Then on the banks of the Ganga did Pritha hear the sound of chanting the Vedas made by her son who had great kindness in him and who was attached to truth.

She waited behind Karna, who with arms upraised had his face turned to the east, till the end of the devotions of that devotee.

She the wife of the Kauravya and the daughter of the Vrishni race waited troubled by the rays of the sun behind the clothes of Karna, becoming pale like a garland of lotuses.

That one, who used to say his prayers regularly, having been engaged in devotion till his back became heated with the rays of the sun, then turned and seeing Kunti he did honour her by saluting her and folding his hands before her.

As was custom that best among men, the son of Vikartana, endued with great energy and pride, that foremost of all virtuous persons, with surprise, said to Kunti.

Karna said:
I am Karna, the son of Radha and the son of Adhiratha and I salute you. Why are you come here? Tell me what I shall do for you.

Kunti said:
You are the son of Kunti and not the son of Radha; nor is Adhiratha your father; you are not born in the race of Suta; know this word of mine to be true.

You were begotten on me when I was an unmarried girl and you were the first held in my womb; you were born in the palace of Kuntiraja, my dear son.

The god Tapana or Virochana (Surya) whose duty it is to make everything visible, begot you on me, O Karna, O you foremost of wielders of weapons.

O my son, you who are hard to conquer, were brought forth in my father's place by me, and you then wore earrings, and were clad in coats of mail, like a divine being endued with great beauty.

You, who are such, are now, without recognizing your brothers owing to ignorance (of the true story), serving the sons of Dhritarashtra; it is not proper and especially for you, my son.

It is certainly the duty of men inclined to virtue, my son, to gratify one's father and mother who alone can view things in their proper light.

Snatching from the son of Dhritarashtra, the royal dignity of Yudhishthira, which was originally earned by Arjuna but has now been usurped from them by dishonest persons out of avarice, you enjoy it yourself.

Let the Kurus see today the union between Karna and Arjuna and seeing the establishment of brotherly feelings between them let dishonest men bow down.

Karna and Arjuna being united like Rama and Janardana what is there which can not be performed by you in the world?

O Karna, you will surely shine surrounded by your five brothers like Brahma surrounded by the gods seated on the dais on the occasion of a great sacrificial ceremony.

Endued with all accomplishments you are eldest among all my best relatives; do not use again the term "the son of a Suta" for you are the son of Pritha, endued with prowess.

Vaishampayana said:
Then did Karna hear an affectionate voice issue from the solar disc from afar, spoken with the affection of a father by Surya himself.

O Karna, Pritha has spoken the truth; act according to the advice of your mother; then will you get benefit, O best among men, namely by acting in that way in every detail. वैशम्पायन उवाच

Vaishampayana said:
Being thus spoken to by his mother, and by his father Bhanu himself, the resolve, formed by Karna, who was ever devoted to truth, did not undergo any change.

Karna said:
O Kshatriya, lady, I do not respect the words spoken by you, namely the way to virtue lies in my case to do what you urge me to do.

The behaviour that you adopted towards me was a greatly sinful one, and (owing to that) I have sustained what is tantamount to the destruction of fame and renown.

Myself being born of a Kshatriya I did not obtain rites of a Kshatriya (for my birth); it was all on account of your doings; what enemy can possibly do me a greater injury?

Without showing any mercy to me when it ought to have been shown, you now come to me, deprived of my due rites, when an opportunity arises for you, to urge me.

My good was never sought for by you as a mother and you now come to address me desiring the good of yourself,

Who am not afraid of Dhananjaya united with Krishna; and who would not consider me to be struck with fear if I go over to the side of the sons of the Pritha.

Unknown as a brother before, and known to be so on the eve of battle, if I go over to the side of the sons of Pandu who will call me a Kshatriya.

All my desires were granted and worshipped by them; I was happy and comfortable; how can I make that worship of the sons of Dhritarashtra vain?

They, who having declared hostilities with others, ever seek to please me and ever bow down before me as the Vasus bow down to Vasava,

They, think that with my help they can withstand their enemies-how can I act against their cherished desire.

