1 Introduction 40 33.6 28 1 Vaisampayana said, "The valiant descendants of Kuru, having joyfully celebrated Abhimanyu's wedding, gathered in Virata's court, filled with riches, gems, and precious stones. Virata and Drupada sat on seats, surrounded by esteemed rulers, including Valarama, Krishna, Yudhishthira, Bhima, Arjuna, and the sons of Madri. The princes, sons of Draupadi, sat on golden seats, shining like stars in the firmament. After conversing on various topics, Krishna drew their attention to the Pandavas' affairs, reminding them of Yudhishthira's deceitful defeat at dice, his exile, and the stipulation to regain his kingdom. Krishna praised Yudhishthira's unwavering adherence to truth and his desire for only what is rightfully his. He requested the assembly to consider the good of both Yudhishthira and Duryodhana, and to consult together to find a solution consistent with righteousness, propriety, and the rules of virtue. Krishna suggested sending a virtuous ambassador to beseech Duryodhana to give half the kingdom to Yudhishthira, emphasizing the importance of peace and harmony. Yudhishthira's elder brother praised Krishna's words, marked by prudence, virtue, and a pacific spirit, and the assembly listened intently, aware of the gravity of the situation. 2 Baladeva said, "You have all listened to Krishna's speech, characterized by virtue and prudence. The Pandavas are willing to give up half their kingdom for peace, demonstrating their commitment to harmony. I suggest sending a messenger to ascertain Duryodhana's mind and explain Yudhishthira's views, with the goal of finding a mutually beneficial solution. Let him respectfully salute the elders and heroes of the Kuru race, including Bhishma, Drona, and Vidura, showing reverence for their wisdom and experience. Let him speak humble words, serving Yudhishthira's interests, without provoking them or stirring up unnecessary conflict. Yudhishthira lost his kingdom due to his own mistake, challenging Sakuni to a dice game despite being unskilled and warned by friends. No blame attaches to Sakuni, who simply took advantage of Yudhishthira's error. The messenger should use conciliatory words to bring Duryodhana around, appealing to his sense of reason and fairness. War may not gain us our objective, and even if it did, it would come at a great cost. But conciliation may achieve our goals without the need for bloodshed, and its benefits will be more enduring." While Baladeva was still speaking, the son of Sini suddenly rose up and indignantly condemned his words, disagreeing with his approach. 3 Satyaki said, "Your words reveal your heart, Baladeva! You speak like a coward, not a brave warrior. Yudhishthira was deceived and defeated in a dice game by cheats, not brave men. They exploited his trust and won unfairly, using tricks and deceit. How can they claim righteousness? Yudhishthira has fulfilled his promise and deserves his ancestral throne, which was unjustly taken from him. He shouldn't beg, and we won't let him. Begging is unbefitting a king, and it's our duty to protect his honor. We'll fight and force them to surrender, and I'll lead the charge. My wrath is formidable, and no one can withstand my fury, not even Arjuna or Krishna. Who can face Bhima, the twin brothers, Dhrishtadyumna, or Subhadra's son, all skilled warriors and mighty heroes? We'll slay our enemies and put Yudhishthira on the throne, where he rightfully belongs. It's not sinful to defend ourselves and our king, but begging is impious and infamous. Let Yudhishthira reclaim his kingdom today, or I'll slay our foes and lay them on the earth, and their shame will be remembered for generations!" 4 Drupada said, "Duryodhana's stubbornness won't allow him to relinquish the kingdom peacefully, and Dhritarashtra's blind affection for his son will lead him to support Duryodhana's defiance. Bhishma and Drona, though wise, will unfortunately follow suit, and Karna and Sakuni will act with their typical foolishness. While Valadeva's words are wise and reasonable, Duryodhana's vicious nature won't respond to mild appeals. He'll only consider gentle words a sign of weakness. We must prepare for war and send urgent messages to our allies, calling upon them to gather an army. Let swift messengers go to Salya, Dhrishtaketu, Jayatsena, and the prince of the Kekayas, as well as other rulers who value justice and honor. We must act quickly, as Duryodhana will undoubtedly send word to his own allies, seeking their support. I recommend sending word to various rulers, including Salya, Bhagadatta, Hardikya, Ahuka, and others, urging them to join our cause. Our priest, a learned Brahmana, should be sent to Dhritarashtra with a clear message and instructions on how to address Bhishma, Drona, and Duryodhana, to ensure our words are not misunderstood or misrepresented." 5 Krishna said, "As we seek a politic course, our first duty is to promote Pandu's son's interests. Our relationship to both Kurus and Pandus is equal, despite their differences. We've been invited to a marriage celebration, and now it's time to return home. You, king, are esteemed for your wisdom and age. Dhritarashtra respects you, and you're friends with Drona and Kripa. I ask you to send a message to the Kurus on behalf of the Pandavas. If they make peace on fair terms, brotherly feelings will be preserved. But if Duryodhana refuses, we'll summon allies and take action. The holder of Gadiva will unleash his wrath, and Duryodhana will meet his fate." Vaisampayana said, "King Virata honored Krishna and sent him home. Then, Yudhishthira and his followers prepared for war. Virata and Drupada sent word to various monarchs, who responded with their armies. The land was filled with military forces, and the earth seemed to tremble beneath their feet. The king of Panchalas, after consulting Yudhishthira, sent his priest to the Kurus with a message." 6 Drupada said, "Among living beings, intelligent ones are superior. Among intelligent creatures, men are superior. Among men, the twice-born are superior. And among the twice-born, those who study the Veda are superior. You, sir, are superior in understanding and learning. You are equal to Sukra or Vrihaspati in intellect. You know the characters of Dhritarashtra and Yudhishthira. The Pandavas were deceived by their opponents, and Dhritarashtra follows his son's advice. Sakuni cheated Yudhishthira in a gambling match. They won't give up the kingdom easily. If you speak words of righteousness to Dhritarashtra, you'll gain the hearts of his warriors. Vidura will use your words to alienate Bhishma, Drona, and Kripa. When their adherents are estranged, the Pandavas will prepare for war. You must act virtuously and describe the hardships the Pandavas have faced. Estrange the hearts of the aged by discussing family usages. I have no doubt in this matter. You are a Brahmana, versed in the Vedas, and an ambassador, so you need not fear danger. Set out under the Pushya combination and at the Jaya hour to promote the Pandavas' interests." Vaisampayana continued, "Thus instructed, the virtuous priest set out for Hastinapura with his disciples to promote the welfare of Pandu's sons." 7 Vaisampayana said, "Dhananjaya and Duryodhana went to Dwaraka to meet Krishna, hoping to gain his support in the impending war. Duryodhana arrived first, but Krishna saw Arjuna first, which gave Arjuna the upper hand. Duryodhana asked Krishna to help him in the war, citing their friendship and his arrival first. He reminded Krishna that he had come to him before Arjuna, and that right-minded persons always support those who come to them first. Krishna replied that he would help both, but Arjuna had the right to choose first. He offered to send an army of cowherds, known as the Narayanas, or himself, unarmed, to one of them. Arjuna chose Krishna, knowing that his presence would be more valuable than any army. Duryodhana, on the other hand, took the army of Narayanas, delighting in their strength and numbers. Despite knowing that Krishna's support was crucial, Duryodhana was pleased with his choice. He then met Rukmini's son, Kritavarman, who refused to fight against Krishna, citing their close relationship. Duryodhana next met Kritavarman, who gave him an Akshauhini of troops. Krishna asked Arjuna why he chose him, and Arjuna replied that he wanted Krishna's fame and his presence as his charioteer. Krishna agreed, and they returned to Yudhishthira, ready to face the challenges ahead." 39 Dhritarashtra said, "Man is subject to Destiny and can't control his prosperity or adversity." Vidura replied, "Even the wise can be ignorant and reproached. One becomes agreeable through gifts, sweet words, or incantations. He who is naturally agreeable remains so. One attributes good qualities to loved ones and evil to hated ones. Abandoning Duryodhana would secure your other sons' prosperity. Avoid those eminent in wealth but lacking good qualities." Dhritarashtra approved Vidura's words but refused to abandon Duryodhana. Vidura said, "He who is virtuous and humble never ignores others' sufferings. Quarrelsome people always speak ill of others and strive to cause pain. Their companionship is fraught with danger. One should avoid vile and wicked-minded persons and seek the growth of their race through helping relatives. Prosperity comes from behaving well towards all relatives." Vidura urged Dhritarashtra to favor the Pandavas and assign them villages for maintenance. He warned that relatives can either rescue or ruin each other. Dhritarashtra should re-instating the Pandavas to avoid future regrets. Vidura concluded that a wise person should keep counsels secret and avoid intoxication, sleep, and unskilful envoys to succeed. 40 Vidura offered wise counsel to Dhritarashtra, urging him to embrace virtue and humility, and to abandon pride and arrogance. He emphasized the importance of sincerity and truthful intentions, warning that deceit and unrighteousness lead to destruction. Vidura reminded the king that knowledge and pleasure are mutually exclusive, and that one must choose between pursuing wisdom and indulging in fleeting pleasures. Vidura also spoke of the impermanence of life, likening it to a river that flows inexorably towards the sea. He encouraged Dhritarashtra to control his senses and desires, and to seek advice from wise and experienced friends. By doing so, the king could navigate the challenges of life and earn merit through righteous deeds. Vidura went on to describe the duties of the four social orders: Brahmanas, Kshatriyas, Vaisyas, and Sudras. He emphasized the importance of each varna fulfilling its respective duties, and encouraged Dhritarashtra to support Yudhishthira in his royal duties as a Kshatriya. Dhritarashtra acknowledged Vidura's wisdom, but felt helpless against the forces of fate and his own inclination towards Duryodhana. He lamented that despite his better judgment, he was unable to resist the influence of his wicked son. Vidura's words, though wise and well-intentioned, seemed to fall on deaf ears, as the king remained trapped in his own web of deceit and corruption.

2 Sanat-sujata Parva 31 104.3 1:26:55 44 Sanat-sujata explained to Dhritarashtra that the knowledge of Brahman is not easily attained, but requires the practice of Brahmacharya, which involves restraining the senses and merging the will into the pure intellect. He described Brahmacharya as a state of utter absence of worldly thought, and emphasized its importance in manifesting the knowledge of Brahman. Sanat-sujata also explained that Brahmacharya involves twelve virtues, including perseverance in Yoga-meditation, and that it leads to the attainment of immortality. Dhritarashtra asked about the nature of Brahman, and Sanat-sujata replied that it is beyond human comprehension, and cannot be described in terms of color or form. He emphasized that Brahman is omnipresent, eternal, and the basis of everything in the universe. Sanat-sujata concluded that those who are acquainted with Brahman are emancipated, and that it is the ultimate goal of human existence. 45 Sanat-sujata warned Dhritarashtra about twelve grave faults that can destroy men's lives, including sorrow, anger, covetousness, and ignorance. He also listed twelve practices of a Brahmana, such as righteousness, truth, asceticism, and self-restraint, which can lead to emancipation. Sanat-sujata emphasized the importance of self-control, renunciation, and knowledge, and cautioned against the accompaniments of mada (pride), which include ill-will, detraction, and cruelty. He also described the six indications of true friendship and the importance of restraint and asceticism in achieving bliss and regions of bliss hereafter. Sanat-sujata emphasized that knowledge of Brahman is essential for attaining emancipation, and that work alone is not enough. He encouraged Dhritarashtra to seek Brahman by restraining the external senses and avoiding mental exertion, and to follow the successive steps indicated in the Vedas to attain Brahman even in this life. 46 Sanat-sujata described the primary Seed, Mahayasas, as pure Knowledge, destitute of accidents, and the source of creation. This Eternal One, endued with Divinity, is beheld by Yogins and upholdeth the body, senses, and universe. The Seed leadeth the senses and is the Sun's Sun, upholding both the creature-Soul and Iswara. It is from this Seed that directions, rivers, seas, and the vast universe have derived their origin. The body is like a car destined to destruction, but the acts of wisdom lead to the Increate and Unchangeable One. This Stream of illusion is terrible, guarded by the gods, and hath twelve fruits. The creature-Soul, having reflected, enjoyeth half of the fruits of his acts in the other world. Souls divested of accidents, resorting to Avidya, assume accidents and take births in different orders. Accidents raise the universe from Brahman, which is Full. Dispelling accidents, what remains is Brahman in its Fulness. Everything has sprung from this Seed, called TATH in the Vedas. The Supreme Soul, endued with four legs, treads above worldly affairs, and the vital air called Apana is swallowed up by Prana, Will, Intellect, and the Supreme Soul. The Supreme Controller, worthy of reverential hymns, is manifest as Knowledge in creature-Souls. 47 Vaisampayana said, "The king spent the night conversing with Sanat-sujata and Vidura, discussing matters of great importance. The next day, the princes and chiefs gathered in the court-hall, eager to hear Sanjaya's message from the Pandavas. The hall was beautiful, with a golden floor and seats made of gold, wood, marble, and ivory. The walls were adorned with intricate carvings and the ceiling was high and vaulted. The atmosphere was tense with anticipation as the kings and princes took their seats. Bhishma, Drona, Kripa, and other heroic kings entered the hall, their faces grave and solemn. They were followed by Duryodhana and his brothers, their eyes gleaming with a fierce light. The hall was filled with mighty bowmen, their energy and effulgence likened to lions in a mountain-cave. The air was thick with the weight of their collective strength and power. After all the kings had taken their seats, the orderly announced Sanjaya's arrival. Sanjaya, adorned with ear-rings and dressed in fine clothes, entered the hall and addressed the Kauravas, 'I have returned from the Pandavas. They offer their congratulations to all the Kurus, and have sent their respects to the aged ones, their equals, and those younger than them.' Sanjaya then began to recount the message he had been instructed to deliver to the Pandavas by Dhritarashtra, his voice clear and strong in the silent hall. 48 Vaisampayana said, "Sanjaya returned with the Pandavas' message, entering the beautiful hall filled with mighty bowmen. The princes and chiefs gathered around, eager to hear his words. Sanjaya, adorned with ear-rings, began to speak, his voice clear and strong. 'I have returned from the Pandavas,' he said. 'They offer their congratulations and respects to the Kurus, acknowledging their elders, equals, and juniors.' The hall was silent, the kings and princes listening intently to Sanjaya's words. 'The Pandavas remember the days of old,' Sanjaya continued, 'when they lived in harmony with their cousins. They wish to revive that unity and peace.' Sanjaya paused, surveying the room. 'But they will not back down from their rights. They demand what is rightfully theirs.' The hall erupted into a murmur, the kings and princes conferring with each other. Bhishma, Drona, and Kripa spoke in hushed tones, their faces grave with concern. Duryodhana's eyes flashed with anger, his jaw clenched in determination. The fate of the kingdom hung in the balance, as the Kurus debated their response to the Pandavas' message. 49 Vaisampayana said, "Bhishma told Duryodhana, 'Nara and Narayana, two ancient deities, were once visited by Vrihaspati and Sakra. They were praised by Brahma as powerful and ascetic, and were worshipped by the gods and Gandharvas. Indra sought their aid in battle against the Asuras, and they granted it. Nara, also known as Arjuna, slew many foes, including Jambha and the Nivatakavachas. Narayana, also known as Krishna, is equally mighty. These two are now united and cannot be vanquished by the Asuras or gods. They are born repeatedly to fight in destructive wars. You will soon see them, O Duryodhana, and remember my words.' Karna responded, 'I have adopted Kshatriya duties and done no wrong. I will slay the Pandavas and do what is agreeable to Dhritarashtra and Duryodhana.' Bhishma replied, 'You are not equal to a sixteenth part of the Pandavas. Your boasts are empty. You did nothing when the Pandavas were insulted, and you did nothing when they were in danger. It is folly to rely on you, and you will bring calamity to the Kurus.' 50 Dhritarashtra asked Sanjaya, "What did Yudhishthira say when he heard about our assembled forces?" Sanjaya replied, "Yudhishthira is restraining his brothers and sons, ready to march into battle. The Panchalas, Kekayas, and Matsyas are rejoicing at their union with Yudhishthira. Brahmanas, Kshatriyas, and Vaisyas are all coming to behold Partha in his coat of mail." Dhritarashtra asked about the forces of Dhrishtadyumna and the Somakas. Sanjaya fell into a swoon, and when he awoke, he said, "I saw the mighty car-warriors, the sons of Kunti. With Dhrishtadyumna, Bhimasena, Vijaya, Nakula, Sahadeva, Sikhandin, and other heroes, the Pandavas will fight against you." Sanjaya listed the allies of the Pandavas, including the Kekaya princes, Yuyudhana, Virata, the lord of Kasi, the sons of Draupadi, Abhimanyu, Dhrishtaketu, Vasudeva, Sarabha, Sahadeva, Jayatsena, and Drupada. He concluded, "Relying on these and other kings, Yudhishthira is prepared for battle." 51 Dhritarashtra feared Bhima's wrath, comparing him to a tiger and a lion, and believed that even combined, his sons couldn't match Bhima's strength. He recalled Bhima's childhood feats, such as slaying Yakshas and Rakshasas, and his overthrow of Jarasandha, the powerful king of Magadha. Dhritarashtra lamented that his sons wouldn't listen to him and were doomed to destruction by Bhima's mace, which he described as a deadly weapon, straight, made of steel, thick, with beautiful sides, adorned with gold, capable of slaying a hundred, and producing a terrible sound when hurled at the foe. He saw no escape from Bhima's fury and believed that his sons would flee in terror, like animals before a lion. Dhritarashtra resigned himself to fate, feeling tied to the wheel of Time, and anticipated the wailing of women when his sons were slain. He lamented that his sons were like moths rushing into the flame of Bhima's wrath, and that their destruction was certain. He wished that they had never been born, or that they had died in childhood, rather than facing the terror of Bhima's mace. Dhritarashtra's fear of Bhima's wrath consumed him, and he saw no hope of escape from the impending doom. 52 Dhritarashtra said, "Arjuna, with his unerring arrows and Gandiva, is invincible. Even Drona and Karna may not be able to withstand him. The encounter between them will be fierce, but I fear the victory will not be mine. Arjuna's wrath, once excited, is difficult to pacify. He has never been defeated and has conquered even the celestials. With Krishna as his charioteer, he is unbeatable. I see Arjuna shooting his arrows, committing havoc, and consuming my army like a blazing conflagration. My troops are running away in panic, struck by the rattle of his car. Arjuna's weapons will consume all, like a tremendous fire urged by the wind. He will vomit innumerable arrows and become irresistible like Death itself. I will constantly hear evil omens and destruction will overtake the Kurus." Dhritarashtra lamented that Arjuna's wrath was excited against his sons and feared the worst for his army. He saw Arjuna as unstoppable, with his Gandiva and Krishna by his side. He predicted that his army would be consumed by Arjuna's arrows, like a fire consuming dry leaves. 53 Dhritarashtra said, "The Pandavas and their followers are eager for victory and resolved to sacrifice their lives. Even their allies, like the kings of Panchala, Kekaya, Matsya, and Magadha, are mighty enemies. Krishna, who can subjugate the three worlds, is bent on giving victory to the Pandavas. Satyaki, trained by Arjuna, will fight with my host, shooting shafts like a husbandman sowing seeds. Dhristadyumna, a mighty car-warrior, acquainted with superior weapons, will also join the battle. I fear the wrath of Yudhishthira, the prowess of Arjuna, and the strength of the Twins and Bhimasena. When they spread their net of arrows, my troops will be destroyed like moths in a flame. Yudhishthira is a virtuous soul, endued with great energy, wisdom, and patience. He is like a blazing fire that will destroy all my sons, who are like moths destined to be consumed by that fire. I have behaved deceitfully towards him, and now see the folly of war. I think it's not proper to fight, and predict the destruction of our race if we do. Let us strive for peace, for Yudhishthira will never be indifferent to our distress. He censures me only as the cause of this unjust war. If we act accordingly, my mind may have peace. Alas, I have been blinded by my affection for my sons, and have not seen the folly of this war." 54 Sanjaya said, "You are wise, O king, yet you follow your sons' counsel. You have injured the Pandavas from the start and committed sins repeatedly. You laughed when they lost at dice and did not intervene when they were insulted. The Pandavas won this empire for you with their strength, but you think you acquired it yourself. When your sons were captured by the Gandharvas, Arjuna saved them. You laughed at the Pandavas' exile, but Arjuna's arrows will consume us all. His car, with the blazing Ape banner, will destroy us like the wheel of Time. The whole earth is his, and he has Bhima and Arjuna fighting for him. The Kauravas will meet destruction, struck by fear of Bhima and Arjuna. The Matsyas, Panchalas, Salways, and Surasenas no longer pay you homage and have joined the Pandavas. Check your sinful son and his adherents by all means. Your lamentations are useless, as Vidura and I warned you at the gambling match." 55 Duryodhana said, "Fear not, O king. We are fully capable of vanquishing the foe in battle. Bhishma, Drona, Kripa, and Drona's son are all capable of defeating all the kings of the earth single-handedly. I have assembled a vast army, and all the kings are on my side, ready to fight for me. The Pandavas are without allies and destitute of energy, while my army is superior in strength and numbers. I am skilled in the use of the mace and capable of defeating Bhima, who is considered the strongest of the Pandavas. Bhishma, Drona, Kripa, and Karna are all equal to the celestials and can inflict pain on Sakra himself. Arjuna cannot look at any one of them singly, and when united, they will certainly slay him. My success is as certain as a fruit held fast in my own grasp. The utter defeat of my foes is already known, and my victory is inevitable. Why do you apprehend danger from the Pandavas, O king? Our army is superior, our warriors are braver, and our weapons are mightier. We will surely emerge victorious in this battle." 56 Duryodhana asked Sanjaya about Yudhishthira's army and preparations for war. Sanjaya replied that Yudhishthira, Bhimasena, and Arjuna were all cheerful and ready for battle, with their warriors and weapons at the ready. Arjuna's celestial car was illuminated and adorned with divine banners, created by the artificer Tashtri, aided by Sakra and Dhatri. The banners displayed various celestial forms, including large and small images, and were immune to obstruction, able to move freely through the air without hindrance. The car was pulled by a century of white, celestial steeds, presented by Chitrasena, which could not be impeded in their course, moving with the speed of the mind. Similarly, Yudhishthira's car was pulled by white steeds, Bhimasena's by wind-speed steeds, and Sahadeva's by sable steeds with variegated backs, all presented by the celestials. Nakula's steeds were presented by Indra himself, and were mighty and swift, able to carry him into battle with ease. The sons of Subhadra and Draupadi were carried by excellent steeds, all presented by the celestials, and were eager to prove themselves in combat. With their powerful weapons and divine steeds, the Pandavas were ready to face the Kauravas in the great battle. 57 Dhritarashtra asked Sanjaya about the Pandavas' army and allies, and Sanjaya replied that a formidable force had assembled to support the Pandavas. Krishna, Chekitana, Satyaki, Drupada, Virata, and other kings had joined the Pandavas, each with their own Akshauhini of troops. Dhrishtadyumna, a great car-warrior and the son of Prishata, led the host. The Pandavas had distributed their opponents into shares, with Bhishma assigned to Sikhandin, Duryodhana and his brothers to Bhimasena, Karna to Arjuna, and so on. Dhritarashtra lamented that his sons, led by Duryodhana, were no match for the mighty Pandavas and their allies. He feared that his host would be defeated and his sons slain. Sanjaya replied that the Pandavas were powerful and had the support of the celestials, but Duryodhana was confident in his own strength and that of his allies. Duryodhana boasted that he could defeat the Pandavas with ease, but Dhritarashtra knew that his son was no match for the mighty Arjuna, who was protected by the celestials and had the divine Gandiva bow. Dhrishtadyumna urged the Pandavas to fight, saying he could withstand all the Kauravas alone. Yudhishthira relied on Dhrishtadyumna's prowess and steadiness to rescue them from the war. The stage was set for a great and terrible battle. 