srimahabharatam - udyoga parva (book 5) chapters 91 to 100

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

Book 5
Chapter 91

1 [bha]
      yathā brūyān mahāprājño yathā brūyād vicakṣaṇaḥ
      yathā vācyas tvadvidhena suhṛdā madvidhaḥ suhṛt
  2 dharmārthayuktaṃ tathyaṃ ca yathā tvayy upapadyate
      tathā vacanam ukto 'smi tvayaitat pitṛmātṛvat
  3 satyaṃ prāptaṃ ca yuktaṃ cāpy evam eva yathāttha mām
      śṛṇuṣvāgamane hetuṃ vidurāvahito bhava
  4 daurātmyaṃ dhārtarāṣṭrasya kṣatriyāṇāṃ ca vairitām
      sarvam etad ahaṃ jānan kṣattaḥ prāpto 'dya kauravān
  5 paryastāṃ pṛthivīṃ sarvāṃ sāśvāṃ saratha kuñjarām
      yo mocayen mṛtyupāśāt prāpnuyād dharmam uttamam
  6 dharmakāryaṃ yatañ śaktyā na cec chaknoti mānavaḥ
      prāpto bhavati tat puṇyam atra me nāsti saṃśayaḥ
  7 manasā cintayan pāpaṃ karmaṇā nābhirocayan
      na prāpnoti phalaṃ tasya evaṃ dharmavido viduḥ
  8 so 'haṃ yatiṣye praśamaṃ kṣattaḥ kartum amāyayā
      kurūṇāṃ sṛñjayānāṃ ca saṃgrāme vinaśiṣyatām
  9 seyam āpan mahāghorā kuruṣv eva samutthitā
      karṇa duryodhana kṛtā sarve hy ete tad anvayāḥ
  10 vyasanaiḥ kliśyamānaṃ hi yo mitraṃ nābhipadyate
     anunīya yathāśakti taṃ nṛśaṃsaṃ vidur budhāḥ
 11 ā keśagrahaṇān mitram akāryāt saṃnivartayan
     avācyaḥ kasya cid bhavati kṛtayatno yathābalam
 12 tat samarthaṃ śubhaṃ vākyaṃ dharmārthasahitaṃ hitam
     dhārtarāṣṭraḥ sahāmātyo grahītuṃ vidurārhati
 13 hitaṃ hi dhārtarāṣṭrāṇāṃ pāṇḍavānāṃ tathaiva ca
     pṛthivyāṃ kṣatriyāṇāṃ ca yatiṣye 'ham amāyayā
 14 hite prayatamānaṃ māṃ śaṅked duryodhano yadi
     hṛdayasya ca me prītir ānṛṇyaṃ ca bhaviṣyati
 15 jñātīnāṃ hi mitho bhede yan mitraṃ nābhipadyate
     sarvayatnena madhyasthaṃ na tan mitraṃ vidur budhāḥ
 16 na māṃ brūyur adharmajñā mūḍhā asuhṛdas tathā
     śakto nāvārayat kṛṣṇaḥ saṃrabdhān kurupāṇḍavān
 17 ubhayoḥ sādhayann artham aham āgata ity uta
     tatra yatnam ahaṃ kṛtvā gaccheyaṃ nṛṣv avācyatām
 18 mama dharmārthayuktaṃ hi śrutvā vākyam anāmayam
     na ced ādāsyate bālo diṣṭasya vaśam eṣyati
 19 ahāpayan pāṇḍavārthaṃ yathāvac; chamaṃ kurūṇāṃ yadi cācareyam
     puṇyaṃ ca me syāc caritaṃ mahārthaṃ; mucyeraṃś ca kuravo mṛtyupāśāt
 20 api vācaṃ bhāṣamāṇasya kāvyāṃ; dharmārāmām arthavatīm ahiṃsrām
     avekṣeran dhārtarāṣṭrāḥ samarthāṃ; māṃ ca prāptaṃ kuravaḥ pūjayeyuḥ
 21 na cāpi mama paryāptāḥ sahitāḥ sarvapārthivāḥ
     kruddhasya pramukhe sthātuṃ siṃhasyevetare mṛgāḥ
 22 [v]
     ity evam uktvā vacanaṃ vṛṣṇīnām ṛṣabhas tadā
     śayane sukhasaṃsparśe śiśye yadusukhāvahaḥ

SECTION XCI

"Vaisampayana said, 'With Pritha's leave and having walked round her, the chastiser of foes, Govinda, also called Sauri, went to Duryodhana's palace that was furnished with great wealth, adorned with beautiful seats, and was like unto the abode of Purandara himself. Unobstructed by the orderlies-in-waiting, that hero of great fame crossed three spacious yards in succession and then entered that mansion looking like a mass of clouds, high as the summit of a hill, and blazing forth in splendour. And he there beheld Dhritarashtra's son of mighty arms seated on his throne in the midst of a thousand kings and surrounded by all the Kurus. And he also beheld there Dussasana and Karna and Sakuni, the son of Suvala, seated on their respective seats by the side of Duryodhana. And on that scion of Dasarha's race entering the court, Dhritarashtra's son of great fame rose up from his seat with his counsellors for honouring the slayer of Madhu. And Kesava then greeted Dhritarashtra's sons and all his counsellors as also all the kings that were present there, according to their respective ages. And Achyuta of Vrishni's race then took his seat on a beautiful seat made of gold and overlaid with carpet embroidered with gold. And the Kuru king then offered unto Janardana a cow, and honey and curds and water, and placed at his service palaces and mansions and the whole kingdom. And then the Kauravas, with all the kings there present, worshipped Govinda on his seat and resembling the sun himself in splendour. The worship being over, king Duryodhana invited him of Vrishni's race--that foremost of victors--to eat at his house, Kesava, however did not accept the invitation. The Kuru king Duryodhana seated in the midst of the Kurus, in a gentle voice but with deception lurking behind his words, eyeing Karna, and addressing Kesava, then said, 'Why, O Janardana, dost thou not accept the diverse kinds of viands and drinks, robes and beds that have all been prepared and kept ready for thee? Thou hast granted aid to both sides; thou art engaged in the good of both parties. Thou art again the foremost of Dhritarashtra's relations and much loved by him. Thou, O Govinda, also knowest fully, and all things in details, both religion and profit. I, therefore, desire to hear, O bearer of the discus and the mace, what the true reason is of this thy refusal.'
"Vaisampayana continued, 'The high-souled Govinda, of eyes like lotus leaves, then raising his mighty (right) arm, and in a voice deep as that of the clouds, replied unto the king in excellent words fraught with reasons,--words that were clear, distinct, correctly pronounced, and without a single letter dropped, saying, 'Envoys, O king, eat and accept worship only after the success of their missions. Therefore, O Bharata, after my mission becomes successful, thou mayest entertain me and my attendants.' Thus answered, Dhritarashtra's son again said unto Janardana, It behoveth thee not, O Kesava, to behave towards us in this
p. 189
way, Whether thou becomest successful, or unsuccessful, we are endeavouring to please thee, O slayer of Madhu, because of thy relationship with us. It seems, however, that all our efforts. O thou of Dasarha's race, are fruitless. Nor do we see the reason, O slayer of Madhu, in consequence of which, O foremost of men, thou acceptest not the worship offered by us from love and friendship. With thee, O Govinda, we have no hostility, no war. Therefore, on reflection, it will seem to thee that words such as these scarcely become thee.'
"Vaisampayana continued, 'Thus addressed by the king, Janardana of Dasarha's race, casting his eyes on Dhritarashtra's son and ah his counsellors, replied, saying, 'Not from desire, nor from wrath, nor from malice, nor for gain, nor for the sake of argument, nor from temptation, would I abandon virtue. One taketh another's food when one is in distress. At present, however, O king, thou hast not inspired love in me by any act of thine, nor have I myself been plunged into distress. Without any reason, O king, thou hatest, from the moment of their birth, thy dear and gentle brothers,--the Pandavas--endued with every virtue. This unreasonable hatred of thine for the sons of Pritha ill becometh thee. The sons of Pandu are all devoted to virtue. Who, indeed, can do them the least injury? He that hateth them, hateth me; he that loveth them, loveth me. Know that the virtuous Pandavas and my own self have but a common soul. He, who, following the impulses of lust and wrath, and from darkness of soul, hateth and seeketh to injure one that is possessed of every good quality, is regarded as the vilest of men. That wrathful wretch of every good quality, is regarded as the vilest of men. That wrathful wretch of uncontrolled soul, who, from ignorance and avarice hateth his kinsmen endued with every auspicious quality, can never enjoy his prosperity long. He, on the other hand, who, by good offices, winneth over persons endued with good qualities, even if he beareth aversion of them within his heart, enjoyeth prosperity and fame for ever and ever. Defiled by wickedness, all this food, therefore, deserveth not to be eaten by me. The food supplied by Vidura alone, should, I think, be eaten by me.'
'Having said this unto Duryodhana who was ever incapable of bearing anything against his own wishes, Kesava of mighty arms then came out of that blazing palace of Dhritarashtra's son. And the high-souled Vasudeva of mighty arms, coming out of that mansion, directed his steps towards the abode of the illustrious Vidura. And while that mighty-armed one staying within Vidura's abode, thither came unto him Drona, and Kripa, and Bhishma, and Vahlika, and many of the Kauravas. And the Kauravas that came there addressed Madhava, the heroic slayer of Madhu, saying, 'O thou of Vrishni's race, we place at thy disposal our houses with all the wealth within them.'
'The slayer of Madhu, of mighty energy, answered them saying, 'Ye may go away. I am much honoured by these your offers.' And after all the Kurus had gone away, Vidura, with great care entertained that
p. 190
unvanquished hero of Dasarha's race with every object of desire. And Kunti then placed before the illustrious Kesava clean and savoury food in abundance. Therewith the slayer of Madhu first gratified the Brahmanas. Indeed, from that food he first gave a portion, along with much wealth, unto a number of Brahmanas conversant with the Vedas, and then with his attendants, like Vasava in the midst of the Marutas, he dined on what remained of the clean and savoury food supplied by Vidura.'"

