Krishna’s emissary – 1

Yudhishthira requests Krishna to try peace with the Kauravas

After Sanjaya had gone, Yudhishthira the just, addressed Krishna of the Dasharha race, that chief of all the Sattwatas, saying,

“O you that are devoted to friends, the time has come for friends to show their friendship. I do not see any other persons besides you that can save us in this season of distress. Relying on you, O Madhava, we have fearlessly asked back our share from Duryodhana who is filled with immeasurable pride and from his counsellors. O chastiser of foes, you protect the Vrishnis in all their calamities, do you now protect the Pandavas also from a great danger, for they deserve your protection.”

Divine Krishna said,

“Here am I O mighty-armed one. Tell me what you desire to say, for I will, O Bharata, accomplish whatever you will tell me.”

Yudhishthira said,

“You have heard what the intention is of Dhritarashtra and his own. All that Sanjaya, O Krishna, said unto me has certainly the assent of Dhritarashtra. Sanjaya is Dhritarashtra's soul, and spoke out his mind. An envoy speaks according to his instructions, for if he speaks otherwise he deserves to be slain. Without looking equally on all that are his, moved by avarice and a sinful heart, Dhritarashtra seeks to make peace with us without giving us back our kingdom. Indeed, at Dhritarashtra's command we spent twelve years in the woods and one additional year in concealment, well-believing, O lord, that Dhritarashtra would abide firmly by that pledge of ours. That we did not deviate from our promise is well-known to the Brahmanas who were with us. The covetous king Dhritarashtra, is now unwilling to observe Kshatriya virtues. Owing to affection for his son, he is listening to the counsels of wicked men. Abiding by counsels of Suyodhana, the king, O Janardana, actuated by avarice and seeking his own good, behaves untruthfully towards us. What can be more sorrowful, O Janardana, than this, that I am unable to maintain my mother and my friends? Having the Kashis, the Panchalas, the Chedis, and the Matsyas, for my allies and with you, O slayer of Madhu, for my protector, I prayed for only five villages, etc., Avishthala, Vrikasthala, Makandi, Varanavata, with any other, O Govinda, as the fifth; Grant us, we said, five villages or towns, O sire, where we five may dwell in union, for we do not desire the destruction of the Bharatas. The wicked-minded son of Dhritarashtra, however, regarding the lordship of the world to be; in him, does not agree to even that. What can be more sorrowful than this? When a man born and brought up in a respectable family, covers the possessions of others, that avarice of his destroys his intelligence; and intelligence being destroyed, shame is lost; and loss of shame leads to diminution of virtue; and loss of virtue bringeth on loss of prosperity, Destruction of prosperity, in its turn, ruins a person, for poverty is a person's death. Kinsmen and friends and Brahmanas shun a poor man as birds avoid, O Krishna, a tree that bears neither Rower nor fruits. Even this, O sire, is death to me that kinsmen shun me, as if I were a fallen one like the breath of life quitting a dead body. Shambara said that no condition of life could be more distressful than that in which one is always racked by the anxiety caused by the thought, I have no meat for today, what will become of me tomorrow? It is said that wealth is the highest virtue, and everything depends on wealth. They that have wealth are said to live, whereas those that are without wealth are more dead than alive. They that by violence rob a man of his wealth not only kill the robbed but destroy also his virtue, profit and pleasure.

Some men when overtaken by poverty choose death; others remove from cities to hamlets others retire into the wood; while others, again, become religious mendicants to destroy their lives. Some for the sake of wealth are driven to madness; others for wealth, live under Subjection to their foes; while many others, again, for the sake of wealth, betake themselves to the servitude of others. A man's poverty is even more distressful to him than death, for wealth is the sole cause or virtue and pleasure. The natural death of a person is not much regarded, for that is the eternal path of all creatures. Indeed, none among created beings can transgress it. O Krishna, a man who is poor from birth is not so much distressed as one, who, having once possessed great prosperity and having been brought up in luxury, is deprived of that prosperity. Having through his own fault fallen into distress, such a person blames the very gods with Indra and his own self. Indeed, knowledge of even the entire scriptures fails to mitigate his pains. Sometimes he gets angry with his servants, and sometimes he cherishes malice towards even his well-wishers. Subject to constant anger, he loses his very senses, and his senses being clouded, be practises evil deeds. Through sinfulness such a person contributes to a fusion of castes. A fusion of castes leads to hell and is the foremost of all sinful acts. If he is not awakened in time, he goes, certainly, O Krishna, to hell, and, indeed, wisdom is the only thing that can awaken him, for if he obtains back the eye of wisdom, he is saved. When wisdom is regained, such a man turns his attention to scriptures; and attention to scriptures aids his virtue. Then shame becomes his best ornament. He that has shame has an aversion against sin, and his prosperity also increases; and he that has prosperity truly becomes a man. He that is ever devoted to virtue, and has his mind under control, and always acts after deliberation, never inclines towards unrighteousness and never engages in any act that is sinful. He that is without shame and sense is neither man nor woman. He is incapable of earning religious merit, and is like a Shudra. He that has shame gratifies the gods, the Pitris, and even his own self, and by this he obtains emancipation, which indeed, is the highest aim of all righteous persons.