58 Dhritarashtra passionately appealed to Duryodhana to avoid war and make peace with the Pandavas, warning him of the devastating consequences of battle. He emphasized that even half of the kingdom was sufficient for Duryodhana and his followers, and that all the Kauravas, including the wise Bhishma, the skilled Drona, and the powerful Aswatthaman, desired peace. However, Duryodhana remained obstinate, boasting that he and Karna alone could defeat the Pandavas. He vowed to either conquer the Pandavas or sacrifice his life in the attempt, and stubbornly refused to surrender even a small portion of land. Dhritarashtra lamented that his son was leading the Kauravas towards their downfall, and that he himself would mourn the loss of his sons and kin. He foresaw the Pandavas, led by the brave Bhimasena and the skilled Satyaki, emerging victorious and the Kaurava host being annihilated. He urged Duryodhana to reconsider his decision and make peace, but the prince remained resolute in his defiance. Dhritarashtra's words fell on deaf ears, and the stage was set for a tragic and devastating conflict. 59 Sanjaya entered the inner apartments, where he found Krishna and Arjuna seated on a golden dais, adorned with celestial ornaments. Krishna's feet rested on Arjuna's lap, while Arjuna's feet rested on Krishna's and Satyabhama's laps. Sanjaya was struck by the auspicious marks on Arjuna's soles and felt a sense of fear, recognizing the two as Indra and Vishnu incarnate. He conveyed Dhritarashtra's message, and Krishna spoke, his words sweet, charming, and mild, yet awful and alarming. Krishna warned Dhritarashtra of a great danger threatening him and his kin, urging him to make peace and avoid the impending war. He reminded Dhritarashtra that Yudhishthira was eager for victory and that Arjuna was invincible, capable of vanquishing even the celestials. Krishna declared that he himself would aid Arjuna in battle, and that their combined strength was unstoppable. Arjuna also spoke, echoing Krishna's words and emphasizing his own determination to win. Sanjaya was convinced that the Pandavas would emerge victorious and that the Kauravas would face defeat and destruction. He realized that Dhritarashtra's stubbornness and refusal to listen to wise counsel would lead to his own downfall. 60 Dhritarashtra carefully considered Sanjaya's words, meticulously weighing the merits and demerits of the situation. He thoroughly counted the strengths and weaknesses of both sides, and his analysis led him to a sobering realization: the Pandavas possessed both human and divine support, while the Kurus were decidedly weaker. He trembled at the thought of the Pandavas' unity and the aid they would receive from powerful celestials like Agni and Dharma. The monarch envisioned Arjuna, wielding his celestial bow Gandiva and inexhaustible quivers, cutting down their enemies with ease. He pictured Arjuna's car, adorned with the monkey-image banner, striking fear into the hearts of their foes. Dhritarashtra regarded Arjuna as a superhuman warrior, capable of defeating even the gods in battle. The king's anxiety grew as he foresaw a terrible destruction awaiting the Kurus if they failed to make peace with the Pandavas. With a heavy heart, he urged Duryodhana to seek peace, convinced that the Pandavas were mightier than the Kurus. 61 Duryodhana, his anger burning brighter, scoffed at his father's fears about the Pandavas' divine allies. He argued that the gods, having attained their stature through detachment and indifference, do not intervene in human affairs driven by desire, envy, or wrath. He boasted that his own powers surpass those of the gods, claiming he could extinguish Agni's flames, reunite sundered mountains, and calm tempests. His incantations, he declared, protect his subjects from harm, and he has never failed to punish his enemies. Duryodhana asserted his superiority in intelligence, energy, prowess, knowledge, and resources, belittling the Pandavas' abilities. He claimed to possess the same weapon knowledge as the great warriors, including Bhishma, Drona, and Kripa, and boasted that his knowledge of weapons was unmatched. With unwavering confidence, he predicted the defeat of the Pandavas and their allies at his hands, likening their fate to rivers lost in the ocean. His words dripped with arrogance, revealing a deep-seated belief in his own invincibility. 62 Karna, with hubris in his voice, boasted to Dhritarashtra's son, offering to single-handedly slay the Pandavas and their allies, citing his possession of the powerful Brahma weapon obtained from Rama. But Bhishma, the wise and seasoned warrior, rebuked Karna, saying his intellect was clouded and his hour of defeat was near. Bhishma reminded Karna of Arjuna's impressive feat at the burning of the Khandava forest, and warned that Indra's shaft, which Karna possessed, would be broken by Krishna's discus. Bhishma also predicted that Karna's serpentine-mouthed shaft, which he worshipped with flowery garlands, would perish along with him. Karna, offended by Bhishma's words, laid down his weapons and vowed to only appear in court, not in battle. Bhishma laughed, questioning Karna's ability to keep his promises, recalling his boasts of slaying thousands of warriors. Bhishma mocked Karna's claim of virtue and asceticism, saying he lost both when he obtained the weapon by deceiving Rama, and that his true nature was revealed by his actions. 63 Duryodhana boasted that he, Karna, and his brother Dussasana could defeat the Pandavas, and that he didn't need the help of Bhishma, Drona, or other kings. He was confident in his own abilities and believed that he could achieve victory alone. But Vidura rebuked him, saying that self-restraint is essential for success and that one should cultivate attributes like forgiveness, firmness, and truthfulness. Vidura praised the virtues of self-restraint, saying it leads to energy, success, and liberation. He described a self-restrained person as one who is content, calm, and cheerful, with no fear of others and no one fearing them. Such a person regulates their conduct according to righteous principles and rejoices in peace. They are not covetous, satisfied with little, and unaffected by objects that provoke lust. They are as grave as the ocean and possess wisdom. They have control over their senses, patience, gentleness, modesty, steadiness, liberality, and faith. They are free from envy, avarice, pride, wrath, sleep, boastfulness, self-esteem, malice, and sorrow. Vidura concluded that the path of a sage is not visible, but they attain eternal regions in heaven. He encouraged Duryodhana to cultivate self-restraint and follow the righteous path, rather than relying solely on his own strength and pride. By doing so, he could achieve true success and happiness, and avoid the pitfalls of his own arrogance. 64 Vidura told a story about a fowler who spread a net to catch birds. Two birds were ensnared together and flew away, but the fowler followed them, hoping to catch them when they quarreled. An ascetic saw the fowler and warned him that the birds would fall into his hands when they fought. Sure enough, the birds quarreled, fell to the ground, and were caught by the fowler. Vidura compared this to kinsmen who fall out over wealth and become vulnerable to their enemies. He urged Dhritarashtra to unite his family and warned that division would lead to destruction. Vidura also told a story about a jar of honey on a mountain, guarded by poisonous snakes. Some hunters tried to retrieve the honey but perished in the attempt. Vidura compared this to Duryodhana's desire to conquer the earth without a rival, warning that he would suffer a similar fate if he engaged in battle with Arjuna. Vidura urged Dhritarashtra to reconcile with Yudhishthira and avoid war, reminding him of Arjuna's past victories and the strength of his allies. Vidura cautioned that if the Kauravas and Pandavas fought, both sides would suffer irreparable losses. He implored Dhritarashtra to act wisely and prevent the destruction of their kin. By uniting the family and avoiding war, they could ensure their prosperity and happiness. 65 Dhritarashtra cautioned Duryodhana against underestimating the Pandavas, comparing them to the five elements and warning that Yudhishthira, Bhimasena, Arjuna, Dhrishtadyumna, and Satyaki were unstoppable forces. He urged Duryodhana to listen to the counsel of Bhishma, Drona, Kripa, Vikarna, and Vahlika, who all had his best interests at heart. Dhritarashtra reminded Duryodhana of the Pandavas' past victories, including Arjuna's single-handed defeat of the Kaurava army at the city of Virata. He implored Duryodhana to reconcile with his brothers and share the kingdom, warning that the united Pandavas would be unbeatable. Dhritarashtra emphasized that Krishna, with his immense power and energy, was a crucial ally for the Pandavas. He warned Duryodhana that he was no match for Krishna, who was revered by the three worlds. Dhritarashtra urged Duryodhana to accept the guidance of his elders and well-wishers, and to avoid a disastrous war that would lead to the downfall of the Kaurava dynasty. He pleaded with Duryodhana to consider the welfare of the kingdom and the lives of his soldiers, and to seek peace through reconciliation with the Pandavas. By doing so, Dhritarashtra hoped to prevent the destruction of their kin and the devastation of their kingdom. 66 Sanjaya relayed Arjuna's message to Dhritarashtra, warning that the assembled kings, including Bhishma, Drona, and Karna, were on the brink of death. Arjuna asked Sanjaya to inquire about their welfare and convey his message, saying, "Don't let libations be poured into the fire of battle. Give Yudhishthira his rightful share of the kingdom, or I will send you all to the regions of departed spirits with my arrows." Arjuna's words were measured and wise, reflecting his large eyes with red corners and his glances at Vasudeva. He spoke with a deep understanding of the impending battle and its consequences. Sanjaya conveyed the message with great speed, bowing to Arjuna and Hari before departing. He addressed Dhritarashtra, saying, "I have come to convey Arjuna's words of grave import to you, O king. He warns of the devastating consequences of war and urges you to avoid it by granting Yudhishthira his rightful share of the kingdom." Sanjaya's words were laced with a sense of urgency, imploring Dhritarashtra to heed Arjuna's warning and avoid the bloodshed that would soon engulf the land. 67 Dhritarashtra, still disregarding Sanjaya's warnings, pressed him for a detailed assessment of the strengths and weaknesses of both the Kaurava and Pandava armies. Sanjaya, however, refused to answer in secret, fearing the king's wrath and potential misinterpretation of his words. Instead, he suggested that Vyasa and Gandhari be present, as they would ensure a truthful and unbiased response. Dhritarashtra, though reluctant, agreed to summon them. Vyasa, with his wise and discerning nature, and Gandhari, with her keen insight, entered the court. Vyasa, understanding the gravity of the situation, encouraged Sanjaya to reveal what he knew about the intentions of Krishna and Arjuna. Sanjaya, thus compelled to speak the truth, began to reveal the fate that awaited the Kauravas and the Pandavas in the impending battle. His words were laced with a sense of urgency, as he knew that the fate of the kingdom hung in the balance. With all present, Sanjaya's words carried weight, and the gravity of the situation became clear to all. The stage was set for a devastating conflict, one that would determine the course of history. The assembled kings, queens, and sages knew that the fate of the kingdom hung precariously, and that the words of Sanjaya would shape the destiny of the Kauravas and the Pandavas. 68 Sanjaya elaborated on the divine nature of Vasudeva (Krishna) and Arjuna, who had taken birth on earth by their own will. He emphasized Krishna's superior strength, citing his conquests of formidable foes like Naraka, Samvara, Kansa, and Sisupala, which demonstrated his unparalleled power. Sanjaya highlighted that Krishna's might was beyond measure, capable of outweighing the entire universe, and that his will alone could reduce the universe to ashes. He was the embodiment of truth, virtue, modesty, and simplicity, and wherever he was, success was assured. Sanjaya warned Dhritarashtra that Krishna's purpose was to destroy his wicked sons, who were addicted to sin and refused to heed the path of righteousness. He described Krishna as the Lord of Time, Death, and the Universe, who beguiled all with his illusion, except for those who had attained true knowledge of him. Sanjaya's words underscored the futility of the Kauravas' efforts against the Pandavas, who had the support of the divine Krishna. He emphasized that Krishna's power was not limited by any means, and that he could accomplish anything he desired, making him an unstoppable force. Sanjaya's description of Krishna's majesty and power left no doubt about the outcome of the impending battle. 69 Dhritarashtra questioned Sanjaya about his understanding of Krishna's divine nature, wondering how Sanjaya had attained this knowledge. Sanjaya explained that his own knowledge was unwavering, unlike Dhritarashtra's, which was clouded by ignorance. He elaborated on Krishna's supreme nature, describing Him as the union of the Gross, Subtle, and Cause, and the creator of all, yet Himself increate. Dhritarashtra sought to understand the foundation of Sanjaya's faith in Krishna, and Sanjaya attributed it to his purity of soul, achieved through devotion and scriptural knowledge. He emphasized that true wisdom and spiritual light arise from self-control and non-violence. Dhritarashtra urged Duryodhana to seek Krishna's protection, but Duryodhana stubbornly refused, even if it meant facing destruction. Gandhari rebuked her son, warning him that his evil ways would lead to his downfall. Vyasa intervened, advising Dhritarashtra to heed Sanjaya's words, as he possessed true knowledge of Krishna's nature. Sanjaya reiterated that to comprehend Krishna, one must first subdue their senses, acquire spiritual knowledge, and restrain their heart from worldly temptations. Only through this path could one attain Krishna's protection and salvation. In this expanded version, the conversation between Dhritarashtra, Sanjaya, and Vyasa is more detailed, highlighting the importance of self-control, spiritual knowledge, and devotion in attaining true understanding and protection. 70 Sanjaya elaborates on Krishna's divine names and attributes, revealing their profound meanings and significance. He explains that Krishna is called Vasudeva because he envelops all creatures with his illusory power, and Vishnu because he pervades the universe. Madava signifies his concentration and yoga-absorption, while Madhusudana represents his triumph over the demon Madhu. Krishna's name symbolizes his unity with eternal peace and existence. Pundarikaksha represents his indestructible and eternal nature, and Janardana signifies his striking fear into the hearts of the wicked. Sanjaya continues, describing Krishna as Sattwata, embodying the attribute of Sattwa, and Vrishabhakshana, with the Vedas as his eyes. Aja means unborn, and Damodara represents his self-control and splendor. Hrishikesa signifies his eternal happiness and divine attributes, while Mahavahu represents his upholding of the earth and sky. Adhakshaja means he never falters, and Narayana signifies his refuge for all humanity. Purusottama represents his role as creator, preserver, and destroyer, and Sarva signifies his all-encompassing knowledge. Satya, Vishnu, Jishnu, Ananta, and Govinda further emphasize his truth, prowess, success, eternity, and divine knowledge. Sanjaya's elaborate description of Krishna's names and attributes underscores his divine nature, illuminating his role as the supreme being, creator, and sustainer of the universe. 71 Dhritarashtra's envy for those who will behold Krishna is palpable as he describes Krishna's radiant beauty and effulgence, which will illuminate the surroundings, making him a sight to behold. He extols Krishna's leadership, courage, and prowess, hailing him as the leader of the Yadavas, a high-souled and adorable one, a slayer of foes, and a destroyer of enemies' fame. Dhritarashtra is in awe of Krishna's eloquence, kindness, and ability to fascinate all, acknowledging his power to enthrall and inspire. With reverence, Dhritarashtra surrenders himself to Krishna, acknowledging him as the eternal, omniscient, and infinite being who is the creator and destroyer of all things. He reveres Krishna as the unborn, the prime cause, and the author of gods, Asuras, Nagas, and Rakshasas. Dhritarashtra recognizes Krishna's role as the ruler of men and the foremost among learned persons, underscoring his supremacy in all aspects. Dhritarashtra's words are a testament to his deep admiration and reverence for Krishna's divine nature and supreme attributes. He sees Krishna as the embodiment of all that is good and powerful, and his envy for those who will behold him is a reflection of his own longing to experience Krishna's presence and glory.

3 Bhagwat Yana Parva 89 302.9 4:12:25 72 Yudhishthira implores Krishna to assist the Pandavas, emphasizing their rightful claim to the kingdom. Krishna agrees to help, and Yudhishthira expresses his frustration and despair. He recounts the hardships they have endured, spending 12 years in exile and another year in hiding, only to be offered a meager five villages by Dhritarashtra. Yudhishthira fears that accepting this offer would be seen as a sign of weakness, making them vulnerable to attack. Krishna offers to intervene on their behalf, proposing a visit to the Kuru court to negotiate a peace. However, Yudhishthira is hesitant, concerned for Krishna's safety among their enemies. He worries that Duryodhana and his allies will not hesitate to harm Krishna, even if he comes in peace. Krishna reassures Yudhishthira, confident in his ability to protect himself and escape blame. He suggests that his visit may even lead to a peaceful resolution, benefiting both the Pandavas and the Kurus. Yudhishthira eventually agrees, entrusting Krishna with the task of negotiating a favorable outcome. He asks Krishna to speak words that will benefit them, relying on his wisdom and diplomatic skills to resolve the conflict. 73 The holy one, Krishna, acknowledges Yudhishthira's inclination towards righteousness, in contrast to Duryodhana's inclination towards enmity. Krishna urges Yudhishthira to embrace his Kshatriya duty and vanquish his enemies, as cowardice is not befitting of a warrior. He recounts the various ways in which Duryodhana has wronged Yudhishthira, including the humiliating game of dice, yet shows no remorse. Krishna declares that Duryodhana deserves death for his wicked deeds and advises Yudhishthira to slay him. Krishna offers to go to the Kuru court to negotiate peace, but warns Yudhishthira that war is inevitable. He advises Yudhishthira to prepare for battle, gather his warriors, and collect everything needed for the impending war. Krishna assures Yudhishthira that as long as Duryodhana lives, he will not give back the kingdom taken at dice. Krishna promises to expose Duryodhana's wickedness and highlight Yudhishthira's virtues, making him appear virtuous in the eyes of the rulers of various realms. By doing so, Krishna aims to turn the tide of public opinion in Yudhishthira's favor and pave the way for a righteous victory. 74 Bhima urges Krishna to approach Duryodhana with mildness and restraint, avoiding any language that might provoke him to war. He paints a vivid picture of Duryodhana's character, describing him as inherently sinful, arrogant, and hostile, with a nature akin to that of a robber. Bhima acknowledges that Duryodhana is unlikely to listen to reason or heed wise counsel, but implores Krishna to attempt to pacify him with gentle and virtuous words. Bhima wistfully recalls the happy days when the Kauravas and Pandavas lived together in harmony, but fears that Duryodhana's all-consuming wrath will ultimately destroy their entire race. He draws parallels between Duryodhana and various destructive individuals from history, who were born at the end of each Yuga to bring about the downfall of their own kin. Bhima likens Duryodhana to these notorious figures, suggesting that he is destined to wreak havoc on their family. With a heavy heart, Bhima begs Krishna to find a way to reach Duryodhana's heart, to appeal to whatever shred of goodness might remain within him. He proposes that Krishna seek the guidance of the wise Grandsire and other respected counselors, who might be able to bring about a reconciliation between the cousins. Bhima concludes that even the humiliation of living under Duryodhana's rule is preferable to the devastation of war, which would only lead to the destruction of their entire race. Yudhishthira and Arjuna nod in agreement, sharing Bhima's longing for peace. 75 Vaisampayana recounts how Kesava, Krishna's brother, addressed Bhima with surprise and a hint of irony, given Bhima's previous eagerness for war. Kesava notes that Bhima had once been determined to crush the wicked sons of Dhritarashtra, and had even vowed to slay Duryodhana with his mighty mace. He questions how Bhima's heart, once filled with wrath and a desire for battle, now seeks peace and reconciliation. Kesava suggests that Bhima's fear and panic have led him to desire peace, and that his mind is overwhelmed by despair and uncertainty. He urges Bhima to recall his own deeds and the race he was born into, and to arise and be firm, for a Kshatriya never enjoys what he does not acquire through prowess and valor. Kesava's words are meant to stimulate Bhima and encourage him to stand firm in his resolve, rather than yielding to grief and fear. He seeks to remind Bhima of his duty as a warrior and a member of the Kshatriya race, and to rally him to the cause of justice and righteousness. 76 Vaisampayana said, "Bhima, ever-wrathful, replied to Vasudeva, 'You take me in a different light, but I delight in war and my prowess is unmatched. You know me well, yet you chastise me with unfriendly words. You know my delight in battle, my unyielding spirit, and my unwavering resolve. You know that I am the son of Kunti, the brother of Arjuna, and the scourge of my enemies. Yet, you speak to me as if I am a coward, afraid to fight. I will speak of my own might, though it's ignoble to do so. Behold, I can keep the firmament and earth asunder with my arms! My mace-like arms can crush anyone who comes within their grasp. Even the mighty Himavat, ocean, and Indra cannot extricate one attacked by me. I will trample all Kshatriyas who come against the Pandavas. You wound me with cruel words, but know my prowess is like the midday sun's fierce energy. On the day of battle, you'll see me felling warriors and grinding down combatants. My marrow hasn't decayed, nor does my heart tremble. I bear our injuries quietly, lest the Bharata race be extirpated. I am the protector of my brothers, the destroyer of my enemies, and the upholder of justice.'" Bhima's words are a declaration of his strength, courage, and unwavering commitment to his family and his principles. He is a warrior, a hero, and a force to be reckoned with. His response to Vasudeva's chastisement is a testament to his unyielding spirit and his determination to fight for what is right. 77 The holy one, Krishna, spoke to Bhima, "I spoke to you out of affection, not to reproach or pride. I know your strength and deeds. Your benefit to the Pandava's cause will be far greater than you think. Human acts are doubtful in their consequences, and even well-planned actions can fail due to Providence. One cannot avoid acting in the world, but one should act knowing that success comes from both Destiny and Exertion. Don't be pained by failure or delighted by success. I spoke to you to maintain your cheerfulness and prevent langour. Tomorrow, I will strive to make peace with Dhritarashtra without sacrificing your interests. If the Kauravas refuse, there will be war, and the burden will be on you and Arjuna. I will drive Arjuna's chariot, as he wishes, and not fight myself." Krishna's words are a message of encouragement and guidance to Bhima, emphasizing the importance of perseverance and balance in the face of uncertainty. He reminds Bhima of his strengths and the potential for great success, while also cautioning against attachment to outcomes and the need to adapt to changing circumstances. 78 Arjuna said, "O Krishna, Yudhishthira has spoken wisely, but I think you doubt the ease of achieving peace due to Dhritarashtra's greed and our weakness. You believe human effort alone is insufficient, yet without effort, purposes cannot be achieved. While this may be true, nothing should be deemed impossible. Despite our difficulties, peace may still be possible if proposed wisely. You, O Krishna, are the foremost friend of both Pandavas and Kurus, like Prajapati to gods and Asuras. Strive to bring about peace, or if you wish, accomplish our good through other means. Whatever your wish, we will honor it. Duryodhana deserves destruction for his evil deeds, including depriving us of our kingdom through deceitful dice. I thought he deserved death for his actions, and still do. His sinful nature and inability to bear our prosperity driven him to such acts. If you deem destruction preferable, let it be done soon. You know how Draupadi was insulted in the midst of the assembly, and how we patiently bore it, enduring the pain and humiliation. I doubt Duryodhana will behave justly towards us, even if wise counsels are offered. His mind is set on evil, and wise words will be lost on him like seed sown in barren soil. Therefore, act without delay for the Pandavas' benefit, O Krishna. Do what you think is proper and beneficial for us, or what needs to be done next." 79 The holy one, Krishna, said, "I will strive for peace, but it's within my power only if providence cooperates. Human effort alone is not enough, as seen in farming, where rain is essential for crops to grow. Wise men of old have said that human affairs require both providential and human effort. I will do my best, but cannot control providence. Duryodhana, fed by his sinful inclinations and counsellors, will not make peace without a fight. His wicked nature and inability to bear Yudhishthira's prosperity drive him to act sinfully. Yudhishthira doesn't wish to give up the kingdom submissively, and Duryodhana won't surrender it willingly. I think it's pointless to deliver Yudhishthira's message, as it will only be met with refusal. Duryodhana deserves death for his sins, including depriving you of your kingdom and humiliating Draupadi. I seek Yudhishthira's welfare and know that you, Arjuna, are aware of Duryodhana's intentions and my wishes. Knowing all this, why do you entertain apprehensions about my commitment to your cause? The act ordained in heaven, which will lead to the downfall of the Kauravas, is known to you, so how can peace be concluded with the foe? I will do what's possible through speech and action, but don't expect peace with the foe. Bhishma sought peace on their way back from attacking Virata's kine, but Duryodhana refused. I am obedient to Yudhishthira's commands, so I must consider the sinful acts of that wicked wretch, Duryodhana." 