Book 5
Chapter 92

 1 [v]
      tathā kathayator eva tayor buddhimatos tadā
      śivā nakṣatrasaṃpannā sā vyatīyāya śarvarī
  2 dharmārthakāmayuktāś ca vicitrārthapadākṣarāḥ
      śṛṇvato vividhā vāco vidurasya mahātmanaḥ
  3 kathābhir anurūpābhiḥ kṛṣṇasyāmita tejasaḥ
      akāmasyeva kṛṣṇasya sā vyatīyāya śarvarī
  4 tatas tu svarasaṃpannā bahavaḥ sūtamāgadhāḥ
      śaṅkhadundubhinirghoṣaiḥ keśavaṃ pratyabodhayan
  5 tata utthāya dāśārha ṛṣabhaḥ sarvasātvatām
      sarvam āvaśyakaṃ cakre prātaḥ kāryaṃ janārdanaḥ
  6 kṛtoda kāryajapyaḥ sa hutāgniḥ samalaṃkṛtaḥ
      tata ādityam udyantam upātiṣṭhata mādhavaḥ
  7 atha duryodhanaḥ kṛṣṇaṃ śakuniś cāpi saubalaḥ
      saṃdhyāṃ tiṣṭhantam abhyetya dāśārham aparājitam
  8 ācakṣetāṃ tu kṛṣṇasya dhṛtarāṣṭraṃ sabhā gatam
      kurūṃś ca bhīṣma pramukhān rājñaḥ sarvāṃś ca pārthivān
  9 tvām arthayante govinda divi śakram ivāmarāḥ
      tāv abhyanandad govindaḥ sāmnā paramavalgunā
  10 tato vimala āditye brāhmaṇebhyo janārdanaḥ
     dadau hiraṇyaṃ vāsāṃsi gāś cāśvāṃś ca paraṃtapaḥ
 11 visṛṣṭavantaṃ ratnāni dāśārham aparājitam
     tiṣṭhantam upasaṃgamya vavande sārathis tadā
 12 tam upasthitam ājñāya rathaṃ divyaṃ mahāmanāḥ
     mahābhraghananirghoṣaṃ sarvaratnavibhūṣitam
 13 agniṃ pradakṣiṇaṃ kṛtvā brāhmaṇāṃś ca janārdanaḥ
     kaustubhaṃ maṇim āmucya śriyā paramayā jvalan
 14 kurubhiḥ saṃvṛtaḥ kṛṣṇo vṛṣṇibhiś cābhirakṣitaḥ
     ātiṣṭhata rathaṃ śauriḥ sarvayādavanandanaḥ
 15 anvāruroha dāśārhaṃ viduraḥ sarvadharmavit
     sarvaprāṇabhṛtāṃ śreṣṭhaṃ sarvadharmabhṛtāṃ varam
 16 tato duryodhanaḥ kṛṣṇaṃ śakuniś cāpi saubalaḥ
     dvitīyena rathenainam anvayātāṃ paraṃtapam
 17 sātyakiḥ kṛtavarmā ca vṛṣṇīnāṃ ca mahārathāḥ
     pṛṣṭhato 'nuyayuḥ kṛṣṇaṃ rathair aśvair gajair api
 18 teṣāṃ hemapariṣkārā yuktāḥ paramavājibhiḥ
     gacchatāṃ ghoṣiṇaś citrāś cāru babhrājire rathāḥ
 19 saṃmṛṣṭasaṃsikta rajaḥ pratipede mahāpatham
     rājarṣicaritaṃ kāle kṛṣṇo dhīmāñ śriyā jvalan
 20 tataḥ prayāte dāśārhe prāvādyantaika puṣkarāḥ
     śaṅkhāś ca dadhmire tatra vādyāny anyāni yāni ca
 21 pravīrāḥ sarvalokasya yuvānaḥ siṃhavikramāḥ
     parivārya rathaṃ śaurer agacchanta paraṃtapāḥ
 22 tato 'nye bahusāhasrā vicitrādbhuta vāsasaḥ
     asi prāsāyudha dharāḥ kṛṣṇasyāsan puraḥsarāḥ
 23 gajāḥ paraḥśatās tatra varāś cāśvāḥ sahasraśaḥ
     prayāntam anvayur vīraṃ dāśārham aparājitam
 24 puraṃ kurūṇāṃ saṃvṛttaṃ draṣṭukāmaṃ janārdanam
     savṛddhabālaṃ sastrīkaṃ rathyā gatam ariṃdamam
 25 vedikāpāśritābhiś ca samākrāntāny anekaśaḥ
     pracalantīva bhāreṇa yoṣidbhir bhavanāny uta
 26 saṃpūjyamānaḥ kurubhiḥ saṃśṛṇvan vividhāḥ kathāḥ
     yathārhaṃ pratisatkurvan prekṣamāṇaḥ śanair yayau
 27 tataḥ sabhāṃ samāsādya keśavasyānuyāyinaḥ
     saśaṅkhair veṇunirghoṣair diśaḥ sarvā vyanādayan
 28 tataḥ sā samitiḥ sarvā rājñām amitatejasām
     saṃprākampata harṣeṇa kṛṣṇāgamana kāṅkṣayā
 29 tato 'bhyāśagate kṛṣṇe samahṛṣyan narādhipāḥ
     śrutvā taṃ rathanirghoṣaṃ paryajñya ninadopamam
 30 āsādya tu sabhā dvāram ṛṣabhaḥ sarvasātvatām
     avatīrya rathāc chauriḥ kailāsaśikharopamāt
 31 nagameghapratīkāśāṃ jvalantīm iva tejasā
     mahendra sadana prakhyāṃ praviveśa sabhāṃ tataḥ
 32 pāṇau gṛhītvā viduraṃ sātyakiṃ ca mahāyaśāḥ
     jyotīṃṣy ādityavad rājan kurūn pracchādayañ śriyā
 33 agrato vāsudevasya karṇaduryodhanāv ubhau
     vṛṣṇayaḥ kṛtavarmā ca āsan kṛṣṇasya pṛṣṭhataḥ
 34 dhṛtarāṣṭraṃ puraskṛtya bhīṣmadroṇādayas tataḥ
     āsanebhyo 'calan sarve pūjayanto janārdanam
 35 abhyāgacchati dāśārhe prajñā cakṣur mahāmanāḥ
     sahaiva bhīṣmadroṇābhyām udatiṣṭhan mahāyaśāḥ
 36 uttiṣṭhati mahārāje dhṛtarāṣṭre janeśvare
     tāni rājasahasrāṇi samuttasthuḥ samantataḥ
 37 āsanaṃ sarvatobhadraṃ jāmbūnadapariṣkṛtam
     kṛṣṇārthe kalpitaṃ tatra dhṛtarāṣṭrasya śāsanāt
 38 smayamānas tu rājānaṃ bhīṣmadroṇau ca mādhavaḥ
     abhyabhāṣata dharmātmā rājñaś cānyān yathā vayaḥ
 39 tatra keśavam ānarcuḥ samyag abhyāgataṃ sabhām
     rājānaḥ pārthivāḥ sarve kuravaś ca janārdanam
 40 tatra tiṣṭhan sa dāśārho rājamadhye paraṃtapaḥ
     apaśyad antarikṣasthān ṛṣīn parapuraṃjayaḥ
 41 tatas tān abhisaṃprekṣya nāradapramukhān ṛṣīn
     abhyabhāṣata dāśārho bhīṣmaṃ śāṃtanavaṃ śanaiḥ
 42 pārthivīṃ samitiṃ draṣṭum ṛṣayo 'bhyāgatā nṛpa
     nimantryatām āsanaiś ca satkāreṇa ca bhūyasā
 43 naiteṣv anupaviṣṭeṣu śakyaṃ kena cid āsitum
     pūjā prayujyatām āśu munīnāṃ bhāvitātmanām
 44 ṛṣīñ śāṃtanavo dṛṣṭvā sabhā dvāram upasthitān
     tvaramāṇas tato bhṛtyān āsanānīty acodayat
 45 āsanāny atha mṛṣṭāni mahānti vipulāni ca
     maṇikāñcanacitrāṇi samājahrus tatas tataḥ
 46 teṣu tatropaviṣṭeṣu gṛhītārdheṣu bhārata
     niṣasādāsane kṛṣṇo rājānaś ca yathāsanam
 47 duḥśāsanaḥ sātyakaye dadāv āsanam uttamam
     viviṃśatir dadau pīṭhaṃ kāñcanaṃ kṛtavarmaṇe
 48 avidūre 'tha kṛṣṇasya karṇaduryodhanāv ubhau
     ekāsane mahātmānau niṣīdatur amarṣaṇau
 49 gāndhārarājaḥ śakunir gāndhārair abhirakṣitaḥ
     niṣasādāsane rājā saha putro viśāṃ pate
 50 viduro maṇipīṭhe tu śuklaspardhyājinottare
     saṃspṛśann āsanaṃ śaurer mahāmatir upāviśat
 51 cirasya dṛṣṭvā dāśārhaṃ rājānaḥ sarvapārthivāḥ
     amṛtasyeva nātṛpyan prekṣamāṇā janārdanam
 52 atasī puṣpasaṃkāśaḥ pītavāsā janārdanaḥ
     vyabhrājata sabhāmadhye hemnīvopahito maṇiḥ
 53 tatas tūṣṇīṃ sarvam āsīd govinda gatamānasam
     na tatra kaś cit kiṃ cid dhi vyājahāra pumān kva cit

