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The Mahabharata

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nusrat-diu:
52. Vritra

INDRA, the Lord of the three regions, was once so drunk with pride that he quite forgot the courteous manners and forms that the gods had hitherto observed.

When Brihaspati, preceptor of the gods, foremost in all branches of learning, and venerated alike by the gods and the asuras, came to his court, Indra did not rise from his seat to receive the acharya or ask him to be seated and failed to do the customary honors.

In his great conceit, Indra persuaded himself to believe that the sastras allowed him as a king in court the prerogative of receiving guests seated. Brihaspati was hurt by Indra's discourtesy and, attributing it to the arrogance of prosperity, silently left the assembly.

Without the high priest of the gods, the court lost in splendor and dignity and became an unimpressive gathering.

Indra soon realized the foolishness of his conduct and, sensing trouble for himself from the acharya's displeasure, he thought to make up with him by falling at his feet and asking for forgiveness.

But this he could not do, because Brihaspati had, in his anger, made himself invisible. This preyed on Indra's mind.

With Brihaspati gone, Indra's strength began to decline, while that of the asuras increased, which encouraged the latter to attack the gods. Then Brahma, taking pity on the beleaguered gods, advised them to take unto themselves a new acharya.

Said he to them: "You have, through Indra's folly, lost Brihaspati. Go now to Twashta's son Visvarupa and request that noble spirit to be your preceptor and all will be well with you."

Heartened by these words, the gods sought the youthful anchorite Visvarupa and made their request to him saying: "Though young in years, you are well versed in the Vedas. Do us the honor of being our teacher."

Visvarupa agreed, to the great advantage of the gods for, as a result of his guidance and teaching, they were saved from the tormenting asuras.

Visvarupa's, mother was of the asura clan of daityas, which caused Indra to regard Visvarupa with suspicion. He feared that because of his birth, Visvarupa might not be quite loyal and his suspicion gradually deepened.

Apprehending danger to himself from this descendent of the enemies of the gods, Indra sought to entice him into error with the temptresses of his court and so weaken him spiritually. But Visvarupa did not succumb.

The artful and seductive blandishments of Indra's glamour girls had no effect on the young ascetic. He held fast to his vow of celibacy. When Indra found that his plan of seduction failed, he gave way to murderous thoughts and one day killed Visvarupa with the Vajrayudha.

The story goes that the world suffers vicariously for this great sin of Indra. And, as a result of it, parts of the earth turned alkaline and became unsuitable for cultivation and women came to be afflicted with the physical troubles and uncleanness peculiar to them. The frothing of water is also attributed to this.

Twashta in his great rage and grief at Indra's cruel killing of his son and, desirous of avenging his death, performed a great sacrifice. And out of the sacrificial flames sprang Indra's mortal enemy Vritra.

Twashta sent him against the chief of the gods, saying: "Enemy of Indra, may you be strong and may you kill Indra." A great battle raged between the two in which Vritra was gaining the upper hand.

When the battle was going against Indra, the rishis and the gods sought refuge in great Vishnu who offered them protection and said to them: "Be not afraid. I shall enter Indra's Vajrayudha and he will win the battle in the end." And they returned in good heart.

They went to Vritra and said to him: "Please make friends with Indra. You are both equal in strength and valor."

Vritra respectfully answered: "O blameless ones, how can Indra, and I become friends? Forgive me. There cannot be friendship between rivals for supremacy. Two great powers cannot coexist as you know."

The rishis said in reply: "Do not entertain such doubts. Two good souls can be friends and their friendship is often after hostility."

Vritra yielded saying: "Well, then, I shall cease fighting. But I have no faith in Indra. He might take me unawares. So I seek this boon of you, namely, that neither by day nor by night, neither with dry weapons nor with wet ones, neither with stone nor with wood, nor with metals, nor with arrows shall Indra be able to take my life."

"So be it," said the rishis and the gods.

Hostilities ceased. But soon Vritra's fears were confirmed. Indra only feigned friendship for Vritra but was, all the time, waiting for a suitable opportunity to slay him.