You have, O slayer of Madhu, seen all this in me with your own eyes. It is not unknown to you, how, deprived of kingdom, we have lived these years. We cannot lawfully abandon that prosperity (which had been ours). Our first-efforts will be such that, O Madhava, both ourselves and the Kauravas, united in peace, will quietly enjoy our prosperity. Otherwise, we shall, after slaying the worst of the Kauravas, regain those provinces, although success through bloodshed by destruction of even despicable foes that are related to us so dearly is the worst of all fierce deeds, O Krishna. We have numerous kinsmen, and numerous also are the revered seniors that have taken this or that other side. The slaughter of these would be highly sinful. What good, therefore, can there be in battle? Alas, such sinful practices are the duties of the Kshatriya order! Ourselves have taken our births in that wretched order! Whether those practices be sinful or virtuous, any other than the profession of arms would be censurable for us. A Shudra serves; a Vaisya lives by trade; the Brahmana have chosen the wooden bowl (for begging), while we are to live by slaughter! A Kshatriya, slays a Kshatriya; fishes live on fish; a dog preys upon a dog! Behold, O you of the Dasharha race, how each of these follows his peculiar virtue.

O Krishna, Kali is ever present in battle-fields; lives are lost all around. It is true, force regulated by policy is invoked; yet success and defeat are independent of the will of the combatants. The lives also of creatures are independent of their own wishes, and neither weal nor woe can be one's when the time is not come for it, O best of the Yadu's race. Sometimes one man kills many, sometimes many and united together kill one. A coward may slay a hero, and one unknown to fame may stay a hero of celebrity. Both parties cannot win success, nor both be defeated. The loss, however, on both sides may be equal. If one flies away, loss of both life and fame is his. Under all circumstances, however, war is a sin. Who in striking another is not himself struck? As regard the person, however, who is struck, victory and defeat, O Hrishikesha, are the same. It is true that defeat is not much removed from death, but his loss also, O Krishna, is not less who wins victory. He himself may not be killed, but his adversaries will kill at least some one that is dear to him, or some others and thus the man, O sire, deprived of strength and not seeing before him his sons and brothers, becomes indifferent, O Krishna, to life itself. Those that are quiet, modest, virtuous, and compassionate, are generally slain in battle, while they that are wicked escape. Even after slaying one's foes, repentance, O Janardana, possesses the heart. He that survives among the foes gives trouble, for the survivor, collecting a force, seeks to destroy the surviving victor. In hopes of terminating the dispute, one often seeks to exterminate the foe. Thus victory creates animosity, and he that is defeated lives in sorrow. He that is peaceful, sleeps in happiness, giving up all thoughts of victory and defeat, whereas he that has provoked hostility always sleeps in misery, with, indeed, an anxious heart, as if sleeping with a snake in the same room. He that exterminates seldom wins fame. On the other hand, such a person reaps eternal infamy in the estimation of all. Hostilities, waged over so long, cease not; for if there is even one alive in the enemy's family, narrators are never wanted to remind him of the past.

Enmity, O Keshava, is never neutralised by enmity; on the other hand, it is fomented by enmity, like fire fed by clarified butter. Therefore, there can be no peace without the annihilation of one party, for flaws may always be detected of which advantage may be taken by one side or other. They that are engaged in watching for flaws have this vice. Confidence in one's own prowess troubles the core of one's heart like an incurable disease. Without either renouncing that at once, or death, there can be no peace. It is true, O slayer of Madhu, that exterminating the foe by the very roots, may lead to good result in the shape of great prosperity, yet such an act is most cruel. The peace that may be brought about by our renouncing the kingdom is hardly different from death, which is implied by the loss of kingdom, in consequence of the design of the enemy and the utter ruin of ourselves. We do not wish to give u the kingdom, nor do we wish to see the extinction of our race. Under these circumstances, therefore, the peace that is obtained through eve humiliation is the best. When these that strive for peace by all means without of course wishing for war, find conciliation fail, war becomes in evitable, and then is the time for the display of prowess. Indeed, when conciliation fails, frightful results follow. The learned have noticed all this in a canine contest. First, there comes the wagging of tails, then the bark, then the bark in reply, then the circumambulation, then the showing of teeth, then repeated roars, and then at last the fight. In such a contest, O Krishna., the dog that is stronger, vanquishing his antagonist, takes the latter's meat. The same is exactly the case with men. There is no difference whatever. They that are powerful should be indifferent to avoid disputes with the weak who always bow down.

The father, the king, and he that is venerable in year, always deserve regard. Dhritarashtra, therefore, O Janardana, is worthy of our respect and worship. But, O Madhava, Dhritarashtra's affection for his son is great. Obedient to his son, he will reject our submission. What do you, O Krishna, think best at this juncture? How may we, O Madhava, preserve both our interest and virtue? Whom also, besides you, O slayer of Madhu, and foremost of men, shall we consult in this difficult affair? What other friend have we, O Krishna, who like you is so dear to us, who seeks our welfare so, who is so conversant with the course of all actions, and who is so well-acquainted with truth?”

Thus addressed, Janardana replied unto Yudhishthira the just, saying,

“I will go to the court of the Kurus for the sake of both of You. If without sacrificing your interests I can obtain peace, O king, an act of great religious merit will be mine, productive of great fruits. I shall then also save from the meshes of death the Kurus and the Srinjayas inflamed with wrath, the Pandavas and the Dhritarashtras, and, in fact, this entire earth.”

Yudhishthira said,

“It is not my wish, O Krishna, that you will go to the Kurus, for Suyodhana will never act according to your words, even if you advise him well. All the Kshatriyas of the world, obedient to Duryodhana's command, are assembled there. I do not like that you, O Krishna, should proceed into their midst, If any mischief be done to you, O Madhava, let alone happiness; nothing, not even divinity, nor even the sovereignty over all the gods will delight us.”