SECTION XCII

"Vaisampayana said, 'After Kesava had dined and been refreshed, Vidura said unto him during the night, 'O Kesava, this advent of thine hath not been a well judged one, for, O Janardana, Dhritarashtra's son transgresseth the rules of both profit and religion, is wicked and wrathful, insulteth others, though himself desirous of honours, and disobeyeth the commands of the aged. He is, O Madhava, a transgressor of the scriptures, ignorant, and of wicked soul, already overtaken by fate, untractable, and disposed to do evil to those that seek his good. His soul is possessed by desire and lust. He foolishly regardeth himself as very wise. He is the enemy of all his true friends. Ever-suspicious, without any control over his soul, and ungrateful, he hath abandoned all virtue and is in love with sin. He is foolish, with understanding uncultivated, a slave of his senses, ever obedient to the impulses of lust and avarice, and irresolute in every act that should be done. He is endued with these and many other vices. Although thou wilt point out to him what is for his good, he will yet disregard it all, moved by pride and anger. He hath great faith in Bhishma, and Drona, and Kripa, and Karna, and Drona's son, and Jayadratha, and, therefore, he never setteth his heart on peace, O Janardana. Dhritarashtra's sons, with Karna, firmly believe that the Pandavas are incapable of even looking at Bhishma, Drona, and other heroes, not to speak of fighting against them. The foolish Duryodhana of limited sight, having assembled a huge army regardeth, O slayer of Madhu, that his purposes are already achieved. The foolish son of Dhritarashtra hath arrived at the conclusion that Karna, single-handed, is competent to vanquish his foes. He will, therefore, never make peace. Thou, O Kesava, desirest to establish peace and brotherly feelings between the two parties. But know that all the sons of Dhritarashtra have come to the conclusion that they would not give unto the Pandavas what, indeed, the latter have a right to. With those that are so resolved thy words will certainly prove vain. Where, O slayer of Madhu, words, good or bad, are of the same effect, no wise
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man would spend his breath for nothing, like a singer before the deaf. As a Brahmana before a conclave of Chandalas, thy words, O Madhava, would command no respect among those ignorant and wicked wretches that have no reverence for all that deserveth reverence. Foolish, as long as he hath strength, he will never obey thy counsels. Whatever words thou mayest speak to him will be perfectly futile. It doth not seem proper to me, O Krishna, that thou shouldst go into the midst of these wicked-minded wretches seated together. It doth not seem proper to me, O Krishna, that going thither thou shouldst utter words against those wicked-souled, foolish, unrighteous wights, strong in number. In consequence of their having never worshipped the aged, in consequence of their having been blinded by prosperity and pride, and owing to the pride of youth and wrath, they will never accept the good advice thou mayest place before them. He hath mustered a strong force, O Madhava, and he hath his suspicions of thyself. He will, therefore, never obey any counsel that thou mayest offer. The sons of Dhritarashtra, O Janardana, are inspired with the firm belief that at present Indra himself, at the head of all the celestials, is incapable of defeating them in battle. Efficacious as thy words always are, they will prove to be of no efficacy with persons impressed with such a conviction and who always follow the impulses of lust and wrath. Staying in the midst of his ranks of elephants and his army consisting of cars and heroic infantry, the foolish and wicked Duryodhana, with all fears dispelled, regardeth the whole earth to have already been subjugated by him. Indeed, Dhritarashtra's son coveteth extensive empire on the earth without any rivals. Peace, therefore, with him is unattainable. That which he hath in his possession he regardeth as unalterably his. Alas, the destruction on the earth seems to be at hand for the sake of Duryodhana, for, impelled by fate, the kings of the earth, with all the Kshatriya warriors, have assembled together, desirous of battling with the Pandavas? All those kings, O Krishna, are in enmity with thee and have all been deprived of their possessions before this by thee. Through fear of thee those heroic monarchs have joined together with Karna and made an alliance with Dhritarashtra's sons. Reckless of their very lives, all those warriors have united with Duryodhana and are filled with delight at the prospect of fighting the Pandavas. O hero of Dasarha's race, it doth not commend itself to me that thou shouldst enter into their midst. How, O grinder of foes, wilt thou repair into the midst of those numerous enemies of thine, of wicked souls, and seated together? O thou of mighty arms, thou art, indeed, incapable of being vanquished by the very gods, and I know, O slayer of foes, thy manliness and intelligence. O Madhava, the love I bear to thee is equal to that I bear to the sons of Pandu. I say, therefore, these words to thee from my affection, regard, and friendship for thee. What need is there in expressing to thee the delight that has been mine at sight of thy persons, for, thou, O thou of eyes like lotus, art the inner Soul of all embodied creatures.'"