80 Nakula said, "Much has been said by Yudhishthira, the just king, and Arjuna, the brave warrior, and I've expressed my own opinion too. Hearing the enemy's wishes, disregard them and do what's proper for the occasion. Success comes from adapting to the circumstances. Our wishes have changed since our exile ended and we've assembled a mighty army of seven Akshauhinis. Beholding our warriors, who wouldn't be struck with fear? Their prowess is inconceivable, and they're equipped for battle with weapons. Go to the Kurus, speak words of mildness and threat, and agitate Suyodhana with fear. Who would dare encounter Yudhishthira, the invincible Bhimasena, Arjuna, the mighty Sahadeva, myself, you, Rama, Satyaki, Virata, Drupada, Dhrishtadyumna, and Dhrishtaketu in battle? Your words, O Krishna, will surely accomplish Yudhishthira's desired object. Vidura, Bhishma, Drona, and Vahlika, wise and experienced as they are, will understand your wise words and advise Dhritarashtra and Suyodhana to act accordingly. With you speaking and Vidura listening, any subject, no matter how complex, can be made smooth and plain. Your eloquence and Vidura's wisdom will persuade them to see reason and avoid war." 81 Sahadeva said, "Though the king's words are virtuous, I desire war. Even if the Kauravas seek peace, provoke war, Krishna. Seeing Draupadi's plight in the assembly, my wrath can only be appeased by Suyodhana's slaughter. If Bhima, Arjuna, and Yudhishthira prioritize virtue, I'll abandon it for a battle with Duryodhana." Satyaki added, "Sahadeva speaks the truth. My rage towards Duryodhana can only be appeased by his death. Remember your own rage when you saw the Pandavas in rags and deer-skins in the woods? All assembled warriors agree with Sahadeva's words. Let us fight!" Vaisampayana continued, "The warriors roared in approval, applauding Satyaki's words. 'Excellent!' they exclaimed, eager for battle. Their joy was palpable, and they prepared for war." 82 Krishna, the daughter of king Drupada, with tears streaming down her face, implored Madhava (Krishna) to aid her and the Pandavas in defeating their enemies. She recalled the deceit and suffering they had endured at the hands of Duryodhana and his counsellors, and how the Pandavas had failed to act when she was humiliated and dragged into the assembly. She reminded Krishna of her own helplessness, being a woman, and how she had been treated like a slave by those sinful wretches. She held up her long black tresses, seized by Dussasana, as a symbol of her suffering and asked Krishna to remember her plight. Krishna comforted her, promising that she would soon see the ladies of Bharata's race weep as she did, and that her enemies would lie down as morsels for dogs and jackals. He swore that his words would not be futile and that her husbands would emerge victorious with their enemies slain. He reminded her that the duty of Kshatriyas was to punish the wicked and protect the virtuous, and that he would fulfill that duty. He assured her that the Pandavas, with his aid, would triumph over their foes and regain their kingdom. Krishna's words brought solace to her grief-stricken heart, and she felt a sense of hope and determination rise within her. 83 Arjuna asked Krishna to bring about peace between the Pandavas and the sons of Dhritarashtra, reminding him of his duty as a friend to both parties. Krishna agreed and set out to meet with Dhritarashtra, desiring to accomplish what was right and beneficial for all. He prepared his chariot, adorned with gems and gold, and set off with Satyaki by his side. As they journeyed, auspicious animals and birds followed, and the fire and wind blew in favorable directions. Many Brahmarshis and celestial Rishis, including Vasishtha and Vamadeva, joined Krishna on his journey. Yudhishthira, Bhima, and the other Pandavas followed Krishna, along with other Kshatriyas, to honor him. Yudhishthira embraced Krishna and asked him to comfort their mother, Kunti, who had suffered greatly on their behalf. He also asked Krishna to salute and embrace their allies, including Dhritarashtra, Bhishma, Drona, and Vidura. Arjuna added that if their demands were not met, he would annihilate the Kshatriya race. Vrikodara was delighted by Arjuna's words and let out a mighty roar, causing the bowmen to tremble and the animals to urinate and defecate in fear. Krishna continued on his journey, meeting with Rishis along the way and inquiring about the state of the world. He was informed that the celestial Rishis and Brahmanas desired to behold the assembly of Kshatriyas and hear his words of virtue and profit. Krishna was informed of their purpose and continued on his way, ready to face whatever lay ahead. 84 When Krishna set out for Hastinapura, he was accompanied by ten mighty car-warriors, a thousand foot-soldiers, and a thousand horsemen. As he journeyed, natural and unnatural omens were seen, including thunder and lightning without clouds, rivers flowing in reverse directions, and fires blazing everywhere. The earth trembled, and the universe was enveloped in darkness. However, in the places where Krishna passed, delicious breezes blew, and everything became auspicious. Showers of lotuses and fragrant flowers fell, and the road became delightful. Brahmanas glorified him with laudation and worshipped him with offerings. Women strewed wild flowers on his path, and he was honored with benedictions and auspicious speeches by the Brahmanas. He passed the night in a temporary abode, feeding all the Brahmanas with sweet-meats and taking his meals with them. Despite the ominous signs, Krishna's presence brought happiness and auspiciousness to those around him. 85 Dhritarashtra, upon learning of Krishna's approach, urged his advisors, including Bhishma, Drona, and Vidura, to prepare for his reception. He emphasized Krishna's greatness, acknowledging him as the Lord of all creatures and the embodiment of intelligence, prowess, wisdom, and energy. Dhritarashtra stressed the importance of gratifying Krishna, lest they face misery. He noted that Krishna's worship would bring happiness and fulfillment of their wishes. Bhishma and the others applauded his words, and Duryodhana was tasked with making arrangements for Krishna's reception. Delightful pavilions were erected, adorned with gems and furnished with every object of enjoyment. Beautiful girls, fine robes, and fragrant garlands were also sent to welcome Krishna. A grand pavilion was constructed at Vrikasthala, filled with precious gems. The king took great care to ensure that every comfort and luxury was provided, hoping to impress Krishna and win his favor. Despite these elaborate preparations, Krishna arrived in the capital without even glancing at the pavilions or gems, demonstrating his detachment from worldly opulence and his focus on his mission to negotiate peace between the Pandavas and the Kauravas. 86 Dhritarashtra announced to Vidura that Krishna, the illustrious leader of the Ahukas, would arrive the next day. He extolled Krishna's virtues, describing him as high-souled, mighty, and the guardian of the prosperous Vrishni kingdom. Dhritarashtra was determined to honor Krishna with the most extravagant reception, offering him sixteen golden cars, each drawn by four well-adorned steeds, eight elephants with temporal juice trickling down their tusks, and a hundred handsome maid-servants. He also offered eighteen thousand soft woolen blankets, a thousand deer-skins, and a precious gem that shone day and night. Additionally, he offered a swift car drawn by mules that could travel fourteen Yojanas a day. Dhritarashtra instructed his sons and grandsons, except Duryodhana, to receive Krishna with the utmost respect and devotion, and ordered thousands of dancing girls to receive him unveiled. He commanded the citizens to behold Krishna with reverence, as they would the morning sun. The roads were to be watered and decorated with pendants and banners, and Dussasana's abode, superior to Duryodhana's, was to be cleansed and adorned for Krishna's stay. Dhritarashtra spared no detail in his efforts to show Krishna the utmost respect and hospitality, recognizing his greatness and importance. 87 Vidura offered wise counsel to Dhritarashtra, urging him to embrace sincerity and honesty in his dealings with Krishna. He warned the king that his attempts to bribe Krishna with wealth and attention would ultimately fail, as Krishna's devotion to the Pandavas, especially Arjuna, was unshakeable. Vidura emphasized that Krishna's heart belonged to the Pandavas, and no amount of luxury or flattery could sway him from his noble mission. Vidura implored the king to offer Krishna the one thing he truly desired: peace between the Kurus and the Pandavas. He reminded the king that he was the father of the Pandavas and should act with paternal love and wisdom, rather than selfish interests. Vidura cautioned against deceiving Krishna with false hospitality, emphasizing that Krishna's purpose was to establish peace, not to indulge in luxuries. Vidura's words were a call to action, urging the king to prioritize virtue, reason, and family unity over selfish interests. By following Krishna's counsel and making amends with the Pandavas, the king could ensure a bright future for all. Vidura's wise words resonated deeply, offering a path to redemption and peace in a time of turmoil. He sought to guide the king towards a noble and just decision, one that would bring prosperity and honor to the entire kingdom. 88 Duryodhana vehemently opposed the idea of honoring Krishna, fearing it would be perceived as a sign of weakness and submission. He believed that Krishna's unwavering loyalty to the Pandavas made it futile to attempt to win him over. Instead, Duryodhana proposed a drastic and deceitful plan: to imprison Krishna, convinced that this would lead to the submission of the Pandavas and the Vrishnis. This suggestion was met with shock and outrage from Dhritarashtra and Bhishma, who recognized it as a grave injustice and a violation of diplomatic immunity. Bhishma rebuked Duryodhana for his wickedness and refusal to listen to wise counsel, warning that his actions would lead to his downfall. Bhishma declared that he would not stand by and watch Krishna be mistreated, and with that, he stormed out of the assembly in disgust. Dhritarashtra, too, admonished his son, reminding him that Krishna was an ambassador and a dear friend, and that such treatment was unbecoming and dangerous. He urged Duryodhana to reconsider his actions and seek a path of peace and reconciliation. But Duryodhana remained resolute in his determination to humiliate Krishna and assert his dominance, ignoring the wise counsel of his elders and the warnings of impending doom. 89 Vaisampayana vividly described how Krishna, after performing his morning rituals, departed for the city of the Kurus, surrounded by a retinue of devoted followers. The citizens of Vrikasthala bid him farewell, their faces filled with admiration and reverence. All the Kurus, except the obstinate Duryodhana, came out to meet him, including the venerable Bhishma, the wise Drona, and the loyal Kripa. The city was transformed into a dazzling spectacle, with jewels and gems adorning the principal streets, and colorful banners fluttering in the breeze. Everyone, including women and children, eagerly lined the streets, their eyes fixed on the majestic figure of Vasudeva. Krishna's chariot, drawn by mighty steeds, moved slowly through the dense crowd, its progress marked by cheers and chants of praise. Finally, it arrived at Dhritarashtra's palace, where the blind king, along with Bhishma, Drona, Kripa, and others, rose to greet Krishna, their faces filled with respect and awe. Krishna, with his characteristic grace and humility, worshiped them according to established custom, his gestures and words imbued with a deep sense of reverence. After greeting the other kings, Krishna took a golden seat offered by Dhritarashtra, its beauty and craftsmanship a testament to the king's wealth and taste. He was then honored with a cow, honey, and other offerings, symbols of the kingdom's prosperity and peace. After a brief stay, Krishna departed for Vidura's abode, where he was received with auspicious offerings and warm hospitality. Vidura, delighted to see Krishna, enquired about the welfare of the Pandavas, his eyes filled with concern and affection. Knowing Vidura's friendship and loyalty towards the Pandavas, Krishna shared detailed news of their activities, his words painting a vivid picture of their struggles and triumphs. 90 Pritha, Krishna's aunt, lamented the fate of her sons, the Pandavas, who had been exiled to the forest. She remembered how they were brought up in luxury, surrounded by every comfort and luxury, and were now suffering in the wilderness, facing countless hardships and dangers. She thought of Yudhishthira, the eldest, who had always been a just and righteous king, and of Bhima, the strong and brave warrior, and of Arjuna, the skilled archer, and of the twins, Nakula and Sahadeva, who were always devoted to their brothers. She remembered how they used to sleep on soft beds and were woken up by the music of conchs and drums, and how they were now sleeping on the hard forest floor, awakened by the sounds of wild beasts. She praised Krishna, who had come to visit her, and expressed her trust in his ability to help her sons. She knew that he was all-powerful and all-knowing, and that he would always act with truth and righteousness. Krishna consoled her, saying that her sons were well and would soon regain their kingdom. He praised her virtues and her sons' bravery, saying that they were destined for greatness. He encouraged her to be patient and bear her sorrows with fortitude, knowing that the time would come when her sons would be reunited and would rule the kingdom once more. Pritha thanked Krishna for his words and expressed her faith in his judgment and prowess. With her blessings, Krishna departed for Duryodhana's mansion, ready to face whatever challenges lay ahead. 91 Vaisampayana said, "With Pritha's leave, Krishna (Govinda, Sauri, Janardana, Kesava, Vasudeva, Madhava) went to Duryodhana's palace, which was like the abode of Purandara, shining with great wealth and beautiful seats. He crossed three spacious yards, unobstructed by the orderlies-in-waiting, and entered the mansion, high as the summit of a hill, blazing forth in splendor. There, he saw Duryodhana, Dhritarashtra's son, seated on his throne, surrounded by a thousand kings and all the Kurus. Krishna greeted the kings, according to their respective ages, and took his seat on a beautiful golden seat, overlaid with a carpet embroidered with gold. Duryodhana offered him a cow, honey, curds, water, and palaces, but Krishna did not accept. Duryodhana invited him to eat at his house, but Krishna refused, saying he would only accept hospitality after his mission succeeded. Duryodhana pressed him, saying that he was endeavouring to please him, but Krishna replied that he would not abandon virtue for desire, wrath, or gain. He said the Pandavas were devoted to virtue, and hating them was hating him. He went to Vidura's abode, where he was entertained with clean and savory food, and first gratified the Brahmanas, and then dined with his attendants, like Vasava in the midst of the Marutas. Krishna's words were clear, distinct, correctly pronounced, and without a single letter dropped, showing his excellent speech. His refusal to accept Duryodhana's offers was a testament to his unwavering commitment to virtue and his support for the Pandavas. His actions and words were a reflection of his noble character, and his presence was like a shining sun, illuminating the assembly. 92 Vidura warned Krishna that Duryodhana was not receptive to virtue or reason, being driven by desire, lust, and pride. He believed his army was invincible and sought to conquer all, disregarding the advice of wise men like Bhishma and Drona. Vidura feared that Krishna's words would fall on deaf ears and be met with hostility. He cautioned Krishna against entering the midst of their enemies, as they had united against him and the Pandavas, seeking to destroy them. Vidura expressed his love and regard for Krishna, urging him to reconsider his approach, knowing that Krishna's manliness and intelligence were unmatched. Vidura's words highlighted the futility of attempting to reason with Duryodhana and the danger of entering a hostile environment. He emphasized Krishna's importance as the inner Soul of all creatures, underscoring his concern for Krishna's well-being. Vidura's counsel demonstrated his wisdom and loyalty, as he sought to protect Krishna from the impending doom that seemed to await the earth due to Duryodhana's actions. 93 The holy one, Krishna, praised Vidura's wise words and acknowledged the difficulty of reasoning with Duryodhana, who was driven by wickedness and pride. He explained that he had come to the Kurus despite knowing their evil intentions, as he sought to liberate the earth from a great calamity that threatened to destroy everything. He believed that even if his efforts failed, the merit of his actions would still be his, and he would have the satisfaction of knowing that he had tried to prevent the impending disaster. Krishna vowed to sincerely endeavor to bring about peace between the Kurus and the Pandavas, knowing that the calamity was due to Duryodhana and Karna's actions. He felt it was his duty to try to save his friends, even if it meant seizing them by the hair to dissuade them from improper acts. He was willing to go to great lengths to prevent the war, even if it meant facing opposition and criticism from others. If Duryodhana rejected his counsel, Krishna would have the satisfaction of his own conscience and the knowledge that he had acted as a true friend. He sought to escape the censure of all kings by striving for peace, and if successful, his conduct would be regarded as highly meritorious. If not, he was prepared to face the consequences, confident in his own strength and the knowledge that he had done everything in his power to prevent the war. Krishna's words showed his unwavering commitment to peace and his willingness to take risks to achieve it. 94 Krishna and Vidura's conversation lasted through the night, with Vidura listening to Krishna's wise words. At dawn, choristers and bards awoke Krishna with music. He bathed, recited sacred Mantras, and worshipped the sun. Duryodhana and Sakuni arrived, informing Krishna that Dhritarashtra and the Kurus awaited him in court. Krishna gave gifts to Brahmanas and mounted his car, adorned with gold and bells. Vidura, Satyaki, and Kritavarman followed him. As Krishna proceeded, cymbals and conchs sounded, and thousands of soldiers marched ahead. The citizens of Hastinapur gathered to behold him. Upon arriving at the court, Krishna's attendants blew conchs, and the assembly trembled with delight. Krishna entered, arm-in-arm with Vidura and Satyaki, and took his seat. Dhritarashtra, Bhishma, and Drona rose to honor him. Krishna greeted them and beheld the Rishis in the firmament. He requested Bhishma to invite them with courtesy, and they were offered seats and worship. After the Rishis were seated, Krishna and the kings took their seats. The assembly was filled with silence as all gazed at Krishna, attired in yellow robes, shining like a sapphire mounted on gold. 95 Krishna addressed Dhritarashtra, speaking in a deep voice that resonated throughout the assembly. He urged the king to establish peace between the Kurus and Pandavas, warning that the danger threatening them all had its origin in the conduct of the Kurus. Krishna emphasized the importance of restraint and forgiveness, citing the noble qualities of the Kuru race. He appealed to Dhritarashtra to set right his sons, particularly Duryodhana, and promised to do the same with the Pandavas. Krishna stressed the benefits of peace, noting that with the support of the Pandavas, Indra himself could not vanquish the Kurus. He cautioned against the destruction of both parties in battle and urged the king to save the world from extermination. Krishna concluded by imploring Dhritarashtra to revive his affection for the Pandavas and establish peace, allowing the rulers of earth to return to their homes and cherish their relationships. The assembly applauded Krishna's words, but none dared speak out against Duryodhana. 96 Jamadagni's son told a story to Duryodhana about a king named Dambhodbhava, who was consumed by pride and sought to fight the ascetics Nara and Narayana. Despite their attempts to dissuade him, the king persisted, boasting of his prowess and refusing to listen to reason. Eventually, Nara was forced to defeat the king using only grass blades, which were imbued with his spiritual power. The king was humbled and realized his folly, and Nara blessed him to rule virtuously and wisely. The story was meant to illustrate the importance of humility and the futility of pride. Jamadagni's son then revealed that Nara and Narayana were incarnated as Arjuna and Kesava, and urged Duryodhana to make peace with the Pandavas, recognizing their strength and the futility of resistance. He cautioned against disunity and the destruction of the Kuru race, emphasizing the importance of virtue and wisdom. Jamadagni's son warned Duryodhana that if he continued on his path of pride and arrogance, he would suffer the same fate as King Dambhodbhava. He urged him to seek the path of righteousness and to make amends with his cousins, the Pandavas. He reminded him that the Pandavas were not ordinary warriors, but were incarnations of the gods, and that their victory was certain. He appealed to Duryodhana's sense of duty and honor, and begged him to avoid the destruction of their noble race. 97 Kanwa, a revered Rishi, counselled Duryodhana to reconcile with Yudhishthira, emphasizing the eternal and indestructible nature of Brahman, Nara, and Narayana. He explained that all else in the universe, including the sun, moon, earth, water, wind, fire, and living beings, are subject to destruction and rebirth. Kanwa cautioned Duryodhana against relying solely on physical strength, as true strength lies in wisdom, virtue, and character. To illustrate his point, Kanwa shared the story of Matali, Indra's charioteer, who searched far and wide for a suitable husband for his daughter Gunakesi. Despite his extensive search among the gods, Daityas, Gandharvas, men, and Rishis, Matali found none worthy of his daughter's beauty and virtue. Undeterred, he expanded his search to the world of the Nagas, seeking a husband who possessed the qualities of wisdom, courage, and character. Kanwa urged Duryodhana to recognize the strength and virtue of the Pandavas and make peace, rather than risking destruction and chaos. He emphasized that true strength lies not in physical prowess alone, but in wisdom, virtue, and the ability to discern right from wrong. By making peace, Duryodhana could avoid the fate of destruction and rebirth, and instead, rule with wisdom and justice. 98 Narada joined Matali on his journey, and together they visited Varuna, the god of waters. Varuna received them graciously, offering worship and respect to the esteemed guests. With Varuna's leave, they ventured into the nether regions, searching for a suitable husband for Matali's daughter. Narada, with his vast knowledge, described the wonders of the Naga world, pointing out the sons and grandsons of Varuna, who shone like stars in the celestial firmament. Narada drew Matali's attention to Pushkara, Varuna's son, who was chosen by Soma's daughter Jyotsnakali as her husband. Pushkara's beauty and conduct were renowned, and he was a delight to behold. Narada showed Matali the golden abode of Varuna, radiant with splendor, and the blazing weapons of the Daityas, which had been wrested from them by the gods. He pointed out the fire of blazing flames, which burned bright and fierce, and the discus of Vishnu, a symbol of the god's power and wisdom. Narada also showed Matali the knotty bow, created by Brahman for the destruction of the world. This fearsome weapon was held by the sons of Varuna, and its strength was said to be immense. Finally, Narada pointed out the umbrella of the Lord of waters, which dropped refreshing showers like the clouds. Though the water was pure, it was enveloped in darkness, making it invisible to the naked eye. With so many wonders to behold, Narada reminded Matali that their task was urgent, and they couldn't linger in the nether regions for long. 99 Narada described the wonders of Patalam, the city at the center of the Naga world, revered by Daityas and Danavas. Creatures swept there by the water's current shrieked in fear, and the Asura-fire, fed by water, blazed forth, bound by the gods. The residue of Amrita was deposited there, and the waning and waxing of the moon were visible from Patalam. Vishnu rose from the waters, filling the universe with Vedic hymns, and the celestial elephant Airavata took up cool water to impart to the clouds, which Indra poured down as rain. Various aquatic animals lived there, including Timi and others that subsisted on the moon's rays. Creatures that died during the day revived at night due to the moon's rays, which resuscitated them with Amrita. Defeated Danavas lived confined, and Mahadeva had practiced severe ascetic austerities there. Great Rishis observant of vows called "Go" dwelled there, subsisting on whatever was placed before them and wearing robes supplied by others. They had attained heaven through their austerities. Narada suggested searching for a suitable bridegroom for Matali's daughter among the descendants of the celebrated elephant Supratika, including Airavata, Vamana, Kumuda, and Anjana. However, Matali saw none eligible and urged them to leave, intrigued by an egg blazing with beauty that had been there since the creation, its origin and nature unknown. Narada warned that when the end of the world came, a mighty fire would burst forth from the egg, consuming the three worlds. 