Krishna’s emissary – 4

Kunti’s message to her sons

Entering Kunti’s abode and worshipping her feet, Keshava represented to her briefly all that had transpired in the assembly of the Kurus. Vasudeva said,

“Diverse words, worthy of being accepted and fraught with reasons, were said both by myself and the Rishis, but Duryodhana accepted them not. As regards Suyodhana and his followers, their hour is come. With your leave now, I shall speedily repair unto the Pandavas. What should I say unto the Pandavas as your instructions to them? Tell me that, O you endued with great wisdom. I desire to hear your words.”

Kunti said,

“O Keshava, say unto king Yudhishthira of virtuous soul these words,

“Your virtue, O son, is decreasing greatly. Do not act vainly. O king, like a reader of the Vedas incapable of catching their real meaning, and, therefore, truly unlearned. Your understanding, affected by only the words of the Vedas, views virtue alone. Cast your eyes on the duties of your own order, as ordained by the Self-create. For all ruthless deeds and for the protection of the people, from his (Brahmana's) arms was created the Kshatriya, who is to depend upon the prowess of his own arms. Listen, an instance is cited in this connection, that has been heard by me from the aged.”

Kunti then narrated the story of Vidula and continued,

“Say unto Arjuna, these words,

“when you were brought forth in the lying-in room and when I was sitting in the hermitage surrounded by ladies, a celestial and delightful voice was heard in the sky, saying,

“O Kunti, this your son will rival the deity of a thousand eyes. This one will vanquish in battle all the assembled Kurus. Aided by Bhima, he will conquer the whole Earth and his fame will touch the very heavens. With Vasudeva as his ally, he will slay the Kurus in battle and recover his lost paternal share in the kingdom. Endued with great prosperity, he will, with his brothers, perform three great sacrifices.”

O you of unfading glory, you know how steady, in truth, is Bibhatsu, otherwise  called Savyasachin, how irresistible he is. O you of Dasharha's race, let it be as that (celestial) voice said. If, O you of Vrishni's race, there is anything like righteousness, those words will be true, for then, Krishna, you will yourself accomplish it all. I do not doubt what that voice said. I bow to righteousness which is superior to all. It is righteousness that supports all creatures. You shall say these words unto Dhananjaya. Unto Vrikodara again, who is always ready for exertion, you shall say these words,

“The time has come for that in view of which Kshatriya lady bringeth forth a son! They that are foremost among men never become cheerless when they have hostilities to wage”

You know what the state of Bhima's mind is. That grinder of foes is never pacified until he exterminates his foes. You shall, O Madhava, next say unto the auspicious Krishna of great fame, that daughter-in-law of the high-souled Pandu, who is conversant with the details of every virtue, these words,

“O you that are highly blessed, O you of noble parentage, O you that are endued with great fame, that becoming behaviour which you always shows towards my sons is, indeed, worthy of you.”

You must also say unto the sons of Madri who are always devoted to Kshatriya virtues, these words,

“Covet you more than life itself, those enjoyments that are acquired by prowess. Objects won by prowess always please the heart of a person that lives according to Kshatriya practices. Engaged as you are in acquiring every kind of virtue, before your eyes the princess of Panchala was addressed in cruel and abusive epithets. Who is there that can forgive that insult?”

The deprivation of their kingdom grieved me not. Their defeat at dice grieved me not. But that noble and fair Draupadi, however, while weeping in the midst of the assembly, had to hear those cruel and insulting words is what grieves me most. Alas, exceedingly beautiful Krishna, ever devoted to Kshatriya virtues, found no protector on that occasion, though she was wedded to such powerful protectors. O you of mighty arms, say unto that tiger among men, Arjuna, that foremost of all wielders of weapons, that he should always tread in the path that may be pointed out by Draupadi. You know it very well, Keshava, that Bhima and Arjuna, that pair of fierce and all-destroying Yamas, are capable of making the very gods go the way of all creatures. Is not this an insult to them that (their wife) Krishna was dragged into the assembly? O Keshava, recall to their remembrance all those cruel and harsh words that Duhshasana said unto Bhima in the very presence of all the warriors of Kuru's race. Enquire (in my name) after the welfare of the Pandavas with their children and Krishna. Say unto them, O Janardana, that I am well. Go you on your auspicious way, and protect my sons!”

Saluting and walking round her, the mighty-armed Krishna whose gait resembled the majestic gait of the lion, then issued out of Pritha's abode. He then dismissed those chiefs among the Kurus with Bhishma at their head (who had followed him), and taking Karna upon his chariot, left (the Kuru city), accompanied by Satyaki.

After he of Dasharha's race had departed, the Kurus assembled together and began to talk of that highly wonderful and marvellous incident connected with him. They said,

“Overcome with ignorance, the whole earth has been entangled in the meshes of death!”

They also said, “Through Duryodhana's folly, all this is doomed to destruction.”

Krishna talks to Karna

Having issued out of the (Kuru) city, that foremost of persons proceeded, deliberating with Karna for a long time. Vasudeva said,

“O son of Radha, you have worshipped many Brahmanas fully conversant with the Vedas. With concentrated attention and mind free from envy you have also (on many an occasion) enquired of them after truth. You know, therefore, O Karna, what the eternal saying of the Vedas are. You are also well-versed in all the subtle conclusions of the scriptures. It is said by those conversant with the scriptures that the two kinds of sons called Kanina and Sahoda that are born of a maiden, have him for their father who weds the maid. You, O Karna, have been born in this way. You are, therefore, morally the son of Pandu. Come, be a king, according to the injunction of the scriptures. On the side of your father, you have the sons of Pritha, on the side of your mother, you have the Vrishnis, (for your kinsmen). O bull among men, know that you have these two for your own.

Proceeding this very day with me hence, O sire, let the Pandavas know you as a son of Kunti born before Yudhishthira. The brothers, the five Pandavas, the son of Draupadi, and the invincible son of Subhadra, will all embrace your feet. All the kings and princes, again, that have been assembled for the Pandava-cause, and all the Andhakas and Vrishnis, will also embrace your feet. Let queens and princesses bring golden and silver and earthen jars (full of water) and delicious herbs and all kinds of seeds and gems, and creepers, for your installation. During the sixth period, Draupadi also will come to you (as a wife). Let that best of Brahmanas, Dhaumya, of restrained soul, pour libations of clarified butter on the (sacred) fire, and let those Brahmanas regarding all the four Vedas as authoritative (and who are acting as priests unto the Pandavas), perform the ceremony of your installation. Let the family priest of the Pandavas who is devoted to Vedic rites, and those bulls among men-those brothers, the five sons of Pandu,--and the five sons of Draupadi, and the Panchalas, and the Chedis, and myself also, install you as the lord of the whole earth. Let Dharma's son Yudhishthira, of righteous soul and rigid vows, be your heir presumptive, ruling the kingdom under you. Holding the white chamara in his hand (for fanning you), let Yudhishthira, the son of Kunti, ride on the same car behind you.

After your installation is over, let that other son of Kunti, the mighty Bhimasena, hold the white umbrella over your head. Indeed, Arjuna then will drive your car furnished with a hundred tinkling bells, its sides covered with tiger-skins, and with white steeds harnessed to it. Then Nakula and Sahadeva, and the five sons of Draupadi, and the Panchalas with that mighty car-warrior Sikhandin, will all proceed behind you. I myself, with all the Andhakas and the Vrishnis, will walk behind you. Indeed, all the Dasarhas and the Dasharnas, will, O king, be numbered with your relatives. Enjoy the sovereignty of the earth, O you of mighty arms, with your brothers the Pandavas, with tapas and homas and auspicious rites of diverse kinds performed in your honour. Let the Dravidas, with the Kuntalas, the Andhras, and the Talacharas, and the Shuchupas, and the Venupas, all walk before you. Let chanters and panegyrists praise you with innumerable laudatory hymns. Let the Pandavas proclaim,--Victory to Vasusena. Surrounded by the Pandavas, like the moon by the stars, rule you the kingdom, O son of Kunti, and gladden Kunti herself. Let your friends rejoice, and your enemies grieve. Let there be, this day, a brotherly union between you and your brothers, the sons of Pandu."