One evening, he met Vritra on the beach and began to attack him in the twilight. The battle had raged for a long while when Vritra praising the Lord Vishnu, said to Indra: "Meanest of the mean, why do you not use the unfailing Vajrayudha? Hallowed by Hari, use it against me and I shall attain blessedness through Hari."

Indra maimed Vritra by chopping off his right arm but, undaunted, the latter hurled with his left band, his iron mace at his assailant who thereupon cut down his other arm also. When Indra disappeared into the mouth of Vritra, great was the consternation of the gods.

But Indra was not dead. He ripped Vritra's belly open and issuing forth went to the nearby beach. And directing his thunderbolt at the water hurled it so that the surf flew and hit Vritra. Vishnu having entered the foam, it became a deadly weapon and the mighty Vritra lay dead. The long battle thus ended and the afflicted world heaved a sigh of relief. But to Indra himself, the end of the war brought only ignominy because his victory was secured through sin and deceit and is went into hiding for sheer shame.

Indra's disappearance caused the gods and the rishis great distress. For a people without a king or a council of state to govern them cannot prosper. So they went to the good and mighty king Nahusha and offered him the crown.

"Forgive me, I cannot be your king. Who am I to aspire to the seat of Indra? How can I protect you? It is impossible," he humbly objected. But they insisted, saying: "Do not hesitate. Be anointed our king. All the merit and potency of our penance will be yours and be an addition to your strength. The power and the energy of everyone you set your eyes on shall be transferred to you and you will be invincible." Thus over-powered, he agreed. Revolution is no new thing. This story shows that, even in the world of the gods, there was a revolution leading to Indra's dethronement and Nahusha's installation as king in his stead. The story of Nahusha's fall is also instructive.

nusrat-diu:
53. Nahusha

THE sin of the unrighteous slaughter of Vritra pulled Indra down from his high estate and made him a fugitive. Nahusha became the king of the gods in his stead. Nahusha started well, assisted by the merit and the fame earned by him while he was a king on earth. Thereafter, he fell on evil days.

The assumption of the kingship of the gods filled him with arrogance, He lost his humility and became filled with lawless desires.

Nahusha indulged freely in the pleasures of heaven and gave him up to untamed and lecherous thoughts. One day, he saw Indra's wife and became enamored of her. Possessed by evil thoughts, he spoke in tones of command to the assembled gods:

"Why has not Sachidevi, the wife of the king of the gods, come to me? Am I not the king of the gods now? Send her to my house soon."

When she learnt this, Indra's wife was indignant. In fear and distress, she went to Brihaspati and cried out: "Preceptor, save me from this wicked person."

Brihaspati offered her protection. "Fear not " he said, "Indra will soon be back. Stay here with me. You will regain your husband." When Nahusha learnt that Sachidevi did not agree to fall in with his wishes and that she sought and obtained shelter under Brihaspati's roof, he became exceedingly angry.

The king's displeasure frightened the gods. They protested: "King of the gods, be not angry. Your anger will make the world sad. Sachidevi is another's wife, do not covet her. Do not swerve from the path of righteousness."

But, the infatuated Nahusha would not listen to them. Tauntingly, he said to them: "When Indra lusted for Ahalya, where were your principles of righteousness and good conduct? Why did you not prevent him then and why do you stop me now? What did you do when he so shamelessly murdered Visvarupa when the latter was in penance and where was your virtuous horror when he killed Vritra through deceit? Sachidevi's only course is to come and live with me and it will be for your good to get her reconciled to my proposal and leave her in my charge. So, now set about it," ordered Nahusha.

The affrighted gods decided to talk the matter over with Brihaspati and somehow contrive to bring Sachidevi to Nahusha. They all went to Brihaspati and related to him what Nahusha had said and pleaded that Sachidevi should submit to Nahusha’s desires.

At which, the chaste Sachidevi shook with shame and fear and cried out: "My God! I cannot do it. I sought refuge in you. Oh brahmana, do protect me."