The holy one said,

“I know, O monarch, the sinfulness of Dhritarashtra's son, but by going there we will escape the blame of all the kings of the earth. Like other animals before the lion, all the kings of the earth united together are not competent to stand still before me in battle when I am enraged. If, after all, they do me any injury, then I will consume all the Kurus. Even this is my intention. My going there, O Partha, will not be fruitless, for if our object be not fulfilled, we shall at least escape all blame.”

Yudhishthira said,

“Do, O Krishna, as it pleases you. Blessed be you, go then to the Kurus. I hope to behold you return successful and prosperous. Going unto the Kurus, make you, O Lord, such a peace that all the sons of Bharata may live together with cheerful hearts and contentedly. You are our brother and friend, dear to me as much as to Bibhatsu. Such has been our intimacy with you that we apprehend no neglect of our interest from you. Go you, there for our good. You know us, you know our antagonists, you know what our purposes are, and you know also what to say. You will, O Krishna, say unto Suyodhana such words as are for our benefit. Whether peace is to be established by (apparent) sin or by any other means, O Keshava, speak such words as may prove beneficial to us.”

The holy one said,

“I have heard Sanjaya's words and now I have heard yours. I know all about his purposes as also of yourself. Your heart inclines to righteousness, whereas their inclination is towards enmity. That which is obtained without war is of great value to you. A long-life Brahmacharya is not, O lord of earth, the duty of a Kshatriya. Indeed, men of all the four orders have said that a Kshatriya should never subsist on alms; victory or death in battle, has been eternally ordained by the Creator; even that is the duty of a Kshatriya. Cowardice is not applauded (in a Kshatriya). Subsistence, O Yudhishthira, is not possible by Cowardice, O you of mighty arms. Display your prowess, and vanquish, O chastiser of foes, your enemies. The covetous son of Dhritarashtra, O chastiser of foes, living for a long time (with many kings) has by affection and friendship become very powerful. Therefore, O king, there is no hope of making his peace with you. They regard themselves strong, having Bhishma and Drona and Kripa and others with them. As long, O king, as you, O grinder of foes, will behave with them mildly, they will withhold your kingdom. Neither from compassion, nor from mildness, nor from a sense of righteousness, will the sons of Dhritarashtra, O chastiser of foes, fulfil your wishes. This, O son of Pandu, is another proof that they will not make peace with you.

Having pained you so deeply by making you put on a Kaupina, they were not stung with remorse. In the very sight of the Grandsire (Bhishma) and Drona and the wise Vidura, of many holy Brahmanas, the king, the citizens, and all the chief Kauravas, the cruel Duryodhana, deceitfully defeating you at dice,--you that are charitable, gentle, self-restrained, virtuous, and of rigid vows was not, O king, ashamed of his vile act. Do not, O monarch, show any compassion for that wretch of such disposition. They deserve death at the hands of all, how much more then of you, O Bharata? O Bharata, with what improper speeches did Duryodhana with his brothers, filled with gladness and indulging in many a boast, afflict you with your brothers! He said,

“The Pandavas now have nothing of their own in this wide earth. Their very names and lineage are extinct. In time, which is never-ending, defeat will be theirs. All their virtues having merged in me, they will now be reduced to the five elements.”

While the match at dice was in progress, the wretched Duhshasana of most wicked soul, seizing that weeping lady by the hair dragged princess Draupadi, as if she had no protectors, to the assembly of kings, and in the presence of Bhishma and Drona and others, repeatedly called her “cow, cow!” Restrained by you, your brothers of terrible prowess, bound also by the bonds of virtue, did nothing to avenge it; and after you had been exiled to the woods, Duryodhana having uttered such and other cruel words, boasted amid his kinsmen. Knowing you innocent, they that were assembled sat silent in the assembly-house, weeping with choked voice. The assembled kings with the Brahmanas did not applaud him for this. Indeed, all the courtiers present there censured him. To a man of noble descent, O grinder of foes, even censure is death. Death is even many times better than a life of blame. Even then, O king, he died when, upon being censured by all the kings of the earth, he felt no shame! He whose character is so abominable may easily be destroyed even like a rootless tree standing erect on a single weak root. The sinful and evil-minded Duryodhana deserves death at the hands of every one, even like a serpent.

Slay him, therefore, O killer of foes, and hesitate not in the least. It befits you, O sinless one, and I like it too, that you should pay homage unto your father Dhritarashtra and also unto Bhishma. Going there I will remove the doubts of all men who are still undecided as to the wickedness of Duryodhana. Thither in the presence of all kings I will enumerate all those virtues of yours that are not to be met in all men, as also all the vices of Duryodhana. And hearing me speak beneficial words, pregnant with virtue and profit, the rulers of various realms will regard you as possessed of a virtuous soul, and as a speaker of truth, while at the same time, they will understand how Duryodhana is actuated by avarice. I will also tell the vice of Duryodhana, before both the citizens and the inhabitants of the country, before both the young and the old, of all the four orders that will be collected there. As you ask for peace no one will charge you sinful, while all the chiefs of the earth will censure the Kurus and Dhritarashtra; and when Duryodhana will be dead in consequence of his being forsaken by all men, there will be nothing left to do. Do then what should now be done.