Karna said,

“Without doubt, O Keshava, you have said these words from your love, affection, and friendship for me, as also in consequence of your desire of doing me good, O you of Vrishni's race. I know all that you have said unto me. Morally, I am the son of Pandu, as also in consequence of the injunctions of the scriptures, as you, O Krishna, think. My mother, while a maiden, bore me in her womb, O Janardana, through her connection with Surya. At the command of Surya himself, she abandoned me as soon as I was born. Even thus, O Krishna, I came into the world. Morally, therefore, I am the son of Pandu. Kunti, however, abandoned me without thinking of my welfare. The Suta, Adhiratha, as soon as he beheld me, took me to his home, and from her affection for me, Radha's breasts were filled with milk that very day, and she, O Madhava, cleansed my urine and evacuations. How can one like us, conversant with duties and ever engaged in listening to scriptures deprive her of her Pinda? So also Adhiratha of the Suta class regards me as a son, and I too, from affection, always regard him as (my) father. O Madhava, that Adhiratha, O Janardana, from paternal affection caused all the rites of infancy to be performed on my person, according to the rules prescribed in the scriptures. It is that Adhiratha, again, who caused the name Vasusena to be bestowed upon me by the Brahmanas. When also I attained to youth, I married wives according to his selections. Through them have been born my sons and grandsons, O Janardana. My heart also, O Krishna, and all the bonds of affection and love, are fixed on them. From joy or fear. O Govinda. I cannot venture to destroy those bonds even for the sake of the whole earth or heaps of gold.

In consequence also of my connection with Duryodhana of Dhritarashtra's race, I have, O Krishna, enjoyed sovereignty for thirteen years, without a thorn on my side. I have performed many sacrifices, always however in connection with persons of the Suta tribe. All my family rites and marriage rites have been performed with the Sutas. Obtaining me, O Krishna, Duryodhana has, O you of Vrishni's race, made this preparations for an armed encounter and provoked hostilities with the sons of Pandu. And it is for this, O Achyuta, that in the battle (that will ensue), I, O Krishna, have been chosen as the great antagonist of Arjuna to advance against him in a single combat. For the sake of death, or the ties of blood, or fear, or temptation, I cannot venture, O Janardana, to behave falsely towards the intelligent son of Dhritarashtra. If I do not now engage in a single combat with Arjuna, this will, O Hrishikesha, be inglorious for both myself and Partha. Without doubt, O slayer of Madhu, you have told me all this for doing me good.

The Pandavas also, obedient as they are to you, will, without doubt, do all that you have said. You must, however, conceal this our discourse for the present, O slayer of Madhu. Therein lies our benefit, I think, O delighter of all the Yadavas. If king Yudhishthira, of virtuous soul and well-controlled senses, comes to know me as the firstborn son of Kunti, he will never accept the kingdom. If, again, O slayer of Madhu, this mighty and swelling empire becomes mine. I shall, O repressor of foes, certainly make it over to Duryodhana only. Let Yudhishthira of virtuous soul become king for ever. He that has Hrishikesha for his guide, and Dhananjaya and that mighty car-warrior Bhima for his combatants, as also Nakula and Sahadeva, and the sons of Draupadi, is fit, O Madhava, to rule over the whole earth. Dhrishtadyumna, the prince of the Panchalas, that mighty car-warrior Satyaki, Uttamaujas, Yudhamanyu, the prince of Somakas who is devoted to truth, the ruler of the Chedis, Chekitana, the invincible Sikhandin, the Kekaya brothers, all of the hue of Indragopaka insects, Bhimasena's uncle Kuntibhoja of high soul and possessed of steeds endued with the colours of the rainbow, the mighty car-warrior Syenajit, Shanka the son of Virata, and yourself, O Janardana, like an ocean, great is this assemblage, O Krishna, of Kshatriyas (that has been made by Yudhishthira). This blazing kingdom, celebrated among all the kings of the earth, is already won (by Yudhishthira).

O you of Vrishni's race, a great sacrifice of arms is about to be celebrated by Dhritarashtra's son. You, O Janardana, will be the Upadrashtri of that sacrifice. The office of Adhwaryu also, O Krishna, in that sacrifice, will be yours. The ape-bannered Bibhatsu accoutred in mail will be the Hotri (his bow), Gandiva will be the sacrificial ladle, and the prowess of the warriors will be the clarified butter (that is to be consumed). The weapons called Aindra, Pashupata, Brahma, and Sthunakarna, applied by Arjuna, will, O Madhava, be the mantras (of that sacrifice). Resembling his father, or perhaps, excelling him in prowess, Subhadra's son (Abhimanyu) will be the chief Vedic hymn to be chanted. That destroyer of elephant ranks that utterer of fierce roars in battle, that tiger among men, the exceedingly mighty Bhima, will be Udgatri and Prastotri in this sacrifice. King Yudhishthira of virtuous Soul, ever engaged in Japa and Homa, will himself be the Brahma of that sacrifice. The sounds of conchs, tabors, and drums, and the leonine roaring rising high in the welkin, will be the calls upon the invited to eat. The two sons of Madri, Nakula and Sahadeva, of great fame and prowess, will be the slayers of the sacrificial animals; rows of bright cars furnished with standards of variegated hue, will, O Govinda, be stakes (for tying the animals), O Janardana, in this sacrifice. Barbed arrows and Nalikas, and long shafts, and arrows with heads like calf's tooth, will play the part of spoons (wherewith to distribute the Soma juice) while Tomaras will be the vessels of Soma, and bows will be pavitras. The swords will be Kapalas, the heads (of slain warriors) the Purodasas and the blood of warriors the clarified butter. O Krishna, in this sacrifice. The lances and bright maces (of the warriors) will be pokers (for stirring the sacrificial fire) and the corner stakes (for keeping the fire-wood from falling down). The disciples of Drona and Kripa, the son of Sharadwat, will be the Sadasyas (assisting priests). The arrows shot by the wielder of Gandiva and by (other) mighty car-warriors, and by Drona and Drona's son, will play the part of ladles for distributing the Soma. Satyaki will discharge the duties of the chief assistant of the Adhyaryu. Of this sacrifice, Dhritarashtra's son will be installed as the performer, while this vast army will be his wife. O you of mighty arms, when the nocturnal rites of sacrifice will begin, the mighty Ghatotkacha will play the part of the slayer of (devoted) victims.

The mighty Dhrishtadyumna, who sprang into life from the sacrificial fire, having for its mouth the rites celebrated with mantras, will, O Krishna, be the Dakshina of that sacrifice. For those harsh words, O Krishna, that I said before unto the sons of Pandu for the gratification of Dhritarashtra's son,--for that wicked conduct of mine,--I am consumed with repentance. When O Krishna, you will behold me slain by Arjuna, then will the Punachiti of this sacrifice commence. When the (second) son of Pandu will drink the blood of the loudly roaring Duhshasana, then will the Soma-drinking of this sacrifice have taken place! When the two princes of Panchala (Dhrishtadyumna and Sikhandin) will overthrow Drona and Bhishma, then, O Janardana, will this sacrifice be suspended for an interval. When mighty Bhimasena will slay Duryodhana, then, O Madhava, will this sacrifice of Dhritarashtra's son be concluded. When the wives of Dhritarashtra's sons and grandsons assembled together, deprived, O Keshava, of their husbands and sons and without protectors, will indulge in lamentations with Gandhari in their midst, on the field of battle haunted by dogs and vultures and other carnivorous birds, then, O Janardana, will the final bath of this sacrifice take place.