Making me as their boat, they desire to cross the sea of war, which is broad and expansive; how can I abandon them that are desirous of crossing that which can not be crossed.

This is the time come for those who have earned their living from the son of Dhritarashtra, (to show their fidelity) and I should engaged in that even at the risk of my life.

Those wretches who, well cared for and well-supported, at the approach of the time when something should be done in return for these acts of kindness, act in an ungraceful manner,

Untrue to the bread of their lord, as they are, these faithless servants of their kings have neither this world nor the next for their good.

On the side of the sons of Dhritarashtra, shall I fight with your sons with all my might and prowess; I do not speak untruely to you.

At the same time however showing due kindness and observing proper duties which ought to be observed by good men, I shall not act up to your words now as they are beneficial.

But at the same time this appeal to me by you shall not be entirely useless. I shall not kill such of your sons as are capable of being withstood and killed by me, in the battle.

There are Yudhishthira, Bhima, and the twins, in fact every one save Arjuna; Arjuna alone in the army of Yudhishthira is worthy to fight with me.

Having killed Arjuna I shall achieve a reputation for great prowess; or being myself killed by Savyasachin I shall endued with renown.

O lady of renown, your five sons will not decrease; either you will be with Karna and not Arjuna or if I am slain, you will be with Arjuna (and without Karna).

Hearing these words of Karna Kunti trembled with sorrow and said to his after embracing him who being possessed of fortitude trembled not.

What you say may happen; the Kurus will meet with destruction, O Karna, destiny is the most powerful.

By you has the pledge of safety been given to four of your brothers, O grinder of foes; remember the boon therefore which you have granted when weapons are being shot in the battle.

Pritha at last said to Karna "May you be blessed and may all be well with you" and Karna too saying the same thing to her, the two went in separate directions.

Vaishampayana said:
The chastiser of foes having come to Upaplavya from Hastinapura, Keshava told all about what had happened to the sons of Pandu.

Consulting together for a long time and holding repeated conferences Shouri went to his own place for rest.

Then after sending all the rulers of men headed by king Virata, the five Pandavas brothers, when the sun had set,

Having said their evening prayers began to think of him (Krishna) with their minds fixed on him, and getting Krishna of the Dasharha race, they again held a consultation.

Yudhishthira said:
Having gone to Nagapur what did you, O you of lotus eyes, say to him who is born of Dhritarashtra in the council? It is proper that you should tell us that.

Vasudeva said:
Going to Nagapur I said to him who is born of Dhritarashtra words which are true, opportune and conducive to his interests but he of wicked mind did not accept them.

Yudhishthira said:
To the one who is following the wrong course, namely the wrathful Duryodhana what did the oldest among the Kurus, our grandfather, say, O Hrishikesha?

What did the preceptor, endued with noble attributes, the son of Bharadvaja, what did his father and mother-or Dhritarashtra and Gandhari say?

What did our uncle Kshattri, that foremost among those conversant with virtue, who is stricken with grief for his sons (at our exile) say to him who is born of Dhritarashtra?

What also did all those rulers of men who were seated in the council say? You tell us, O Janardana, exactly how they happened.

You have already told us all the world spoken by the principal members of the Kuru race in the assembly of the Kurus to the son of Dhritarashtra,

Who is overpowered by lust and avarice, who is a fool and who is vain of his wisdom; but as they are not fit, they do not yet retain a place in my mind.

Their words, O Govinda, do I desire to hear O lord, and act in such a way that time may not be lost, my dear friend; you are our refuge, O Krishna, you are lord, and you are our preceptor.

Vasudeva said:
Hear, O king, the words that were said by me to the king Suyodhana in the midst of the kings in that council; listen to them, O chief among kings.

The one born of Dhritarashtra however laughed at them; and then Bhishma, being excited with wrath, said these words.

O Duryodhana, listen to these words, which I say for the benefit of my race and hearing that, O best among kings, effect the benefit of your race.

My father, my dear son, was Shantanu, well known in this world, O king. I was his only son at first-of that best among those who had sons.