Going unto the Kurus, I shall strive to make peace without sacrificing your interests, and marking their inclination for war and all their proceedings, I will soon come back, O Bharata, for your victory. I think war with the enemy to be certain. All the omens that are noticeable by me point to that. Birds and animals set up frightful screeches and howls at the approach of dusk. The foremost of elephants and steeds assume horrible shapes; the very fire exhibits diverse kinds of terrible hues! This would never have been the case but for the fact of the world-destroying Havoc's self coming into our midst! Making ready their weapons, machines, coats of mail, and cars, elephants, and steeds, let all your warriors be prepared for battle, and let them take care of their elephants and horses and cars. O king, collect everything that you needs for the impending war. As long as he lives, Duryodhana will, by no means, be able to give back unto you. O king, that kingdom of yours which, abounding in prosperity, have before been taken by him at dice!”

The Pandava brothers opine about Krishna’s peace mission

Bhima said,

“Speak you, O slayer of Madhu, in such a strain that there may be peace with the Kurus. Do not threaten them with war. Resenting everything, his wrath always excited, hostile to his own good and arrogant, Duryodhana should not be roughly addressed. Do you behave towards him with mildness. Duryodhana is by nature sinful of heart like that of a robber, intoxicated with the pride of prosperity, hostile to the Pandavas, without foresight, cruel in speech, always disposed to censure others, of wicked prowess, of wrath not easily to be appeased, not susceptible of being taught, of wicked soul, deceitful in behaviour, capable of giving up his very life rather than break or give up his own opinion. Peace with such a one, O Krishna, is, I suppose, most difficult. Regardless of the words of even his well-wishers, destitute of virtue, loving falsehood, he always acts against the words of his counsellors and wounds their hearts. Like a serpent hid within reeds, he naturally commits sinful acts, depending on his own wicked disposition, and obedient to the impulse of wrath.

What army Duryodhana has, what his conduct is, what his nature, what his might, and what his prowess, are all well-known to you. Before this, the Kauravas with their son passed their days in cheerfulness, and we also with our friends rejoiced like the younger brother of Indra, with Indra himself. Alas, by Duryodhana's wrath, O slayer of Madhu, the Bharatas will all be consumed, even like forests by fire at the end of the dewy seasons, and, O slayer of Madhu, well-known are those eighteen kings that annihilated their kinsmen, friends, and relatives. Even as, when Dharma became extinct, Kali was born in the race of Asuras flourishing with prosperity and blazing with energy, so was born Udavarta among the Haihayas. Janamejaya among the Nepas, Vahula among the Talajanghas, proud Vasu among the Krimis, Ajabindu among the Suviras, Rushardhik among the Surashtras, Arkaja among the Valihas, Dhautamulaka among the Chinas, Hayagriva among the Videhas, Varayu among the Mahaujasas, Bahu among the Sundaras, Pururavas among the Diptakshas, Sahaja among the Chedis and Matsyas, Vrishaddhwaja among the Praviras, Dharana among the Chandravatsyas, Bigahana among the Mukutas and Sama among the Nandivegas. These vile individuals, O Krishna, spring up, at the end of each Yuga, in their respective races, for the destruction of their kinsmen.

So has Duryodhana, the very embodiment of sin and the disgrace of his race, been born, at the end of the Yuga, amongst us the Kurus. Therefore, O you of fierce prowess, you should address him slowly and mildly, not in bitter but sweet words fraught with virtue and profit, and discourse fully on the subject so as to attract his heart. All of us, O Krishna, would rather in humiliation follow Duryodhana submissively, but, oh, let not the Bharatas be annihilated. O Vasudeva, act in such a way that we may rather live as strangers to the Kurus than incurring the sin of bringing about the destruction of the whole race should touch them, O Krishna, let the aged Grandsire and the other counsellors of the Kurus be asked to bring about brotherly feelings between brothers and to pacify the son of Dhritarashtra. Even this is what I say. King Yudhishthira also approves of this, and Arjuna too is averse to war, for there is great compassion in him."

Hearing these words from Bhima, that were fraught with such mildness and that were, as unexpected as if the hills had lost their weight and fire had become cold, Rama's younger brother Keshava of Shura's race and mighty arms, wielding the bow called Saranga, laughed aloud, and as if to stimulate Bhima by his words, like the breeze fanning a fire, addressed him who was then so overwhelmed by the impulse of kindness, saying,

“At other times, O Bhimasena, you applauded war only, desirous of crushing the wicked sons of Dhritarashtra that take delight in the destruction of others. O chastiser of foes, you do not steep but wakes the whole night, sitting up face downwards. You often utter frightful exclamation of wrath, indicative of the storm within your heart. Inflamed with the fire of your own fury, you sighs, O Bhima with an unquiet heart, like a flame of fire mixed with smoke. Withdrawing from company you lies down breathing hot sighs, like a weak man pressed down by a heavy load. They, who do not know the cause regard you as insane. As an elephant breaking into fragments uprooted trees lying on the ground grunts in rage while trampling them under his feet, so you also, O Bhima, runs on, breathing deep sighs and shaking the earth under the tread. Here in the region you take no delight in company but passes your time in privacy. Night or day, Nothing pleases you so much as seclusion. Sitting apart you sometimes laughs aloud all on a sudden, and sometimes placing your head between your two knees, you continues in that posture for a long time with closed eyes. At the other times, O Bhima, contracting your brows frequently and biting your lips, you stares fiercely before you. All this is indicative of wrath. At one time, you had, in the midst of your brothers, grasped the mace, uttering this oath, 'As the sun is seen rising in the east displaying his radiance, and as he truly sets in the west journeying around the Meru, so do I swear that I will certainly slay insolent Duryodhana with this mace of mine, and this oath of mine will never be untrue.' How then does that same heart of yours, O chastiser of foes, now follow the counsels of peace? Alas, when fear enters your heart, O Bhima, it is certain that the hearts of all who desire war are upset when war becomes actually imminent. Asleep or awake, you beholds, O son of Pritha, inauspicious omens. Perhaps, it is this for which you desire peace.