I pray to you, O bull of the Kshatriya race, let not the Kshatriyas, old in learning and old in years, perish miserably, O Janardana, for your sake. Oh, let this swelling host of Kshatriyas perish by means of weapons on that most sacred of all spots in the three worlds, viz. Kurukshetra, O Keshava. O you of eyes like lotus-leaves, accomplish on this spot what you have in your mind, so that, O you of Vrishni's race, the whole Kshatriya order may attain to heaven. As long, O Janardana, as the hills and the rivers will last, so long will the fame of these achievements last. The Brahmanas will recite this great war of the Bharatas. The fame, O you of Vrishni's race, that they achieve in battles is the wealth that Kshatriyas own. O Keshava, bring Kunti's son (Arjuna) before me for battle, keeping for ever this our discourse a secret, O chastiser of foes."

Hearing these words of Karna, Keshava, that slayer of hostile heroes, spoke unto him these words smilingly,

“Do not the means of winning an empire recommend themselves to you. O Karna? Wish you not to rule over the whole earth given by me to you? The victory of the Pandavas, therefore, is very certain. There seems to be no doubt in this. The triumphal banner of Pandu's son, with the fierce ape on it, seems to be already set up. The divine artificer, Bhaumana, has applied such celestial illusion (in its construction) that it stands high, displayed like Indra's banner. Various celestial creatures of terrific shape, indicating victory, are seen on that standard. Extending for a yojana upwards and all around, that beautiful standard of Arjuna, resembling fire in radiance, is never, O Karna, when set up, obstructed by hills or trees. When you will behold in battle Arjuna, on his car drawn by white steeds and driven by Krishna, applying Aindra, Agneya and Maruta weapons, and when you will hear the twang of Gandiva piercing the welkin like the very thunder, then all signs of the Krita, the Treta, and the Dwapara ages will disappear (but, instead, Kali embodied will be present). When you will behold in battle Kunti's son, invincible Yudhishthira, devoted to Japa and Homa and resembling the very sun in brilliance, protecting his own mighty army and burning the army of his foes, then all signs of the Krita, the Treta, and the Dwapara ages will disappear. When you will behold in battle the mighty Bhimasena dancing, after having quaffed the  blood of Duhshasana, like a fierce elephant with rent temples after having killed a mighty antagonist, then all signs of the Krita, the Treta, and the Dwapara ages will disappear. When you will behold in battle Arjuna checking Drona and Shantanu’s son and Kripa and king Suyodhana, and Jayadratha of Sindhu's race, all rushing fiercely to the encounter, then all signs of the Krita, the Treta and the Dwapara ages will disappear. When you will behold in battle the two mighty sons of Madri, those heroic car-warriors, capable of breaking into pieces all hostile cars, agitating, from the very moment when weapons will begin to clash, the army of Dhritarashtra's sons like a couple of infuriated elephants, then all signs of the Krita, the Treta and the Dwapara ages will disappear.

Returning hence, O Karna, say unto Drona and Shantanu’s son and Kripa that the present month is a delightful one, and that food, drink, and fuel are abundant now. All plants and herbs are vigorous now, all trees full of fruits, and flies there are none. The roads are free from mire, and the waters are of agreeable taste. The weather is neither very hot nor very cold and is, therefore, highly pleasant. Seven days after, will be the day of the new moon. Let the battle commence then, for that day, it has been said, is presided over by Indra. Say also unto all the kings that have come for battling that I will fully accomplish the desire cherished by them. Indeed, all the kings and princes that are obedient to the orders of Duryodhana, obtaining death by weapons, will attain to an excellent state."

Hearing these beneficial and auspicious words of Keshava, Karna worshipped Krishna, the slayer of Madhu, and said these words,

“Knowing (everything), why do you yet, O you of mighty arms, seek to beguile me? The destruction of the whole earth that is at hand for its cause, Shakuni, and myself, and Duhshasana, and king Duryodhana, the son of Dhritarashtra. Without doubt, O Krishna, a great and fierce battle is at hand between the Pandavas and the Kurus which will cover the earth with bloody mire. All the kings and princes following the lead of Duryodhana, consumed by the fire of weapons will proceed to the abode of Yama. Diverse frightful visions are seen, O slayer of Madhu, and many terrible portents, and fierce disturbances also. All these omens, making the hairs (of the spectators) stand on their ends, indicate, O you of Vrishni's race, the defeat of Dhritarashtra's son and the victory of Yudhishthira. That fierce planet of great effulgence, Shanaishchara (Saturn), is afflicting the constellation called Rohini, in order to afflict greatly the creatures of the earth. The planet Angaraka (Mars), wheeling, O slayer of Madhu, towards the constellation Jeshthya, approaches towards Anuradhas, indicating a great slaughter of friends. Without doubt, O Krishna, a terrible calamity approaches the Kurus when specially, O you of Vrishni's race, the planet Mahapat afflicts the constellation Chitra. The spot on the lunar disc has changed its position; and Rahu also approaches towards the sun. Meteors are falling from the sky with loud noise and trembling motion. The elephants are sending forth frightful cries, while the steeds, O Madhava, are shedding tears, without taking any delight in food and drink. They say, O you of mighty arms, that on the appearance of these portents, a terrible calamity approaches, productive of a great slaughter. O Keshava, amongst the steeds, elephants and soldiers, in all the divisions of Duryodhana's army, it is seen, O slayer of Madhu, that while small is the food these take, ample is the excreta they evacuate. The wise have said that this is an indication of defect.

The elephants and steeds of the Pandavas, O Krishna, all seem to be cheerful, while all the animals wheel along their right. This also is an indication of their success. The same animal, O Keshava, pass by the left side of Duryodhana's army, while incorporeal voices are constantly heard (over their heads). All this is an indication of defeat. All auspicious birds, such as peacocks, swans, cranes, Chatakas, Jivajivas, and large flights of Bakas, follow the Pandavas, while vultures, Kankas, hawks, Rakshasas, wolves and bees, in flights and herds, follow the Kauravas. The drums in the army of Dhritarashtra's son yield no sounds, while those of the Pandavas yield sounds without being struck. The wells in the midst of Duryodhana's encampment send forth loud roars like those of huge bulls. All this is an indication of defeat. The gods are showering flesh and blood, O Madhava, on Duryodhana's soldiers. Vapoury edifices of great effulgence with high walls, deep trenches, and handsome porches, are suddenly appearing in the skies (over the Kuru encampment). A black circle surrounding the solar disc appears to the view. Both twilights at sunrise and sunset indicate great terrors. The jackals yell hideously. All this is an indication of defeat. Diverse birds, each having but one wing, one eye, and one leg, utter terrible cries. All this, O slayer of Madhu, indicates defeat. Fierce birds with black wings and red legs hover over the Kuru encampment at nightfall. All this is an indication of defeat. The soldiers of Duryodhana betray hatred for Brahmanas first, and then for their preceptors, and then for all their affectionate servants. The, eastern horizon of (Duryodhana's encampment) appears red; the southern of the hue of weapons; and western, O slayer of Madhu, of an earthy hue. All the quarters around Duryodhana's encampment seem, O Madhava, to be ablaze. In the appearance of all these portents, great is the danger that is indicated.