Brihaspati consoled her and said: "He, who betrays one who has sought refuge, will meet with destruction. The very earth will not let the seed, that he sows, sprout. I will not give you up. Nahusha's end is approaching. Be not afraid."

He indicated a way of escape from her difficult situation by hinting that she should pray for time, and the shrewd Sachidevi took the hint and bravely went to Nahusha's palace.

As soon as Nahusha saw her, pride and lust having deprived him of his senses, he was beside himself with joy and said: "O fair one, do not tremble. I am the lord of the three regions. There can be no sin in your becoming my wife."

Hearing the wicked man's words, the virtuous Indrani, Indra's wife, trembled for a moment. Soon regaining composure she replied: "King of the gods, before I become yours, I have a request to make. Is Indra alive or is he dead? If he is alive, where is he? If, after making enquiries and searching for him, I do not find him, then no sin will attach to me and I could become your wife with a clear conscience."

Nahusha said: "What you say is right. Go and search for him and be sure to return. Remember the plighted word." Saying this, he sent her back to Brihaspati's house.

The gods went to the great Vishnu and complained to him of Nahusha. They said: "Lord, it was your might that killed Vritra but Indra bears, the sin of it, and ashamed and afraid to show himself in his unclean state, he has hidden himself.

Pray indicate a way of deliverance for him." Narayana said in reply: "Let him worship me. He will be cleansed of sin and the evil-minded Nahusha will meet with destruction."

Sachidevi prayed to the goddess of chastity, and, by her grace, reached where Indra was in hiding. Indra had reduced himself to the size of an atom and hid himself in a fibre of the stem of a lotus plant growing in Manasarovara. He was doing penance in that state waiting for better days. Sachidevi could not contain herself for sorrow at her husband's plight and burst into tears. She acquainted him with her troubles.

Indra spoke words of courage to her. "Nahusha's end is drawing near," he said. "Go to him by yourself and tell him that you consent to his proposal. Ask him to come to your residence in a palanquin carried by ascetics. Then Nahusha will be destroyed."

Sachidevi went and pretended to agree to Nahusha's proposal as Indra had asked her to do. Overjoyed that she had returned to him in this complaisant mood, the foolish Nahusha burst out: "Blessed one, I am your slave and ready to do you’re every bidding. You have been true to your word."

"Yes, I have come back. You will be my husband. I want you to do something, which I very much desire. Are you not the lord of the world? It is my wish that you should come majestically to my house in a grander style than the great Vishnu or Rudra or the asuras. Let the palanquin be borne by the seven rishis. I shall then be glad and receive you and bid you welcome," she said.

Nahusha fell into the trap. "What a grand idea! Your imagination is wonderful. It pleases me exceedingly. It is but proper that the great rishis should carry me, who am blessed with the powers of absorbing the energy of those on whom my eyes fall. I shall do exactly as you have wished,"said he, and sent her back home. The infatuated Nahusha called the rishis and bade them carry him on their shoulders.

At this sacrilege, the three worlds were aghast and trembled. But worse was to come as the palanquin was carried along. Inflamed with thoughts of the beautiful Sachidevi waiting for him, Nahusha was impatient to reach her soon. So he began goading the rishi-bearers of his palanquin to go faster. And he went so far in his mad wickedness as to kick Agastya, one of the bearers, saying "sarpa, sarpa." (Sarpa means to move and also a serpent.) The insanity of lust and arrogance had reached its culmination. Nahusha's cup of iniquity was full.

"Meanest of the mean, do thou fall from heaven and become a sarpa on earth," cursed the rishi in his wrath. Immediately Nahusha fell headlong, down from heaven, and became a python in the jungle and had to wait for several thousand years for his deliverance. Indra was restored to his state. He became the king of the gods and Sachidevi's grief ended.

Relating this story of the sufferings of Indra and his wife to Yudhishthira and Draupadi at Upaplavya, their uncle Salya tried to comfort them.