Alas, like a eunuch, you do not display any sign indicative of manliness in you. You are overwhelmed by panic, and it is for this that your heart is upset. The heart trembles, your mind is overwhelmed by despair, your thighs tremble, and it is for this that you desire peace. The hearts of mortals, O Partha, are surely as inconstant as the pods of the Shalmali seed exposed to the force of the wind. This frame of your mind is as strange as articulate speech in kine. Indeed, the hearts of your brothers are about to sink in an ocean of despair,--like swimmers in the sea without a raft to rescue them. That you, O Bhimasena, should utter words so unexpected of you is as strange as the shifting of a hill. Recollecting your own deeds and the race also in which you are born, arise, O Bharata, yield not, to grief, O hero, and be firm. Such languor, O repressor of foes, is not worthy of you, for a Kshatriya never enjoys that which he does not acquire through prowess.”

Thus addressed by Vasudeva, the ever-wrathful Bhima, incapable of bearing insults, was immediately awakened like a steed of high metal, and replied, without losing a moment, saying,

“O Achyuta, I wish to act in a particular way; you, however, take me in quite a different light. That I take great delight in war and that my prowess is incapable of being baffled, must, O Krishna. be well-known to you in consequence of our having lived together for a long time. Or it may be, you know me not, like one swimming in a lake ignorant of its depth. It is for this that you chides me in such unbecoming words. Who else, O Madhava, knowing me to be Bhimasena, could address me with such unbecoming words as you do? Therefore, I shall tell you, O delighter of the Vrishnis, about my own prowess and unrivalled might. Although to speak of one's own prowess is always an ignoble act, yet, pierced as I am by your unfriendly strictures, I will speak of my own might. Behold, O Krishna, these--the firmament and the earth which are immovable, immense, and infinite, and which are the refuge of, and in which are born these countless creatures. If through anger these suddenly collide like two hills, just I, with my arms, can keep them asunder with all their mobile and immobile objects. Behold the joints of these my mace-like arms. I find not the person who can extricate himself having once come within their grasp. The Himavat, the ocean, the mighty wielder of the thunderbolt himself, viz., the slayer of Bala, even these three cannot, with all their power extricate the person attacked by me. I will easily trample on the ground under my feet all the Kshatriyas, who will come to battle against the Pandavas. It is not known to you, O Achyuta, with what prowess I vanquished the kings of the earth and brought them under subjection. If, indeed, you really know not my prowess which is like the fierce energy of the midday sun you will then know it, O Janardana, in the fierce melee of battle. You wound me with your cruel words, paining me with the pain of opening a foetid tumour. But know me to be mightier than what I have said of myself of my own accord. On that day, when the fierce and destructive havoc of battle will begin, you will then see me felling elephants and car-warriors combatants on steeds and those on elephants, and slaying in rage the foremost of Kshatriya warriors. You, as well as others, will see me doing all this and grinding down the foremost of combatants. The marrow of my bones has not yet decayed, nor does my heart tremble. If the whole world rushes against me in wrath, I do not yet feel the influence of fear. It is only for the sake of compassion, O slayer of Madhu, that I am for displaying goodwill to the foe. I am far quietly bearing all our injuries, lest the Bharata race be extirpated.”

The holy one said,

“It was only through affection that I said all this, desiring to know your mind, and not from the desire of reproaching you, nor from pride of learning, nor from wrath, nor from desire of making a speech. I know your magnanimity of soul, and also your strength, and your deeds. It is not for that reason that I reproached you. O son of Pandu, a thousand times greater will be the benefit conferred by you on the Pandava's cause than that which you think yourself to be capable of conferring on it. You, O Bhima, with your kinsmen and friends, are exactly that which one should be that has taken his birth in a family like yours, that is regarded by all the kings of the earth. The fact, however, is that they can never arrive at the truth, who under the influence of doubt proceed to enquire about the consequences hereafter of virtue and vice, or about the strength and weakness of men. For it is seen that what is the cause of the success of a person's object becomes also the cause of his ruin. Human acts, therefore, are doubtful in their consequences. Learned men, capable of judging of the evils of actions pronounce a particular course of action as worthy of being followed. It produces, however, consequences, the very opposite of what were foreseen, very much like the course of the wind. Indeed, even those acts of men that are the results of deliberation and well-directed policy, and that are consistent with considerations of propriety, are baffled by the dispensations of Providence. Then, again, Providential dispensations, such as heat and cold and rain and hunger and thirst, that are not the consequences of human acts, may be baffled by human exertion. Then again, besides those acts which a person is pre-ordained (as the result of the act of past lives) to go through, one can always get rid of all other acts begun at his pleasure, as is testified by both the Smritis and the Shrutis. Therefore, O son of Pandu, one cannot go on the world without acting. One should, hence, engage in work knowing that one's purpose would be achieved by a combination of both Destiny and Exertion. He that engages in acts under this belief is never pained by failure, nor delighted by success. This, O Bhimasena, was the intended import of my speech. It was not intended by me that victory would be certain in an encounter with the foe.