I have in a vision, O Achyuta, beheld Yudhishthira ascending with his brothers a palace supported by a thousand columns. All of them appeared with white head-gears and in white robes. All of them appeared to me to be seated on white seats. In the midst of the same vision, you, O Janardana, vast beheld by me to be employed in enveloping the blood-dyed earth with weapons. Yudhishthira at the same time, of immeasurable energy, ascending upon a heap of bones, was gladly eating buttered payasa of a golden cup. I further beheld Yudhishthira to be employed in swallowing the earth handed over to him by you. This indicates that he will verily rule the earth I beheld that tiger among men, Vrikodara, of fierce deeds, standing on the summit, mace in hand, and as if devouring this earth. This plainly indicates that he will slay all of us in fierce battle. It is known to me, O lord of the senses, that victory is there where righteousness is. I saw also Dhananjaya, the wielder of Gandiva, seated on the back of a white elephant, with you, O lord of the senses, and blazing forth with great beauty. I have no doubt, O Krishna, that you will slay in battle all the kings headed by Duryodhana. I saw Nakula and Sahadeva and that mighty car-warrior Satyaki, adorned with white bracelets, white cuirasses, white garlands, and white robes. This tiger among men were seated upon excellent vehicles borne on the shoulders of men. I saw that umbrellas were held over the heads of all the three. Amongst the soldiers of Dhritarashtra's son, these three, O Janardana, were beheld by me decked with white head-gears. Know, O Keshava, that those three were Ashwatthama, Kripa, and Kritavarman of Sattwata's race. All other kings, O Madhava, were seen by me to have blood-red head-ears. I saw also, O you of mighty arms, that those mighty car-warriors Bhishma and Drona, ascending on a vehicle drawn by camels, and by myself, and Dhritarashtra's son, proceeded, O lord, to the quarter, O Janardana, ruled by Agastya. This indicates that we shall soon have to proceed to Yama's abode. I have no doubt that myself and the other kings, indeed, the entire assemblage of Kshatriyas shall have to enter into the Gandiva fire.”

Krishna said,

“Indeed, the destruction of the earth is at hand when my words, O Karna, do not become acceptable to your heart. O sire, when the destruction of all creatures approaches, wrong assuming the semblance of right leaves not the heart.”

Karna said,

“If, O Krishna, we come out of this great battle that will be so destructive of heroic Kshatriyas, with life, then, O you of mighty arms may we meet here again. Otherwise, O Krishna, we shall certainly meet in heaven. O sinless one, it seems to me now that there only it is possible for us to meet.”

Having spoken these words, Karna closely pressed Madhava to his bosom. Dismissed by Keshava, he then descended from the car. Riding on his own car decked with gold, Radha's son greatly dejected, came back to the Kurus.

That delighter of all the Yadavas then dismissed Karna and urged his steeds to greater speed. Driven by Daruka, those swift coursers endued with the speed of the tempest of the mind, went on as if drinking the skies. Quickly traversing a long way like fleet hawks, they reached Upaplavya very soon, bearing the wielder of Saranga.

Bhishma and Drona advise Duryodhana

Hearing the words of Kunti, the mighty car-warriors, Bhishma and Drona, then spoke these words unto the disobedient Duryodhana,

“Have you, O tiger among men, heard the fierce words of grave import, excellent and consistent with virtue, that Kunti had spoken in the presence of Krishna? Her sons will act according to them, especially as they are approved by Vasudeva. O Kaurava, they will not assuredly desist, without their share of the kingdom (being given to them). You have inflicted much pain on the sons of Pritha. And Draupadi also was afflicted by you in the assembly. They were, however, bound then by the bounds of truth and it was for this that, they tolerated that treatment. Obtaining Arjuna now, who is skilled in every weapon, and Bhima of firm resolution, and Gandiva and the couple of (inexhaustible) quivers, and that car (of Arjuna) and that banner (bearing the device of the ape), and Nakula and Sahadeva, both endued with great might and energy, and Vasudeva also, as his allies, Yudhishthira will not forgive (you). O mighty-armed one, you have witnessed with your own eyes how intelligent Arjuna vanquished us all in battle before, in the city of Virata. Indeed, after this, that Ape-bannered (warrior) consumed in battle, taking up his fierce weapons, those Danavas of terrible deeds called the Nivatakavachas. On the occasion also of the tale of cattle, when captured by the Gandharvas, this Karna and all these your counsellors and yourself accoutred in mail and on your car, were all liberated from the grasp of the Gandharvas by that Arjuna. That is a sufficient proof. Therefore, O foremost of the Bharatas, with all your brothers make peace with the sons of Pandu. Save this whole earth from the Destruction's jaws. Yudhishthira is your elder brother, virtuous in behaviour, affectionate towards you, sweet-speeched and learned. Abandoning your sinful intentions, unite yourself with that tiger among men. If Pandu's son beholds you divested of your bow, and without the wrinkles of rage on your brow, and cheerful, even that would be for the good of our race. Approaching with all your counsellors embrace him fraternally. O repressor of foes, salute the king respectfully as before. Let Yudhishthira, the son of Kunti, the elder brother of Bhima, hold from affection, your saluting self with his arms. Let that foremost of smiters, Bhima, possessed of leonine shoulders and thighs round, and long, and mighty arms, embrace you. Then let that son of Kunti, Dhananjaya, called also Partha, of eyes like lotus-petals, and curly hair and conch-like neck salute you respectfully. Then let those tigers among men, the twin Ashwins, unrivalled on earth for beauty, wait on you with affection and reverence as on their preceptor. Let all the kings with him of Dasharha's race at their head, shed tears of joy. Abandoning your pride, unite yourself with your brothers. Rule you the whole earth, with your brothers. Let all the kings joyfully return to their respective homes, having embraced one another.

There is no need of battle, O king of kings. Listen to the dissuasions of your friends. In the battle that will ensue a great destruction of the Kshatriyas is certainly indicated. The stars are all hostile. The animals and birds have all assumed fearful aspects. Diverse portents, O hero, are visible, all indicating the slaughters of the Kshatriyas. All these portents, again, are particularly visible in our abodes. Blazing meteors are afflicting your host. Our animals are all cheerless and seem, O king, to be crying. Vultures are wheeling around your troops. Neither the city nor the palace looks as before. Jackals, setting forth ominous yells, are running about the four quarters which are ablaze with conflagrations. Obey you the counsels of your father and mother as also of ourselves who are your well-wishers. War and peace, O you of mighty arms, are within your control. If, O grinder of foes, you do not act according to the words of your friends, you shall have to repent upon beholding your army afflicted with the arrows of Partha. Hearing in battle the terrible yells uttered by the mighty Bhima and the twang of Gandiva, you will remember our these words. Indeed, if what we say appears unacceptable to you, then it will be as we say."

Thus addressed by them, Duryodhana, contracting the space between his eye-brows, became cheerless, and with face bent down began to cast oblique glances. He said not a word in reply. Beholding him cheerless, those bulls among men, Bhishma and Drona, looking at each other, once more addressed him, and said (these words). Bhishma said,

“What can be a matter of greater grief to us than that we shall have to light against that Yudhishthira who is devoted to the service of his superiors, destitute of envy, conversant with Brahma, and truthful in speech.”