100 Narada showed Matali the celebrated city of Hiranyapura, built by the divine artificer Maya, where powerful Danavas with boons from Brahman resided, exhibiting a thousand illusions. The city was a marvel of architecture, with towering mansions made of silver and gold, adorned with precious gems, lapis lazuli, and corals, shining like the sun, blazing fire, or the radiant Padmaragas. The edifices stood high and close together, their beauty impossible to describe. Narada pointed out the homes of the Kalakhanjas, Yatudhanas, and Nivatakavachas, all endued with great energy and powers of illusion. Even Sakra, the king of the celestials, couldn't vanquish them in battle. Matali and the celestials had retreated before them many times. Narada asked Matali to search for a suitable bridegroom among the Danavas, but Matali refused, citing the eternal hostility between gods and Danavas. He didn't want to form an alliance with their sworn enemies. Matali knew that Narada often stirred up quarrels and didn't want to be a part of his schemes. He preferred to search for a bridegroom elsewhere, among the gods or other noble beings. Narada understood Matali's concerns and agreed to search for a suitable match in other realms. Together, they left Hiranyapura, marveling at its beauty and wonders, but aware of the dangers and rivalries that lurked within its walls. 101 Narada described a region inhabited by birds, descendants of Garuda's six sons, who subsist on snakes and possess excellent feathers. They are prosperous, powerful, and worship Vishnu, who dwells in their hearts and is their protector. These birds have multiplied and founded many dynasties, all endued with nobility of blood. They are renowned for their might, fame, and achievements, and are regarded as belonging to the Kshatriya order. However, they lack compassion and spiritual enlightenment due to their predation on snakes, which are their kin. Narada listed the names of the bird chiefs, including Suvarnachuda, Nagasin, Chandatundaka, Anala, Vaisalaksha, Kundalin, Pankajit, and many others, noting their distinguished achievements. He mentioned that they are all without compassion, subsisting as they do on snakes, and therefore never attain spiritual enlightenment. Despite their noble lineage and mighty deeds, they are not considered suitable allies due to their violent nature. Narada offered to take Matali to another region to find a suitable husband for his daughter if none of these birds were acceptable. The search for a worthy match continued, seeking a bridegroom who possessed the qualities of compassion, wisdom, and noble character. 102 Narada said, "We are currently in Rasatala, the seventh stratum below the Earth, where the revered Surabhi, the mother of all kine, resides. She is a remarkable creature, yielding milk that embodies the essence of all good things, with a single taste that encompasses the six different tastes. Her origin is quite fascinating, born from the mouth of the Grandsire, gratified with the nectar of Amrita, and her milk has the extraordinary power to create the sacred Milky Ocean. The Foam-drinkers, a group of ascetics who subsist solely on the foam of this ocean, dwell around its perimeter. These ascetics are renowned for their severe austerities, inspiring even the gods to hold them in high esteem. Four other kine, born of Surabhi herself, support the four quarters of the world: Surupa in the east, Hansika in the south, Subhadra in the west, and Sarva-kamadugha in the north. In days of old, the gods and Asuras united to churn the ocean, obtaining several precious treasures, including Varuni, Lakshmi, Amrita, Uchchhaisrava, and Kaustubha, all of which were mixed with the milk of these four cows. Surabhi's milk has the remarkable property of becoming Swaha, Swadha, or Amrita, depending on who consumes it. The dwellers of Rasatala sing a couplet that highlights the joy of residing in this realm: 'Residence in Rasatala is happier than in the regions of Nagas, Swarga, Vimana, or Tripishtapa!' This couplet is still recited by learned individuals in the world above." 103 Narada said, "This city, Bhogavati, is ruled by Vasuki, king of the Nagas. Shesha, who supports the earth, dwells here. He has a thousand heads, blazing tongues, and great strength. Many Nagas, sons of Surasa, live here, with diverse forms and ornaments. Some have multiple heads, and all are strong and fierce. I'll name a few: Vasuki, Takshaka, Karkotaka, and many others. Matali, looking at a youth, asked Narada about him. Narada replied, "He is Sumukha, a prince of Nagas, born in Airavata's race, and grandson of Aryaka. His father, Chikura, was slain by Vinata's son." Matali was pleased and asked Narada to secure Sumukha as a son-in-law, saying, "I'm highly pleased to bestow my daughter on this Naga." Narada continued, "Sumukha is intelligent, patient, beautiful, and young. He will make a great husband for your daughter, Gunakesi." Matali was delighted and requested Narada to arrange the union. Narada agreed, and Matali's heart was filled with joy, knowing that Sumukha would be his son-in-law. 104 Narada praised Matali, a charioteer and dear friend of Indra, known for his exceptional strength, energy, and numerous virtues. Matali's daughter, Gunakesi, is a beauty, accomplished in every way, and he seeks a worthy husband for her. Narada suggests Sumukha, Aryaka's grandson, who is virtuous, pure, and has an excellent disposition. However, Aryaka is hesitant due to Sumukha's father's untimely death and the threat of Garuda's return to devour Sumukha. Matali proposes a plan to seek Indra's help and ascertain Sumukha's fate. They all go to heaven, where Vishnu and Indra grant Sumukha immortality and a long life, despite Garuda's threat. Sumukha is overjoyed and marries Gunakesi, returning home with her. Narada and Aryaka are delighted, and the story ends with their worship of the celestial chief. Vishnu's intervention ensures Sumukha's safety, and Matali's joy is complete. The union of Sumukha and Gunakesi is celebrated, and their happiness is evident. The story showcases the power of friendship and the importance of seeking help when needed. Narada's efforts bring the families together, and the celestial beings' blessings ensure a happy ending. 105 Garuda, infuriated by Indra's grant of immortality to Sumukha, confronts him, claiming he has been wronged and his sustenance denied. He boasts of his strength, saying he can bear the weight of the three worlds, and recounts his achievements in the war against the Daityas. He reminds Indra that he, Garuda, is the one who bears the burden of carrying the celestial lord Vishnu on his back, and that he has slain many powerful demons. Garuda's pride and anger are palpable as he challenges Indra, saying, "Who is there that can rival my strength? I am the greatest of all!" Vishnu, provoked by Garuda's pride, decides to teach him a lesson. He challenges Garuda to bear the weight of his right arm, saying, "If you can bear this weight, I will grant you any boon you desire." Garuda, confident in his own strength, accepts the challenge. However, as soon as Vishnu places his arm on Garuda's shoulders, the latter crumples under the weight. Garuda's wings droop, his eyes bulge, and he gasps for breath. He realizes too late that he has underestimated Vishnu's strength. Defeated and humbled, Garuda begs for forgiveness, acknowledging Vishnu's superior strength. Vishnu forgives him, and they become friends. The story is told to Duryodhana to caution him against fighting the Pandavas, who are aided by Vishnu and other gods. Duryodhana scoffs at the warning, confident in his own strength and fate, refusing to heed the advice of the wise Rishi. 106 Janamejaya asks why Duryodhana's friends and advisors didn't try to stop him from pursuing his destructive path. Vaisampayana responds that they did try, but Duryodhana refused to listen. Narada tells the story of Galava and Viswamitra to illustrate the importance of listening to good advice. Viswamitra, engaged in ascetic austerities, was tested by Dharma, who disguised himself as Vasishtha and asked for food. Viswamitra, awestruck, took a long time to prepare the food, which was eventually accepted by Dharma. Galava, Viswamitra's disciple, waited upon him for a hundred years, and when Dharma returned, Viswamitra was gratified and granted Galava leave to go. Galava, however, was determined to give his preceptor a parting gift. He repeatedly asked Viswamitra what he could give him, but Viswamitra, slightly annoyed by Galava's persistence, repeatedly told him to go away. Eventually, Viswamitra asked for 800 white horses with one black ear as a gift, a task that seemed impossible for Galava to fulfill. Despite the difficulty, Galava was determined to grant his preceptor's wish. He set out on a long journey, facing many challenges and obstacles along the way. Finally, after much effort, he was able to gather the 800 horses and present them to Viswamitra. 107 Narada tells the story of Galava, who is consumed by anxiety and regret after promising to grant his preceptor Viswamitra's wish for 800 white horses with one black ear. Galava is overwhelmed by the impossibility of the task and feels that he has betrayed his preceptor's trust. He laments his poverty and inability to repay his debt, feeling that life is no longer worth living. He considers suicide, but then decides to seek the help of Vishnu, the divine Lord of the three worlds. Galava's lamentations are heartfelt and poignant, revealing the depth of his distress. He feels that he has failed in his duty and that his life is now without purpose. He longs for the support of his friends and the guidance of his preceptor, but feels that he has let them all down. Just then, his friend Garuda appears, like a beacon of hope in a storm. Garuda offers to help Galava, revealing that he has already spoken to Vishnu on Galava's behalf and obtained his approval. Garuda's words are comforting and reassuring, and he offers to take Galava to the other shore of the ocean or the furthest extremity of the earth. He urges Galava not to tarry, but to come with him and seek the help that he needs. 108 Garuda says to Galava, "I have been commanded by God to take you on a journey. Which direction would you like to go first? The east, where Surya rises and the Sadhyas perform their ascetic austerities? This quarter is the source of all prosperity for the gods and is called Purva. It's where Indra and the gods underwent their ascetic penances, and the Vedas were first sung by the divine Creator. The Yajurvedas were delivered here, and the Soma juice was first drunk in sacrifices. Varuna attained his prosperity here, and Vasishtha was born, grew, and died here. The smoke-eating Munis dwell here, and Sakra killed myriads of animals as sacrificial offerings. The thousand-rayed sun consumes the wicked and ungrateful here. This is the gate of the three worlds and the path of heaven and felicity. "This quarter is the most sacred and auspicious of all. It's where the gods perform their religious ceremonies and where the ancient sages sang the Vedas. The east is the direction of wisdom, knowledge, and spiritual growth. It's where the sun rises, symbolizing new beginnings and illumination. Shall we go here, or would you prefer another direction? Perhaps the south, where the ancestors dwell, or the west, where the sun sets and the day comes to an end? Or maybe the north, where the gods dwell and the Amrit flows? Choose your direction, and I shall take you there." 109 Garuda continues, "The south is known as Dakshina, named after Vivaswat's gift to his preceptor. This region is home to the Pitris, celestials who subsist on smoke, and the Viswedevas. It's where the periods of human life are calculated and the acts of the dead bear fruit. This is the goal of the deceased, but only those who have lived virtuously can come here in bliss. The region is guarded by Rakshasas and Gandharvas, who chant psalms that steal the heart and intellect. Many notable events have occurred here, including Ravana's quest for immortality and Vritra's conflict with Sakra. The river Vaitarani flows through this region, filled with the bodies of those condemned to hell. Those who arrive here experience extreme happiness or misery. I once obtained food here in the form of an elephant battling a tortoise. The sage Chakradhanu, later known as Kapila, was born here and afflicted the sons of Sagara. Brahmanas named Sivas achieved ascetic success and eternal salvation here. The city of Bhogavati, ruled by Vasuki, Takshaka, and Airavata, is also located here. The journey here is shrouded in thick gloom, impenetrable even to the Sun and Agni. Do you wish to journey here, or would you like to hear about the western direction?" 110 Garuda describes the western quarter, the favorite domain of King Varuna, the ruler of the ocean. It is here that Varuna originated, and sovereignty resides. As the sun's rays dismiss at day's end, this quarter is called the west (paschima). Kasyapa installed Varuna as king, tasking him with ruling over aquatic creatures and protecting the waters. The moon rejuvenates here by drinking Varuna's six juices, becoming young again at the start of each fortnight. The Daityas were defeated and bound by the wind-god here, and they lie sleeping, unable to wake. The mountain Asta, causing evening twilight, receives the sun's loving gaze. Night and Sleep spread from here, robbing creatures of half their life force. Sakra slew the Maruts here, and Surabhi pours milk into a golden lotus lake. The headless trunk of Swarbhanu (Rahu) lies here, always seeking to devour the sun and moon. Suvarnasiras chants the Vedas loudly, and the daughter of Muni Harimedhas remains transfixed in the sky, frozen in place by Surya's command. The elements are free from pain here, and the sun's course deviates from the straight path. The rivers feeding the ocean originate here, and the abodes of Varuna, Anarta, Vishnu, and Kasyapa reside here. Garuda asks Galava which direction they should journey to next, inviting him to choose their path.   111 Garuda describes the northern quarter, superior to all others. This region saves from sin and leads to salvation, earning it the name "Uttara" (north). The abode of treasures stretches east to west, making it the central region (madhyama). Only the virtuous can dwell here, where Krishna, Jishnu, and Brahman reside. Maheswara, as Purusha, sports with Prakriti, and only Vishnu can behold him. The moon was installed here, and Ganga fell from the heavens to the world. Uma underwent austerities to obtain Maheswara, and Kama, Himavat, and Uma shone brilliantly. Kuvera was installed as sovereign of Rakshasas, Yakshas, and Gandharvas. The celestial stream Mandakini, mountain Mandara, and gardens Saugandhi-kanaka are here. The Siddhas have their abodes, and the seven Rishis with Arundhati can be seen. The sun, moon, and luminaries revolve regularly. The Munis called Dharma guard the Ganges' source, and only Narayana and Nara have passed beyond. The mountains of Kailasa, Ailavila's abode, and the Apsaras' origin are here. Vishnu's footprint, Usiravija, and the golden lake are also in this region. The regents of the worlds proclaim their services daily. This quarter is superior, earning it the name "Uttara". 112 Galava requests Garuda to take him to the eastern region, where the gods reside and truth and virtue reign supreme. Garuda agrees, and Galava mounts his back, eager to behold the divine beings. As they soar through the skies, Galava is overwhelmed by Garuda's breathtaking speed and beauty, likening him to the radiant sun. He witnesses trees and oceans being dragged along, and fishes and snakes being tossed into the air, their faces contorted in fear. Deafened by the thunderous roar of the sea, Galava begs Garuda to slow down, fearing for his life. He reveals his promise to give his preceptor 800 white steeds, each with one ear black in hue, and his inability to fulfill it, considering suicide as the only escape from his predicament. Garuda laughs, telling Galava he lacks wisdom and that death cannot be achieved by one's effort. He offers to help Galava accomplish his goal, suggesting they rest on the seaside mountain Rishabha and refresh themselves before returning. Garuda's words are laced with a hint of mischief, and Galava wonders what the future holds. 113 Narada recounts how Galava and Garuda met a Brahmana lady, Sandili, on the peak of Rishabha. They saluted her and worshiped her, and she offered them food and seats. After eating, they fell into a deep sleep. When Garuda awoke, he found his wings had fallen off, and he was like a ball of flesh with only his head and legs remaining. Galava was sorrowful and asked what had caused this plight. Garuda confessed he had thought of carrying Sandili away to where the gods lived, and she forgave him, restoring his wings. She warned him never to contempt her or any women, saying that contempting her would lead to a fall from all blissful regions. She emphasized the importance of purity of conduct, which bears virtue, wealth, and prosperity. With Sandili's leave, Garuda and Galava took their departure, still searching for the steeds Galava had promised Viswamitra. However, they failed to find them, and Viswamitra met Galava, reminding him of his promise. Garuda encouraged Galava to deliberate on how to fulfill his promise, as he couldn't sit back without giving Viswamitra the wealth he had promised. Galava was overwhelmed with sorrow, and Garuda's words only added to his distress. 114 Garuda advises Galava to seek wealth from a king born in a royal sage's line, who can grant it without oppressing his subjects. He recommends King Yayati, son of Nahusha, who has immense wealth equal to Kuvera's, the lord of treasures. Garuda and Galava visit Yayati in his capital, Pratisthana, where they are received hospitably with excellent Arghya and water to wash their feet. Garuda explains Galava's situation, telling Yayati that Viswamitra asked Galava for 800 white steeds with one black ear as preceptor's fee, a task that has left Galava filled with grief. Garuda suggests that Yayati's gift will not only help Galava fulfill his debt but also increase Yayati's own wealth of asceticism. He cites the analogy of a horse's hairs representing regions of bliss attained by giving away a horse in gift, emphasizing the merits of generosity. Garuda encourages Yayati to grant the gift, comparing it to milk deposited in a conch-shell, highlighting the value of sharing one's wealth with others. By doing so, Yayati will not only support Galava but also enhance his own reputation as a royal sage. 115 Yayati, deeply moved by Garuda and Galava's words, reflects on his own diminished wealth, which has suffered a great diminution due to his numerous sacrifices and generous gifts. However, he decides to give Galava his daughter Madhavi, who is as beautiful as a celestial and capable of prompting every virtue, as alms. He hopes to have a daughter's son through her and knows that kings will offer their kingdoms as her dower. Madhavi's beauty and virtue have attracted the attention of gods, men, and Asuras, who have all solicited her hand in marriage. Yayati's generosity is evident in his willingness to give away his daughter, despite knowing that she is a precious gem and a valuable asset to his kingdom. Galava accepts Madhavi and, with Garuda's guidance, plans to find a king who can provide a suitable dower for her. They consider Haryyaswa, a powerful and virtuous king of Ayodhya, who is dear to his subjects and loves Brahmanas. Galava offers Madhavi to Haryyaswa as his wife in exchange for a dower, which he specifies. Yayati's generosity and Galava's cleverness may yet fulfill Viswamitra's demand for 800 white steeds with one black ear, a task that has seemed impossible until now. This alliance may also strengthen the bonds between the kingdoms and secure a bright future for Madhavi and her offspring. 116 King Haryyaswa, consumed by his desire for a son, agrees to marry Madhavi, but he only has 200 of the 800 steeds Galava demands as dower. Madhavi, aware of her own value and the king's desperation, offers a solution: she will marry Haryyaswa, bear him a son, and then return to Galava, who can then seek the remaining steeds from three other kings. She reveals a boon granted by a reciter of Brahma, which allows her to become a maiden again after each delivery. Galava, impressed by her cunning and beauty, agrees to her plan. Haryyaswa, blinded by his lust for a son, accepts Madhavi, and she bears him a son named Vasumanas, who grows up to be a powerful and wealthy king. Later, Galava returns to Haryyaswa, and the king, unable to fulfill the remaining dower, returns Madhavi to Galava. Madhavi, now a maiden again, follows Galava to king Divodasa, the next step in their plan to fulfill Viswamitra's demand for 800 steeds. Galava's cleverness and Madhavi's beauty and cunning have set in motion a chain of events that will ultimately lead to the fulfillment of Viswamitra's demand, and perhaps even more. 117 Galava and Madhavi arrive at the court of King Divodasa, who receives them with great hospitality. Galava urges the king to beget a child with Madhavi, and Divodasa agrees, saying he had already decided to do so when he heard of the proposal. He notes that his wealth is similar to King Haryyaswa's, and he will only beget one son, echoing the agreement made with Haryyaswa. Galava gives Madhavi to the king, who weds her and sports with her, eventually fathering a son named Pratardana. The text takes a poetic turn, likening the union of Divodasa and Madhavi to various mythological couples, highlighting the divine and legendary nature of the story. The list of couples includes Surya and Prabhavati, Agni and Swaha, Vasava and Sachi, and many more, emphasizing the sacred and celestial nature of marriage and procreation. After the son is born, Galava returns and asks for Madhavi back, leaving the steeds with Divodasa. The king, true to his word, returns Madhavi to Galava, who then leaves to seek the remaining steeds from other kings. This passage highlights the importance of keeping promises and the value of truth, as demonstrated by King Divod asa's actions. The story showcases the intricate web of relationships, alliances, and promises that shape the lives of kings, sages, and gods in ancient India. 118 Galava and Madhavi arrive at King Usinara's court, where Galava proposes a deal: Madhavi will bear two royal sons, and in return, Usinara must give him 400 steeds of lunar splendor. Usinara is taken by Madhavi's beauty and agrees to accept her, but he only has 200 steeds of the required kind. He offers to beget only one son, following the example of Haryyaswa and Divodasa, who had similar agreements with Galava. Galava applauds the king's virtue and gives him Madhavi, acknowledging that Usinara's wealth belongs to his subjects, not himself. Usinara and Madhavi spend their days in delightful settings, enjoying each other's company in valleys, by rivers, and in gardens. Madhavi eventually bears Usinara a son, Sivi, who grows up to be a celebrated king. After Sivi's birth, Galava returns, takes Madhavi back, and leaves to visit the son of Vinata. This passage highlights the themes of promise-keeping, virtue, and the importance of offspring. Galava's persistence in seeking the steeds is driven by his duty to his preceptor, while Usinara's reluctance is due to his responsibility to his subjects. The story showcases the intricate web of relationships and obligations that shape the lives of kings, sages, and gods in ancient India. The text also emphasizes the value of virtue and righteousness, as embodied by Usinara's refusal to use his wealth for personal gain. His actions earn him Galava's praise and demonstrate the importance of ethical leadership. The story of Madhavi and Usinara serves as a testament to the power of virtue and the fulfillment of promises, even in the face of adversity. 119 Garuda tells Galava that the remaining 200 steeds are impossible to obtain, as they were lost in the river Vitasta. He advises Galava to offer the 600 steeds and Madhavi to Viswamitra as payment, citing the example of Richika, who had similarly faced a challenge in obtaining steeds. Galava agrees and, with Garuda, presents the offer to Viswamitra. Viswamitra accepts, noting that he would have preferred to have Madhavi earlier, as all four sons would have been his. He takes Madhavi as his wife and begets a son, Ashtaka, who is destined for greatness. After Ashtaka's birth, Viswamitra gives him the 600 steeds and sends him to a city, where he will grow up to be a renowned king. Viswamitra then gives Madhavi to his disciple and retires to the woods, content in the knowledge that his lineage will continue through his sons. Galava, having fulfilled his debt, cheerfully bids Madhavi farewell, acknowledging that she has saved her father, four kings, and himself through her sons. He then releases Garuda, who had been his faithful companion throughout the journey, and returns Madhavi to her father, finally freeing himself to pursue ascetic penances in the woods. 