"Victory awaits the patient. Those, whom prosperity makes arrogant, meet with destruction. You, your brothers and Draupadi have gone through untold sufferings like Indra and his wife. Your trials will soon be over and you will regain your kingdom. The evil-minded Karna and Duryodhana will be destroyed even as Nahusha was," said Salya.
 
 

nusrat-diu:
54. Sanjaya's Mission

THE Pandavas were camping at Upaplavya in Virata's territory. From there, they sent emissaries to all friendly rulers. Contingents arrived from all parts of the country and soon, the Pandavas had a mighty force of seven divisions. The Kauravas did likewise and collected an army of eleven divisions.

Then, as now, a division was made up of all arms grouped together in accordance with established military practice. In those days, a division consisted of 21,870 chariots, an equal number of elephants, thrice as many horses and five times as many foot soldiers, and they were provided with weapons of all kinds and other war equipment.

Chariots were the "armored cars" of ancient warfare and elephants, specially trained for war, corresponded to the " tanks" of modern times.

Drupada's brahmana messenger reached Dhritarashtra's court. After the usual ceremonial introduction and enquiries were over, the messenger addressed the assembled gathering on behalf of the Pandavas:

"Law is eternal and of inherent validity. You know this and I need not point it out to you. Dhritarashtra and Pandu are both Vichitravirya's sons and are, according to our usages, equally entitled to their father's property. In spite of this, Dhritarashtra's sons have taken possession of the whole kingdom, while Pandu's sons are without their share of the common inheritance. There can be no justification for this. Scions of the Kuru dynasty, the Pandavas desire peace. They are prepared to forget the sufferings they have undergone and to let bygones be bygones. They are unwilling to resort to war, because they fully know that war never brings any good but only destruction. Render unto them, therefore, the things that are due to them. This would be in accordance both with justice and with the agreement previously reached. Let there be no delay."

After this appeal of the messenger, the wise and brave Bhishma spoke. "By the grace of God," he said, "the Pandavas are safe and well. Although they have obtained the support of many princes and are strong enough for battle, they are not bent on war. They still seek peace. To restore to them their property is the only right thing to do."

Bhishma had not finished when Karna angrily broke in and, turning to the messenger, exclaimed: "O brahmana, is there anything new in what you have said? What tortures it to tell the same old story? How can Yudhishthira claim the property that he lost at the game board? If, now, Yudhishthira wants anything, he must beg for it as a gift! He arrogantly prefers this absurd claim in fond reliance on the strength of his allies, particularly Matsya and Panchala. Let me tell you clearly that nothing can be got out of Duryodhana by threats. As the plighted word, that the Pandavas should live undiscovered during the thirteenth year, has been broken, they must once again go back to the forest for another twelve years and return thereafter."

Bhishma interposed: "Son of Radha, you speak foolishly. If we do not do as this messenger tells us, war will be upon us in which we are certain to be defeated. And Duryodhana and all of us are doomed to destruction." The disorder and excitement in the assembly made Dhritarashtra intervene.

He said to the messenger: "Having in mind the good of the world and considering the Pandava's welfare, I have decided to send Sanjaya to them. Please return at once and tell Yudhishthira this."

Then Dhritarashtra called Sanjaya aside and instructed him thus: "Sanjaya, go to the sons of Pandu and convey to them my affectionate regards and my kind inquiries about Krishna, Satyaki and Virata. Give all the princes assembled there my regards. Go there on my behalf and speak conciliatingly so as to secure the avoidance of war."

Sanjaya went to Yudhishthira on this mission of peace. After the introductory salutations, Sanjaya thus addressed Yudhishthira in the midst of his court: "Dharmaputra, it is my good fortune to be able to see you again with my eyes. Surrounded by princes, you present the picture of Indra himself. The sight gladdens my heart. King Dhritarashtra sends you his best wishes and desires to know that you are well and happy. The son of Ambika (Dhritarashtra) detests all talk of war. He desires your friendship and yearns for peace."