A desire rose in his mind "How shall I have a second son, for wise men speak of one son as no son at all.

Let my family be not extinct; how can my fame spread?" I coming to know of this desire of his got Kali as my stepmother.

My hard determination, for the sake of my father and for the sake of my race, of never being a king and of never throw in down vital fluid by the regular passage, is well known to you; observing these vows I am now living in joy.

In her was born my younger brother endued with prosperity, of long arms and the supporter of the Kuru race, the virtuous-souled Vichitravirya, O ruler of this earth.

My father having gone to heaven I placed that Vichitravirya at the head of my own kingdom and myself become a subordinate to him.

I found out suitable wives for him, O chief among kings, after conquering an assemblage of the rulers of the earth; you heave heard of all that many times.

Then did I engage myself in a single combat with Rama and he fled away from the city from fear of Rama.

He was soon attacked with pthysis for being too much attached to his wives, and in that kingdom without a king the lord of the gods did not pour rain."

The subjects said:
All the subjects are weakened, you be our king for our good and put an end to this draught and other calamities; and it will be well with you, O son of Shantanu, O perpetuator of your race.

All your subjects are being very much troubled by serve diseases and O son of Ganga, it is proper that you should save the few that are alive.

Put an end to these calamities, O hero, and rule over your subjects with justice; yourself being alive let not this kingdom meet destruction.

Bhishma said:
My heart remained unmoved at that grief of the subjects remembering that the observance of a vow is the duty of a good man. Then did my citizens, O great king, and my mother, the blessed Kali,

My servants, my priests, my preceptors and other Brahmanas well versed in holy books said to me, being struck with great sorrow “Yourself be the king.

The kingdom protected by Pratipa is being ruined, though it can claim you as its ruler; therefore do you, for the good of ourselves, be the king, O you of great intelligence.”

Being thus spoken to an having joined my hands and being very much stuck with sorrow I represented to them the vow I was observing for the respect of my father.

Namely that I would not throw my seminal fluid through the regular passage and that I would not be a king for the sake of my race; I said this again and again, and requested them not to yoke me to the kingdom especially for their good.

Then clasping my hands I gratified my mother by saying thus "O mother, I shall not, being begotten by Shantanu and being a supporter of the Kuru family.

Be false to my determination;” O king, I said this again and again and also said-"It was especially for your sake that I made that determination.

I am now your slave, waiting to be commanded by you, O you who are very affectionate to your children." Having thus respectfully addressed my mother and my subjects,

I begged the great Muni Vyasa, along with my mother, O great king, after having gratified that Rishi, with the wives of my brother,

To beget children, and O great king he too complied with our request and then did he beget children, O you best among the Bharatas.

Being blind and therefore deprived of the usual rites, your father could not be a king and the great souled Pandu, well known in this world, became the king.

Himself being a king these sons of his must get a share of their paternal wealth; do not, my dear son, quarrel over the matter but give them half of the kingdom.

When I am alive what other man can rule over this kingdom? Do not treat slightingly my words for we ever wish peace.

There is no difference between my treatment to you and that to them, O ruler of the earth; and the same is the opinion of your father, of Gandhari, as also of Vidura.

The words of the aged should be listened to; and do not treat slightingly these words of mine for otherwise will you destroy all that have, as also this earth.”

Vasudeva said:
Bhishma having spoken thus, Drona, who was competent to speak, spoke these words to Duryodhana in the midst of those rulers of men. May it be well with you.

As Shantanu, the son of Pratipa, ever acted with the interests of his race at heart and as Bhishma, who had taken a divine vow, ever acted with the interests of his race at heart,

So did that ruler of men Pandu, attached to truth, who had his senses under control-that virtuous-souled king of the Kurus who ever made and observed good vows and was interested in everything good.

To his elder brother the wise Dhritarashtra, that perpetuator of the Kuru race gave the kingdom as also to his younger brother Vidura.

Then having established him (Dhritarashtra) who never strayed away from the right path on the throne, that ruler of men (Pandu) son of the Kuru race went to woods with his two wives.