120 King Yayati, desirous of disposing of his daughter in Swayamvara, takes Madhavi to a sacred hermitage on the confluence of the Ganga and Yamuna rivers. However, Madhavi, with a fierce determination in her eyes, chooses the forest as her lord and devotes herself to ascetic austerities. She renounces worldly life and lives a simple existence, eating soft grass and drinking crystal-clear stream water. Through her rigid vows and religious rites, she earns great religious merit. Meanwhile, Yayati lives for thousands of years, and his progeny multiply. His sons, Puru and Yadu, become renowned kings, and their descendants spread far and wide. Yayati's pride grows with his prosperity, and he eventually disregards the gods and Rishis. This act of folly leads to his downfall, as the divine Sakra and royal sages rebuke him. The dwellers of heaven shun him, and his splendor is lost. None recognize the once-great king, and he is left alone, a shadow of his former self. 121 Yayati, consumed by remorse and stripped of his ornaments, falls from heaven towards earth, his pride and arrogance replaced by humility and despair. Realizing his downfall was caused by his own actions, he requests to fall amongst the righteous, seeking redemption. Guided by the smoke of a sacrificial altar, he falls amongst four mighty kings - Pratardana, Vasumanas, Sivi, and Ashtaka - who are performing a sacrifice to gratify the lord of the celestials. The kings, taken aback by Yayati's sudden arrival, inquire about his identity and the reason for his fall. Yayati reveals his story, and the kings, moved by his tale, offer their virtues and the fruits of their sacrifices to restore his merit. However, Yayati, still proud of his Kshatriya heritage, declines their offer, saying he cannot accept gifts. Just then, Madhavi, his daughter, arrives, her ascetic beauty radiant in the midst of the sacrificial grounds. She reveals her relationship with the kings, her sons, and offers her own ascetic merits to restore her father's virtue. The kings, her sons, join in, and their collective merits revive Yayati's heavenly status. Galava, Madhavi's husband, appears, and his offer of an eighth of his ascetic austerities further aids Yayati's ascent back to heaven. 122 Narada narrates the story of King Yayati's fall from heaven and his subsequent restoration by his daughter's sons. Vasumanas, Pratardana, Sivi, and Ashtaka, all renowned for their virtues, offer their merits to Yayati, enabling him to ascend back to heaven. Vasumanas gives his merit from unblamable conduct, Pratardana his fame as a Kshatriya, Sivi his truthfulness, and Ashtaka his sacrifices. As each king speaks, Yayati rises higher and higher, ultimately returning to heaven. The kings, his daughter's sons, save Yayati through their good acts, virtues, sacrifices, and gifts. United, they declare their royal attributes and virtues, affirming their relationship with Yayati and enabling his ascension. This passage highlights the power of collective virtue, sacrifice, and family bonds. The daughter's sons, born from four royal lines, join forces to restore their maternal grandfather to his rightful place in heaven. Their selfless acts and words demonstrate the importance of unity, morality, and the support of loved ones in achieving redemption and salvation. 123 Narada narrates Yayati's return to heaven, where he is welcomed back with grand celebrations and honors. The Grandsire praises Yayati's earthly deeds, acknowledging his extensive virtue and numerous sacrifices, but attributes his fall from heaven to vanity, which consumed his merit. Yayati questions how his extensive virtue and sacrifices could be exhausted so quickly, and the Grandsire explains that vanity, pride, and malice cannot render a region eternal. He warns that disregarding others, whether superior, inferior, or equal, and succumbing to vanity leads to ruin. Narada continues, relating Yayati's story to Galava's obstinacy, emphasizing the importance of listening to friends and forsaking vanity and wrath. He encourages the avoidance of anger and the pursuit of understanding, virtue, and knowledge, which leads to sovereignty. Narada highlights the significance of recognizing one's flaws and seeking wisdom, emphasizing that even the greatest merit can be exhausted by pride and arrogance. The Grandsire's wisdom and Narada's narration emphasize the value of humility, self-awareness, and the pursuit of knowledge. Yayati's story serves as a cautionary tale, demonstrating the dangers of vanity and the importance of recognizing one's flaws. The passage encourages readers to strive for virtue, understanding, and wisdom, and to avoid the pitfalls of pride and arrogance. By doing so, one can achieve true sovereignty and eternal regions, unblemished by the fires of vanity. 124 Dhritarashtra expresses his desire to follow Narada's advice, but feels powerless to act. He asks Krishna to persuade his son Duryodhana to make peace with the Pandavas, as he disobeyed his commands and ignored wise counsel from Gandhari, Vidura, Bhishma, and others. Krishna approaches Duryodhana and urges him to listen, emphasizing the importance of righteous behavior and the consequences of persisting in sinful actions. He warns Duryodhana that his disposition is perverse and will lead to death, and encourages him to make peace with the Pandavas, who are wise, brave, and virtuous. Krishna reminds Duryodhana that his father and kinsmen desire peace, and that it will bring happiness and benefit to all. He cautions against disregarding the counsels of friends and seeking aid from strangers, and urges Duryodhana to abandon his wrath and seek virtue, profit, and desire through righteous means. 125 Bhishma and Drona, esteemed elders and wise counselors, implore Duryodhana to heed Krishna's words and seek peace with the Pandavas. Bhishma cautions Duryodhana against perpetuating a cycle of violence, warning that refusal to make peace will lead to the downfall of their entire race. He poignantly notes that Dhritarashtra and Gandhari will be left to suffer the consequences of their son's actions. Drona reinforces the importance of accepting Krishna's counsel, emphasizing the wisdom and good intentions of both Krishna and Bhishma. He urges Duryodhana to recognize the futility of relying on his own strength and the inevitability of defeat if he refuses to make peace. Vidura, another respected voice, expresses his sorrow for the fate that awaits Gandhari and Dhritarashtra, who will be left to wander the earth, bereft of friends and support, due to Duryodhana's wickedness. Dhritarashtra himself, with a sense of urgency, implores Duryodhana to seize the opportunity for peace, uniting with the Pandavas and securing the well-being of their people. He warns his son that refusal to do so will only lead to defeat and suffering. 126 Bhishma and Drona, esteemed elders and wise counselors, passionately urge Duryodhana to seek peace with the Pandavas, vividly describing the devastating consequences of war. They emphasize the formidable might of the Pandavas, detailing the prowess of Arjuna, Bhima, Nakula, Sahadeva, and other notable warriors. They implore Duryodhana to avoid the bloodshed, destruction, and grief that war would bring, and instead choose the path of reconciliation. In a poignant and evocative passage, they envision a joyful reunion between the estranged brothers, where Yudhishthira and Bhima embrace Duryodhana with open arms, and the siblings are reunited in a spirit of love and harmony. They paint a picture of a future where Duryodhana rules the Earth with wisdom, justice, and brotherly affection, free from the corrosive influences of jealousy and wrath. Through their words, Bhishma and Drona seek to awaken Duryodhana's better nature, appealing to his sense of reason, compassion, and kinship. They remind him that the bonds of family and friendship are stronger than any animosity or rivalry, and that peace and unity are the keys to true happiness and prosperity. Will Duryodhana heed their wise counsel, or will he continue down the path of destruction? The fate of the kingdom hangs in the balance. 127 Duryodhana responds to Krishna's words, feeling unfairly criticized and singled out. He argues that he has done nothing wrong and that the Pandavas were defeated fairly in the game of dice. He questions why the Pandavas seek to quarrel with them, and claims that the sons of Dhritarashtra will not bow down to them in fear. Duryodhana boasts of their strength, citing the prowess of Bhishma, Kripa, Drona, and Karna, and asserts that even the gods cannot defeat them. He declares that it is their duty as Kshatriyas to fight and die on the battlefield rather than surrender. Duryodhana refuses to give up any share of the kingdom to the Pandavas, citing his father's previous decision and his own determination to maintain their dominance. He claims that the Pandavas are weak and that their attempts to challenge the Kauravas are futile. He taunts Krishna, saying that even His divine powers cannot aid the Pandavas in defeating the Kauravas. Duryodhana's words are filled with arrogance and defiance, revealing his entrenched refusal to compromise or listen to reason. 128 Krishna rebukes Duryodhana for his refusal to compromise, citing his past wrongdoings against the Pandavas, including the gambling match and attempts on their lives. He warns Duryodhana that his actions will lead to destruction and urges him to make peace, reminding him that the Pandavas are willing to forgive and forget. Dussasana threatens to bind Duryodhana and hand him over to the Pandavas if he doesn't make peace, indicating that even his own brothers are turning against him. Bhishma laments that the Kauravas are following Duryodhana's foolish lead, and predicts their downfall. He sees that Duryodhana is blinded by his own arrogance and refusal to listen to reason, and fears that this will lead to the destruction of their entire race. Krishna suggests that the Kauravas should bind Duryodhana and make peace with the Pandavas, citing the example of how the gods bound the Asuras and made them over to Varuna. He argues that sacrificing one person (Duryodhana) is better than sacrificing the entire Kshatriya race. Krishna's words are filled with wisdom and a deep understanding of the situation. He sees the bigger picture and knows that the fate of the Kauravas and the Pandavas is at stake. He is trying to prevent a war that will bring destruction and suffering to all, but Duryodhana's stubbornness and refusal to listen make it difficult to find a peaceful solution. The tension builds as the two sides refuse to back down, and the stage is set for a great conflict. 129 Gandhari rebukes Duryodhana, urging him to make peace with the Pandavas. She warns him that his lust for sovereignty will lead to destruction and advises him to conquer his senses and passions first. She reminds him that he is not competent to retain a kingdom without controlling his wrath and avarice. Gandhari suggests that Duryodhana unite with the Pandavas, who are endued with great wisdom and have conquered their passions. She warns him that battle is not the answer and that victory is not certain. Instead, she advises him to give the Pandavas their due share of the kingdom and rule with their support. Gandhari predicts that if Duryodhana persists in his stubbornness, the population of the earth will be exterminated. She urges him to desist from his avarice and make peace, reminding him that the Pandavas are his kin and that their welfare is linked to his own. She cautions him that the wrath of Bhishma, Drona, and Kripa will be difficult to face if he persists in his foolishness. Gandhari's words are filled with wisdom and a deep understanding of the situation. She sees the bigger picture and knows that the fate of the Kauravas and the Pandavas is at stake. She is trying to prevent a war that will bring destruction and suffering to all, but Duryodhana's stubbornness and refusal to listen make it difficult to find a peaceful solution. Gandhari's speech is a last attempt to bring Duryodhana to his senses and prevent the impending war. She uses all her maternal affection and wisdom to try to guide him towards the right path. Her words are a stark contrast to the stubbornness and refusal to listen that has characterized Duryodhana's behavior so far. The tension builds as the two sides refuse to back down, and the stage is set for a great conflict. 130 Duryodhana ignores Gandhari's warnings and consults with Sakuni, Karna, and Dussasana to seize Krishna, demonstrating his stubborn refusal to listen to reason. Satyaki discovers their plan and informs Krishna, Dhritarashtra, and Vidura, setting in motion a chain of events that will determine the fate of the Kauravas and the Pandavas. Vidura warns Dhritarashtra that his sons will perish if they try to seize Krishna, emphasizing the futility of their plan. Krishna, unwearied by exertion, says he won't commit a sinful act, but will defend himself if necessary, showcasing his divine nature and his commitment to virtue. Dhritarashtra tries to reason with Duryodhana, but he refuses to listen, blinded by his own arrogance and desire for power. Vidura reminds Duryodhana of Krishna's past victories, highlighting his invincibility and the futility of their plan. He warns Duryodhana that he cannot be seized by force, and that his plan is doomed to fail. Duryodhana's refusal to listen to reason and his determination to pursue his own course will lead to his downfall, and he will perish like an insect in a fire. 131 Krishna reveals his divine form to Duryodhana, showcasing his invincibility and majesty. From his body emerge numerous gods, including Brahman, Rudra, and the Adityas, each shining with effulgence. His arms transform into various weapons, and his eyes emit fierce sparks, illuminating the surroundings. The kings present close their eyes in fear, overwhelmed by the spectacle, except for Drona, Bhishma, Vidura, and Sanjaya, who gaze in wonder. Celestial drums beat in the sky, and a floral shower falls upon him, further accentuating his divine glory. The Earth trembles, and the oceans are agitated, as if nature itself is awed by Krishna's majesty. Krishna withdraws his divine form, and his body returns to its normal state. He exits the court with Satyaki and Kritavarman, leaving behind a stunned audience. The Kauravas, still reeling from the spectacle, follow him, unable to comprehend the magnitude of his power. Krishna departs in his chariot, its wheels rumbling like thunder, as he leaves the Kuru court behind. Dhritarashtra, still attempting to placate Krishna, addresses him once more, reaffirming his efforts to bring peace between the Kurus and Pandavas. Krishna acknowledges this, his voice filled with wisdom and understanding, and requests permission to return to Yudhishthira. He salutes the assembled warriors, his gesture a testament to their bravery, and departs, followed by Bhishma, Drona, Kripa, and others, who cannot help but feel a sense of awe and reverence for the divine Krishna. 132 Kunti advises Yudhishthira to uphold his kingly duties and conquer the earth with his arms, as a Kshatriya's strength is the source of their sovereignty. She cites the example of King Muchukunda, who refused a gift from Vaisravana and instead chose to rule through his own prowess. Kunti emphasizes that a king's virtue is reflected in their subjects' behavior and that they must enforce the penal code to maintain order. She urges Yudhishthira to recover his lost kingdom through any means necessary, including conciliation, disunion, gifts, or violence. Kunti's words are filled with a sense of urgency and concern for her son's well-being. She knows that Yudhishthira's passive nature and adherence to virtue alone will not be enough to reclaim his rightful place on the throne. She encourages him to take action, to use his strength and cunning to outwit his enemies and restore his family's honor. Kunti's advice is not just practical but also rooted in her understanding of the duties of a Kshatriya. She knows that a king's role is not just to rule but to protect and serve their subjects. She reminds Yudhishthira that his ancestors were brave and powerful kings who expanded their kingdom through their might. She urges him to follow in their footsteps and restore the glory of their lineage. 133 Vidula, a wise and courageous queen, rebukes her son for his cowardice after being defeated by the king of Sindhus. She urges him to take action, display his prowess, and recover his lost kingdom. She reminds him that a true Kshatriya must be willing to risk his life to achieve greatness, and that a life of inaction and dependence on others is vain. Vidula emphasizes that one must strive to be a source of strength and support for others, like a tree that provides shade and fruit to all who seek refuge under it. She encourages her son to blaze up like a fire, even if only for a moment, rather than smoldering like a flameless fire. Vidula's words are a call to action, urging her son to embrace his duty as a Kshatriya and fight for his rightful place on the throne. She reminds him that true greatness is achieved through courage, determination, and a willingness to take risks, and that a life of cowardice and inaction is unworthy of a Kshatriya. Vidula's speech is a testament to her own strength and wisdom as a matriarch, and her understanding of the duties of a Kshatriya. She is willing to speak harshly to her son in order to awaken him to his true potential, and to remind him of the responsibilities that come with being a member of the royal family. Her words are a reminder that true leadership requires courage, determination, and a willingness to take risks, and that a life of greatness is within reach for those who are willing to strive for it. 134 Vidula urges her son Sanjaya to embrace his Kshatriya duties and fight for his rightful place on the throne. She reminds him that a true Kshatriya must be willing to risk his life to achieve greatness, and that a life of inaction and dependence on others is unworthy of their race. Vidula encourages Sanjaya to be brave, to slay his foes, and to observe the duties of his order. She reminds him that sovereignty is either the door of heaven or Amrita, and that he should rejoice and make himself happy in the possession of wealth and fame. Vidula warns Sanjaya that if he does not embrace his Kshatriya virtues, he will be equal to death itself, and that she will not behold him cheerless and in misery. She urges him to stand erect with courage, to exert himself, and to rule over all other orders, destroying all evil-doers. Vidula reminds Sanjaya of their family's history and the great deeds of their ancestors, and how they had always stood up for what was right, even in the face of adversity. She tells him that a Kshatriya's fame is not just for himself, but for his entire family and race, and that he should strive to make his name synonymous with bravery and honor. Vidula's words are a call to action, urging Sanjaya to embrace his manliness and to fight for his rightful place on the throne. She is willing to speak harshly to her son in order to awaken him to his true potential, and to remind him of the responsibilities that come with being a member of the royal family. 135 Kunti urges her son Sanjaya to battle, citing the importance of virtue and profit. She reminds him that a Kshatriya's duty is to fight and win, and that he should not be deterred by fear of defeat. Sanjaya protests, feeling his mother is pushing him too hard, but Kunti responds that she is only doing what is best for him. She encourages him to seek allies and wealth, and to use conciliation and diplomacy to achieve his goals. Kunti reminds Sanjaya that success is uncertain, but that exertion and effort are necessary to achieve it. She urges him to be brave and reckless, like a snake living in one's chamber, and to use his wealth and power to gain the respect and worship of his friends. She warns him that if he does not take action, he will be disrespected and abandoned by his friends and relatives. Kunti's words are a call to action, encouraging Sanjaya to embrace his Kshatriya duties and fight for his rightful place on the throne. She is a wise and strategic thinker, who knows that success requires effort and determination. She is willing to push her son hard, because she knows that it is the only way he will achieve his goals. Through her words, Kunti is able to inspire Sanjaya to take action and strive for greatness. 136 Kunti urges her son Sanjaya to be brave and not betray his kingdom in times of calamity. She reminds him that his friends and allies will stand by him if he shows courage and determination. Kunti reveals that she knows of secret treasure houses that can aid him in his quest to reclaim his kingdom. She encourages Sanjaya to muster his patience and gird up his loins for victory, assuring him that she will place all her resources at his disposal. Sanjaya, inspired by his mother's words, vows to either rescue his kingdom or perish in the attempt. He acknowledges that he has been revitalized by her speech, and that he is now ready to face his challenges head-on. Kunti's speech is likened to "wordy arrows" that pierce Sanjaya's heart and rouse him to action. The story of Kunti and Sanjaya is called Jaya, and it is said to inspire might and energy in those who hear it. Listening to this story can bring victory, and even cause a woman to give birth to a heroic son. The story is a powerful reminder of the impact that words can have on our lives, and the importance of standing by those we love in times of need. Kunti's wisdom and guidance serve as a testament to the enduring power of motherly love, and the importance of passing on valuable lessons to future generations. 137 Kunti shares a celestial prophecy with Krishna, declaring Arjuna's destiny to rival Indra, conquer the earth, and perform great sacrifices. She asks Krishna to remind Arjuna of his unstoppable nature and Bhima's unyielding determination. Kunti also requests Krishna to encourage the Pandavas to avenge Draupadi's humiliation and recall the harsh words spoken by Dussasana. She sends her regards to the Pandavas and their family, including Krishna, and expresses her trust in their ability to fulfill their destiny. Kunti's words are filled with a sense of purpose and determination, reflecting her unwavering faith in her sons and their righteousness. She is a strong and noble character, who will stop at nothing to ensure that justice is served. Krishna, as the divine messenger, is the perfect intermediary between Kunti and her sons, and his presence adds weight to her words. The contrast between the Pandavas' righteousness and the Kurus' ignorance and folly is also emphasized in this passage. The Kurus are assembled, marveling at the extraordinary events and lamenting their own fate, blaming Duryodhana's folly for their downfall. This serves as a reminder that the Pandavas are not alone in their quest for justice, and that the gods themselves are on their side. 138 Bhishma and Drona, two wise and experienced warriors, implore Duryodhana to make peace with the Pandavas, reminding him of Kunti's words and Arjuna's unparalleled prowess. They recall Arjuna's victories over the formidable Nivatakavachas and the Gandharvas, and Yudhishthira's virtuous nature, emphasizing his affection and respect for his brother. They advise Duryodhana to put aside his pride and unite with his brothers, ruling the earth together in harmony. Bhishma and Drona warn Duryodhana of the devastating consequences of refusing their counsel, predicting a war that will bring destruction and chaos to the Kshatriyas. They point to ominous portents, including blazing meteors, cheerless animals, and eerie yells, as signs of the impending doom that will engulf the land if he fails to heed their words. With urgency and gravity, they implore Duryodhana to listen to their counsel, to avoid the regret and remorse that will follow if he ignores their warnings. They emphasize the importance of unity and cooperation, stressing that together, the Pandavas and Kauravas can rule the earth with strength and wisdom. 139 Duryodhana remains silent, his face bent down, casting oblique glances. Bhishma and Drona, concerned and empathetic, address him again, their voices filled with a sense of urgency and gravity. Bhishma laments that they must fight against Yudhishthira, who is devoted to his superiors, truthful, and conversant with Brahma. He recalls Yudhishthira's unwavering dedication to righteousness and his unshakeable commitment to the well-being of his people. Bhishma's words are a poignant reminder of the Pandavas' virtue and the futility of opposing them. Drona, his voice heavy with emotion, expresses his deep affection for Arjuna, saying he is dearer to him than his own son Aswatthaman. He regrets that he must fight against Arjuna, who has acquired his superiority through Drona's own grace and guidance. Drona warns Duryodhana that his sinful nature and stubborn refusal to listen to wise counsel will inevitably lead to disaster and downfall. He reminds Duryodhana of the Pandavas' strength, with Yudhishthira's prosperity, Draupadi's devotion, and Arjuna's unparalleled prowess. Drona's words are a heartfelt appeal to Duryodhana's better judgment, a last attempt to sway him from the path of destruction. He urges Duryodhana to avoid war and make peace with the Pandavas, who are desirous of doing what is agreeable to him. He reminds Duryodhana that the Pandavas are not his enemies, but his own kin, and that the war will only bring ruin and devastation to the Kuru clan. Bhishma and Drona's words hang in the air, a solemn warning, a final chance for Duryodhana to change his course and avoid the impending doom. 140 Dhritarashtra asks Sanjaya to repeat the words spoken by Krishna to Karna, eager to know the details of their conversation. Sanjaya recounts Krishna's words, urging Karna to join the Pandavas and claim his rightful place as a son of Kunti. Krishna reminds Karna of his virtues and knowledge of the scriptures, and offers him the throne and the allegiance of the Pandavas, their allies, and the Vrishnis. He promises that the Pandavas will embrace Karna as a brother, and that Draupadi will come to him as a wife. Krishna paints a vivid picture of the grand ceremony of Karna's installation, with the Pandavas and their allies in attendance. He describes the chanting of Vedic hymns, the performance of sacred rites, and the homage of the assembled kings and princes. The ceremony will be a grand affair, with the sounds of conches and drums, and the scent of incense and flowers filling the air. Krishna promises that Karna will be hailed as a hero, and that his name will be revered throughout the land. Krishna's words are a poignant appeal to Karna's sense of identity and belonging, and offer a vision of unity and prosperity for all. He seeks to heal the rift between Karna and the Pandavas, and to bring the estranged brothers together in a bond of love and loyalty. By emphasizing their shared kinship and Karna's noble qualities, Krishna hopes to persuade him to abandon his allegiance to Duryodhana and join the Pandava cause. He reminds Karna that he is not just a great warrior, but also a son of Kunti, and that his rightful place is among his brothers, the Pandavas. 