When Dharmaputra heard Sanjaya say this, he felt glad and answered: "If so, Dhritarashtra's sons have been saved, nay, we have all escaped a great tragedy. I, too, desire only peace and hate war. If our kingdom is returned to us, we will wipe out all memories of the sufferings we have undergone."

Sanjaya spoke again: "Dhritarashtra's sons are perverse. Disregarding their father's advice and their grandsire's wise words, they are still as wicked as ever. But you should not lose patience. Yudhishthira, you stand ever for right conduct. Let us eschew the great evil of war. Can happiness be gained with possessions obtained through war? What good can we reap from a kingdom won after killing our own relatives? Do not therefore commence hostilities. Even if one were to gain the whole earth bounded by the ocean, old age and death are inescapable. Duryodhana and his brothers are fools. But that is no reason why you should swerve from rectitude or lose patience. Even if they do not give back your kingdom, you should not abandon the supreme path of dharma."

Yudhishthira answered: "Sanjaya, what you say is true. Rectitude is the best of possessions, but are we committing wrong? Krishna knows the intricacies of rectitude and dharma. He wishes both sides well. I shall do as Vasudeva orders."

Krishna said: "I desire the welfare of the Pandavas. I desire also that Dhritarashtra and his sons should be happy. This is a difficult matter. I think I can settle this issue by myself going to Hastinapura. If I could obtain peace from the Kauravas on terms that do not conflict with the welfare of all, nothing would make me and the Pandavas happier. If I succeed in doing so, the Kauravas will have been rescued from the jaws of death. I shall also have achieved something good and worthwhile. Even if, through a peaceful settlement, the Pandavas get back what is due to them, they will still serve Dhritarashtra loyally. They desire nothing else. But they are also prepared for war if need be. Of these two alternatives, peace and war, Dhritarashtra can choose what he pleases."

And Yudhishthira said to Sanjaya: "Sanjaya, go back to the Kaurava, court and tell the son of Ambika this from me: 'Was it not through your generosity that we obtained a share of the kingdom when we were young? You, who made me a king once, should not deny us our share now and drive us to make a beggar's living on the charity of others. Dear uncle, there is enough room in the world for both of us and the Kauravas. Let there be no antagonism, therefore, between us.' Thus should you request Dhritarashtra on my behalf. Give the grandsire my love and regards and ask him to devise some way of ensuring that his grandchildren live happily in amity. Convey the same message to Vidura also. Vidura is the person who can best see what is good for all of us and advise accordingly. Explain matters to Duryodhana and tell him on my behalf: 'My dear brother, you made us, who were princes of the realm, live in the forest, clad in skins. You insulted and harassed our weeping wife in the assembly of princes. We bore all this patiently. Give us back, at least now, what is lawfully ours. Do not covet what belongs to others. We are five. For the five of us give at least five villages and make peace with us. We shall be content. Say thus to Duryodhana, Sanjaya. I am prepared and ready for peace as well as for war."

After Yudhishthira had said these words, Sanjaya took leave of Kesava and the Pandavas, and went back to Hastinapura.

nusrat-diu:
55. Not a Needle-Point Of Territory

AFTER he had despatched Sanjaya to the Pandavas, Dhritarashtra, filled with anxiety, could not get a wink of sleep that night. He sent for Vidura and spent the whole night talking to him.

"To give the Pandavas their share of the kingdom is the safest plan," said Vidura. "Only this can bring good to both sides. Treat the Pandavas and your own sons with equal affection. In this case, the right course is also the wise one."

Vidura counselled Dhritarashtra in this manner at great length.

The next morning Sanjaya returned to Hastinapura. And gave a full account of what had taken place in Yudhishthira's court.

"Chiefly, Duryodhana should know what Arjuna said: 'Krishna and I are going to destroy Duryodhana and his followers, root and branch. Make no mistake about it. The Gandiva bow is impatient for war. My bowstring is throbbing even without my stretching it and from my quiver, arrows keep peeping out impatiently, demanding when? When? Sanjaya, evil stars make the foolish Duryodhana seek war with Krishna and myself. Not even Indra and the gods can defeat us.' Thus spoke Dhananjaya," said Sanjaya.