Book 5
Chapter 93

1 [v]
      teṣv āsīneṣu sarveṣu tūṣṇīṃbhūteṣu rājasu
      vākyam abhyādade kṛṣṇaḥ sudaṃṣṭro dundubhisvanaḥ
  2 jīmūta iva dharmānte sarvāṃ saṃśrāvayan sabhām
      dhṛtarāṣṭram abhiprekṣya samabhāṣata mādhavaḥ
  3 kurūṇāṃ pāṇḍavānāṃ ca śamaḥ syād iti bhārata
      aprayatnena vīrāṇām etad yatitum āgataḥ
  4 rājan nānyat pravaktavyaṃ tava niḥśreyasaṃ vacaḥ
      viditaṃ hy eva te sarvaṃ veditavyam ariṃdama
  5 idam adya kulaṃ śreṣṭhaṃ sarvarājasu pārthiva
      śrutavṛttopasaṃpannaṃ sarvaiḥ samuditaṃ guṇaiḥ
  6 kṛpānukampā kāruṇyam ānṛśaṃsyaṃ ca bhārata
      tathārjavaṃ kṣamā satyaṃ kuruṣv etad viśiṣyate
  7 tasminn evaṃvidhe rājan kule mahati tiṣṭhati
      tvannimittaṃ viśeṣeṇa neha yuktam asāṃpratam
  8 tvaṃ hi vārayitā śreṣṭhaḥ kurūṇāṃ kurusattama
      mithyā pracaratāṃ tāta bāhyeṣv ābhyantareṣu ca
  9 te putrās tava kauravya duryodhana purogamāḥ
      dharmārthau pṛṣṭhataḥ kṛtvā pracaranti nṛśaṃsavat
  10 aśiṣṭā gatamaryādā lobhena hṛtacetasaḥ
     sveṣu bandhuṣu mukhyeṣu tad vettha bharatarṣabha
 11 seyam āpan mahāghorā kuruṣv eva samutthitā
     upekṣyamāṇā kauravya pṛthivīṃ ghātayiṣyati
 12 śakyā ceyaṃ śamayituṃ tvaṃ ced icchasi bhārata
     na duṣkaro hy atra śamo mato me bharatarṣabha
 13 tvayy adhīnaḥ śamo rājan mayi caiva viśāṃ pate
     putrān sthāpaya kauravya sthāpayiṣyāmy ahaṃ parān
 14 ājñā tava hi rājendra kāryā putraiḥ sahānvayaiḥ
     hitaṃ balavad apy eṣāṃ tiṣṭhatāṃ tava śāsane
 15 tava caiva hitaṃ rājan pāṇḍavānām atho hitam
     śame prayatamānasya mama śāsanakāṅkṣiṇām
 16 svayaṃ niṣkalam ālakṣya saṃvidhatsva viśāṃ pate
     saha bhūtās tu bharatās tavaiva syur janeśvara
 17 dharmārthayor tiṣṭha rājan pāṇḍavair abhirakṣitaḥ
     na hi śakyās tathā bhūtā yatnād api narādhipa
 18 na hi tvāṃ pāṇḍavair jetuṃ rakṣyamāṇaṃ mahātmabhiḥ
     indro 'pi devaiḥ sahitaḥ prasaheta kuto nṛpāḥ
 19 yatra bhīṣmaś ca droṇaś ca kṛpaḥ karṇo viviṃśatiḥ
     aśvatthāmā vikarṇaś ca somadatto 'tha bāhlikaḥ
 20 saindhavaś ca kaliṅgaś ca kāmbojaś ca sudakṣiṇaḥ
     yudhiṣṭhiro bhīmasenaḥ savyasācī yamau tathā
 21 sātyakiś ca mahātejā yuyutsuś ca mahāratha
     ko nu tān viparītātmā yudhyeta bharatarṣabha
 22 lokasyeśvaratāṃ bhūyaḥ śatrubhiś cāpradhṛṣyatām
     prāpsyasi tvam amitraghna sahitaḥ kurupāṇḍavaiḥ
 23 tasya te pṛthivīpālās tvatsamāḥ pṛthivīpate
     śreyāṃsaś caiva rājānaḥ saṃdhāsyante paraṃtapa
 24 sa tvaṃ putraiś ca pautraiś ca bhrātṛbhiḥ pitṛbhis tathā
     suhṛdbhiḥ sarvato guptaḥ sukhaṃ śakṣyasi jīvitum
 25 etān eva purodhāya satkṛtya ca yathā purā
     akhilāṃ bhikṣyase sarvāṃ pṛthivīṃ pṛthivīpate
 26 etair hi sahitaḥ sarvaiḥ pāṇḍavaiḥ svaiś ca bhārata
     anyān vijeṣyase śatrūn eṣa svārthas tavākhilaḥ
 27 tair evopārjitāṃ bhūmiṃ bhokṣyase ca paraṃtapa
     yadi saṃpatsyase putraiḥ sahāmātyair narādhipa
 28 saṃyuge vai mahārāja dṛśyate sumahān kṣayaḥ
     kṣaye cobhayato rājan kaṃ dharmam anupaśyasi
 29 pāṇḍavair nihataiḥ saṃkhye putrair vāpi mahābalaiḥ
     yad vindethāḥ sukhaṃ rājaṃs tad brūhi bharatarṣabha
 30 śūrāś ca hi kṛtāstrāś ca sarve yuddhābhikāṅkṣiṇaḥ
     pāṇḍavās tāvakāś caiva tān rakṣa mahato bhayāt
 31 na paśyema kurūn sarvān pāṇḍavāṃś caiva saṃyuge
     kṣīṇān ubhayataḥ śūrān rathebhyo rathibhir hatān
 32 samavetāḥ pṛthivyāṃ hi rājāno rājasattama
     amarṣavaśam āpannā nāśayeyur imāḥ prajāḥ
 33 trāhi rājann imaṃ lokaṃ na naśyeyur imāḥ prajāḥ
     tvayi prakṛtim āpanne śeṣaṃ syāt kurunandana
 34 śuklā vadānyā hrīmanta āryāḥ puṇyābhijātayaḥ
     anyonyasacivā rājaṃs tān pāhi mahato bhayāt
 35 śiveneme bhūmipālāḥ samāgamya parasparam
     saha bhuktvā ca pītvā ca pratiyāntu yathā gṛham
 36 suvāsasaḥ sragviṇaś ca satkṛtya bharatarṣabha
     amarṣāṃś ca nirākṛtya vairāṇi ca paraṃtapa
 37 hārdaṃ yat pāṇḍaveṣv āsīt prāpte 'sminn āyuṣaḥ kṣaye
     tad eva te bhavaty adya śaśvac ca bharatarṣabha
 38 bālā vihīnāḥ pitrā te tvayaiva parivardhitāḥ
     tān pālaya yathānyāyaṃ putrāṃś ca bharatarṣabha
 39 bhavataiva hi rakṣyās te vyasaneṣu viśeṣataḥ
     mā te dharmas tathaivārtho naśyeta bharatarṣabha
 40 āhus tvāṃ pāṇḍavā rājann abhivādya prasādya ca
     bhavataḥ śāsanād duḥkham anubhūtaṃ sahānugaiḥ
 41 dvādaśemāni varṣāṇi vane nirvyuṣitāni naḥ
     trayodaśaṃ tathājñātaiḥ sajane parivatsaram
 42 sthātā naḥ samaye tasmin piteti kṛtaniścayāḥ
     nāhāsma samayaṃ tāta tac ca no brāhmaṇā viduḥ
 43 tasmin naḥ samaye tiṣṭha sthitānāṃ bharatarṣabha
     nityaṃ saṃkleśitā rājan svarājyāṃśaṃ labhemahi
 44 tvaṃ dharmam arthaṃ yuñjānaḥ samyaṅ nas trātum arhasi
     gurutvaṃ bhavati prekṣya bahūn kleśāṃs titikṣmahe
 45 sa bhavān mātṛpitṛvad asmāsu pratipadyatām
     guror garīyasī vṛttir yā ca śiṣyasya bhārata
 46 pitrā sthāpayitavyā hi vayam utpatham āsthitāḥ
     saṃsthāpaya pathiṣv asmāṃs tiṣṭha rājan svavartmani
 47 āhuś cemāṃ pariṣadaṃ putrās te bharatarṣabha
     dharmajñeṣu sabhāsatsu neha yuktam asāṃpratam
 48 yatra dharmo hy adharmeṇa satyaṃ yatrānṛtena ca
     hanyate prekṣamāṇānāṃ hatās tatra sabhāsadaḥ
 49 viddho dharmo hy adharmeṇa sabhāṃ yatra prapadyate
     na cāsya śalyaṃ kṛntanti viddhās tatra sabhāsadaḥ
     dharma etān ārujati yathā nady anukūlajān
 50 ye dharmam anupaśyantas tūṣṇīṃ dhyāyanta āsate
     te satyam āhur dharmaṃ ca nyāyyaṃ ca bharatarṣabha
 51 śakyaṃ kim anyad vaktuṃ te dānād anyaj janeśvara
     bruvantu vā mahīpālāḥ sabhāyāṃ ye samāsate
     dharmārthau saṃpradhāryaiva yadi satyaṃ bravīmy aham
 52 pramuñcemān mṛtyupāśāt kṣatriyān kṣatriyarṣabha
     praśāmya bharataśreṣṭha mā manyuvaśam anvagāḥ
 53 pitryaṃ tebhyaḥ pradāyāṃśaṃ pāṇḍavebhyo yathocitam
     tataḥ saputraḥ siddhārtho bhuṅkṣva bhogān paraṃtapa
 54 ajātaśatruṃ jānīṣe sthitaṃ dharme satāṃ sadā
     saputre tvayi vṛttiṃ ca vartate yāṃ narādhipa
 55 dāhitaś ca nirastaś ca tvām evopāśritaḥ punaḥ
     indraprasthaṃ tvayaivāsau saputreṇa vivāsitaḥ
 56 sa tatra nivasan sarvān vaśam ānīya pārthivān
     tvan mukhān akarod rājan na ca tvām atyavartata
 57 tasyaivaṃ vartamānasya saubalena jihīrṣatā
     rāṣṭrāṇi dhanadhānyaṃ ca prayuktaḥ paramopadhiḥ
 58 sa tām avasthāṃ saṃprāpya kṛṣṇāṃ prekṣya sabhā gatām
     kṣatradharmād ameyātmā nākampata yudhiṣṭhiraḥ
 59 ahaṃ tu tava teṣāṃ ca śreya icchāmi bhārata
     dharmād arthāt sukhāc caiva mā rājan nīnaśaḥ prajāḥ
 60 anartham arthaṃ manvānā arthaṃ vānartham ātmanaḥ
     lobhe 'tiprasṛtān putrān nigṛhṇīṣva viśāṃ pate
 61 sthitāḥ śuśrūṣituṃ pārthāḥ sthitā yoddhum ariṃdamāḥ
     yat te pathyatamaṃ rājaṃs tasmiṃs tiṣṭha paraṃtapa
 62 tad vākyaṃ pārthivāḥ sarve hṛdayaiḥ samapūjayan
     na tatra kaś cid vaktuṃ hi vācaṃ prākāmad agrataḥ