Vidura then taking up an humble position in the kingdom humbly served the king like a slave fanning him with the branch of a young tree, O best among men.

Then did all the subjects, my dear son, duly acknowledge the sovereignty of their king in a suitable manner as they had done that of Pandu, the ruler of men.

Having made over the kingdom to Dhritarashtra and Vidura Pandu, that conqueror of the cities of his enemies, wandered over the earth.

The one, ever devoted to truth namely Vidura, took charge of treasury, gifts and presents and the supervision over the subor- dinates and the feeding of all.

Bhishma, of great energy, that conqueror of the cities of his enemies, looked over the making of war and peace with kings and of giving or withholding presents to them.

That ruler of men, Dhritarashtra of great strength, while on the throne, was ever followed by the great souled Vidura.

How do you, born in his family, dare bringing about a dissension between the united with your brothers, enjoy objects of enjoyment, O lord of men.

I do not say all this from weakness or cowardice or for the attainment of any particular selfish object of mine. I desire to earn my living from Bhishma and not from what you can give me, O best among kings.

I do not desire, O lord of men, to earn the means of living from you. Do that which Bhishma told you to do and Drona is ever on the side to which Bhishma inclines.

Give to the sons of Pandu half of the kingdom, O grinder of your enemies; the office of a preceptor has been filled by me equally for both yourself and them, my dear son,

What Ashvathama is to me, so is he with white horses (Arjuna); what is the necessity of talking much; where there is virtue there is victory.

Vasudeva said:
Words like these having been spoken by Drona of immeasurable energy, Vidura, ever devoted to truth, then said these words turning towards his father's uncle and looking at him.

Vidura said:
O you of divine vows, listen to these words spoken by me; this race Kurus made extinct by you, had again been saved from extermination.

Therefore do you not treat slightingly the words spoken by me who am lamenting. Who is this one named Duryodhana in this race but a stain,

Whose inclination overpowered by avarice you follow? He leads a dishonest life, is ungrateful and deprived of his senses by avarice.

He does not obey the commands of his father who follows the path of virtue and worldly benefit. Duryodhana will bring on the destruction of the Kurus by his acts.

Do that, O great king, which will not bring on their extermination. Myself and Dhritarashtra, you before, O lord of the earth,

Brought into being as a painter does a picture. Do not act like the lord of creatures, who having created living beings again destroys them.

Do not look with indifference on this impending massacre of your race; ruin being now near at hand, your intellect is lost to you.

Go to the woods in company with myself and Dhritarashtra, or binding down the very wretched intentioned son of Dhritarashtra, whose wisdom is lost,

Rule over this kingdom now, protected and supported by the sons of Pandu. O best among kings, rest satisfied that a great massacre is near at hand,

Of the sons of Pandu, the Kurus, and of kings of immeasurable energy." Saying this Vidura stopped with his heart sad. And thinking of the situation he began to sign again and again.

Then did the daughter of king Subala, afraid of the extinction of her race, said out of anger these words which were virtuous and conducive to the benefit of her inhuman and wicked-souled son Duryodhana in the midst of these kings.

"Let these rulers of the earth, who have entered this royal council as also these regenerate Rishis and all others in this council, hear what I am going to say about the sin committed by yourself. O wretch and your ministers and followers.

The kingdom is obtainable by us in a certain fixed order; this has been the custom with our race, but you, O you of sinful intellect and of very inhuman deeds, desire unjustly to ruin the kingdom of the Kurus.

The wise Dhritarashtra is now established on the throne and under him as a subordinate is Vidura of great foresight; superseding these two how can you, O Duryodhana, desire the kingdom out of folly?

The king himself and Vidura of great soul, are so long as Bhishma is alive, but his subordinates; in fact owing to his being conversant with virtue, the one born of the river (Ganga), that foremost of kings does not desire the kingship.

This kingdom, incapable of being subjugated, belongs to Pandu and now his sons are lords over it and none else. This entire kingdom, coming from their father, goes to the sons of Pandu, and to their sons of grandsons.