Bhishma counselled Dhritarashtra against opposing the combined might of Arjuna and Krishna. "Karna, who boasts repeatedly that he will slay the Pandavas", said Bhishma, "is not equal to a sixteenth part of the Pandavas. Your sons are heading for destruction, listening to his words. When Arjuna beat back your son's attack on Virata's capital and humbled his pride, what was Karna able to do? When the Gandharvas took your son prisoner, where did the invincible Karna bide himself? Was it not Arjuna who drove back the Gandharvas?" Thus did Bhisma taunt Karna and warn the Kauravas.

"What grandfather Bhisma says is the only proper thing to do," said Dhritarashtra. "All wise men say, and I know, that it is best to seek peace. But what can I do? These fools would go their own way, however loudly I protest."

Duryodhana, who had been listening to all this, stood up. "Father, do not worry and tremble about our safety. We know how strong we are. That we shall win is certain. Yudhishthira knows it too, for, giving up all hope of kingdom, he only begs now for five villages. Is it not clear from this that he is already scared about our eleven divisions? What can the Pandavas oppose to our eleven divisions? Why then do you doubt our victory?" Duryodhana said to his father and tried to cheer him up.

"My son, let us not have war," said Dhritarashtra. "Be satisfied with half the kingdom. It is enough if we govern that half well." Duryodhana could stand it no longer. "The Pandavas will not receive even a needle-point of territory," he exclaimed, and left the court. In the excitement that prevailed, the court broke up.

Let us now relate what the Pandavas were saying among themselves. After Sanjaya left Upaplavya for Hastinapura, Yudhishthira said to Krishna: "Vasudeva, Sanjaya is Dhritarashtra's alter ego. From his speech, I have divined what is in Dhritarashtra's mind. Dhritarashtra is trying to secure peace without giving us any territory. In my simplicity, I was glad at first when I heard Sanjaya speak. But it soon became clear that my joy was unfounded. He then struck a middle line and spoke desiring peace. But the words with which he ended his message seemed to commend meekness to us, even if our just rights were denied. Dhritarashtra has not been playing fair with us. The crisis is approaching. There are none but you to protect us. I made my offer that we would be content with only five villages. The wicked Kauravas will refuse even this. How can we tolerate this height of intransigence? Only you can advise us in this crisis. There is none but you who knows what our duty is now and can guide us in dharma as well as in statesmanship."

Krishna said in reply: "For the good of you both, I have decided to go to Hastinapura. I shall go to Dhritarashtra's court and try to secure your rights without war. If my mission succeeds, it will be for the good of the world."

Yudhishthira said: "Krishna, pray do not go. What is the good of your going to the enemies' place now? The perverse Duryodhana will stick to his folly. I do not like your going among those unscrupulous men. We cannot let you jeopardise your safety, for the Kauravas will stop at nothing."

Krishna answered: "Dharmaputra, I know how wicked Duryodhana is. But still we should make all attempts at a peaceful solution so as to give the world no cause to accuse us of not having done everything possible to avert war. We must omit nothing, no matter how slender our hopes of success. Have no fears for my safety, for, if the Kauravas offer me, a messenger of peace, any threat of bodily harm, I will reduce them to ashes."

Said Yudhishthira: "You are all-knowing. You know our hearts as well as theirs. In expounding matters and in the art of persuasion, there is none better than you."

Krishna said: "Yes, I know you both. Your mind ever clings to righteousness and theirs is always steeped in hatred, jealousy and enmity. I will do all I can to secure the result, which I know is dear to you, a settlement reached without war even though it may have, but little for you. The signs are ominous and portend war. Still duty demands that we should make the attempt for peace."

Thus saying, Krishna took leave of the Pandavas and set off in his chariot to Hastinapura.

nusrat-diu:
56. Krishna's Mission
SATYAKI accompanied Govinda (Krishna) to Hastinapura. Before setting out on his journey, Krishna had a lone discussion with the Pandavas. Even the mighty Bhima, rather surprisingly, supported a peaceful settlement.