SECTION XCIII

"The holy one said, 'That, indeed, which should be said by a person of great wisdom: that, indeed, which should be said by one possessed of great foresight; that indeed, which should be said by one like thee to a friend like me; that indeed, which is deserving of thee, being consistent with virtue and profit, and truth; that, O Vidura, hath been said by thee, father and mother-like, unto me. That which thou hast told me is certainly true, worthy of approbation and consistent with reason. Listen, however, with attention, O Vidura, to the reason of my coming. Well knowing the wickedness of Dhritarashtra's son and the hostility of the Kshatriyas that have sided with him. I have still, O Vidura, come to the Kurus. Great will be the merit earned by him who will liberate from the meshes of death the whole earth, with her elephants, cars and steeds, overwhelmed with a dreadful calamity. If a man striving to the best of his abilities to perform a virtuous act meets with failure, I have not the least doubt that the merit of that act becomes his, notwithstanding such failure. This also is known to those that are conversant with religion and scripture, that if a person having intended mentally to commit a sinful act does not actually commit it, the demerit of that act can never be his. I will sincerely endeavour, O Vidura, to bring about peace between the Kurus and the Srinjayas who are about to be slaughtered in battle. That terrible calamity (which hangs over them all) hath its origin in the conduct of the Kurus, for it is directly due to the action of Duryodhana and Karna, the other Kshatriyas only following the lead of these two. The learned regard him to be a wretch who doth not by his solicitation seek to save a friend who is about to sink in calamity. Striving to the best of his might, even to the extent of seizing him by the hair, one should seek to dissuade a friend from an improper act. In that case, he that acteth so, instead of incurring blame, reapeth praise. It behoveth Dhritarashtra's son, therefore, O Vidura, with his counsellors, to accept my good and beneficial counsels that are consistent with virtue and profit and competent to dispel the present calamity. I will, therefore, sincerely endeavour to bring about the good of Dhritarashtra's sons and of the Pandavas, as also of all the Kshatriyas on the face of the earth. If while endeavouring to bring about the good (of my friends), Duryodhana judgeth me wrongly, I shall have the satisfaction of my own conscience, and a true friend is one who assumeth the functions of an intercessor when dissensions break out between kinsmen. In order, again, that unrighteous, foolish, and inimical persons may not afterwards say that though competent, still Krishna did not make any attempt to restrain the angry Kurus and the Pandavas from slaughtering one another I have come here. Indeed, it is to serve both parties that I have come hither. Having striven to bring about peace, I will
p. 193
escape the censure of all the kings. If after listening to my auspicious words, fraught with virtue and profit, the foolish Duryodhana accept them not, he will only invite his fate. If without sacrificing the interests of the Pandavas I can bring about peace among the Kurus, my conduct will be regarded as highly meritorious, O high-souled one, and the Kauravas themselves will be liberated from the meshes of death. If the sons of Dhritarashtra reflect coolly on the words I shall utter--words fraught with wisdom, consistent with righteousness, and possessed of grave import,--then that peace which is my object will be brought about and the Kauravas will also worship me (as the agent thereof). If, on the other hand, they seek to injure me, I tell thee that all the kings of the earth; united together, are no match for me, like a herd of deer incapable of standing before an enraged lion.'
"Vaisampayana continued, 'Having said these words, that bull of the Vrishni race and delighter of Yadavas, then laid himself down on his soft bed for sleep.'"

Book 5
Chapter 94

1 [v]
      tasminn abhihite vākye keśavena mahātmanā
      stimitā hṛṣṭaromāṇa āsan sarve sabhāsadaḥ
  2 kaḥ svid uttaram etasmād vaktum utsahate pumān
      iti sarve manobhis te cintayanti sma pārthivāḥ
  3 tathā teṣu ca sarveṣu tūṣṇīṃbhūteṣu rājasu
      jāmadagnya idaṃ vākyam abravīt kurusaṃsadi
  4 imām ekopamāṃ rājañ śṛṇu satyām aśaṅkitaḥ
      tāṃ śrutvā śreya ādatsva yadi sādhv iti manyase
  5 rājā dambhodbhavo nāma sārvabhaumaḥ purābhavat
      akhilāṃ bubhuje sarvāṃ pṛthivīm iti naḥ śrutam
  6 sa sma nityaṃ niśāpāye prātar utthāya vīryavān
      brāhmaṇān kṣatriyāṃś caiva pṛcchann āste mahārathaḥ
  7 asti kaś cid viśiṣṭo vā madvidho vā bhaved yudhi
      śudro vaiśyaḥ kṣatriyo vā brāhmaṇo vāpi śastrabhṛt
  8 iti bruvann anvacarat sa rājā pṛthivīm imām
      darpeṇa mahatā mattaḥ kaṃ cid anyam acintayan
  9 taṃ sma vaidyā akṛpaṇā brāhmaṇāḥ sarvato 'bhayāḥ
      pratyaṣedhanta rājānaṃ ślāghamānaṃ punaḥ punaḥ
  10 pratiṣidhyamāno 'py asakṛt pṛcchaty eva sa vai dvijān
     abhimānī śriyā mattas tam ūcur brāhmaṇās tadā
 11 tapasvino mahātmāno veda vratasamanvitāḥ
     udīryamāṇaṃ rājānaṃ krodhadīptā dvijātayaḥ
 12 anekajananaṃ sakhyaṃ yayoḥ puruṣasiṃhayoḥ
     tayos tvaṃ na samo rājan bhavitāsi kadā cana
 13 evam uktaḥ sa rājā tu punaḥ papraccha tān dvijān
     kva tau vīrau kva janmānau kiṃ karmāṇau ca kau ca tau
 14 [brāhmaṇāh]
     naro nārāyaṇaś caiva tāpasāv iti naḥ śrutam
     āyātau mānuṣe loke tābhyāṃ yudhyasva pārthiva
 15 śrūyate tau mahātmānau naranārāyaṇāv ubhau
     tapo ghoram anirdeśyaṃ tapyete gandhamādane
 16 [rāma]
     sa rājā mahatīṃ senāṃ yojayitvā ṣaḍaṅginīm
     amṛṣyamāṇaḥ saṃprāyād yatra tāv aparājitau
 17 sa gatvā viṣamaṃ ghoraṃ parvataṃ gandhamādanam
     mṛgayāṇo 'nvagacchat tau tāpasāv aparājitau
 18 tau dṛṣṭvā kṣutpipāsābhyāṃ kṛśau dhamani saṃtatau
     śītavātātapaiś caiva karśitau puruṣottamau
     abhigamyopasaṃgṛhya paryapṛcchad anāmayam
 19 tam arcitvā mūlaphalair āsanenodakena ca
     nyamantrayetāṃ rājānaṃ kiṃ kāryaṃ kriyatām iti
 20 [dambhaudbhava]
     bāhubhyāṃ me jitā bhūmir nihatāḥ sarvaśatravaḥ
     bhavadbhyāṃ yuddham ākāṅkṣann upayāto 'smi parvatam
     ātithyaṃ dīyatām etat kāṅkṣitaṃ me ciraṃ prati
 21 [naranārāyaṇau]
     apetakrodhalobho 'yam āśramo rājasattama
     na hy asminn āśrame yuddhaṃ kutaḥ śastraṃ kuto 'nṛjuḥ
     anyatra yuddham ākāṅkṣva bahavaḥ kṣatriyā kṣitau
 22 [r]
     ucyamānas tathāpi sma bhūya evābhyabhāṣata
     punaḥ punaḥ kṣamyamāṇaḥ sāntvyamānaś ca bhārata
     dambhodbhavo yuddham icchann āhvayaty eva tāpasau
 23 tato naras tv iṣīkāṇāṃ muṣṭim ādāya kaurava
     abravīd ehi yudhyasva yuddhakāmuka kṣatriya
 24 sarvaśastrāṇi cādatsva yojayasva ca vāhinīm
     ahaṃ hi te vineṣyāmi yuddhaśraddhām itaḥ param
 25 [d]
     yady etad astram asmāsu yuktaṃ tāpasa manyase
     etenāpi tvayā yotsye yuddhārthī hy aham āgataḥ
 26 [r]
     ity uktvā śaravarṣeṇa sarvataḥ samavākirat
     dambhodbhavas tāpasaṃ taṃ jighāṃsuḥ saha sainikaḥ
 27 tasya tān asyato ghorān iṣūn paratanuc chidaḥ
     kadarthī kṛtyasa munir iṣīkābhir apānudat
 28 tato 'smai prāsṛjad ghoram aiṣīkam aparājitaḥ
     astram apratisaṃdheyaṃ tad adbhutam ivābhavat
 29 teṣām akṣīṇi karṇāṃś ca nastakāṃś caiva māyayā
     nimittavedhī sa munir iṣīkābhiḥ samarpayat
 30 sa dṛṣṭvā śvetam ākāśam iṣīkābhiḥ samācitam
     pādayor nyapatad rājā svasti me 'stv iti cābravīt
 31 tam abravīn naro rājañ śaraṇyaḥ śaraṇaiṣiṇām
     brahmaṇyo bhava dharmātmā mā ca smaivaṃ punaḥ kṛthāḥ
 32 mā ca darpasamāviṣṭaḥ kṣepsīḥ kāṃś cit kadā cana
     alpīyāṃsaṃ viśiṣṭaṃ vā tat te rājan paraṃ hitam
 33 kṛtaprajño vītalobho nirahaṃkāra ātmavān
     dāntaḥ kṣānto mṛduḥ kṣemaḥ prajāḥ pālaya pārthiva
 34 anujñātaḥ svasti gaccha maivaṃ bhūyaḥ samācareḥ
     kuśalaṃ brāhmaṇān pṛccher āvayor vacanād bhṛśam
 35 tato rājā tayoḥ pādāv abhivādya mahātmanoḥ
     pratyājagāma svapuraṃ dharmaṃ caivācinod bhṛśam
 36 sumahac cāpi tat karma yan nareṇa kṛtaṃ purā
     tato guṇaiḥ subahubhiḥ śreṣṭho nārāyaṇo 'bhavat
 37 tasmād yāvad dhanuḥśreṣṭhe gāṇḍīve 'svraṃ na yujyate
     tāvat tvaṃ mānam utsṛjya gaccha rājan dhanaṃjayam
 38 kākudīkaṃ śukaṃ nākam akṣisaṃtarjanaṃ tathā
     saṃtānaṃ nartanaṃ ghoram āsyam odakam aṣṭamam
 39 etair viddhāḥ sarva eva maraṇaṃ yānti mānavāḥ
     unmattāś ca viceṣṭante naṣṭasaṃjñā vicetasaḥ
 40 svapante ca plavante ca chardayanti ca mānavāḥ
     mūtrayante ca satataṃ rudanti ca hasanti ca
 41 asaṃkhyeyā guṇāḥ pārthe tad viśiṣṭo janārdanaḥ
     tvam eva bhūyo jānāsi kuntīputraṃ dhanaṃjayam
 42 naranārāyaṇau yau tau tāv evārjuna keśavau
     vinājīhi mahārāja pravīrau puruṣarṣabhau
 43 yady etad evaṃ jānāsi na ca mām atiśaṅkase
     āryāṃ matiṃ samāsthāya śāmya bhārata pāṇḍavaiḥ
 44 atha cen manyase śreyo na me bhedo bhaved iti
     praśāmya bharata śreṣṭho mā ca yuddhe manaḥ kṛthāḥ
 45 bhavatāṃ ca kuruśreṣṭha kulaṃ bahumataṃ bhuvi
     tat tathaivāstu bhadraṃ te svārtham evānucintaya