Drona said,

“My affection for Dhananjaya is greater than that which I bear for my son Ashwatthama. There is greater reverence also and humility (towards me) in that Ape-bannered hero (than in Ashwatthama). Alas, in observance of the Kshatriya duties, I shall have to light even against that Dhananjaya who is dearer to me than my son. Fie on the Kshatriya profession. That Bibhatsu who has no other bowman in the world as his equal, has, through my grace, acquired this superiority over all bowmen. He that hates his friends, he that is of wicked disposition, he that denies Godhead, he that is crooked and deceitful, never obtains the worship of the righteous, like an ignorant person present at a sacrifice. Though dissuaded from sin, a sinful man would still wish to commit sinful acts; while he that is righteous, though tempted by sin, would not yet abandon righteousness. Though you have conducted yourself with falsehood and deceit towards them, the Pandavas are still desirous of doing what is agreeable to you. As regards yourself, O you best of the Bharatas, all your faults are calculated to bring about disasters on you. You have been addressed by the eldest of the Kurus, by me, by Vidura, and by Vasudeva. You do not yet understand what is beneficial for yourself. I have a large force,--with this conviction you desire to pierce the Pandava host, abounding with heroes, like the current of the Ganga piercing the ocean abounding with sharks and alligators and makaras. Having obtained Yudhishthira's prosperity like the cast off robes or garlands of another, you regards it as your own. If the son of Pritha and Pandu stays even in the woods with Draupadi, and surrounded by his armed brothers, who is there, even in the possession of a kingdom, that is competent to vanquish him? In the presence of even that Ailavila (Kubera) under whose command all the Yakshas live as servants, Yudhishthira the Just, shone with splendour. Having proceeded to Kubera's abode and having procured wealth therefrom, the Pandavas are now desirous of attacking your swelling kingdom and winning sovereignty for themselves. (As regards us two), we have made gifts, poured libations on fire, studied (the scriptures), and gratified the Brahmanas by presents of wealth. The (allotted) periods of our life have also run out. Know that our work has been done. (As regards yourself however), giving up happiness, kingdom, friends, and wealth, great will be your calamity if you seek war with the Pandavas. How can you vanquish the son of Pandu, when Draupadi who is truthful in speech and devoted to rigid vows and austerities, prayed for his success? How will you vanquish that son of Pandu who has Janardana. for his counsellor, and who has for a brother that Dhananjaya who is the foremost of wielders of weapons? How will you vanquish that son of Pandu, of severe austerities, who has for his allies so many Brahmanas, endued with intelligence and mastery over their senses? In accordance with what a prosperity-wishing friend should do when he sees his friends sinking in an ocean of distress, I again tell you, there is no necessity for war. Make peace with those heroes for the sake of prosperity to the Kurus. Do not court defeat, with your sons, counsellors, and the army!"

Dhritarashtra said,

“O Sanjaya, in the midst of all the princes and the servants, the slayer of Madhu took Karna upon his car and went out (of our city). What did that slayer of hostile heroes, that one of immeasurable soul, say unto Radha's son? What conciliatory words did Govinda speak unto the Suta's son? Tell me, O Sanjaya, what those words were, mild or fierce, that Krishna, possessed of a voice deep as that of newly-risen clouds during the rainy season said unto Karna?”

Sanjaya said,

“Listen to me, O Bharata, as I repeat in due order those words, both intimidating and mild, agreeable and consistent with virtue, true and beneficial, and pleasing to the heart, which the slayer of Madhu, of immeasurable soul, said unto Radha's son.”

Sanjaya then related to Dhritarashtra the conversation that happened between Krishna and Karna. 

Kunti meets Karna

Upon the failure of Krishna's solicitations (for peace), and after he had started for the Pandavas from the Kurus, Kshatri approached Pritha and said these words slowly in grief,

“O mother of living children, you know that my inclination is always for peace, and although I cry myself hoarse, yet Suyodhana does not accept my words. King Yudhishthira, having the Chedis, the Panchalas, and the Kekayas, Bhima and Arjuna, Krishna, Yuyudhana, and the twins for his allies, stayed yet at Upaplavya, and from affection for kinsmen, looked up to righteousness only, like a weak man, though he is possessed of great strength. King Dhritarashtra here, though old in years, does not effect peace, and intoxicated with pride of children, treads a sinful path. In consequence of the wickedness of Jayadratha and Karna and Duhshasana and Subala's son, intestine dissensions will break out. They that behave unrighteously towards him that is righteous, verily that sin of theirs soon produces its consequences. Who is there that will not be filled with sorrow at the sight of the Kurus persecuting righteousness in this way? When Keshava returns without being able to bring about peace, the Pandavas will certainly address themselves for battle. Thereupon, the sin of the Kurus will lead to a destruction of heroes. Reflecting on all this, I do not get sleep by day or by night.”

Hearing these words uttered by Vidura, who always wished her sons the accomplishment of their objects, Kunti began to sigh heavily, afflicted with grief, and began to think within herself,

“Fie to wealth, for the sake of which this great slaughter of kinsmen is about to take place. Indeed, in this war, they that are friends will sustain defeat. What can be a greater grief than this that the Pandavas, the Chedis, the Panchalas, and the Yadavas, assembled together, will fight with the Bharatas? Verily, I behold demerit in war. (On the other hand) if we do not fight, poverty and humiliation would be ours. As regards the person that is poor, even death is beneficial (to him). (On the other band) the extermination of one's kinsmen is not victory. As I reflect on this, my heart swells with sorrow. The grandsire (Bhishma), the son of Shantanu, the preceptor (Drona), who is the foremost of warriors, and Karna, having embraced Duryodhana's side, enhance my fears. The preceptor Drona, it seems to me, will never fight willingly against his pupils. As regards the Grandsire, why will he not show some affection for the Pandavas? There is only this sinful Karna then, of deluded understanding and ever following the deluded lead of the wicked Duryodhana, that hates the Pandavas. Obstinately pursuing that which injures the Pandavas, this Karna is, again, very powerful. It is this which burns me at present. Proceeding to gratify him. I will today disclose the truth and seek to draw his heart towards the Pandavas. Pleased with me, while I was living in the inner apartments of the palace of my father, Kuntibhoja, the holy Durvasa gave me a boon in the form of an invocation consisting of mantras. Long reflecting with a trembling heart on the strength or weakness of those mantras and the power also of the Brahmana's words, and in consequence also of my disposition as a woman, and my nature as a girl of unripe years, deliberating repeatedly and while guarded by a confidential nurse and surrounded by my waiting-maids, and thinking also of how not to incur any reproach, how to maintain the honour of my father, and how I myself might have an accession of good fortune without being guilty of any transgression, I, at last, remembered that Brahmana and bowed to him, and having obtained that mantras from excess of curiosity and from folly, I summoned, during my maidenhood, the god Surya. He, therefore, who was held in my womb during my maidenhood, why should he not obey my words that are certainly acceptable and beneficial to his brothers?”

And reflecting in this strain, Kunti formed an excellent resolution. Having formed that resolution, she went to the sacred stream called after Bhagiratha. Having reached the banks of Ganga, Pritha heard the chanting of the Vedic hymns by her son, endued with great kindness and firmly devoted to truth. As Karna stood with face directed to the east and arms upraised, then helpless Kunti, for the sake of her interest stayed behind him, waiting the completion of prayers. The lady of Vrishni's race, that wife of Kuru's house, afflicted by the heat of the sun began to look like a faded garland of lotuses. At last, she stood in the shade afforded by the upper garments of Karna. Karna, of regulated vows, said his prayers until his back became heated by the rays of the sun. Then turning behind, he behold Kunti and was filled with surprise. Saluting him in proper form and with joined palms that foremost of virtuous persons, endued with great energy and pride, viz., Vrisha, the son of Vikartana, bowed to her and said (the following words). Karna said,

“I am Karna, son of Radha and Adhiratha. For what, O lady, have you come here? Tell me what I am to do for you?”