141 Karna reveals his past to Krishna, explaining that he is the son of Kunti and Surya, and was abandoned by his mother as a child. He was found and adopted by Adhiratha, a Suta, and his wife Radha, who raised him as their own. Karna acknowledges his moral obligation to the Pandavas, but feels a stronger bond to his adoptive family and Duryodhana, who has treated him with kindness and respect. He refuses Krishna's offer to join the Pandavas, citing his loyalty to Duryodhana and his own sense of honor. Karna predicts that the war will be a great sacrifice, with many warriors serving as offerings to the gods. He sees himself as a key player in this sacrifice, destined to face Arjuna in a final battle. Karna's words are laced with a sense of fate and destiny, as he believes that his actions are predetermined and cannot be changed. He is torn between his loyalty to Duryodhana and his own sense of morality, and is struggling to come to terms with his past and his true identity. Krishna listens to Karna's words, knowing that he is faced with a difficult decision and a great struggle ahead. Despite his efforts to persuade Karna to join the Pandavas, Krishna knows that Karna's fate is already sealed, and that their conversation is merely a precursor to the great battle that is to come. Karna's story is one of tragedy and sacrifice, as he is forced to choose between his loyalty to Duryodhana and his own sense of morality. His fate is intertwined with that of the Pandavas, and his actions will have far-reaching consequences for all involved. As the war approaches, Karna's sense of destiny grows stronger, and he prepares himself for the final battle that will decide his fate and the fate of the kingdom. 142 Krishna smiles and tells Karna that the Pandavas' victory is certain, and their triumphal banner is already set up, a symbol of their impending triumph. He describes the banner's celestial illusion, created by the divine artificer Bhaumana, and the terrifying creatures that adorn it, which indicate victory and strike fear into the hearts of their enemies. Krishna warns Karna that when he faces Arjuna, Yudhishthira, Bhimasena, and the other Pandavas in battle, all signs of the previous ages will disappear, and only Kali, the age of darkness and chaos, will remain. He paints a vivid picture of the battle to come, with the Pandavas fighting with all their might and the sound of Gandiva, Arjuna's bow, piercing the sky like thunder. Krishna tells Karna to return to Drona, Kripa, and the other kings who have assembled to fight against the Pandavas, and inform them that the time for battle has come. The weather is pleasant, with no excessive heat or cold, and the roads are free from mire, making it an ideal time for war. The day of the new moon will be auspicious, presided over by Indra, the king of the gods. Krishna assures Karna that he will fulfill the desires of all the kings who have come to battle, and those who die by weapons will attain an excellent state, their souls ascending to heaven. Krishna's words are a warning to Karna and a declaration of the Pandavas' inevitable victory, a reminder that the fate of the war is already sealed. 143 Karna responds to Krishna's words, acknowledging the impending destruction of the earth and the signs of defeat for the Kauravas. He describes various omens and portents, including frightful visions, terrible disturbances, and the behavior of animals, which indicate the defeat of Duryodhana and the victory of Yudhishthira. Karna also shares his visions of the future, where he sees Yudhishthira and his brothers triumphant, and himself and other Kaurava warriors defeated. He sees Yudhishthira ascending a palace supported by a thousand columns, surrounded by his brothers, all dressed in white, and eating buttered payasa from a golden cup. He sees Bhima standing on a heap of bones, mace in hand, ready to devour the earth. He sees Arjuna seated on a white elephant, with Krishna by his side, blazing with beauty. He sees Nakula, Sahadeva, and Satyaki adorned with white bracelets, cuirasses, garlands, and robes, seated on excellent vehicles borne on the shoulders of men. Karna acknowledges that victory is on the side of righteousness and that Krishna will slay the Kauravas in battle. He expresses his doubt about their survival in the battle and his hope to meet Krishna again, either in this life or the next. Karna's words are filled with a sense of resignation and acceptance, as he knows that the fate of the war is already sealed. Krishna responds, saying that when destruction is near, wrong often appears as right, and Karna's refusal to accept his words will lead to his downfall. Krishna's words are a final warning to Karna, a last attempt to bring him to the side of righteousness. But Karna is too proud and too committed to the Kaurava cause to listen. He embraces Krishna and departs, returning to his own car, dejected and aware of the impending defeat. 144 Vidura, overcome with grief, approaches Kunti and shares his deep concerns about the impending war between the Pandavas and Kauravas. He laments the Kurus' refusal to accept peace and their persecution of righteousness, which will lead to the destruction of their kin. Kunti, also filled with sorrow and anxiety, reflects on the futility of war and the devastation it will bring upon their family and kingdom. She worries about the powerful warriors on the Kaurava side, especially Karna, who harbors hatred towards the Pandavas. She fears that his enmity will lead to the downfall of their kin. Determined to prevent this catastrophe, Kunti decides to use a boon granted by Durvasa to summon Surya, Karna's father, and persuade him to join the Pandavas. She recalls how she had used the mantra to summon Surya during her maidenhood, resulting in Karna's birth. She hopes that Karna will obey her words and join his brothers, the Pandavas, to avoid the impending destruction. With a heavy heart and a sense of urgency, Kunti approaches Karna, who is engaged in prayers by the Ganga river. She waits for him to finish, her eyes fixed on her son, her mind filled with memories of his childhood and her heart overflowing with love and concern. As Karna finishes his prayers and turns towards her, Kunti reveals herself, and Karna is surprised and filled with respect for his mother. He bows to her, and Kunti begins to speak, her words filled with emotion and persuasion. 145 Kunti reveals to Karna that he is her son, born in the palace of Kuntiraja, and that Surya, the divine sun god, is his father. She shares with him the story of his birth, and how she had to abandon him to protect her reputation. She tells him that he was born with natural ear-rings and a coat of mail, symbols of his divine heritage. Kunti urges Karna to recognize his true identity and join his brothers, the Pandavas, in their struggle against the wicked Dhritarashtra's sons. She appeals to his sense of duty to his family and his own honor, and asks him to reclaim the prosperity that has been taken from them by wicked persons. She paints a vivid picture of the glory and recognition that awaits him if he joins forces with Arjuna and the other Pandavas. She promises that together, they will be unstoppable, and their names will be spoken in the same breath as the great heroes Rama and Janardana. Kunti implores Karna to shed the epithet "Suta's son", which has been a source of shame for him, and embrace his true identity as a Partha, a warrior of great energy and valor. She assures him that he will shine like Brahma, surrounded by the gods, and that his destiny awaits him. 146 Surya, Karna's father, confirms Kunti's words, urging Karna to follow his mother's advice. However, Karna remains steadfast in his loyalty to Dhritarashtra's sons, despite acknowledging the truth of his parentage. He expresses his hurt and sense of abandonment by Kunti, feeling that she is only seeking to benefit herself, not him. Karna feels that his mother abandoned him at birth, depriving him of his rightful place among the Kshatriyas, and that she is now only trying to use him for her own gain. Karna refuses to join the Pandavas, fearing it would be seen as an act of cowardice. He is determined to fight alongside Dhritarashtra's sons, particularly against Arjuna, to prove his worth and show that he is not afraid to face his brother in battle. He believes that fighting against the Pandavas is the only way to redeem himself and gain the respect of his peers. Kunti, grief-stricken and trembling with emotion, embraces Karna and implores him to remember his pledge of safety for four of her sons. She begs him to spare their lives and not fight against them. Karna, unmoved by his mother's tears, replies that he will indeed spare their lives, but will not back down from fighting against Arjuna. With a heavy heart, Kunti blesses Karna and departs, leaving him to his fate. The two go their separate ways, each knowing that the fate of the war and their own lives hangs in the balance. 147 Vasudeva (Krishna) recounts to Yudhishthira the events that transpired in the assembly of the Kurus. Bhishma, the revered grandsire of the Kuru race, admonished Duryodhana to make peace with the Pandavas, but Duryodhana obstinately refused. Bhishma shared his own poignant story of sacrificing his throne and vow of celibacy for the sake of his father and the Kuru race. He poignantly recalled how he had renounced his royal privileges to ensure the continuation of the Kuru lineage. Bhishma implored Duryodhana to heed his words and avoid the destruction that would inevitably result from his stubbornness. Bhishma also revealed that he had begotten children upon his brother's wives, including the blind Dhritarashtra, and that Pandu's sons were the rightful heirs to the throne. He emphasized that the Pandavas were not seeking to usurp the kingdom but rather to reclaim their rightful inheritance. Bhishma urged Duryodhana to give the Pandavas half the kingdom and make peace, warning him that disregarding his words would lead to the downfall of the Kuru race and the destruction of the earth. Vasudeva (Krishna) emphasized that Bhishma's words reflected the opinions of Dhritarashtra, Gandhari, and Vidura, and that Yudhishthira should heed their counsel. He stressed that the wise and experienced elders of the Kuru race were united in their plea for peace and that it was Duryodhana's stubbornness alone that stood in the way of a peaceful resolution. Vasudeva (Krishna) urged Yudhishthira to take Bhishma's words to heart and work towards a reconciliation with his cousins. 148 Drona and Vidura, esteemed members of the Kuru race, implore Duryodhana to make peace with the Pandavas, recalling the noble history of their lineage and the virtues of Pandu and Bhishma. Drona, with great wisdom, urges Duryodhana to give the Pandavas half the kingdom, warning that refusal will lead to destruction and chaos. Vidura, overcome with sorrow, implores Bhishma to act decisively to prevent the extinction of the Kuru race, which will inevitably result from Duryodhana's wickedness and refusal to listen to reason. Vidura, with great emotion, urges Bhishma to bind Duryodhana and rule the kingdom with the Pandavas, who are the rightful heirs to the throne. He reminds Bhishma of the sacred customs of their race and the importance of upholding truth and righteousness. Gandhari, alarmed at the prospect of destruction and devastation, also admonishes Duryodhana, reminding him of the noble traditions of the Kuru race and the rightful ownership of the kingdom by the Pandavas. With great passion, Gandhari urges Dhritarashtra and Vidura to support Yudhishthira's claim to the throne, guided by Bhishma's wisdom and experience. The wise elders of the Kuru race plead for peace and unity, warning of the devastating consequences of war and the importance of preserving their noble lineage. They implore Duryodhana to listen to reason and avoid the path of destruction, but their words fall on deaf ears as Duryodhana remains resolute in his refusal to yield. 149 Dhritarashtra, with great wisdom, advises Duryodhana to relinquish his claim to the throne, citing the examples of Yadu and Devapi, who were both passed over for the kingdom due to their flaws. Yadu, despite his strength and prowess, was cursed by his father Yayati for his pride and disobedience, and was eventually expelled from the kingdom. Devapi, though virtuous and loved by the subjects, was excluded from the throne due to his skin disease, which was considered a defect. Dhritarashtra himself was excluded from the kingdom due to his blindness, and his younger brother Pandu became king instead. Dhritarashtra urges Duryodhana to acknowledge Yudhishthira's rightful claim to the throne, citing his virtues and qualities that make him fit to rule. He enumerates Yudhishthira's attributes, including his devotion to truth, his clear perception, his obedience to the counsels of friends, his honesty, his kindness to all well-wishers, his mastery over his passions, and his ability to rule according to the dictates of virtue. Dhritarashtra warns Duryodhana that his refusal to yield will lead to destruction and advises him to share the kingdom with his brothers, the Pandavas. He cautions Duryodhana against coveting the property of others and reminds him that the kingdom lawfully belongs to Yudhishthira. By sharing the kingdom, Duryodhana can hope to live in peace with his brothers, but if he refuses, he will face the consequences of his actions. 150 Vasudeva reports that despite the wise and heartfelt counsel of Bhishma, Drona, Vidura, Gandhari, and Dhritarashtra, Duryodhana refuses to yield to Yudhishthira's rightful claim to the throne. Enraged and obstinate, Duryodhana leaves the assembly, followed by the kings who have pledged to support him in his folly. Bhishma, with his vast experience and wisdom, is appointed generalissimo of the Kaurava army, which numbers eleven Akshauhinis, a formidable force. Vasudeva reveals that he has employed various strategies to prevent war and promote peace, including conciliation, producing dissensions among the Kauravas, and offering gifts, but Duryodhana remains unmoved and stubborn. Vasudeva concludes that chastisement is now the only means to deal with the sinful Kauravas, who are bent on destruction and refuse to listen to reason. The kings have marched to Kurukshetra, ready for battle, and Vasudeva warns Yudhishthira that the Kauravas will not give up the kingdom without a fierce fight. Death awaits them all, and the stage is set for a universal destruction that will engulf the entire kingdom. 151 Yudhishthira, the righteous king, seeks the counsel of his brothers to determine a leader for their army, one who can withstand the formidable Bhishma and Drona. Sahadeva, wise and knowledgeable, suggests Virata, the mighty king of Matsya, who has pledged his support to the Pandavas. Nakula, ever the strategist, recommends Drupada, their father-in-law, who possesses great strength and skill in battle. Arjuna, the legendary archer, nominates Dhrishtadyumna, the son of Drupada, who was born to destroy Drona. Bhima, the fearless warrior, suggests Sikhandin, who is destined to slay Bhishma. Yudhishthira, considering their opinions, turns to Krishna, the divine statesman, and asks him to choose the leader. He acknowledges that their success or defeat depends on Krishna's guidance. Krishna, with his infinite wisdom, approves of all the suggested warriors but selects Dhrishtadyumna as the leader. He assures Yudhishthira that their army, with its formidable warriors, is strong and invincible, and will surely emerge victorious against the Kauravas. Krishna also reveals that he had attempted to prevent the war by bringing about peace, but Duryodhana's stubborn refusal to listen had made battle inevitable. The Pandavas are now free from their debt to virtue, and the only way to make the Kauravas yield is through slaughter. With Dhrishtadyumna as their leader, the Pandavas are ready to face the Kauravas in the great battle of Kurukshetra. 152 The Pandava army, led by Yudhishthira, marches towards Kurukshetra with great enthusiasm and din, their spirits high and their hearts full of hope. Bhimasena, the sons of Madri, Subhadra's son, and the five sons of Draupadi lead the van, their armor glinting in the sunlight. The Prabhadrakas and Panchalas follow behind Bhimasena, their weapons at the ready. The army is filled with joy, and their shouts and the blare of conchs and beat of drums make the earth, sky, and oceans resound. Yudhishthira marches with the food-stores, fodder, tents, and other supplies, his mind focused on the battle ahead. Draupadi remains at Upaplavya with the ladies of the household, her heart heavy with worry for her husbands. The Pandavas make presents of kine and gold to the Brahmanas and commence their march, seeking their blessings for the war. The princes of Kekaya, Dhrishtaketu, and others march behind Yudhishthira, their faces set with determination. Virata, Dhrishtadyumna, and others follow in the rear, their eyes fixed on the horizon. The army enters the field of Kurukshetra, and the warriors blow their conchs, filling the air with a tremendous din. Vasudeva and Dhananjaya blow their conchs, and the Pandava army roars with joy, making the earth and oceans resound. The stage is set for the great battle, and the Pandavas are ready to face their destiny. 153 Yudhishthira's army encamps on a level, cool, and grassy part of the Kurukshetra field, carefully avoiding sacred areas such as cemeteries, temples, and shrines. Yudhishthira pitches his camp on a delightful and fertile spot, surrounded by his brothers and allies. After resting and rejuvenating, he sets out joyously with hundreds of monarchs, ready to face the impending battle. Meanwhile, Krishna and Arjuna scatter Dhritarashtra's outposts, weakening the enemy's defenses. Dhrishtadyumna and Satyaki measure the ground for the encampment, strategically planning their next move. They arrive at the holy Hiranwati river, which flows through Kurukshetra, and excavate a moat for protection. Krishna, with his divine wisdom, sets up tents for the allied kings, providing them with fuels, edibles, and drinks. Skilled mechanics, surgeons, and physicians are assembled, ready to serve the army. Yudhishthira stocks the pavilions with an abundance of weapons, food, and other essentials, preparing for a long and bloody battle. Elephants cased in steel plates, capable of fighting with hundreds and thousands, are also brought in, their massive size and strength a formidable sight to behold. Learning of the Pandavas' encampment, their allies march towards Kurukshetra with their forces and animals, ready to join the fray. Many kings who have practiced Brahmacharya vows, drunk consecrated Soma, and made large presents to Brahmanas at sacrifices come to support the Pandavas, seeking to fulfill their own destinies. The stage is set for the great battle of Kurukshetra, and the Pandavas are ready to face their fate. 154 Janamejaya asks Vaisampayana to describe the preparations made by Duryodhana for the battle of Kurukshetra. Vaisampayana narrates that after Krishna's departure, Duryodhana, filled with wrath and determination, orders his brothers and allies to prepare for war. He instructs them to set up camps on Kurukshetra, with spacious tents, weapons, and supplies, and to make the necessary preparations for the impending battle. The roads are to be made level, and the march is to commence the next day. The monarchs obey, and the city is filled with the sound of weapons and armor being prepared. The warriors wear golden armor and arm themselves with various weapons, their faces set with determination. Foot-soldiers take up arms and wear armor decorated with gold, their hearts filled with courage. The city is filled with rejoicing crowds, and the atmosphere is festive, as if the gods themselves were preparing for battle. The capital looks like a vast ocean, with the crowds representing the waters, cars, elephants, and horses representing the fishes, and the tumult of conchs and drums representing the roar of the ocean. The treasure-chests represent the jewels and gems, and the weapons represent the white foam. The rows of houses represent the mountains on the beach, and the roads and shops represent lakes. The entire city is a sea of activity, as the Kuru army prepares to march towards Kurukshetra, ready to face the Pandavas in the great battle. 155 Yudhishthira, seeking guidance, recalls Krishna's words in the Kuru court, where he had urged peace and wisdom. Krishna replies that Duryodhana, driven by deceit and wickedness, refuses to listen to wise counsel from Bhishma, Vidura, or himself. Duryodhana relies on Karna and ignores the advice of others, seeking to win at any cost, even if it means destroying the kingdom. Krishna warns Yudhishthira that war is inevitable, as Duryodhana bears no good will towards him or his brothers. The kings present nod in agreement, and Yudhishthira, with a heavy heart, orders his troops to prepare for battle. However, he expresses sorrow and reluctance to fight against his reverend superiors, questioning the nature of victory achieved by slaying them. He laments the fate that has led to this war, despite their efforts to avoid it. Arjuna, sensing his brother's distress, reminds Yudhishthira of Krishna's words and the wisdom of Kunti and Vidura, urging him to proceed with the battle. Krishna reaffirms the necessity of war, emphasizing that it is a duty to fight against evil and protect the righteous. The Pandavas, with a sense of duty and destiny, prepare for combat, their hearts heavy with the knowledge of the impending slaughter. 156 Duryodhana distributed his eleven Akshauhinis of troops, arranging them into three classes: superior, middling, and inferior. He equipped his men, elephants, cars, and steeds with various weapons, armor, and ornaments. Each car had four steeds, a hundred bows, and two drivers, one in charge of the couple of steeds in front and two in charge of the couple of steeds attached to the wheels on the sides. The cars were furnished with timber and planks for repairing damages, quivers borne on cars, tiger-skins and stiff leather for enveloping the sides of cars, barbed javelins, and long-handled spears. Elephants had seven warriors, including two with hooks, two excellent bowmen, two first-rate swordsmen, and one with a lance and trident. The army had thousands of elephants, steeds, and foot-soldiers, all well-trained and decked with golden ornaments. A reserve force was kept for rallying broken ranks, consisting of cars, elephants, horses, and foot-soldiers. The Kaurava force consisted of ten Akshauhinis and one more, while the Pandava force had seven Akshauhinis. Duryodhana appointed brave warriors as leaders, placing an Akshauhini under each, and offered them worship. The leaders included Kripa, Drona, Salya, Jayadratha, the king of the Sindhus, Sudak shina the ruler of the Kamvojas, Kritavarman, Drona's son (Aswatthaman), Karna, Bhurisravas, Sakuni, the son of Suvala, and the mighty Vahlika, the king. He repeatedly offered them worship before his very eyes, seeking to inspire their loyalty and bravery. Thus, the vast army was prepared for battle, with thousands of Ganas, each consisting of warriors capable of smiting the foe. 157 Dhritarashtra's son, accompanied by all the kings, addressed Bhishma, son of Santanu, and requested him to be their commander. He explained that a united army with a single commander is stronger than a disunited one, citing the example of the Brahmanas and Kshatriyas. He said that the Brahmanas, though united, were defeated by the Kshatriyas, who were alone, but eventually succeeded when they appointed a skilled commander. He praised Bhishma, comparing him to great beings like Usanas, Kuvera, and Vasava, and requested him to lead their army like a mighty bull. Bhishma agreed, but stated that he would also seek the good of the Pandavas, and that he would not fight Arjuna openly. He offered to slay 10,000 warriors daily, unless the Pandavas slew him first. Bhishma also suggested that either Karna or he should fight first, as Karna boasted of his prowess. Karna refused to fight until Bhishma was slain. Dhritarashtra's son made Bhishma the commander, distributing large presents. Musicians played drums and conchs, and animals in the camp uttered their cries. Fierce portents appeared, including a bloody shower, whirlwinds, earthquakes, and incorporeal voices. The sky was cloudless, but a bloody shower fell, making the ground miry. Jackals howled fiercely, foreboding great calamity. Despite these omens, Bhishma led the troops to Kurukshetra, with Karna and the king's brothers accompanying him. The camp was pitched on a fertile spot, shining like Hastinapura itself. The king's army, with Bhishma at its head, was invincible, like the gods protected by Sakra. 158 Janamejaya asked about Yudhishthira's reaction to Bhishma's installation as commander. Vaisampayana replied that Yudhishthira summoned his brothers and Krishna, and said they would face their grandsire first. He asked them to choose seven leaders for their seven divisions. Krishna approved, and Yudhishthira appointed Drupada, Virata, Sini's grandson, Dhrishtadyumna, Dhrishtaketu, Shikhandi, and Sahadeva as leaders. Dhrishtadyumna was overall commander, and Arjuna led the leaders. Janardana (Krishna) was Arjuna's guide and charioteer. As the Pandavas prepared for battle, Halayudha (Balarama) arrived with Akrura, Gada, Samva, Uddhava, Pradyumna, and others. The Pandavas rose to greet him, and Yudhishthira touched his hands to Balarama's. Balarama sat with Yudhishthira and said that the slaughter was inevitable, but hoped they would emerge safely. He revealed that he had urged Krishna to aid Duryodhana equally, but Krishna favored the Pandavas. Balarama declared his affection for Bhima and Duryodhana equal, and would not witness the destruction of the Kauravas. He obtained leave and set out for the Saraswati river for ablutions. 159 Rukmi, the son of Bhishmaka, arrived at the Pandava camp, seeking to assist Vasudeva (Krishna) in the upcoming battle. He was a skilled warrior, having learned from the renowned Drona, and wielded the celestial bow Vijaya, said to be equal to Gandiva in energy. Rukmi had previously pursued Krishna after he abducted his sister, Rukmini, but was defeated and built a city, Bhojakata, on the spot where he was vanquished. He now offered to help Arjuna in battle, boasting of his prowess and offering to slay prominent Kaurava warriors, including Drona, Kripa, Bhishma, and Karna. However, Arjuna declined Rukmi's offer, citing his own abilities and past victories. He listed his achievements, including fighting against the mighty Gandharvas, the Gods, and the Danavas, and asserted that he didn't need Rukmi's assistance. Arjuna asked Rukmi to leave or stay as he pleased, his words laced with a hint of friendly mockery. Rukmi, rejected, departed with his vast army, and later approached Duryodhana, who also refused his aid. Thus, two powerful warriors, Rama and Rukmi, withdrew from the battle, their pride and ego wounded. The Pandavas, meanwhile, reconvened, led by King Yudhishthira, to continue their preparations for the impending war. The camp was abuzz with activity, as the sons of Pandu strategized and readied themselves for the battle ahead. The stage was set for a great and bloody conflict, one that would decide the fate of Hastinapura and the future of the Kuru dynasty. 160 Janamejaya asked Vaisampayana about the events leading up to the battle of Kurukshetra, seeking a detailed account of the circumstances that led to the great war. Vaisampayana replied that Dhritarashtra, despite having the wisdom to understand the futility of war and its devastating consequences, was unable to restrain his son Duryodhana, who was bent on pursuing his own destructive path. Dhritarashtra lamented that his understanding and wisdom failed him when approaching Duryodhana, and that he was resigned to the fate that awaited them all. He felt trapped by his own son's actions and unable to prevent the impending disaster. Sanjaya, Dhritarashtra's charioteer and advisor, responded that the king should not solely blame Duryodhana for the impending war. Sanjaya emphasized that individuals must take responsibility for their actions, and that the Pandavas had endured many injustices, including the game of dice, without retaliating. Sanjaya predicted a great slaughter in the battle, involving many kings and warriors, and attributed the events to destiny rather than human agency. He presented three perspectives on the nature of human action: that everything is ordained by God, that our acts result from free will, or that they are consequences of past lives. Sanjaya urged Dhritarashtra to listen patiently to the account of the battle, which was about to unfold, and to come to the realization that man is not always in control of his actions. In this way, Sanjaya attempted to console Dhritarashtra and prepare him for the tragic events that would soon unfold on the battlefield. Despite his efforts, however, the king remained filled with anxiety and dread, knowing that the fate of his sons and his kingdom hung in the balance.