SECTION XCIV

"Vaisampayana said, 'In such conversation between those two distinguished persons, both of whom were endued with great intelligence, that night, lit with bright stars, passed away. Indeed, the night passed away against the wishes of the illustrious Vidura, who had been listening to the varied conversation of Krishna fraught with virtue, profit, and desire, and made up of delightful words and syllables of agreeable import; and also those of Krishna himself, of 'immeasurable prowess, listening to discourses equal in style and character. Then, at early dawn a band of choristers and bards gifted with melodious voices, awoke Kesava with sweet sounds of conchs and cymbals. And rising from bed, Janardana of Dasarha's race, that bull amongst all the Sattwatas, went through all the customary acts of the morning. And having cleansed himself by a bath, recited the sacred Mantras and poured libations of clarified butter on the sacrificial fire. Madhava decked his person and began to worship the rising sun. And while the unvanquished Krishna of Dasarha's race was still engaged in his morning devotions, Duryodhana and Suvala's son Sakuni came to him and said, 'Dhritarashtra is seated in his court, with all the Kurus headed by Bhishma and with all the kings of the earth. They are all soliciting thy presence, O Govinda, like the celestials in heaven desiring the presence of Sakra himself,--thus addressed, Govinda greeted them both with sweet and courteous enquiries. And when the sun had risen a little higher, Janardana, that chastiser of foes, summoning a number of Brahmanas, made them presents of gold and robes and kine and steeds.
p. 194
And after he had thus given away much wealth and taken his seat, his driver (Daruka) came and saluted that unvanquished hero of Dasarha's race. And Daruka soon returned with his master's large and blazing car furnished with rows of tinkling bells and harnessed with excellent steeds. And understanding that his handsome car adorned with every ornament and producing a rattle, deep as the rumbling of the mighty masses of clouds, was ready, the high-souled Janardana, that delighter of all the Yadavas, walking round the sacred fire and a band of Brahmanas, and putting on the gem known by the name of Kaustubha, and blazing with beauty, surrounded by the Kurus, and well-protected by the Vrishnis, mounted on it. And Vidura, conversant with all the precepts of religion, followed on his own car that scion of Dasarha's race, that foremost of all living creatures, that first of all persons gifted with intelligence. And Duryodhana and Suvala's son Sakuni also, on one car followed Krishna, that chastiser of foes. And Satyaki and Kritavarman and the other mighty car-warriors of the Vrishni race, all rode behind Krishna on cars and steeds and elephants. And, O king, the handsome cars of those heroes, adorned with gold and drawn by excellent steeds and each producing a loud rattle, as they moved forward, shone brilliantly. And Kesava, endued with great intelligence, and beaming with beauty, soon came upon a broad street that had previously been swept and watered, and that was fit to be used by the highest of kings. And when that scion of Dasarha's race set out, cymbals began to play, and conchs began to be blown, and other instruments also to pour forth their music. And great number of youthful heroes, foremost in the world for heroism, and possessed of lion-like prowess, proceeded, surrounding Sauri's car. And many thousands of soldiers, attired in a variegated dresses, bearing swords and lances and axes, marched in advance of Kesava. And there were full five hundred elephants, and cars by thousands, that followed that unvanquished hero of Dasarha's race while he proceeded. And, O chastiser of foes, all the citizens of the capital, of all ages and both sexes, desirous of beholding Janardana came out into the streets. And the terraces and balconies of the houses were so thronged by ladies that the houses were on the point of falling down with the weight. And worshipped by the Kurus, and listening to various sweet speeches, and returning the greetings of all as each deserved, Kesava went along the street, casting his eyes on all. And at last, when Kesava reached the Kuru court, his attendants loudly blew their conchs and trumpets and filled the welkin with that blare. And, thereupon, that whole assembly of kings, of immeasurable prowess, trembled with delight at the expectation of soon setting their eyes on Krishna. And hearing the rattle of his car, that rumbled like the deep roll of rain-charged clouds, the monarchs understood Krishna to be near, and the hair of their bodies stood erect with delight. And having reached the gate of the court, Sauri, that bull among the Satwatas, alighting from his car, that resembled the summit of Kailasa, entered the court
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which looked like a mass of newly-risen clouds, and blazed forth with beauty, and resembled the very abode of the great Indra. And that illustrious hero entered the court, arm-in-arm with Vidura and Satyaki on either side, and overshadowing with his own the splendour of all the Kurus, like the sun overshadowing the radiance of lesser lights in the firmament. And before Vasudeva sat Karna and Duryodhana, while behind him were seated the Vrishnis with Kritavarman. And Bhishma and Drona, and others with Dhritarashtra were on the point of rising up from their seats for honouring Janardana. Indeed, as soon as he, of Dasarha's race, came, the illustrious blind monarch, Drona and Bhishma, all rose up from their seats. And when that mighty ruler of men, king Dhritarashtra, rose up from his seat, those kings by thousands around him all rose up also. And at Dhritarashtra's command, a seat beautiful all over, and adorned with gold, had been kept there for Krishna, And after taking his seat, Madhava smilingly greeted the king, and Bhishma, and Drona, and all other rulers, each according to his age. And all the kings of the earth, and all the Kurus also, beholding Kesava arrived in that assembly, worshipped him duly. And as that chastiser of foes, that vanquisher of hostile cities, that hero of Dasarha's race, was seated there, he beheld the Rishis whom he had seen while proceeding to Hastinapur, staying in the firmament. And beholding those Rishis with Narada at their head, he of Dasarha's race, slowly addressed Bhishma the son of Santanu, saying, 'O king, the Rishis have come to see this earthly conclave of ours. Invite them with offer of seats and abundant courtesy, for if they are not seated, no one here is capable of taking his seat. Let proper worship, therefore, be speedily offered unto these Rishis with souls under proper control. And beholding the Rishis then at the gate of the palace, Santanu's son quickly ordered the servants to bring seats for them. And soon enough they brought large and beautiful seats embroidered with gold and set with gems. And after the Rishis. O Bharata, had taken their seats and accepted the Arghyas offered to them, Krishna took his seat, so also all the kings. And Dussasana gave an excellent seat to Satyaki, while Vivingsati gave another golden one to Kritavarman. And not far from where Krishna sat, that illustrious and wrathful pair, Karna and Duryodhana, sat together on the same seat. And Sakuni, the king of Gandhara, surrounded by the chiefs of his country, sat there, O king, with his son beside him. And the high-souled Vidura sat on a begemmed seat covered with a white deer-skin that almost touched Krishna's seat. And all the kings in the assembly, although they gazed at Janardana of Dasarha's race for a long while, were not, however, gratified with their gaze, like drinkers of the Amrita, that are never satiated with quaffing measure after measure. And Janardana attired in yellow robes having the complexion of the Atasi flower, sat in the midst of that assembly like a sapphire mounted on gold. And after Govinda had taken his seat, a perfect silence ensued, for none present there spoke a single word.'"