A person, when his mind is upset should not lose his cheerfulness and must yield neither to languor nor depression. It is for this that I spoke to you in the way I did. When the morrow comes, I will go, O Pandava, to Dhritarashtra's presence. I will strive to make peace without sacrificing your interests. If the Kauravas make peace, then boundless fame will be mine. Your purposes will be achieved, and they also will reap great benefit. If, however, the Kauravas, without listening to my words, resolve to maintain their opinion, then there will undoubtedly be a formidable war. In this war burthen rests on you, O Bhimasena. That burthen should also be borne by Arjuna, while other warriors should all be led by both of you. In case of war happening, I will certainly be the driver of Bibhatsu's car, for that, indeed, is Dhananjaya's wish and not that I myself am not desirous of fighting. It is for this that, hearing you utter your intention, I rekindled that your energy, O Vrikodara.”

Arjuna said,

“O Janardana, Yudhishthira has already said what should be said. But, O chastiser of foes, hearing what you have said, it seems to me that you, O lord, does not think peace to be easily obtainable either in consequence of Dhritarashtra's covetousness or from our present weakness. You think also that human prowess alone is fruitless, and also that without putting forth one's prowess one's purposes cannot be achieved. What you have said may be true, but at the same time it may not always be true. Nothing, however, should be regarded as impracticable. It is true, peace seems to you to be impossible in consequence of our distressful condition, yet they are still acting against us without reaping the fruits of their acts. Peace, therefore, if properly proposed, O lord, may be concluded. O Krishna, strive you, therefore, to bring about peace with the foe.

You, O hero, are the foremost of all friends of both the Pandavas and the Kurus, even as Prajapati is of both the gods and the Asuras. Accomplish you, therefore, that which is for the good of both the Kurus and the Pandavas. The accomplishment of our good is not, I believe, difficult for you. If you strives, O Janardana, such is this act that it will be soon effected. As soon as you goes there, it will be accomplished. If, O hero, you purposes to treat the evil-minded Duryodhana in any other way, that purpose of yours will be carried out exactly as you wishes. Whether it be peace or war with the foe that you wish, any wish, O Krishna, that thon may entertain, will certainly be honoured by us. Doth not the evil-minded Duryodhana with his sons and kinsmen deserve destruction when, unable to bear the sight of Yudhishthira's prosperity and finding no other faultless expedient, that wretch, O slayer of Madhu, deprived us of our kingdom by the sinful expedient of deceitful dice? What bowman is there, who, born in the Kshatriya order, and invited to combat, turns away from the fight even if he is sure to die? Beholding ourselves vanquished by sinful means and banished to the woods, even then, you of the Vrishni race, I thought that Suyodhana deserved death at my hands. What you, however, O Krishna, wish to do for your friends is scarcely strange, although it seems inexplicable how the object In view is capable of being effected by either mildness or its reverse. Or, if you deems their immediate destruction to be preferable, let it be effected soon without further deliberation. Surely, you know how Draupadi was insulted in the midst of the assembly by Duryodhana of sinful soul and how also we bore it with patience. That Duryodhana, O Madhava, will behave with justice towards the Pandavas is what I cannot believe. Wise counsels will be lost on him like seed sown in a barren soil. Therefore, do without delay what you, O you of Vrishni race, think to be proper and beneficial for the Pandavas, or what, indeed, should next be done."

The holy one said,

“It shall be, O you of mighty arms, what you, O Pandavas, say, I will strive to bring about that which would be beneficial to both the Pandavas and the Kurus. Between the two kinds of acts, war and peace, the latter, O Bibhatsu, is perhaps within my power. Behold, the soil is moistened and divested of weeds by human exertion. Without rain, however, O son of Kunti, is never yields crops. Indeed, in the absence of rain some speak of artificial irrigation, as a means of success due to human exertion, but even then it may be seen that the water artificially let in is dried up in consequence of providential drought. Beholding all this, the wise men of old have said that human affairs are set agoing in consequence of the cooperation of both providential and human expedients. I will do all that can be done by human exertion at its best. But I shall, by no means, be able to control what is providential. The wicked-souled Duryodhana acts, defying both virtue and the world. Nor does he feel any regret in consequence of his acting in that way. Moreover, his sinful inclinations are fed by his counsellors Shakuni and Karna and his brother Duhshasana. Suyodhana will never make peace by giving up the kingdom, without, O Partha, undergoing at our hands a wholesale destruction with his kinsmen. King Yudhishthira the just does not wish to give up the kingdom submissively. The wicked-minded Duryodhana also will not at our solicitation surrender the kingdom. I, therefore, think that it is scarcely proper to deliver Yudhishthira's message to him. The sinful Duryodhana of Kuru's race will not, O Bharata, accomplish the objects spoken of by Yudhishthira.

If he refuses compliance, he will deserve death at the hands of all. Indeed, he deserves death at my hands, as also, O Bharata, of every one since in your childhood he always persecuted you all, and since that wicked and sinful wretch robbed you of your kingdom and could not bear the sight of Yudhishthira's prosperity. Many a time, O Partha, he strove to withdraw me from you, but I never reckoned those wicked attempts of his. You know, O you of mighty arms, what the cherished intentions of Duryodhana are, and you know also that I seek the welfare of king Yudhishthira the just. Knowing, therefore, Duryodhana's heart and what my most cherished wishes are, why then do you, O Arjuna, entertain such apprehensions in respect of myself like one unacquainted with everything? That grave act also which was ordained in heaven is known to you, How then, O Partha, can peace be concluded with the foe? What, however, O Pandavas, is capable of being done by either speech or act, will all be done by me. Do not, however, O Partha, expect peace to be possible with the foe. About a year ago, on the occasion of attacking Virata's kine, did not Bhishma, on their way back, solicit Duryodhana about this very peace so beneficial to all? Believe me, they have been defeated even then when their defeat was resolved by you. Indeed, Suyodhana does not consent to part with the smallest portion of the kingdom for even the shortest period of time. As regards myself, I am ever obedient to the commands of Yudhishthira, and, therefore, the sinful acts of that wicked wretch must have again to be revolved in my mind!”