What, that foremost among the Kurus, that great-souled one of divine vows, ever attached to truth, endued with intelligence, says, should is its entirely, be done by us, for the sake of our kingdom, and the duties of our order.

Let this ruler of men as also Vidura by the command of the one of great vows speak the same thing; that is an act that should be done by our well wishers who should place virtue above all consideration.

Let the son of Dharma Yudhishthira rule over the kingdom of the Kurus, obtained justly, led by Dhritarashtra and placing the son of Shantanu at the helm of affairs."

Vasudeva said:
Words like these having been spoken by Gandhari that lord of men, Dhritarashtra in the midst of the kings, O lord of men.

“O Duryodhana, listen to what I am going to say, my dear son, and act according to that if you entertain respect for your father. It will be well with you.

That lord of creatures, Soma was the first who begot the race of Kurus, and sixth in descent from Soma was Yayati the son of Nahusa.

He had five sons, the best among royal sages and of them Yadu of great energy was the firs, and was the lord.

Younger than he was Puru and he was our ancestor; he was brought forth by Sharmishtha, the daughter of Vrishaparvan.

Yadu, O foremost among the Bharatas, was the son of Devayani, and was therefore the grandson of Shukra, the wise Rishi of immeasurable energy.

The ancestor of the Yadavas, endued with strength and prowess as he was, being full of pride and vanity and wicked intelligence, insulted the Kshatriyas.

He did not act up to the instructions of his father being stupified by the pride of his strength; and having never sustained a defeat he insulted his father and his brothers.

In the four quarters of the globe, Yadu was the strongest man and having brought all the rulers of men under subjection he lived in the city called after the elephant.

His father, Yayati, born of Nahusha being very much angry with him, cursed his son, O son of Gandhari and exiled him from the kingdom.

These brothers of his also who followed the lead of the elder brother vain of his strength, Yayati also cursed. Having cursed these sons of his that best among the rulers of men,

Then did place his second son Puru, who remained devoted to him, on the throne which was suitable.

Thus can even the eldest son be superseded and deprived of the kingdom; and even a younger son can get the kingdom for his attentions to the aged.

Thus also the grandfather of my father, conversant with all virtues, Pratipa the ruler of the universe and known in the three worlds,

That lion among the rulers of the earth while ruling his kingdom virtuously had born to him three sons of renown and having the attributes of the gods.

Of them Devapi was the foremost (eldest) and then came Balhika; and the third Shantanu; that wise man was my grandfather.

Devapi, that best among kings though endued in his skin; but he was a virtuous man, a speaker of truth and ever devoted to attending on his father.

Devapi was honoured by all the subjects and citizens and respected by the good and he was loved by all-the old and the young.

He was benevolent, attached to truth and devoted to the good of all creatures and ever obeyed the command of his father as also of the Brahmanas.

He was the dear brother of Balhika and also of the great souled Shantanu; in fact among all those great-souled men excellent brotherly feelings existed.

In course of time, that old king, the best among rulers of men, had all arrangements made for the installation according to the holy books (of his son).

That lord had all auspicious arrangements made, but the Brahmanas and the old men among the citizens with the subjects of the province,

All dissuaded him from installing Devapi; and that ruler of men, having heard of the exclusion of his elder son from the installation, had his voice choked with tears and became sorrowful for his son.

Though he was benevolent, conversant with virtue, attached to truth, and loved by his subjects yet he has a defect in his skin.

The gods do not approve of that ruler of men who has a defeat in his limbs." So saying those foremost among the twice born dissuaded that foremost among the rulers of men.

Devapi, too who was defective of one limb, seeing, that ruler of men with his heart pained and struck with grief for son, dissuaded from carrying out his intentions, went to the woods.

Balhika, too giving up his kingdom, established himself in the family of his maternal uncle, and abandoning his father and brother he obtained a very wealthy kingdom.

Being commanded by Balhika, Shantanu, well known in this world, on the retirement of his father, become, O king the king in that kingdom.