Book 5
Chapter 95

  1 [v]
      jāmadagnyavacaḥ śrutvā kaṇvo 'pi bhagavān ṛṣiḥ
      duryodhanam idaṃ vākyam abravīt kurusaṃsadi
  2 akṣayaś cāvyayaś caiva brahmā lokapitāmahaḥ
      tathaiva bhagavantau tau naranārāyaṇāv ṛṣī
  3 ādityānāṃ hi sarveṣāṃ viṣṇur ekaḥ sanātanaḥ
      ajayyaś cāvyayaś caiva śāśvataḥ prabhur īśvaraḥ
  4 nimittamaraṇās tv anye candrasūryau mahī jalam
      vāyur agnis tathākāśaṃ grahās tārāgaṇās tathā
  5 te ca kṣayānte jagato hitvā lokatrayaṃ sadā
      kṣayaṃ gacchanti vai sarve sṛjyante ca punaḥ punaḥ
  6 muhūrtamaraṇās tv anye mānuṣā mṛgapakṣiṇaḥ
      triyag yonyaś ca ye cānye jīvalokacarāḥ smṛtāḥ
  7 bhūyiṣṭhena tu rājānaḥ śriyaṃ bhuktvāyuṣaḥ kṣaye
      maraṇaṃ pratigacchanti bhoktuṃ sukṛtaduṣkṛtam
  8 sa bhavān dharmaputreṇa śama kartum ihārhati
      pāṇḍavāḥ kuravaś caiva pālayantu vasuṃdharām
  9 balavān aham ity eva na mantavyaṃ suyodhana
      balavanto hi balibhir dṛśyante puruṣarṣabha
  10 na balaṃ balināṃ madhye balaṃ bhavati kaurava
     balavanto hi te sarve pāṇḍavā deva vikramāḥ
 11 atrāpy udāharantīmam itihāsaṃ purātanam
     mātaler dātukāmasya kanyāṃ mṛgayato varam
 12 matas trailokyarājasya mātalir nāma sārathiḥ
     tasyaikaiva kule kanyā rūpato lokaviśrutā
 13 guṇakeśīti vikhyātā nāmnā sā devarūpiṇī
     śriyā ca vapuṣā caiva striyo 'nyāḥ sātiricyate
 14 tasyāḥ pradānasamayaṃ mātaliḥ saha bhāryayā
     jñātvā vimamṛśe rājaṃs tatparaḥ paricintayan
 15 dhik khalv alaghu śīlānām ucchritānāṃ yaśasvinām
     narāṇām ṛddhasattvānāṃ kule kanyā prarohaṇam
 16 mātuḥ kulaṃ pitṛkulaṃ yatra caiva pradīyate
     kulatrayaṃ saṃśayitaṃ kurute kanyakā satām
 17 deva mānuṣalokau dvau mānasenaiva cakṣuṣā
     avagāhyaiva vicitau na ca me rocate varaḥ
 18 na devān naiva ditijān na gandharvān na mānuṣān
     arocayaṃ varakṛte tathaiva bahulān ṛṣīn
 19 bhāryayā tu sa saṃmantrya saha rātrau sudharmayā
     mātalir nāgalokāya cakāra gamane matim
 20 na me devamanuṣyeṣu guṇakeśyāḥ samo varaḥ
     rūpato dṛśyate kaś cin nāgeṣu bhavitā dhruvam
 21 ity āmantrya sudharmāṃ sa kṛtvā cābhipradakṣiṇam
     kanyāṃ śirasy upāghrāya praviveśa mahītalam