Nakula said,

“Much has been said, O Madhava, by king Yudhishthira the just who is conversant with morality and endued with liberality, and you have heard what has been said by Falguni also. As regards my own opinion, O hero, you have repeatedly expressed it, Hearing first what the wishes of the enemy are and disregarding all, do what you regards to be proper for the occasion. O Keshava, diverse are the conclusions arrived at as regards diverse matters. Success, however, O chastiser of foes, is won when a man does that which ought to be done in view of the occasion. When a thing is settled in one way on one occasion, it becomes unsuitable when the occasion becomes different. Persons, therefore, in this world, O foremost of men, cannot stick to the same opinion throughout. While we were living in the woods, our hearts were inclined towards a particular course of action. While we were passing the period of concealment, our wishes were of one kind, and now, at the present time, O Krishna, when concealment is no longer necessary, our wishes have become different. O you of the Vrishni race, while we wandered in the woods, attachment for the kingdom was not so great as now.

The period of our exile having ceased, hearing, O hero, that we have returned, an army numbering full seven Akshauhinis has, through your grace, O Janardana, been assembled. Beholding these tigers among men, of inconceivable might and prowess, standing equipped for battle armed with weapons, what man is there that will not be struck with fear? Therefore going into the midst of the Kurus, speak you first words fraught with mildness and then those fraught with threats, so that the wicked Suyodhana may be agitated with fear. What mortal man is there, of flesh and blood, who would encounter in battle Yudhishthira and Bhimasena, the invincible Bibhatsu and Sahadeva, myself, yourself and Rama, O Keshava, and Satyaki of mighty energy. Virata with his sons, Drupada with his allies, and Dhrishtadyumna, O Madhava, and the ruler of Kashi of great prowess and Dhrishtaketu the lord of the Chedis? No sooner will you go there than you will, without doubt, accomplish, O you of mighty arms, the desired object of king Yudhishthira the just. Vidura, and Bhishma and Drona and Bahlika, these talents, O sinless one, will understand you when you wouldst utter words of wisdom. They will solicit that ruler of men, Dhritarashtra and Suyodhana of sinful disposition, with his counsellors, to act according to the advice. When you, O Janardana, are the speaker and Vidura the listener, what subject is there that cannot be rendered smooth and plain?”

Sahadeva said,

“What has been said by the king is, indeed, eternal virtue, but you, O chastiser of foes, should act, in such a way that war may certainly happen. Even if the Kauravas express their desire for peace with the Pandavas, still, O you of Dasharha's race, provoke you a war with them. Having seen, O Krishna, the princess of Panchala brought in that plight into the midst of the assembly, how can my wrath be appeased without the slaughter of Suyodhana. If, O Krishna, Bhima and Arjuna and king Yudhishthira the just are disposed to be virtuous, abandoning virtue I desire an encounter with Duryodhana in battle.”

Satyaki said,

“The high-souled Sahadeva, O you of mighty arms, has spoken the truth. The rage I feel towards Duryodhana can be appeased only by his death. Do you not remember the rage you too had felt upon beholding in the woods the distressed Pandavas clad in rags and deer-skins? Therefore, O foremost of men, all the warriors assembled here unanimously subscribe to what the heroic son of Madri, fierce in battle, has said!”

At these words of the high-souled Yuyudhana, a leonine roar was set up by all the warriors assembled there. All the heroes, highly applauding those words of Satyaki, praised him, saying, “Excellent! Excellent!” Anxious to fight, they all began to express their joy.

Draupadi on Krishna’s proposed mission

Hearing the peaceful words of the king that were fraught with both virtue and profit, king Drupada's daughter Krishna, of long black tresses, afflicted with great grief, applauding Sahadeva and that mighty car-warrior Satyaki, addressed Madhava seated by his side. Beholding Bhimasena declare for peace, that intelligent lady, overwhelmed with woe and with eyes bathed in tears, said,

“O slayer of Madhu, it is known to you, O you of mighty arms, by what deceitful means, O righteous one, the son of Dhritarashtra with his counsellors robbed the Pandavas, O Janardana. of their happiness. You know also, O you of Dasharha's race, what message was privately delivered to Sanjaya by the king. You have also heard all that was said unto Sanjaya. O you of great effulgence, these words were even these, 'Let only five villages be granted to us, viz., Avishthala, and Vrikasthala, and Makandi, and Varanavata, and for the fifth, any other,--O you of mighty arms, O Keshava, even this was the message that was to have been delivered to Duryodhana and his counsellors. But, O Krishna, O you of Dasharha's race, hearing those words of Yudhishthira, endued with modesty and anxious for peace, Suyodhana has not acted according to them. If, O Krishna, Suyodhana desires to make peace without surrendering the kingdom, there is no necessity of going there for making such a peace. The Pandavas with the Srinjayas, O you of mighty arms, are quite able to withstand the fierce Dhritarashtra host inflamed with rage. When they are no longer amenable to this arts of conciliation, it is not proper, O slayer of Madhu, that you should show them mercy.