In the same way, myself though the eldest, was excluded from the kingdom owing to the defeat in my limbs, O Bharata, in favour of Pandu, endued with good understanding, after due reflection.

That ruler of men Pandu too obtained the kingdom though he was younger and at his death this kingdom, O chastiser of foes, belongs to his sons.

Myself having never participated in the kingdom, now do you desire it, being the son of one who was never a king. You are not a king, and yet you desire to take another's property.

Yudhishthira is the son of a king and has a great soul; and this kingdom justly goes to him. He being endued with great attributes is the lord of the Kuru race as also the ruler of the kingdom.

He is attached to truth and in never beside his senses; he follows the teachings of the holy books and does good to his friends; he is an honest man and is dear to his subjects; he feels for his well-wishers has his senses under control and is the lord of honest men.

Forgiveness, patience, self restraint sincerity, devotion to truth, a good appreciation of the holy books, benevolence, love to creature and ability to rule justly, all these attributes of a king are in Yudhishthira.

You, on the other hand, are the son of one who has never been a king; you lead the life of a dishonorable man, you are covetous, ever have wicked intentions towards your friends; O you not endued with humility, how under these circumstances can you take this kingdom which belongs to others and which comes to the successors according to a certain order.

With your folly removed, give over one half of the kingdom with its animals and royal garments; and the remainder will be enough for your own living and that of your younger brothers.

Vasudeva said:
Though thus spoken to by Bhishma and Drona and Vidura and Gandhari and Dhritarashtra, the fool was yet not brought to his senses.

On the other hand that fool, with his eyes red with anger, disregarding them all, went away; and after him the kings who had abandoned all hopes of life followed.

The king also again and again said to these rulers of men who had lost their senses: "Go to the Kurukshetra, today is the constellation Pushya on the ascendant.

Then did those rulers of the earth along with their commander. They looked cheerful as if urged by death himself.

Eleven Akshauhinis have assembled for the Kurus and in the foremost ranks of those is shining Bhishma who has a flag-staff as high as a palm tree.

Do that, O lord, which is suitable in this crisis, and under the present circumstances. The worlds that had been said by Bhishma, those by Drona and by Vidura,

And by Gandhari and by Dhritarashtra in my presence, O Bharata, in fact every thing that took place in the assembly of the Kurus, I have told you, O king.

All the means commencing with conciliation have been employed by me, desirous of bringing on brotherly feelings among you, so that there might not be a dispute and a destruction of the human race.

When I saw that conciliation was not acceptable, I employed “disunion” (i.e. I sought to effect my purpose by creating disunion among his warriors) and I described your deeds, ordinary and superhuman.

When I saw that Suyodhana did not accept my words of conciliation, I had all the rulers of the earth brought before me and tried to create disunion among them.

O lord, strange, fierce and hard manifestations beyond human capabilities were shown by me, O Bharata.

Finding fault with these and holding up Suyodhana to ridicule, describing him as a straw again and again I tried to frighten the son of Radha and the son of Subala.

Then again finding fault with the match at dice of the sons of Dhritarashtra I tried to create disunion among those rulers of the earth by means of eloquence and by intrigues.

Then again did I speak of conciliation and then of gifts so that there might not be any disunion in the race of the Kurus and our object be accomplished.

I said- ”Those heroes, the sons of Pandu, will remain dependent on Dhritarashtra, Bhishma and Vidura as their subordinates, abandoning their pride.

Let the kingdom be given to you and let them not be lords of the kingdom. What the king (Dhritarashtra) and the son of Ganga and Vidura said is beneficial to you.

Let the entire kingdom be yours but give up only five villages; for surely they ought to be supported be your father, O best of kings.

Even thus spoken to the wicked-souled one did not give up any share and I can only see the forth means (punishment) for these wicked- souled ones and nothing else.

The lords of men have set out for Kurukshetra - only to meet with destruction; I have now told you what happened in the assembly of the Kurus.

They will not give up the kingdom without war, O son of Pandu. All, of them being the cause of a universal massacre, are coming within the very pale of death.

End of Bhagavat-yana Parva

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