Kunti said,

“You are Kunti's son, and not Radha's. Nor is Adhiratha your father. You, O Karna, are not born in the Suta order. Believe what I say. You wert brought forth by me while a maiden. I held you first in my womb. O son, you wert born in the palace of Kuntiraja. O Karna, that divine Surya who blazes forth in light and makes everything visible, O foremost of all wielders of weapons, begat you upon me. O irresistible one, you, O son, wert brought forth by me in my father's abode, decked with (natural) ear-rings and accoutred in a (natural) coat of mail, and blazing forth in beauty. That you, without knowing your brothers, should, therefore, from ignorance, wait upon Dhritarashtra's son, is not proper. It is improper in you especially, O son. The gratification of one's father and one's mother, who is the sole displayer of affection (for her child), has, O son, in the matter of ascertaining the duties of men, been declared to be the highest of all duties. Acquired formerly by Arjuna, the prosperity of Yudhishthira has, from avarice, been wrested by wicked persons. Snatching it back from Dhritarashtra's sons, do you enjoy that prosperity. Let the Kurus behold today the union of Karna and Arjuna. Beholding you and your brother united together in bonds of brotherly love, let those wicked persons bow down unto you. Let Karna and Arjuna be named in the same breath as Rama and Janardana. If you two are united together, what cannot be accomplished in the world? O Karna, surrounded by your brothers, you will, without doubt, blaze forth like Brahma Himself, surrounded by the gods on the platform of a great sacrifice. Endued with every virtue, you are the first of all my relations. Let not the epithet Suta's son attach to you. You are a Partha, endued with great energy."

After Kunti had said this, Karna heard an affectionate voice issued out of the solar circle. Coming from a great distance, that voice was uttered by Surya himself with paternal affection. And it said

“The words said by Pritha are true. O Karna, act according to the words of your mother. O tiger among men, great good will result to you if you fully follows those words.”

Though, thus addressed by his mother, and by also his father Surya himself, Karna's heart did not yet waver, for he was firmly devoted to truth. And he said,

“O Kshatriya lady, I cannot admit what you have said, viz., that obedience to your commands constitutes (in my case) the highest of my duties. O mother, I was abandoned by you as soon as I was born. This great injury, involving risk to life itself, that you did me, has been destructive of my achievements and fame. If, indeed, I am a Kshatriya, I have, for you, been deprived of all the rites of a Kshatriya. What enemy would have done me a greater injury? Without showing me mercy, when you should have shown it, and having kept me divested of all the rites (that are obligatory in consequence of the order of my birth), you wouldst however, lay your command on me today! You had never before sought my good as a mother should. You addresses me today, however, desiring to do good to yourself. Who is there that would not be afraid of Dhananjaya having Krishna with him (for the driver of his car)? If, therefore, I go today unto the Parthas, who is there that would not regard me as doing so from fright? Hitherto, nobody knew me to be their brother. If, giving out on the eve of battle that I am their brother, I go to the Pandavas, what would all the Kshatriyas say? Furnished with every object of desire, and worshipped by them with a view to make me happy, how can I render that friendship of Dhritarashtra's sons utterly futile? Having provoked hostilities with others, they always wait on me respectfully, and always bow down to me, as the Vasus bow down to Vasava. They think that aided by my might, they are capable of encountering the foe. How can I then frustrate that cherished hope of theirs? With me as their boat, they desire to cross the impassable ocean of battle. How can I then abandon them that are desirous of crossing that ocean which has no other ferry? This is the time when all those have been supported by Dhritarashtra's sons should exert themselves for their masters. I shall certainly act for them, reckless of even my life. Those sinful men of unsteady heart, who, well-fed and well-furnished (with every necessary) by their masters, undo the benefit received by them when the time comes for paying back, are thieves of their master's cakes, have neither this nor the other world for them. I will not speak deceitfully unto you.

For the sake of Dhritarashtra's son, I shall fight against your sons to the best of my strength and might. I must not, however, abandon kindness and the conduct that becomes the good. Your words, therefore, however beneficial cannot be obeyed by me now. This your solicitation to me will not yet be fruitless. Except Arjuna, your other sons, Yudhishthira, Bhima, and the twins, though capable of being withstood by me in tight and capable also of being slain, shall not yet be slain by me. It is with Arjuna alone, among all the combatants of Yudhishthira, that I will fight. Slaying Arjuna in battle, I shall achieve great merit, or slain by Savyasachin, I shall be covered with glory. O famous lady, the number of your sons will never be less than five. Five it will always be, either with me, or with Arjuna, and myself slain.”

Hearing these words of Karna, Kunti who was trembling with grief, embraced her son who was unmoved in consequence of his fortitude, and said,

“Indeed, O Karna, even if what you say seems to be possible, the Kauravas will certainly be exterminated. Destiny is all. You have, however, O grinder of foes, granted to four of your brothers the pledge of safety. Let that pledge be borne in your remembrance at the time of shooting of weapons in battle.”

And having told all this, Pritha also addressed Karna, saying, “Blessed be you, and let health be yours.” And Karna replied unto her, saying, “Be it so!” And they then left the spot, wending in different directions.

Krishna reports back to Pandavas

Coming back to Upaplavya from Hastinapura, that chastiser of foes, Keshava, represented unto the Pandavas all that had happened, and conferring with them for a long space of time, and holding repeated consultations, Shauri went to his own quarters for rest. Dismissing all the kings, with Virata and others at their heads, the five brothers, the Pandavas, when the sun had set, said their evening prayers. With hearts ever fixed on Krishna they began to think of him. At last, bringing Krishna of Dasharha's race into their midst, they began to deliberate again about what they should do. Yudhishthira said,

“O you of eyes like lotus-petals, it befits you to tell us all that you said unto Dhritarashtra's son in the assembly (of the Kurus), having gone to Nagapura.”

Vasudeva said,

“Having gone to Nagapura, I addressed Dhritarashtra's son in the assembly such words as were true, reasonable, and beneficial. That wicked minded fellow did not, however, accept them.”

Yudhishthira said,

“When Duryodhana desired to tread along the wrong path, what did the aged Kuru grandsire say, O Hrishikesha, unto that vindictive prince? What also did the highly-blessed preceptor, the son of Bharadwaja, say? And what did his parents Dhritarashtra and Gandhari say? What did our junior father Kshattri, who is the foremost of all persons conversant with virtue, and who is always afflicted with sorrow on account of ourselves whom he regards as his sons, say unto Dhritarashtra's son? What also did all the kings who sat in that assembly say? O Janardana, say it all unto us, exactly as it happened. You have already told us all the disagreeable words that the Kuru chiefs (Bhishma and Dhritarashtra) and others in that assembly of the Kurus said unto the wicked Duryodhana who is overwhelmed with lust and covetousness, and who regards himself wise. Those words, however, O Keshava, have flitted away from my memory. O Govinda, I desire to hear, O lord, all those words again. Act you in such a way that the opportunity may not pass away. You, O Krishna, are our refuge, you are our lord, you are our guide!”

Vasudeva said,

“Hear, O king, the words that were addressed to king Suyodhana in the midst of the assembly of the Kurus, and, O king of kings, bear them in your mind. After my words were ended, Dhritarashtra's son laughed aloud. Highly incensed at this, Bhishma then said,

“Hear, O Duryodhana, what I say for (the preservation of) our race, and having heard it, O tiger among kings, do what is beneficial to your own house. O sire, O king, my father Shantanu, was widely known in the world. I was, at first, his only son. A desire sprung up in his heart as to how he might obtain a second son, for the wise say that an only son is no son, “Let not my race be extinct may my fame be spread.” Even this was his desire. Knowing this to have been his desire, I procured Kali to become my mother, having myself made a promise highly difficult to observe, for the sake of my father as also for the sake of our race. How, in consequence of that promise I could not be king and have drawn up my vital seed, are, of course, well-known to you. (I do not grieve for that). Observing that vow of mine, behold, I am living in happiness and joy. In her, O king, was born my younger brother, that mighty-armed and handsome supporter of Kuru's race, viz., Vichitravirya of virtuous soul. After my father's ascension to heaven, I installed Vichitravirya as a ruler of the kingdom, that was mine, while I placed myself under him as a servant of his. O king of kings, I then brought him suitable wives, having vanquished many assembled monarchs. You have heard of it often.