"Let not the race be destroyed. Peace is very much to be preferred," said he. The poet Vyasa makes Bhima speak thus in order to show that truly great warriors desire peace, and that to seek peace is not a sign of fear.

But Draupadi could not forget her humiliation. Holding her locks in her hand she stood before Krishna, and in a voice quivering with grief, she said: "Madhusudana, look at these tresses of mine and do what honor requires to be done. There can be no peace with honor. Even if Arjuna and Bhima are against war, my father, old though he is, will go to battle, supported by my children. Even if my father can keep out, my children, with Subhadra's son Abhimanyu, at their head, will fight the Kauravas. I have, for the sake of Dharmaputra, these thirteen years, suppressed the burning flame of anger within me. I can restrain myself no longer." And she sobbed, remembering the great outrage.

Krishna was moved and said: "Weep not. Dhritarashtra's sons will not listen to my words of peace. They are going to fall and their bodies will be food for wild dogs and jackals. You will live to see us victorious and the insult to you will be fully avenged, and that too, soon." Draupadi was satisfied.

Madhava (Krishna) halted for the night near the city of Kucasthala. When news of Krishna's forthcoming visit came, the city was in great excitement.

Dhritarashtra issued orders for decorating the city and arrangements for receiving Janardana (Krishna) were in full swing. Dhritarashtra issued instructions that Duhsasana's palace, being bigger and more beautiful than Duryodhana's, should be got ready and placed at the disposal of Krishna and his entourage and large tents were erected at several places outside the city, along the route which Krishna's chariot was to take.

Dhritarashtra consulted Vidura. He said to him: "Make arrangements for presenting Govinda with chariots and elephants. Presents of other kinds should also be got ready." But Vidura said:

"Govinda cannot be bought with presents. Give him that for which he is coming to the land of the Kurus. Does he not come here seeking a peaceful settlement? Make that possible. You cannot satisfy Madhava with other gifts."

When Govinda reached Hastinapura, the citizens had thronged in such numbers in the decorated streets that his chariot could only progress very slowly. He went first to Dhritarashtra's palace and then proceeded to Vidura's house. Kuntidevi met him there.

Thinking of the sufferings of her sons and overpowered by grief, she wept. Krishna comforted her and, taking leave of her, made for Duryodhana's palace.

Duryodhana gave Govinda welcome and invited him to dinner, but Krishna said with a smile: "Emissaries eat only after their mission is fulfilled. You may give a feast when my work here is completed."

Declining Duryodhana's invitation, he returned to Vidura's house where he rested.

Vidura and Krishna took counsel together. Vidura told him that Duryodhana's arrogance was based on his confidence that no one could defeat him as long as Bhishma and Drona, who, he knew, were under a moral obligation not to abandon him, stood by him.

Vidura said that it would be a mistake for Govinda even to enter the wicked man's court. All, who knew Duryodhana and his brothers, apprehended that they would plot, through fraud and deceit, against Krishna's life.

"What you say about Duryodhana is true. I have not come here with any hope that I would be able to secure a peaceful settlement, but only in order that the world might not hold me to blame. Have no fear for my life," said Krishna.

The next morning, Duryodhana and Sakuni came to Krishna and informed him that Dhritarashtra was waiting for him. Govinda went to the court along with Vidura.

As Vasudeva came into the court, that great assemblage of kings stood up. Saluting the elders with folded hands and with a word or a smile for the others, Krishna took his seat. The introductions over, Govinda rose from his seat and, turning to Dhritarashtra explained the object of his visit. He made clear what the Pandavas wanted.

"Dhritarashtra, do not bring ruin to your people. You regard as bad what is good for you and as good what is bad. It is your duty to restrain your sons. The Pandavas are prepared for war but they desire peace. They wish to live in happiness under you. Treat them also as your sons and devise an honorable solution, and the world will acclaim you," said Krishna.