Those enemies, O Krishna, with whom peace cannot be established by either conciliation or presents, should be treated with severity by one desirous of saving his life. Therefore, O mighty-armed Achyuta, heavy should be the punishment that deserves to be speedily inflicted upon them by yourself aided by the Pandavas and the Srinjayas. Indeed, even this would become the son of Pritha, and add to your glory, and if accomplished, will, O Krishna, be a source of great happiness to the whole Kshatriya race. He that is covetous, whether belonging to the Kshatriya or any other order, save of course a Brahmana, even if most sinful, ought surely to be slain by a Kshatriya, who is true to the duties of his own order. The exception in the case of a Brahmana, O sire, is due to a Brahmana's being the preceptor of all the other orders, as also the first sharer of everything. Persons conversant with the scriptures declare, O Janardana, that sin is incurred in slaying one that deserves not to be slain. So there is equal sin in not slaying one that deserves to be slain.

Act you, therefore, O Krishna, in such a way with the forces of the Pandavas and the Srinjayas, that sin may not touch you. From excess of confidence in you, O Janardana, I will repeat what has been said again and again. Whatever woman, O Keshava, is there on earth like me? I am the daughter of king Drupada, risen from the sacrificial alter. I am the sister of Dhrishtadyumna, your dear friend, O Krishna. I have by marriage become a lady of Ajamida's race, the daughter-in-law of the illustrious Pandu. I am the queen of Pandu's sons, who resemble five Indras in splendour. I have, by these five heroes, five sons that are all mighty car-warriors, and that are morally bound to you, O Krishna, as Abhimanyu himself. Being such, O Krishna, I was seized by the hair, dragged into the assembly and insulted in the very sight of the sons of Pandu and in your life-time. O Keshava, the sons of Pandu, the Panchalas, and the Vrishnis being all alive, exposed to the gaze of the assembly I was treated as a slave by those sinful wretches. And when the Pandavas beholding it all sat silent without giving way to wrath, in my heart I called upon you. O Govinda, saying,--Save me, O save me! Then the illustrious king Dhritarashtra, my father-in-law, said unto me,

“Ask you any boon, O princess of Panchala. You deserves boons and even honour at my hands.”

Thus addressed I said,

“Let the Pandavas be free men with their cars and weapons.”

Upon this the Pandavas, O Keshava, were freed but only to be exiled into the woods. O Janardana, you know all these sorrows of mine. Rescue me, O lotus-eyed one, with my husbands, kinsmen, and relatives, from that grief. Morally, O Krishna, I am the daughter-in-law of both Bhishma and Dhritarashtra. Though such, I was yet forcibly made a slave. Fie to Partha's bowmanship, oh, fie to Bhimasena's might since Duryodhana, O Krishna, lives for even a moment. If I deserve any favour at your hands, if you have any compassion for me, let your wrath, O Krishna, be directed towards the sons of Dhritarashtra.”

Having said this, the beautiful Krishna of eyes that were black in hue and large like lotus leaves, bathed in tears, and walking like a cow-elephant, approached the lotus-eyed Krishna, and taking with her left hand her own beautiful tresses of curly ends, deep-blue in hue and scented with every perfume, endued with every auspicious mark, and though gathered into a braid, yet soft and glossy like a mighty snake, spoke these words,

“Lotus-eyed one that are anxious for peace with the enemy, you should, in all your acts, call to your mind these tresses of mine seized by Duhshasana's rude hands! If Bhima and Arjuna, O Krishna, have become so low as to long for peace, my aged father then with his war like sons will avenge for me in battle. My five sons also that are endued with great energy, with Abhimanyu, O slayer of Madhu, at their head, will fight with the Kauravas. What peace can this heart of mine know unless I behold Duhshasana's dark arm severed from his trunk and pulverised to atoms? Thirteen long years have I passed in expectation of better times, hiding in my heart my wrath like a smouldering fire. Now pierced by Bhima's wordy darts that heart of mine is about to break, for the mighty-armed Bhima now casts his eye on morality.”

Uttering these words with voice choked in tears, the large-eyed Krishna began to weep aloud, with convulsive sobs, and tears gushed down her cheeks. That lady, with hips full and round, began to drench her close and deep bosom by the tears she shed which were hot as liquid fire. The mighty-armed Keshava then spoke, comforting her in these words,

“Soon will you, O Krishna, behold the ladies of Bharata's race weep as you do. Even they, O timid one, will weep like you, their kinsmen and friends being slain. They with whom, O lady, you are angry, have their kinsmen and warriors already slain. With Bhima and Arjuna and the twins, at Yudhishthira's command, and agreeably to fate, and what has been ordained by the Ordainer, I will accomplish all this. Their hour having arrived, the sons of Dhritarashtra, if they do not listen to my words, will surely lie down on the earth turned as morsels of dogs and jackals. The mountains of Himavat might shift their site, the Earth herself might spilt into a hundred fragments, the firmament itself with its myriads of stars might fall down, still my words can never be futile. Stop your tears, I swear to you, O Krishna, soon will you see your husbands, with their enemies slain, and with prosperity crowning them."

Arjuna said,

“You are now, O Keshava, the best friend of all the Kurus. Related with both the parties, you are the dear friend of both. It befits you to bring about peace between the Pandavas and the sons of Dhritarashtra. You, O Keshava, are competent and, therefore, it befits you to bring about a reconciliation. O lotus-eyed one, proceeding hence for peace, O slayer of foes, say unto our ever-wrathful brother Suyodhana, what, indeed, should be said, 'If the foolish Duryodhana does not accept your auspicious and beneficial counsels fraught with virtue and profit, he will surely then be the victim of his fate.”

The holy one said,

“Yes, I will go to king Dhritarashtra, desirous of accomplishing what is consistent with righteousness, what may be beneficial to us, and what also is for the good of the Kurus.”