Sometime after, I was engaged in a single combat with the (great) Rama. From fear of Rama, my brother fled, the more so as his subject deserted him. During this period, he became very much attached to his wives and accordingly had an attack of phthisis. Upon his death, there was anarchy in the kingdom and the chief of the gods poured not a drop of rain (on the realm). The subjects then, afflicted by fear of hunger, hastened to me and said,

“Your subjects are on the point of being exterminated. Be you our king for the sake of our good. Dispel this drought. Blessed be you, O perpetuator of Shantanu’s race. Your subjects are being greatly afflicted by severe and frightful maladies. Very few of them are still alive. It befits you, O son of Ganga, to save them. Dispel these tortures. O hero, cherish your subjects righteously. When you are alive, let not the kingdom go to destruction.”

Hearing these words of theirs uttered in a weeping voice, my heart was undisturbed. Remembering the behaviour of good, I desired to maintain my vow. Then, O king, the citizens, my auspicious mother Kali herself, our servants, the priests and the preceptors (of our house), and many Brahmanas of great learning, all afflicted with great woe, solicited me to occupy the throne. And they said,

“When you are alive, shall the kingdom, ruled by Pratipa (of old), go to ruin? O you of magnanimous heart, be you the king for our good.”

Thus addressed by them, I joined my hands together and, myself filled with grief and greatly afflicted, I represented to them the vow I had made from filial respect. I repeatedly informed them that for the sake of our race, I had vowed to live with vital seed drawn up and foreswearing the throne. It was especially for my mother, again, that I did so. I, therefore, begged them not to put me to the yoke. I again joined my hands and conciliated my mother, saying,

“O mother, begot by Shantanu and being a member of Kuru's race, I cannot falsify my promise.”

I repeatedly told her this. And, O king, I said further,

“It is for you especially, O mother, that I took this vow; I am verily your servant and slave, O mother, you that are distinguished for parental affection.”

Having begged my mother and the people thus, I then solicited the great sage Vyasa for begetting children upon the wives of my brother. Indeed, O king, both myself and my mother gratified that Rishi. At last, O king, the Rishi granted our prayers in the matter of the children. And he begot three sons in all, O best of Bharata's race. Your father was born blind, and in consequence of this congenital defect of a sense, he could not become king. The high-souled and celebrated Pandu became king. And when Pandu became king, his sons must obtain their paternal inheritance. O sire, do not quarrel, give them half the kingdom. When I am alive, what other man is competent to reign? Do not disregard my words. I only wish that there should be peace amongst you. O sire, O king, I make no distinction between you and then (but love all of you equally). What I have said unto you represents also the opinion of your father, of Gandhari, and also of Vidura. The words of those that are old should always be listened to. Do not disregard these words of mine. Do not destroy all you have and the earth also."”

Vasudeva continued,

“After Bhishma had said these words, Drona, always competent to speak, then addressed Duryodhana in the midst of the (assembled) monarchs and said these words that are beneficial to you. And he said,

“O sire, as Pratipa's son, Shantanu, was devoted to the welfare of his race, and as Devavrata, otherwise called Bhishma was devoted to the welfare of his race, so was the royal Pandu, that king of the Kurus, who was firmly devoted to truth, who had his passions under control, who was virtuous, of excellent vows, and attentive to all duties. (Though king by right) that perpetuator of Kuru's race yet made over the sovereignty to his elder brother, Dhritarashtra, endued with great wisdom, and to his younger brother Kshattri (Vidura). Placing this Dhritarashtra of unfading glory on the throne, that royal son of Kuru's race went to the woods with his two wives. That tiger among men, Vidura, with great humility, placing himself in subjection to Dhritarashtra, began to wait on him like a slave, fanning him with the branch of a tender palm. All the subjects then, O sire, duly tendered their submission to king Dhritarashtra just as they had done to king Pandu himself. And having made over the kingdom to Dhritarashtra and Vidura, that conqueror of hostile cities, Pandu, wandered over the whole earth. Always devoted to truth, Vidura then took charge of the finances, gifts, superintendence of the servants (of the state), and the feeding of all, while that conqueror of hostile cities, Bhishma, of mighty energy, supervised the making of war and peace and the necessity of making or withholding gifts to kings. When king Dhritarashtra of great strength was on the throne, the high-souled Vidura was near him. Born in Dhritarashtra's race how do you venture to bring about a disunion in the family? Uniting with your brothers (the Pandavas) enjoy all objects of enjoyment. O king, I do not say this to you from cowardice, nor for the sake of wealth. I am enjoying the wealth that Bhishma gave me, and not you, O best of kings. I do not desire, O king, to have from you my means of sustenance. Where Bhishma is, there Drona must be. Do what Bhishma has told you. O grinder of foes, give unto the sons of Pandu half the kingdom. O sire, I acted as their preceptor as much as yours. Indeed, even as Ashwatthama is to me, so is Arjuna of white steeds. What use is there of much declamation? Victory is there where righteousness is.””

Vasudeva continued,

“After Drona, of immeasurable energy, had said this, the virtuous Vidura then, O king, who is devoted to truth, said these words, turning towards his uncle (Bhishma) and looking at his face. And Vidura said,

“O Devavrata, attend to the words I speak. This race of Kuru, when it became extinct, was revived by you. It is for this that you are indifferent to my lamentations now. In this our race, its stain is this Duryodhana, whose inclinations are followed by you, although he is enslaved by avarice, and is wicked and ungrateful and deprived of his senses by lust. The Kurus will certainly bear consequence of the acts of that Duryodhana who transgresses the command of his father, observant of virtue and profit. O great king, act you so that the Kurus may not perish. Like a painter producing a picture, it was you, O king, who had caused me and Dhritarashtra to spring into life. The Creator, having created creatures, destroys them again. Do not act like him. Seeing before your very eyes this extinction of your race, be not indifferent to it. If, however, your understanding is gone in consequence of the universal slaughter that is at hand, go then to the woods, taking me and Dhritarashtra with you. Otherwise, binding this very day wicked Duryodhana that has deceit for his wisdom, rule this kingdom with the sons of Pandu guarding it around. Relent, O tiger among kings. A great slaughter of the Pandavas, the Kurus, and of other kings of immeasurable energy is before us.”

Having said this, Vidura ceased, his heart overflowing with sorrow. Reflecting on the matter, he began to draw repeated sighs. Then the daughter of king Subala, alarmed at the prospect of the destruction of a whole race, said, from wrath, these words fraught with virtue and profit, to cruel Duryodhana of wicked heart, in the presence of the assembled monarchs,

“Let all the kings present in this royal assembly and let the regenerate Rishis that form the other members of this conclave, listen (to me) as I proclaim the guilt of your sinful self backed by all your counsellors. The kingdom of the Kurus is enjoyable in due order of succession. Even this has always been the custom of our race. Of sinful soul and exceedingly wicked in acts, you seek the destruction of the Kuru kingdom by your unrighteousness. Wise Dhritarashtra is in possession of the kingdom, having Vidura of great foresight under him (as his adviser). Passing over these two, why, O Duryodhana, do you, from delusion, covet the sovereignty now? Even the high-souled king and Kshattri, when Bhishma is alive, should both be subordinate to him. Indeed, this foremost of men, this offspring of Ganga, the high-souled Bhishma, in consequence of his righteousness, does not desire the sovereignty. It is for this reason that this invincible kingdom became Pandu's. His sons, therefore, are masters today and no other. The extensive kingdom, then by paternal right, belongs to the Pandavas, and their sons and grandsons in due order. Observing the customs of our race and the rule with respect to our kingdom, we all fully accomplish that which this high-souled and wise chief of the Kurus, Devavrata, firmly adhering to truth, says, 'Let this king (Dhritarashtra) and Vidura also, at the command of Bhishma of great vows, proclaim the same thing. Even that is an act that should be done by those that are well-wishers (of this race). Keeping virtue in front, let Yudhishthira, the son of Dharma, guided by king Dhritarashtra and urged by Shantanu’s son, rule for many long years this kingdom of the Kurus lawfully obtainable by him."”