4 Uluka Dutagamana Parva 39 142 1:58:20 161 Duryodhana instructed Uluka to deliver a message to the Pandavas, criticizing their reliance on Vasudeva (Krishna) and challenging them to battle. He mocked Bhima's past as a cook and Arjuna's boastful words, and questioned Yudhishthira's virtue. He ridiculed the idea that the Pandavas could defeat the Kaurava army, led by powerful warriors like Bhishma and Drona. Duryodhana claimed that he would not be intimidated by Vasudeva or the Pandavas, and that his army was like an uncrossable ocean. He taunted Arjuna to prove his manliness and wrath, and to fight without relying on Vasudeva. Duryodhana boasted that he would continue to rule, even if the Pandavas had Vasudeva on their side. He reminded them of their past sufferings, including their exile and humiliation, and claimed that they were no match for his army. He also mocked their allies, including Virata and Drupada, and said that they were fools to think they could defeat him. 162 Uluka, sent by Duryodhana, arrived at the Pandava camp and addressed Yudhishthira, "I come with a message from Duryodhana. Listen well, for it is a challenge to battle!" Yudhishthira replied, "Speak without fear, Uluka. We will hear Duryodhana's words." Uluka began, "Duryodhana says, 'You were defeated at dice and exiled for twelve years. Bhima made a vow to drink Dussasana's blood. Your weapons are ready, and the field of Kurukshetra awaits. But you are no match for Bhishma, Drona, and Karna. Your boasts are vain, like a fool trying to ascend Gandhamadana. You desire sovereignty, but it is impossible without defeating these warriors.'" Uluka continued, "Duryodhana's army is like an uncrossable ocean, with Bhishma and Drona as its might. You will repent when you face defeat and the slaughter of your kin. Your attempts to rule are futile, like trying to ascend to heaven without ascetic merit." Uluka's words were met with determination from the Pandavas, who were resolute in their pursuit of justice and sovereignty. 163 Uluka, Duryodhana's messenger, provoked the Pandavas with harsh words, mocking their past defeats and exile. Bhima, enraged, vowed to slay Duryodhana and his brothers, and drink Dussasana's blood. Sahadeva also vowed to slay Sakuni and his father. Arjuna, smiling, said that envoys like Uluka should not be harshly addressed, and that he would give his reply through Gandiva (his bow) the next day. Yudhishthira, with eyes red in anger, told Uluka to inform Duryodhana that he should summon the Pandavas to battle relying on his own might, not on others. Krishna also sent a message to Duryodhana, warning him that if his wrath was excited, he might consume all the assembled kings like a fire consuming straw. The Pandavas were provoked beyond endurance, and the assembly of monarchs was agitated, unable to bear the insult to Krishna and Partha. The atmosphere was tense, with the Pandavas burning with anger and the kings present unable to calm them down. Bhima's vow to drink Dussasana's blood was particularly ominous, as it signified a ruthless determination to avenge past wrongs. The stage was set for a fierce battle, with the Pandavas determined to vanquish their enemies and reclaim their rightful kingdom. Uluka's words had sparked a fire that would not be extinguished until the war was won. 164 Arjuna, his eyes blazing with anger, addressed Uluka, "You rely on others' strength, being incapable yourself. You summon foes, yet brag like a coward. I'll slay Bhishma, your refuge, before your eyes! You'll soon see the effects of vanity, pride, and sinfulness. I don't wish harm to insects, let alone kinsmen. I sought only five villages, but you won't listen. Fight with all your friends! Bhima vowed to slay Dussasana and quaff his blood. Nakula and Sahadeva also vowed to fulfill their words. Virata and Drupada said they'd become slaves to a virtuous person. Sikhandin vowed to slay Bhishma, and Dhrishtadyumna vowed to slay Drona. Yudhishthira sanctioned their feats, but urged clemency, saying, 'I never desire the slaughter of my kinsmen. It's your fault that all this will take place.' Uluka returned to Duryodhana, carefully repeating all he'd heard. Duryodhana, that bull of Bharata's race, ordered his troops to prepare for battle before sunrise. Messengers rode through the encampment, promulgating the order to array themselves for battle. The stage was set for a fierce encounter, with the Pandavas determined to vanquish their enemies and reclaim their rightful kingdom. The Kauravas, led by Duryodhana, were equally resolute, relying on the strength of Bhishma and Drona. The war drums beat, and the armies prepared for the ultimate showdown. 165 Yudhishthira moved his army, led by Dhrishtadyumna, against the Kauravas. The vast army, with four kinds of forces, was like a still ocean, formidable and unyielding. Dhrishtadyumna, a mighty bowman and prince of Panchalas, led the force, seeking to engage the renowned Drona. He carefully selected combatants to pit against specific warriors, assigning Arjuna to face the skilled Karna, Bhima to confront the fierce Duryodhana, and others similarly. Sikhandin, a brave and powerful warrior, was placed in the van to face the invincible Bhishma. Abhimanyu, regarded as superior to Arjuna himself in battle, was assigned to face the valiant Vrishasena and other kings. Dhrishtadyumna kept the esteemed Drona for himself, eager to test his skills against the legendary warrior. The Pandava army, arrayed and ready, awaited battle with a firm heart, their warriors burning with determination and courage. Dhrishtadyumna, with a collected mind and a strategic eye, sought victory for the Pandavas, knowing that this battle would decide the fate of Hastinapura. The stage was set for a fierce encounter between the Pandavas and Kauravas, with esteemed warriors on both sides prepared to clash in a battle of skill, strength, and honor. 166 Dhritarashtra asked Sanjaya about the events after Arjuna vowed to slay Bhishma. Sanjaya replied that Bhishma, accepting the command of the Kaurava army, boasted of his prowess and knowledge of military arrays, claiming he could confound the Pandavas. Bhishma declared that he would worship Kumara, the leader of celestial forces, and lead the army to victory. He listed many warriors in the Kaurava army, including Duryodhana's brothers, Kritavarman, Salya, Bhurisravas, and the king of Sindhu, Jayadratha. He described their skills and accomplishments, stating that they would vanquish the Pandavas. Bhishma himself, as the leader of the army, would exterminate the foes. He praised Kritavarman, Salya, and Bhurisravas as Atirathas, capable of destroying the enemy ranks. Jayadratha, seeking revenge for his past humiliation by the Pandavas, would fight fiercely. Bhishma assured Duryodhana of their victory, with these warriors on their side. He emphasized that he was well-versed in military science and would deploy various arrays to confound the Pandavas. Bhishma's words delighted Duryodhana, who felt invincible with such a formidable army. He was convinced that they would emerge victorious and rule over the kingdom. Sanjaya's narration of Bhishma's boasts and Duryodhana's confidence painted a vivid picture of the impending battle, highlighting the skills and determination of the Kaurava warriors. 167 Bhishma praised various warriors in the Kaurava army, estimating their strength and prowess. He named Sudhakshina, Nila, Vinda, Anuvinda, the five brothers of Trigarta, Lakshmana, Dussasana's son, Dandadhara, Vrihadvala, and Kripa as notable Rathas. Bhishma described their abilities and achievements, highlighting their bravery and skill in battle. He predicted that they would fight valiantly and inflict significant damage on the Pandava army. Bhishma's assessment of these warriors showcased their individual strengths and his confidence in their collective ability to secure victory for the Kauravas. He emphasized their unwavering dedication to the Kaurava cause and their unrelenting passion for battle. Bhishma's words painted a vivid picture of the impending conflict, with each warrior playing a crucial role in the Kaurava army's success. By acknowledging their prowess, Bhishma aimed to boost their morale and inspire them to fight with even greater ferocity. His praise also served as a testament to the Kaurava army's strength and depth, striking a chord of fear in the hearts of their Pandava foes. As Bhishma continued to extol the virtues of these formidable warriors, the Kaurava army's spirits soared, and their determination to emerge victorious grew unwavering. 168 Bhishma praised various warriors in the Kaurava army, estimating their strength and prowess. He named Sakuni, Aswatthaman, Drona, Vrihadvala, Vrishasena, Jalasandha, and Bhagadatta as notable Rathas and Maharathas. Bhishma described their abilities and achievements, highlighting their bravery and skill in battle. He predicted that they would fight valiantly and inflict significant damage on the Pandava army. Bhishma's assessment of these warriors showcased their individual strengths and his confidence in their collective ability to secure victory for the Kauravas. He emphasized their unwavering dedication to the Kaurava cause and their unrelenting passion for battle. Bhishma's words painted a vivid picture of the impending conflict, with each warrior playing a crucial role in the Kaurava army's success. Bhishma's praise was not limited to their martial prowess alone but also their unwavering loyalty and dedication to the Kaurava cause. He highlighted their ability to work together seamlessly, like a well-oiled machine, to achieve their common goal. Bhishma's words were a testament to the Kaurava army's strength and depth, striking a chord of fear in the hearts of their Pandava foes. As Bhishma continued to extol the virtues of these formidable warriors, the Kaurava army's spirits soared, and their determination to emerge victorious grew unwavering. The stage was set for a epic battle, with these mighty warriors leading the charge. 169 Bhishma praised various warriors, but criticized Karna, calling him only half a Ratha due to his boastful nature and lack of sense. Drona agreed, and Karna responded angrily, accusing Bhishma of hatred and envy. Karna boasted of his own abilities, claiming he could single-handedly defeat the Pandavas and Panchalas. Bhishma dismissed Karna's claims, citing his own past victories and Karna's lack of experience. Bhishma reminded Karna of his defeats and retreats, questioning his courage and strength. Karna retorted, accusing Bhishma of being old and out of touch, and challenging his authority. The exchange highlighted the tension between Bhishma and Karna, as well as Karna's insecurity and desire for recognition. Karna felt underappreciated and overshadowed by Bhishma, and his anger and frustration boiled over. Bhishma, on the other hand, remained calm and confident, his words cutting deep into Karna's pride. Duryodhana intervened, asking Bhishma to focus on the upcoming battle and identify the strongest warriors among the Pandavas. Bhishma agreed, setting aside his conflict with Karna for the time being. The scene showcased the complex dynamics between the characters and foreshadowed the impending battle, highlighting the personal struggles and conflicts that would shape the outcome. 170 Bhishma described the Pandavas' strength, citing Arjuna as a mighty Ratha, equal to eight Rathas. Bhima, he said, was equal to eight Rathas in an encounter with maces or arrows. The twins, Nakula and Sahadeva, were both Rathas, beautiful and strong like the Aswinis. All the Pandavas were brave, endued with great strength, and had practised Brahmacharya vows. They were more than human in speed, smiting, and crushing foes. Bhishma warned that each of them could alone slay all the kings of the earth. He highlighted Arjuna's exceptional prowess, with Narayana as his ally, and his celestial weapons. Bhishma declared that only he and Drona could advance against Arjuna, and even they were no match for him. Bhishma's words painted a vivid picture of the Pandavas' strength, foreshadowing their victory. He reminded Duryodhana of the Pandavas' past victories and sufferings, and the harsh speeches uttered after their defeat at dice. Bhishma's description of Arjuna's abilities was particularly detailed, emphasizing his unmatched skill and the divine nature of his weapons. Bhishma's warning was clear: the Pandavas were a force to be reckoned with, and underestimating them would be a grave mistake. His words were a final attempt to dissuade Duryodhana from pursuing the path of war, but they ultimately fell on deaf ears. 171 Bhishma praised the Pandavas' allies, citing Abhimanyu as a leader of car-divisions, equal to Partha or Vasudeva in battle. Satyaki, a hero of the Vrishni race, was also a leader, endued with great wrath and dauntless. Uttamaujas and Yudhamanyu were excellent car-warriors, and old Virata and Drupada, though old, were invincible Maharathas, devoted to Kshatriya virtues. These warriors, with their thousands of cars, elephants, and horses, would fight recklessly, united with the Pandavas, sweeping through the enemy ranks like fire or wind. Bhishma emphasized their strength, prowess, and devotion to the Pandavas, predicting they would achieve great feats and lay down their lives in battle. Bhishma's words highlighted the formidable alliance of the Pandavas, with each warrior bringing their unique skills and strengths to the battlefield. Abhimanyu's skill and Satyaki's fearlessness were particularly noteworthy, showcasing the depth of talent among the Pandavas' allies. The old warriors, Virata and Drupada, though advanced in age, remained powerful and dedicated to the Pandavas' cause. Bhishma's description painted a vivid picture of the impending battle, with the Pandavas' allies fighting with unyielding ferocity and determination. Their unwavering dedication to the Pandavas' cause would make them a force to be reckoned with on the battlefield. 172 Bhishma praised various warriors as mighty car-warriors and Maharathas, capable of great feats in battle. Sikhandin, Dhrishtadyumna, Dhrishtaketu, Kshattradeva, and others were mentioned as formidable fighters. Bhishma highlighted their skills, strength, and bravery, noting that some were equal to multiple Rathas or even Atirathas. He emphasized their importance in the Pandavas' army, predicting they would achieve great victories and fame. Bhishma's words painted a vivid picture of the Pandavas' military strength, showcasing a formidable alliance of skilled and dedicated warriors. Some notable warriors mentioned include: - Sikhandin, a former woman who became a man and a great warrior - Dhrishtadyumna, a disciple of Drona and leader of the Pandavas' army - Dhrishtaketu, a mighty bowman and relative of the Pandavas - Kshattradeva, a subjugator of hostile cities and devoted to Kshatriya virtues These warriors, along with others, formed a powerful force that would fight fiercely for the Pandavas. 173 Bhishma praised various warriors, including Rochamana, Kuntibhoja, and Ghatotkacha, as mighty car-warriors and Maharathas. He noted their skills, strength, and bravery, predicting they would achieve great feats in battle. Bhishma highlighted their importance in the Pandavas' army, led by Vasudeva and Arjuna, whom he regarded as equal to the sun and moon. He emphasized their prowess, stating that Rochamana would fight like a second god, and Kuntibhoja, with his exceptional strength and skill, would be like a second Indra. Ghatotkacha, with his powers of illusion, would lead the Rakshasas in battle. Bhishma declared his determination to fight against these warriors, except Sikhandin, whom he would not slay due to a vow he made to never harm a woman or a former woman. Bhishma recounted his past, having given up the kingdom and lived as a Brahmacharya, and installed Chitrangada and Vichitravirya as rulers. He emphasized his resolve to uphold his vow and only fight against male warriors. Bhishma's words showcased his respect for the Pandavas' army and his own commitment to his principles. He acknowledged the strength of the Pandavas' allies and his own determination to fight with honor and integrity. Bhishma's speech highlighted the gravity of the impending battle, with both sides boasting formidable warriors. His refusal to fight Sikhandin added a layer of complexity to his character, showcasing his adherence to his principles even in the face of war. The stage was set for a fierce and intense battle, with Bhishma and the Pandavas' army ready to clash in a display of strength and valor. 174 Duryodhana asked Bhishma why he wouldn't slay Sikhandin, despite his earlier vow to kill the Panchalas. Bhishma began to tell the story of his past, explaining how he had installed his brother Chitrangada as king, and later Vichitravirya, after Chitrangada's demise. He sought to marry Vichitravirya to daughters from a suitable family, and so went to the city of Kasi, where he heard that three maidens, Amva, Amvika, and Amvalika, would select husbands for themselves. Bhishma challenged all the kings assembled there, took away the maidens by force, and defeated them in battle. He vanquished them with ease, cutting down their standards and overthrowing their steeds and elephants. The kings, including Jarasandha, were amazed by Bhishma's strength and valor. Bhishma then returned to Hastinapura and gave the maidens to his brothers. Bhishma's story highlighted his strength and valor, but also his commitment to his principles, which would prevent him from fighting Sikhandin. He had given his word to never harm a woman or a former woman, and Sikhandin was once a woman. Bhishma's honor and integrity were more important to him than his vow to kill the Panchalas. Duryodhana listened intently, understanding the complexity of Bhishma's character and the reasons behind his decision. 175 Bhishma approached his mother, Satyavati, and told her that he had abducted the daughters of the ruler of Kasi for Vichitravirya. Satyavati, with tears in her eyes, smelt his head and said, "By good luck, thou hast triumphed!" However, the eldest daughter of the ruler of Kasi, Amva, revealed that she had already chosen the ruler of the Salwas as her husband and begged Bhishma to consider the laws of morality and allow her to depart. She appealed to Bhishma's sense of righteousness, knowing that he was devoted to truth and would not want to cause her distress. Amva's words struck a chord in Bhishma's heart, and he was torn between his duty to his brother and his commitment to upholding morality. He knew that he had to make a difficult decision, one that would either uphold his family's honor or respect the wishes of the woman he had abducted. Bhishma's sense of justice and fairness was being tested, and he had to weigh his options carefully. He knew that allowing Amva to depart would be a blow to his family's prestige, but he also couldn't bring himself to force her into a marriage she didn't want. Bhishma's dilemma highlighted the complexities of honor, duty, and morality, and the difficult choices that had to be made in the pursuit of what was right. 176 Bhishma permitted Amva to depart, and she went to the city of the ruler of the Salwas, accompanied by Brahmanas and her nurse. With a heavy heart, she approached Salwa and told him that she had come to him, expecting to be his wife. However, Salwa rejected her, saying that he no longer desired her since she had been taken by Bhishma. He claimed that she had gone with Bhishma cheerfully, and he didn't want a woman who was destined for another man. Amva pleaded with him, saying that she had been taken against her will and was still attached to him. She swore that she had never thought of another husband and begged him to accept her. She reminded him that she had been solicited by Bhishma only for the sake of his brother and that her heart belonged to Salwa alone. Despite her words, Salwa rejected her, and Amva, filled with anger and grief, said that the righteous would be her protectors and that truth was indestructible. Salwa, afraid of Bhishma's power and reputation, repeatedly told her to leave, and Amva departed sorrowfully, wailing like a she-osprey. Her heart was broken, and her dreams were shattered. She had been rejected by the man she loved, and she didn't know what the future held for her. She left the city, accompanied by her nurse and the Brahmanas, unsure of her next step. 177 Amva, rejected by Salwa, lamented her fate, feeling destitute and miserable. She blamed herself, Bhishma, and her father for her plight, cursing them for her misfortune. Deciding to seek vengeance against Bhishma, she realized that defeating him in battle was impossible. Instead, she sought out an asylum of ascetics, where she met a sage named Saikhavatya. She shared her story with him and the other ascetics, sighing heavily in grief. Saikhavatya , a preceptor of the scriptures and the Aranyakas, asked what the ascetics could do to help her. Amva requested mercy and a life in the woods, renouncing the world to practice severe ascetic austerities. She believed her suffering was a result of past sins and didn't want to return to her relatives, humiliated by Salwa's rejection. The sage Saikhavatya, moved by her words, comforted her with examples and reasons borrowed from the scriptures. He explained that ascetic penance was a powerful means of purification and redemption. Amva, determined to follow this path, begged the sage to instruct her in the ways of asceticism. Saikhavatya, seeing her resolve, promised to guide her on her journey. The other Brahmanas also offered their support, and together, they vowed to help Amva achieve her desired ascetic penance. With a newfound sense of purpose, Amva began her life as an ascetic, seeking redemption and inner peace in the woods. 178 The ascetics discussed what to do with Amva, with some suggesting she return to her father's abode. However, Amva refused, fearing disgrace and shame. The ascetics then suggested seeking the help of the ruler of the Salwas, but Amva had already been rejected by him. Just then, the royal sage Hotravahana arrived, and the ascetics reverenced him. Amva shared her story with Hotravahana, who was filled with pity and grief. He advised her to seek out Rama, the son of Jamadagni, who was devoted to truth and had great might. Hotravahana told Amva that Rama would dispel her grief and slay Bhishma if necessary. Amva was hesitant, but Hotravahana assured her that Rama would help her if she mentioned his name. Just then, Akritavrana, a friend of Rama, arrived, and Hotravahana asked him about Rama's whereabouts. Akritavrana said Rama would arrive the next day, and Hotravahana shared Amva's story with him. Akritavrana was surprised and asked why Amva had come to the woods. Hotravahana explained that Amva was his granddaughter, the daughter of the king of Kasi, and had been abducted by Bhishma. Amva had chosen the lord of the Salwas as her husband but was rejected by him, and now she sought ascetic penances in the woods. 179 Akritavrana asked Amva to choose between two options: either Rama would urge Salwa to marry her, or Rama would defeat Bhishma in battle. Amva replied that she wanted justice done, and it was up to Rama to decide what was fair. Akritavrana suggested that Bhishma was the one who should be punished, as he had abducted her against her will and caused her so much suffering. The next day, Rama arrived, and Amva appealed to him for help, worshipping his feet with her bent head. Rama promised to send a message to Bhishma and, if necessary, consume him in battle. Amva asked Rama to slay Bhishma, who was the root of her calamity and had brought her so much misery. Rama, filled with pity, agreed to help her, and Amva represented everything truly unto Bhargava. Rama settled what he would do and addressed Amva, saying he would send word to Bhishma and, if necessary, consume him in battle. Amva asked Rama to slay Bhishma, who was covetous, mean, and proud of his victory. She had been abducted by Bhishma against her will, and he had refused to return her to Salwa. Rama, with mighty arms, agreed to gratify her desire and punish Bhishma for his wrongdoings. With Rama's promise, Amva felt a sense of hope and relief, knowing that justice would be served. 