Dhritarashtra said: "My friends know that I am not to blame. I desire precisely what Madhava has stated but I am powerless. My wicked sons do not listen to me. Krishna, I entreat you to advise Duryodhana."

Krishna turned to Duryodhana and said: "You are the descendant of a noble line. Pursue the path of dharma. Your present thoughts are unworthy and befit only men of low birth. On account of you, this famous line is in danger of being destroyed. If you listen to reason and justice, the Pandavas themselves will install Dhritarashtra as king and you as the heir apparent. Make peace with them by giving them half the kingdom."

Bhishma and Drona also pressed Duryodhana to listen to Govinda. But Duryodhana's heart could not be softened. "I pity Dhritarashtra and Gandhari whom Duryodhana is dooming to bereavement and desolation by his misdeeds," said Vidura.

Dhritarashtra once again said to his son: "If you do not listen to Govinda's advice, our race will perish."

Drona and Bhishma also tried repeatedly to persuade Duryodhana and turn him from error. Duryodhana was furious with everyone for pressing him in this matter to agree to a peaceful solution. He rose, and said:

"Madhusudana, you wrong me out of love for the Pandavas. The others here also blame me, but I do not think I am one whit to blame in this matter. The Pandavas, of their own volition, staked their kingdom at play and, being defeated, justly forfeited it. How am I responsible for it? Losing the game, they went to the forests as in honor bound. For what fault of mine do they now seek battle and wish to slay us? I will not yield to threats. When I was young, the elders did us grievous wrong by giving the Pandavas, I do not know why, a part of the kingdom to which they had not a shadow of a right. I acquiesced then but they lost it at play. I refuse to return it to them. I am utterly blameless. I will not give the Pandavas an inch of land, not even a needle-point of it!"

When Duryodhana said that he had not committed wrong, Govinda laughed and said: "The play was fraudulently arranged by you in conspiracy with Sakuni and you afterwards insulted Draupadi in an assembly of princes. And yet, you have the impudence to say that you have committed no wrong," and reminded him of the other iniquities he had perpetrated against the Pandavas.

Duhsasana seeing that Bhishma and others were accepting Krishna's indictment of Duryodhana said: "Brother, it seems that these people have a plot to bind you with ropes and hand you over to the Pandavas. Let us get away from here," and Duryodhana, accompanied by his brothers, walked out of the court.

Govinda addressed the court again and said: "Sires, the Yadavas and Vrishnis live happily, now that Kamsa and Sisupala are dead. In order to save a whole people, it is some times necessary to sacrifice an individual. Does it not happen occasionally that a village is abandoned in order that the country may be saved? I am afraid you will have to sacrifice Duryodhana if you want to save your race. That is the only way."

Dhritarashtra said to Vidura: "Bring far-sighted Gandhari here. It is possible that Duryodhana might listen to her." Gandhari was sent for and, when she came to the court, Duryodhana was sent for.

Duryodhana, his eyes red with anger, returned and Gandhari tried by all the means in her power to bring him round to reason. Duryodhana said 'No' and again walked out of the hall.

He and his friends had plotted to seize Krishna. News of this reached the court. Govinda, who had anticipated all this, laughed and disclosed his divinity.

The blind Dhritarashtra, by the grace of Krishna, temporarily regained his sight and was able to see Krishna in his Visvarupa presence in every form.

"Pundarikaksha, (lotus-eyed Krishna) having seen your Visvarupa, I do not wish to see anything else. I ask that I should be blind again," said Dhritarashtra, and he became blind again. "All our efforts have failed. Duryodhana is obstinate," said Dhritarashtra to Govinda.

And Krishna rose and, with Satyaki and Vidura on either side of him, left the court.

He went straight to Kunti. He told her what had happened and she asked him to convey her blessings to her sons.

"The time has come," said she, "for that for which a kshatriya woman brings forth sons. May you protect my sons!"

A kshatriya mother brings forth children to be sacrificed in war. Purushottamat (Krishna as Supreme Being) got into his chariot and sped towards Upaplavya. War became a certainty.
 
 

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