Vasudeva continued,

“After Gandhari had said this, that ruler of men, Dhritarashtra, then said these words to Duryodhana in the midst of the (assembled) monarchs,

“O Duryodhana, listen, O son, to what I say, and blessed be you; do that if you have any respect for your father. The lord of creatures, Soma, was the original progenitor of the Kuru race. Sixth in descent from Soma, was Yayati, the son of Nahusha. Yayati had five best of royal sages as his sons. Amongst them, lord Yadu of mighty energy was the eldest-born. Younger to Yadu was Puru, who, as our progenitor, brought forth by Sharmistha the daughter of Vrishaparvan. Yadu, O best of the Bharatas, was born of Devayani and, therefore, O sire, was the daughter's son of Shukra, otherwise called Kavya, of immeasurable energy. Endued with great strength and prowess, that progenitor of the Yadavas, filled with pride and possessed of wicked understanding, humiliated all the Kshatriyas. Intoxicated with pride of strength, he obeyed not the injunctions of his father. Invincible in battle, he insulted his father and brother. On this earth girt on four sides by the sea, Yadu became all-powerful, and reducing all to subjection, he established himself in this city called after the elephant. His father Yayati, the son of Nahusha, enraged with him, cursed that son of his, and, O son of Gandhari, even expelled him from the kingdom. Angry Yayati also cursed those brothers of Yadu who were obedient to that eldest brother of theirs, who was so proud of his strength. And having cursed his these sons, that best of kings placed on his throne his youngest son Puru who was docile and obedient to him. Thus even the eldest son may be passed over and deprived of the kingdom, and younger sons may, in consequence of their respectful behaviour to the aged, obtain the kingdom. So also, conversant with every virtue there was my father's grandfather, king Pratipa, who was celebrated over the three worlds. Unto that lion among kings, who ruled his kingdom virtuously were born three sons of great fame and resembling three gods. Of them, Devapi was the eldest, Bahlika the next and Shantanu of great intelligence, who, O sire, was my grandfather, was the youngest. Devapi, endued with great energy, was virtuous, truthful in speech, and ever engaged in waiting upon his father. But that best of kings had a skin-disease. Popular with both the citizens and the subjects of the provinces, respected by the good, and dearly loved by the young and the old, Devapi was liberal firmly adhering to truth, engaged in the good of all creatures, and obedient to the instructions of his father as also of the Brahmanas. He was dearly loved by his brother Bahlika as also the high-souled Shantanu. Great, indeed, was the brotherly love that prevailed between him and his high-souled brothers. In course of time, the old and best of kings, Pratipa, caused all preparations to be made according to the scriptures for the installation of Devapi (on the throne). Indeed, the lord Pratipa caused every auspicious preparation. The installation of Devapi, however, was forbidden by the Brahmanas and all aged persons amongst the citizens and the inhabitants of the provinces. Hearing that the installation of his son was forbidden, the voice of the old king became choked with tears and he began to grieve for his son. Thus, though Devapi was liberal, virtuous, devoted to truth, and loved by the subjects, yet in consequence of his skin-disease, he was excluded from his inheritance. The gods do not approve of a king that is defective of a limb. Thinking of this, those bulls among Brahmanas forbade king Pratipa to install his eldest son. Devapi then, who was defective of one limb, beholding the king (his father) prevented (from installing him on the throne) and filled with sorrow on his account, retired into the woods. As regards Bahlika, abandoning his (paternal) kingdom he dwelt with his maternal uncle. Abandoning his father and brother, he obtained the highly wealthy kingdom of his maternal grandfather. With Bahlika's permission, O prince, Shantanu of world-wide fame, on the death of his father (Pratipa), became king and ruled the kingdom. In this way also, O Bharata, though I am the eldest, yet being defective of a limb, I was excluded from the kingdom by intelligent Pandu, no doubt, after much reflection. And Pandu himself, though younger to me in age, obtained the kingdom and became king. At his death, O chastiser of foes, that kingdom must pass to his sons.

When I could not obtain the kingdom, how can you covet it? You are not the son of a king, and, therefore, have no right to this kingdom. You, however, desire to appropriate the property of others. High-souled Yudhishthira is the son of a king. This kingdom is lawfully his. Of magnanimous soul, even he is the ruler and lord of this race of Kuru. He is devoted to truth, of clear perception, obedient to the counsels of friends, honest, loved by the subjects, kind to all well-wishers, master of his passions, and the chastiser of all that are not good. Forgiveness, renunciation, self-control, knowledge of the scriptures, mercy to all creatures, competence to rule according to the dictates of virtue, of all these attributes of royalty exist in Yudhishthira. You are not the son of a king, and are always sinfully inclined towards your relatives. O wretch, how can you succeed in appropriating this kingdom that lawfully belongs to others? Dispelling this delusion, give half the kingdom with (a share of the) animals and other possessions. Then, O king, may you hope to live for some time with your younger brothers."”

Vasudeva continued,

“Though thus addressed by Bhishma, and Drona, and Vidura, and Gandhari, and Dhritarashtra, that wicked wight could not yet be brought to his senses. On the other hand, the wicked Duryodhana, disregarding them all, rose (and left the assembly) with eyes red in anger. All the kings (invited by him), prepared to lay down their lives, followed him behind. King Duryodhana then repeatedly ordered those wicked-hearted rulers, saying,

“Today constellation Pushya is ascendant, march you (this very day) to Kurukshetra.”

Impelled by Fate, those monarchs then, with their soldiers, gladly set out, making Bhishma their generalissimo. Eleven Akshauhinis of troops have been, O King, assembled for the Kauravas. At the head of that host, shines Bhishma, with the device of the palmyra on the banner of his car. In view, therefore, of What has happened, do now, O monarch, that which seems to be proper. I have told you, O king, everything that, O Bharata, that was said by Bhishma, Drona, Vidura, Gandhari and Dhritarashtra, in my presence. The arts beginning with conciliation were all, O king, employed by me from desire of establishing brotherly feelings (between yourselves and your cousins), for the preservation of this race, and for the growth and prosperity of the (earth's) population. When conciliation failed, I employed the are of (producing) dissensions and mentioned, you Pandavas, all your ordinary and extraordinary feats. Indeed, when Suyodhana showed no respect for the conciliatory words, (I spoke), I caused all the kings to be assembled together and endeavoured to produce dissension (amongst them). Extraordinary and awful and terrible and superhuman indications, O, Bharata, were then manifested by me. O lord, rebuking all the kings, making a straw of Suyodhana, terrifying Radha's son and repeatedly censuring Subala's son for the gambling match of Dhritarashtra's sons, and once again endeavouring to disunite all the kings by means of both words and intrigues, I again had recourse to conciliation. For the unity of Kuru's race and in view of the special requirements of the business (at hand), I spoke also of gift. Indeed, I said,

“Those heroes, the sons of Pandu, sacrificing their pride, will live in dependence on Dhritarashtra, Bhishma and Vidura. Let the kingdom be given to you. Let them have no power. Let: it all be as the king (Dhritarashtra), as Ganga's son (Bhishma) and as Vidura say for your good. Let the kingdom be yours. Relinquish but five villages (to the Pandavas). O best of kings, without doubt they deserve to be supported by your father.”

Though addressed thus, that wicked soul do not still give you your share. I, therefore, see that chastisement, and nothing else, is now the means that should be employed against those sinful persons. Indeed, all those kings have already marched to, Kurukshetra. I have now told you everything that had happened in the assembly of the Kurus. They will not, O son of Pandu, give you your kingdom without battle. With death waiting before them, they have all become the cause of a universal destruction."