180 Rama told Amva that he wouldn't take up arms except for the sake of those conversant with the Vedas, emphasizing his commitment to protecting the virtuous. Amva, however, urged Rama to slay Bhishma, who had caused her immense misery by abducting her against her will. Rama, trying to find an alternative, offered to make Bhishma take up her feet on his head, symbolizing surrender and respect. But Amva insisted that Rama slay him in battle, seeking justice for the wrongs committed against her. Akritavrana, the wise Rishi, reminded Rama of his vow to slay anyone who was a foe to Brahmanas and to protect those who sought his protection. He emphasized that Bhishma, by his actions, had become an enemy of the Brahmanas and that Rama's promise bound him to take action. Rama, recollecting his vow, decided to confront Bhishma, vowing to slay him if he didn't obey his behest. With a determined resolve, Rama, along with the ascetics and Amva, set out for Kurukshetra, the sacred land of the Kauravas. They quartered themselves on the banks of the Saraswati stream, ready for the encounter. Rama's arrows, known for passing through bodies, were ready to be shot. The stage was set for a fierce battle between Rama and Bhishma, with the fate of Amva and the honor of the Brahmanas hanging in the balance. The outcome would determine whether justice would be served and whether Rama's promise would be fulfilled. 181 Bhishma and Rama faced off in Kurukshetra, their armies gathered around them. Rama, furious at Bhishma's refusal to surrender Amva, demanded that he take her as his wife. Bhishma refused, citing his vow to never abandon Kshatriya practices. Rama threatened to slay him if he didn't comply, his eyes blazing with anger. Bhishma, undeterred, replied that he would not forsake duty even if it meant death. He stood tall, his heart unwavering in his commitment to his principles. The two warriors exchanged angry words, each determined to emerge victorious. Bhishma's mother, Ganga, appeared and begged Rama to spare her son, her voice filled with maternal concern. But Rama refused, his resolve unshaken. Bhishma, equally stubborn, refused to back down. He knew that yielding to Rama's demands would be a betrayal of his own honor and the code of the Kshatriyas. With their armies watching, the two enemies prepared for battle. The air was tense with anticipation, the fate of Amva and the honor of the Kshatriyas hanging in the balance. The stage was set for a fierce and legendary clash between two of the greatest warriors of all time. The gods themselves gathered to witness the battle, knowing that it would be a contest for the ages. The outcome was far from certain, but one thing was clear: only one of these two heroes would emerge victorious. 182 Bhishma and Rama engaged in a fierce battle, exchanging blows and showcasing their skills. Bhishma, impressed by Rama's prowess, complimented him on his abilities. Rama, equally impressed by Bhishma's strength, replied that he would not fight him on foot, but rather from a car. Bhishma smiled and invited Rama to mount a car and don armor, if he wished to fight. Rama replied that the earth was his car, the Vedas his steeds, and the wind his charioteer. He was covered in the armor of the Vedas and ready to fight. The battle raged on, with both warriors displaying their might. Bhishma was struck by Rama's arrows, but remained steadfast. He saluted Rama and asked for his blessing, saying he would fight fairly. Rama was pleased and granted his blessing, but also warned Bhishma that he would not wish him victory, as he himself sought to vanquish him. The battle continued, with both sides exchanging blows and neither gaining the upper hand. Bhishma eventually stopped fighting, overcome with grief and regret for striking his preceptor, a Brahmana. He realized that his Kshatriya duties had led him to commit a great sin. The battle ceased, and the sun set on the field of Kurukshetra. 183 Bhishma and Rama engaged in a fierce battle, exchanging arrows and celestial weapons. Bhishma's charioteer skillfully removed the arrows from their bodies, and the next morning, the battle resumed. Bhishma and Rama showed great prowess, neutralizing each other's weapons. Rama pierced Bhishma's breast, causing him to swoon, and his charioteer bore him away. Regaining consciousness, Bhishma ordered his charioteer to return to the battlefield. Despite being wounded, Bhishma continued to fight, determined to vanquish Rama. The battle raged on, with both warriors displaying their skills. Bhishma shot an arrow with Death at its head, striking Rama, who fell to the ground. The universe was filled with confusion and alarm. Rama's followers comforted him, and he rose up, fixing an arrow to his bow. The battle continued, with both sides showing great lightness of hand. The arrows covered the sky, obstructing the sun and wind. A conflagration was caused, and the arrows blazed forth, falling to the earth as ashes. Rama covered Bhishma with millions of arrows, but Bhishma cut them into fragments, causing them to fall like snakes. As evening approached, Rama withdrew from the fight. 184 Bhishma and Rama engaged in a fierce battle, exchanging celestial weapons. Rama hurled a blazing lance at Bhishma, who cut it into three fragments with his arrows. Rama then showered Bhishma with a dozen fierce darts, which Bhishma baffled with an arrowy downpour. The battle raged on, with both warriors displaying their skills. Bhishma's car, horses, and charioteer were covered with arrows, and the yoke, shaft, wheels, and wheel-spokes of his car broke. Despite being wounded, Bhishma continued to fight, covering Rama with a thick shower of arrows. Both warriors were densely pierced with each other's arrows, and their combat continued until the sun set behind the western hills. Bhishma and Rama showed great prowess, but their battle was eventually interrupted by the evening. The next day, the combat resumed, with both sides determined to emerge victorious. The battle between Bhishma and Rama was a display of their skill and bravery, and it would be remembered for generations to come. 185 Bhishma and Rama engaged in a fierce battle, with Rama unleashing a torrent of arrows upon Bhishma. Bhishma's charioteer, struck by the arrowy shower, fell to the ground, unconscious. Overcome with grief, Bhishma lamented the loss of his charioteer, but refused to yield. Despite his sorrow, he continued to fight, determined to emerge victorious. However, Rama's arrows eventually found their mark, and Bhishma fell to the ground, pierced through the breast. Rama rejoiced, believing Bhishma to be dead. But, to his surprise, eight Brahmanas appeared, radiant with an otherworldly glow. They supported Bhishma, bearing him up on their arms, and revived him with sprinkles of water. Bhishma's mother, Ganga, also manifested, protecting his car and steeds from harm. With their help, Bhishma rose up, ready to continue the battle. The combatants clashed, their weapons flashing in the sunlight. Bhishma struck Rama with a powerful arrow, sending him crashing to the ground. The universe trembled, as omens of evil appeared: meteors fell, thunder boomed, and the earth shook. But Rama rose up, his anger and determination driving him forward. The battle raged on, with neither side yielding. Finally, as the sun dipped below the horizon, the combatants desisted, ready to resume the next day. For 23 days, the battle continued, with neither Bhishma nor Rama able to gain the upper hand. 186 Bhishma reflected on his battle with Rama, feeling unable to emerge victorious despite his bravery and skill. He sought the help of the gods and Brahmanas, imploring them to grant him the strength and wisdom to defeat his formidable opponent. That night, as he lay asleep, the eight Brahmanas who had earlier supported him appeared in a dream, their radiant bodies shining with an otherworldly light. They surrounded him, their voices filled with encouragement and guidance. "Rise, O Ganga's son, thou needst have no fear! We will protect thee, for thou art our own body! Rama will never vanquish thee in battle. Thou wilt conquer him with the weapon Praswapa, forged by the divine artificer and known to thee in thy former life. None else knows it, and with it, thou shalt be able to check all persons with mighty energy. Rama will not be slain outright, so thou shalt not incur sin. Afflicted by the weapon, he will fall asleep. Vanquishing him, thou wilt awaken him again in battle with the weapon Samvodhana." The Brahmanas' words filled Bhishma with a sense of hope and determination. He knew that with their guidance and the power of the Praswapa weapon, he would emerge victorious in the battle ahead. He rose from his bed, his heart filled with gratitude for the Brahmanas' intervention. With renewed confidence and purpose, he prepared for the next day's battle, ready to face Rama with the knowledge and strength granted to him by the divine ones. 187 Bhishma awoke with great joy, remembering the dream he had just had. The fierce battle with Rama resumed, with both warriors exchanging powerful arrows. Rama struck Bhishma with a dart, causing him to bleed profusely. Bhishma's blood flowed like a river, staining the earth red. Enraged, Bhishma shot a deadly shaft at Rama, who fell unconscious to the ground. Regaining consciousness, Rama aimed a terrible shaft at Bhishma, who fell to the ground, his body trembling with pain. Bhishma hurled a dart at Rama, who trembled and was comforted by his friend Akritavrana. Rama's anger and vindictiveness were palpable as he invoked the Brahma weapon, a powerful and feared force on the battlefield. Bhishma, determined to counter this weapon, used the same Brahma weapon, invoking its power to neutralize Rama's attack. The two weapons clashed in mid-air, blazed brightly, and filled the sky with smoke. The earth trembled, and creatures were afflicted by the intense energy released by the weapons. The firmament was ablaze, and the horizon was filled with smoke. In this chaotic moment, Bhishma recalled the Praswapa weapon and the Mantras to invoke it, ready to use it against Rama. The fate of the battle and the war hung in the balance, as the two warriors prepared for their next move. 188 Bhishma resolved to use the Praswapa weapon against Rama, but a din of tumultuous voices in the sky forbade him. Narada and the eight utterers of Brahma appeared, urging Bhishma to spare Rama, a Brahmana and his preceptor. Bhishma withdrew the Praswapa weapon and invoked the Brahma weapon instead. Rama, realizing his defeat, exclaimed in despair. His ancestors, including Jamadagni, appeared and rebuked him for his rashness, reminding him of his duty as a Brahmana to study and practice vows, not to fight. They forbade him from continuing the battle and urged him to practice ascetic austerities instead. Bhishma, meanwhile, was forbidden by the gods from fighting Rama, and his own ancestors urged him to desist. However, both warriors refused to back down, citing their vows and duties. Bhishma declared that he would never desist from battle, while Rama vowed to continue fighting. The ascetics and Bhishma's mother Ganga intervened, pleading with them to stop the senseless bloodshed. Finally, Rama laid aside his weapons, and Bhishma, wounded and exhausted, approached him and worshipped him, earning Rama's praise and respect. Rama then summoned the daughter of Kasi and spoke sorrowfully to her in the presence of Bhishma and the other sages, acknowledging his defeat and the folly of his actions. In the end, the battle between Bhishma and Rama came to an end, not through victory or defeat, but through the realization of the futility of violence and the importance of respecting one's preceptor and ancestors. The two warriors, once sworn enemies, came together in a spirit of mutual respect and admiration, their conflict resolved through the intervention of the gods and the wisdom of the ages. 189 Rama, defeated by Bhishma, sighed and remained silent, his pride and ego wounded. The maiden, determined to slay Bhishma, resolved to devote herself to asceticism, her heart burning with anger and vengeance. She left, her eyes agitated with wrath, and Bhishma, concerned, appointed spies to monitor her actions, knowing that her resolve was unshakeable. She practiced severe austerities, living on air and water, and standing unmoved for months, her body emaciated and weak. Her relatives tried to dissuade her, but she persisted, driven by her desire for revenge, her mind fixed on the defeat of Bhishma. She visited various sacred sites, performing ablutions and observing difficult vows, her determination unwavering. Eventually, she met Bhishma's mother, Ganga, who warned her that her crooked wishes would not be fulfilled and that she would become a river, filled with alligators and difficult to access, a fate worse than death. But the maiden refused to listen, her heart hardened by her desire for revenge. She continued her vows, sometimes foregoing food and water for months, her body weakening, but her resolve unbroken. And so, she became a river in Vatsabhumi, filled only during the rainy seasons, and remained a maiden with half her body, a testament to the power of her asceticism and the folly of her desires. Bhishma's mother, Ganga, had foreseen this fate, and the maiden's determination and asceticism had led her to this transformation, a reminder that the pursuit of revenge can lead only to destruction and sorrow. 190 Bhishma recounted how the princess of Kasi, determined to avenge her defeat, practiced severe austerities in Vatsabhumi, her resolve unwavering. The ascetics there, impressed by her dedication, asked her purpose. She replied that she sought Bhishma's destruction, not heavenly bliss. She vowed to slay him, even if it meant giving up her femininity, her heart burning with wrath. Lord Rudra, pleased with her determination, appeared and promised her victory. The maiden asked how she, as a woman, could defeat Bhishma, a powerful warrior. Rudra assured her that she would slay Bhishma and gain manhood, her courage and determination impressing even the gods. He prophesied that she would be reborn in the race of Drupada, become a skilled warrior, and remember her past life, her destiny intertwined with Bhishma's. The god vanished, leaving the maiden to proceed with her plan. With a fierce determination, she built a funeral pyre on the Yamuna banks, set it ablaze, and entered the flames, uttering a final vow for Bhishma's destruction. The ascetics watched in awe as she disappeared into the fire, her spirit unbroken. Bhishma concluded that this was how the maiden became the powerful Shikhandi, destined to be his nemesis, their fates forever entwined in a cycle of revenge and redemption. 191 Duryodhana asked Bhishma to explain the mysterious circumstances surrounding Shikhandi's birth. Bhishma began to narrate the story, revealing that King Drupada, driven by his desire for revenge against Bhishma, had prayed to Lord Shiva for a son who could fulfill his destiny. Shiva, pleased with Drupada's devotion, granted his wish but with a twist: the child would first be born as a daughter and later transform into a male. Drupada's wife, the queen, gave birth to a beautiful daughter, but they announced to the world that the child was a son, fearing that the truth would hinder their plans for revenge. They performed all the rites and ceremonies prescribed for a male child, and Shikhandi was raised as a son, trained in the arts of war and destined to play a crucial role in the battle of Kurukshetra. Only the king and queen knew the truth, and they kept it a secret, hiding Shikhandi's true gender from the world. Bhishma, however, had learned the truth through his spies and from Narada's words, which had foretold the birth of a child who would be both female and male. Bhishma realized that Shikhandi's unusual birth was a result of Drupada's austerities and Shiva's decree, and that Shikhandi was destined to play a crucial role in the fate of the Kauravas and the Pandavas. 192 Bhishma continued, "Drupada raised his daughter, Shikhandi, as a son, teaching her arts and weapons. When she came of age, her mother urged Drupada to find her a wife, as if she were a son. Drupada and his queen discussed this, recalling the god's prophecy that Shikhandi would be both female and male. They decided to proceed with the wedding, believing the god's words would come true. They chose the daughter of King Hiranyavarman of Dasarnakas as Shikhandi's bride. After the wedding, the daughter of Hiranyavarman discovered that Shikhandi was actually a woman and reported this to her nurses and companions. They informed the king of Dasarnakas, who was filled with wrath and sent a messenger to Drupada, threatening to slay him and his relatives for the deception. The messenger delivered the king's warning, 'You have humiliated me! You will now reap the consequence of your act!' Drupada was faced with the consequences of his actions, and the fate of his family and kingdom hung in the balance." 193 Bhishma continued, "King Drupada, realizing his mistake, tried to pacify King Hiranyavarman through emissaries, but Hiranyavarman, determined to avenge the deception, gathered a large army and consulted with his ministers. They decided to capture Drupada, slay him, and install a new king over the Panchalas. Hiranyavarman sent a final warning to Drupada, who, filled with fear, sought counsel from his wife, the mother of Sikhandin. Drupada confessed his mistake and asked his wife to reveal the truth, promising to act suitably to ensure their safety. He addressed her, 'O beautiful lady, tell me, what is true or false in this? How may I act towards Hiranyavarman to turn things well for all? I am endangered, and so is our child, Sikhandin. You too are threatened, O queen. Please, tell me the truth, and I will act accordingly.' Although Drupada knew the truth, he pretended ignorance to proclaim his innocence before others. His queen, understanding the situation, replied, 'My lord, I will tell you the truth. Our child, Sikhandin, is indeed a daughter, and we deceived Hiranyavarman. But fear not, for I have a plan to resolve this crisis...'" 194 Bhishma continued, "Sikhandin's mother revealed the truth to her husband, King Drupada, about their daughter's gender. She explained that she had pretended Sikhandin was a son out of fear of her co-wives and that Drupada had supported this deception. She reminded him that they had performed all the rites for a son and had even married Sikhandin to the daughter of the king of Dasarnakas. Drupada, realizing his mistake, consulted with his ministers to protect his subjects from the impending war with his brother, Hiranyavarman. The king's city was naturally well-protected, but they began to fortify it further, knowing that Hiranyavarman was a powerful foe. Drupada's queen, beholding her husband's distress, advised him to rely on the gods and offer homage to them. She suggested making large presents to the Brahmanas and pouring oblations on the fire to pacify Hiranyavarman. Meanwhile, Sikhandin, filled with shame and grief, decided to end her life and left for a dense forest, where she met a kind Yaksha named Sthunakarna. The Yaksha offered to grant her a boon, and Sikhandin asked to become a perfect man, pleading for the Yaksha's grace to save her family from destruction. She begged the Yaksha to relieve her distress and grant her the boon, promising to repay him with her own life if necessary." 195 Bhishma continued, "The Yaksha Sthunakarna, pleased with Sikhandin, granted her wish to become a man. They exchanged sexes, and Sikhandin returned to her city, rejoicing. Her father, Drupada, sent a message to the king of Dasarnakas, Hiranyavarman, stating that Sikhandin was indeed a male. Hiranyavarman, still skeptical, sent young ladies to verify Sikhandin's gender. They reported back that Sikhandin was a powerful male, and Hiranyavarman, joyful, visited Drupada and reconciled with him. He gave Sikhandin much wealth, elephants, steeds, and kine, and worshipped Drupada. Meanwhile, Kuvera, the lord of wealth, discovered that Sthunakarna had given away his manhood and cursed him to remain a woman until Sikhandin's death. Sikhandin, now a man, returned to Sthunakarna and was told of the curse. He then went to his city, worshipped the gods, and was eventually taught the science of arms by Drona, along with the Pandavas. Bhishma, however, vowed not to slay Sikhandin in battle, considering him a woman. He remembered the words of Maheswara, 'One who hath been a woman, or one that hath been regarded as a woman, should never be slain by anybody.' Bhishma thought, 'If I slay Sikhandin, the righteous will speak ill of me.' He also thought, 'I will not slay one who was a woman, or one whose form resembleth a woman's.' This story, Sanjaya, is the reason Bhishma refused to fight Sikhandin." 196 Sanjaya said, "The next morning, Duryodhana asked Bhishma, 'How long will it take you to annihilate the Pandava army, which is like an unbounded sea, crowded with mighty warriors, and invincible even to the gods?' Bhishma replied, 'O king, I can annihilate the army, taking 10,000 ordinary warriors and 1,000 car-warriors as my share daily. I can finish the slaughter in a month if I use my great weapons that slay hundreds and thousands at a time. But, O mighty-armed one, thou shouldst not estimate me by my age or appearance, for my energy and activity are still unabated.' Duryodhana then asked Drona, who estimated it would take him a month to consume the army with the fire of his weapons, saying, 'I am old, O mighty-armed one! My energy and activity have both become weak.' Kripa pledged to annihilate the foe in two months, while Dron's son Aswatthaman claimed he could do it in ten nights. Karna, confident in his weapons, vowed to achieve the feat in five days. Bhishma laughed at Karna's boast, saying, 'You may think so until you face Arjuna with his arrows, conch, and bows, and his chariot driven by Vasudeva. You are capable of saying anything, even what you please!' Bhishma's words were filled with a hint of sarcasm and a deep understanding of the strength of the Pandava army." 197 Yudhishthira summoned his brothers and told them about the conversation between Duryodhana and the Kuru leaders. He said, "Duryodhana asked Bhishma how long it would take to annihilate our army, and Bhishma replied, 'In a month.' Drona and Kripa also gave their estimates, while Dron's son and Karna boasted they could do it in ten nights and five days , respectively. But I know that our strength is not to be underestimated. We have the mighty Arjuna, the conqueror of the gods, on our side. With Vasudeva as his ally, he can exterminate the three worlds in the twinkling of an eye. Arjuna possesses the mighty weapon given to him by Mahadeva, which can destroy all created things. It is the weapon of the gods, and only a few know its power. But it's not proper to use celestial weapons on ordinary men. We will vanquish our foes in a fair fight, with our own strength and prowess." Arjuna then listed their allies, including Sikhandin, Yuyudhana, Dhristadyumna, Bhimasena, and others, saying they were all competent to slay the army of even the celestials. "We have the mighty Bhima, whose strength is equal to that of a thousand elephants. We have the twins, Nakula and Sahadeva, who are skilled in the art of warfare. We have Yuyudhana, the great warrior, and Dhristadyumna, the son of Prishata. We have Sikhandin, who is equal to Bhishma in battle. And we have you, O Kaurava, who are capable of exterminating the three worlds yourself. I know that any man upon whom you cast your eyes in anger is sure to be annihilated. So let us not worry about the estimates of our enemies. We will fight with all our might, and victory will be ours." 198 The next morning, under a clear sky, all the kings, urged by Duryodhana, set out against the Pandavas. They had purified themselves through sacred baths, wore white robes, and carried their weapons and standards, symbolizing their readiness for battle. All were skilled in combat, conversant with the Vedas, and had practiced excellent vows, demonstrating their spiritual strength. They reposed confidence in one another, desiring to win the highest regions in battle, their determination unwavering. The army was led by Vinda and Anuvinda, both of Avanti, and Kekayas, their bravery renowned. Bharadwaja's son, a skilled warrior, marched alongside them. Aswatthaman, Santanu's son Bhishma, and Jayadratha, the king of the Sindhu, followed, their chariots and weapons at the ready. Other kings from various regions joined, their armies a testament to their power. Kritavarman, the ruler of the Trigartas, and Duryodhana's brothers, their strength and valor unyielding, marched in the rear. The encampment was adorned like a second Hastinapura, with inaccessible pavilions and tents planted on an area of five yojanas, a sprawling city of warriors. The rulers of the earth entered their respective tents, their armor and weapons at hand. Duryodhana ordered excellent provisions for all, ensuring their needs were met. He also made provisions for artisans, bards, singers, vendors, traders, prostitutes, spies, and witnesses, a testament to his wealth and power. The army was ready for battle, their might and strength united, their determination to win unshakeable. 199 Yudhishthira, the son of Kunti and Dharma, ordered his warriors to march against the Kauravas. Dhrishtadyumna, the commander-in-chief, led the army, which included Virata, Drupada, Yuyudhana, Sikhandin, and the two mighty bowmen Yudhamanyu and Uttamaujas. The army was divided into three divisions, with Bhimasena leading the first division, Virata and Jayatsena leading the middle division, and Yudhishthira himself leading the third division. Vasudeva and Dhananjaya marched in the middle division, surrounded by brave warriors, elephants, horses, and foot-soldiers. The army was vast, with thousands of elephants, horses, cars, and foot-soldiers, all armed and ready for battle. Chekitana, Dhrishtaketu, Satyaki, and other mighty warriors marched with their forces, protecting the rear and flanks of the army. The army was a sea of troops, with thousands of elephants and horses, and tens of thousands of foot-soldiers. Yudhishthira marched slowly, with his elephant-divisions, carrying his treasures, granaries, and invalids. Sauchitti, Srenimat, Vasudeva, and Vibhu followed him, with their own forces. The army was a formidable force, ready to battle the Kauravas.