SECTION XCV

"Vaisampayana said, 'And after all the kings had been seated and perfect silence had ensued, Krishna possessing fine teeth and having a voice deep as that of the drum, began to speak. And Madhava although he addressed Dhritarashtra, spoke in a voice deep as the roll of clouds in the rainy season, making the whole assembly hear. And he said, 'In order that, O Bharata, peace may be established between the Kurus and the Pandavas without a slaughter of the heroes, I have come hither. Besides this, O king, I have no other beneficial words to utter, O chastiser of foes, everything that should be learnt in this world is already known to thee. This thy race, O king, owing to its learning and behaviour, and owing also to its being adorned with every accomplishment, is most distinguished among all royal dynasties. Joy in the happiness of others, grief at sight of other people's misery, desire to alleviate distress, abstention from injury, sincerity, forgiveness, and truth,--these, O Bharata, prevail amongst the Kurus. Then thy race, therefore, O king, is so noble, it would be a pity if anything improper were done by any one belonging to it, and greater pity still if it were done by thee. O chief of the Kurus, thou art the first of those that should restrain the Kurus if they behave deceitfully towards strangers or those numbering with themselves. Know, O thou of Kuru's race, that those wicked sons of thine, headed by Duryodhana, abandoning both virtue and profit, disregarding morality, and deprived of their senses by avarice, are now acting most unrighteously towards, O bull of men, their foremost of kinsmen. That terrible danger (which threatens all) hath its origin in the conduct of the Kurus. If thou becomest indifferent to it, it will then produce a universal slaughter. If, O Bharata, thou art willing, thou mayest be able to allay that danger even yet, for, O bull of Bharata's race, peace, I think, is not difficult of acquisition. The establishment of peace, O king, depends on thee and myself, O monarch. Set right thy sons, O thou of Kuru's race, and I will set the Pandavas right. Whatever be thy command, O king, it behoveth thy sons with their followers to obey it. If again they live in obedience to thee, that would be the very best they could do. If thou strivest for peace by restraining thy sons, it will be to thy profit, O king, as also to the benefit of the Pandavas. Having reflected carefully, act thou thyself, O king. Let those sons of Bharata (the Pandavas), be, O ruler of men, thy allies. Supported by the Pandavas, O king, seek thou both religion and profit. By every exertion in thy power, thou canst not have, O king, such allies as they who are such. Protected by the illustrious sons of Pandu, Indra himself at the head of the celestials will not be able to vanquish thee. How would it be possible then for mere earthly kings to withstand thy prowess? If with Bhishma, and Drona, and Kripa, and Karna, and Vivingsati, and Aswatthaman, Vikarna, and Somadatta,
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and Vahlika and the chief of the Sindhus, and the ruler of the Kalingas, and Sudakshina, the king of the Kamvojas, there were Yudhishthira, and Bhimasena and Savyasachin, and the twins, and if Satyaki of mighty energy, and Yuyutsu, that mighty car warrior, are stationed, who is there, O bull of Bharata's race, of such misdirected intelligence that would fight these? If, O slayer of foes, thou hast both the Kurus and the Pandavas at thy back, the sovereignty of the whole world and invincibility before all foes will be thine. All the rulers of the earth, O monarch, that are either equal to thee or superior, will then seek alliance with thee. Protected on all sides by sons, grandsons, fathers, brothers, and friends, thou wilt then be able to live in exceeding happiness. Keeping these before thee and treating them with kindness as in days of yore, thou, O monarch, wilt enjoy the sovereignty of the whole earth. With these as thy supporters and with the sons of Pandu also, thou wilt, O Bharata, be able to conquer all thy foes. Even this is thy best advantage. If, O chastiser of foes, thou art united with thy sons and kinsmen and counsellors, thou wilt' enjoy sovereignty of the whole earth won for thee by them. In battle, O great king, nothing but wholesale destruction is visible. Indeed, in the destruction of both the parties, what merit dost thou see? If the Pandavas are slaughtered in battle, or if thy own mighty sons fall, tell me, O bull of Bharata's race, what happiness wilt thou enjoy? All of them are brave and skilled in weapons. All of them are desirous of battle, the Pandavas as also thy sons. Oh, save them from the terrible danger that threatens them. After the battle thou wilt not behold all the Kurus or all the Pandavas, Car-warriors slain by car-warriors, thou wilt behold the heroes of both parties reduced in numbers and strength. All the rulers of the earth, O best of kings, have been assembled together. Inflamed with wrath, they will certainly exterminate the population of the earth. Save, O king, the world. Let not the population of the earth be exterminated. O son of Kuru's race, if thou regainest thy natural disposition, the earth may continue to be peopled as now. Save, O king, these monarchs, who are all of pure descent, endued with modesty and liberality and piety, and connected with on another in bonds of relationship or alliance, from the terrible danger that threatens them. Abandoning wrath and enmity, O chastiser of foes, let these kings, embracing one another in peace, eating and drinking with one another, dressed in excellent robes and decked with garlands, and doing courtesies to one another, return to their respective homes. Let the affection thou hadst for the Pandavas be revived in thy bosom, and let it, O bull of Bharata's race, lead to the establishment of peace. Deprived of their father while they were infants, they were brought up by thee. Cherish them now as becomes thee, O bull of Bharata's race, as if they were thy own sons. It is thy duty to protect them. And especially it is so when they are distressed. O bull of Bharata's race, let not thy virtue and profit be both lost. Saluting and propitiating thee, the Pandavas have said unto thee, 'At
p. 198
thy command we have, with our followers, suffered great misery. For these twelve years have we lived in the woods, and for the thirteenth year have we lived incognito in an uninhabited part of the world. We broke not our pledge, firmly believing that our father also would abide by his. That we violated not our word is well-known to the Brahman as who were with us. And as we, O bull of the Bharata race, have abided by our promise, also do thou abide by thine. Long have we suffered the greatest misery, but let us now have our share of the kingdom. Fully conversant as thou art with virtue and profit, it behoveth thee to rescue us. Knowing that our obedience is due to thee, we have quietly undergone much misery. Behave thou then unto us like a father or brother. A preceptor should behave as a preceptor towards his disciples, and as disciples we are willing to behave as such towards thee, our preceptor. Act thou, therefore, towards us as a preceptor should. If we go wrong, it is the duty of our father to set us right. Therefore, set us on the way and tread thou also the excellent path of righteousness.' Those sons of thine, O bull of the Bharata race, have also said unto these kings assembled in the court these words, 'If the members of an assembly are conversant with morality, nothing improper should be permitted by them to happen. Where, in the presence of the virtuous members of an assembly, righteousness is sought to be overpowered by unrighteousness, and truth by the untruth, it is those members themselves that are vanquished and slain. When righteousness, pierced by unrighteousness, seeketh the protection of an assembly, if the arrow is not extracted, it is the members themselves that are pierced by that arrow. Indeed, in that case, righteousness slayeth the members of that assembly, like a river eating away the roots of the trees on its bank.' Judge now, O bull of the Bharata race. The Pandavas, with their eyes turned towards righteousness and reflecting on everything, are maintaining a calm attitude, and what they have said is consistent with truth and virtue and justice. O ruler of men, what canst thou say unto them, but that thou art willing to give them back their kingdom? Let these rulers of earth that are sitting here say (what the answer should be)! If it appears to thee that what I have said after reflecting well on virtue to be true, save all these Kshatriyas, O bull of the Bharata race, from the meshes of death. Effect peace, O chief of Bharata's race, and yield not to anger. Giving unto the Pandavas their just share of the paternal kingdom, enjoy thou then, with thy sons, O chastiser of foes, happiness and luxury, thy wishes being all crowned with success. Know that Yudhishthira always treadeth the path that is trod by the righteous. Thou knowest also, O king, what the behaviour of Yudhishthira is towards thee and thy sons. Although thou hadst sought to burn him to death and hadst exiled him from human habitation, yet he came back and once more repose confidence in thee. Again, didst thou with thy sons, banish him to Indraprastha? While there, he brought all the kings of the earth to subjection and yet looked up to
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thy face, O king, without seeking to disregard thee. Although he behaved in this way, yet Suvala's son, desirous of robbing him of his dominions and wealth and possessions, applied the very efficacious means of dice. Reduced to that condition and even beholding Krishna dragged into the assembly, Yudhishthira of immeasurable soul, did not yet swerve from the duties of a Kshatriya. As regards myself, I desire, O Bharata, thy good as also theirs. For the sake of virtue, of profit, of happiness, make peace, O king, and do not allow the Earth's population to be slaughtered, regarding evil as good and good as evil. Restrain thy sons, O monarch, who have from covetousness proceeded too far. As regards the sons of Pritha, they are equally ready to wait upon thee in dutiful service or to fight. That which, O chastiser of foes, seems to thee to be for thy good, do thou adopt!'
"Vaisampayana continued, 'All the rulers of earth there present highly applauded these words of Kesava within their hearts, but none of them ventured to say anything in the presence of Duryodhana.'

Book 5
Chapter 96

 1 [kaṇva]
      mātalis tu vrajan mārge nāradena maharṣiṇā
      varuṇaṃ gacchatā draṣṭuṃ samāgacchad yadṛcchayā
  2 nārado 'thābravīd enaṃ kva bhavān gantum udyataḥ
      svena vā sūta kāryeṇa śāsanād vā śatakratoḥ
  3 mātalir nāradenaivaṃ saṃpṛṣṭaḥ pathi gacchatā
      yathāvat sarvam ācaṣṭa svakāryaṃ varuṇaṃ prati
  4 tam uvācātha sa munir gacchāvaḥ sahitāv iti
      salileśa didekṣārtham aham apy udyato divaḥ
  5 ahaṃ te sarvam ākhyāsye darśayan vasudhātalam
      dṛṣṭvā tatra varaṃ kaṃ cid rocayiṣyāva mātale
  6 avagāhya tato bhūmim ubhau mātalināradau
      dadṛśāte mahātmānau lokapālam apāṃ patim
  7 tatra devarṣisadṛśīṃ pūjāṃ prāpa sa nāradaḥ
      mahendrasadṛśīṃ caiva mātaliḥ patyapadyata
  8 tāv ubhau prītamanasau kāryavattāṃ nivedya ha
      varuṇenābhyanujñātau nāgalokaṃ viceratuḥ
  9 nāradaḥ sarvabhūtānām antar bhūminivāsinām
      jānaṃś cakāra vyākhyānaṃ yantuḥ sarvam aśeṣataḥ
  10 [nārada]
     dṛṣṭas te varuṇas tāta putrapautra samāvṛtaḥ
     paśyodaka pateḥ sthānaṃ sarvatobhadram ṛddhimat
 11 eṣa putro mahāprājño varuṇasyeha gopateḥ
     eṣa taṃ śīlavṛttena śaucena ca viśiṣyate
 12 eṣo 'sya putro 'bhimataḥ puṣkaraḥ puṣkarekṣaṇaḥ
     rūpavān darśanīyaś ca somaputryā vṛtaḥ patiḥ
 13 jyotsnā kālīti yām āhur dvitīyāṃ rūpataḥ śriyam
     ādityasyaiva goḥ putro jyeṣṭaḥ putraḥ kṛtaḥ smṛtaḥ
 14 bhavanaṃ paśya vāruṇyā yad etat sarvakāñcanam
     yāṃ prāpya suratāṃ prāptāḥ surāḥ surapateḥ sakhe
 15 etāni hṛtarājyānāṃ daiteyānāṃ sma mātale
     dīpyamānāni dṛśyante sarvapraharaṇāny uta
 16 akṣayāṇi kilaitāni vivartante sma mātale
     anubhāva prayuktāni surair avajitāni ha
 17 atra rākṣasa jātyaś ca bhūtajātyaś ca mātale
     divyapraharaṇāś cāsan pūrvadaivatanirmitāḥ
 18 agnir eṣa mahārciṣmāñ jāgarti varuṇa hrade
     vaiṣṇavaṃ cakram āviddhaṃ vidhūmena haviṣmatā
 19 eṣa gāṇḍīmayaś cāpo lokasaṃhāra saṃbhṛtaḥ
     rakṣyate daivatair nityaṃ yatas tad gāṇḍivaṃ dhanuḥ
 20 eṣa kṛtye samutpanne tat tad dhārayate balam
     sahasraśatasaṃkhyena prāṇena satataṃ dhruvam
 21 aśāsyān api śāsty eṣa rakṣo bandhuṣu rājasu
     sṛṣṭaḥ prathamajo daṇḍo brāhmaṇā brahmavādinā
 22 etac chatraṃ narendrāṇāṃ mahac chakreṇa bhāṣitam
     putrāḥ salilarājasya dhārayanti mahodayam
 23 etat salilarājasya chatraṃ chatragṛhe sthitam
     sarvataḥ salilaṃ śītaṃ jīmūta iva varṣati
 24 etac chatrāt paribhraṣṭaṃ salilaṃ somanirmalam
     tamasā mūrchitaṃ yāti yena nārchati darśanam
 25 bahūny adbhutarūpāṇi draṣṭavyānīha mātale
     tava kāryoparodhas tu tasmād gacchāva māciram

SECTION XCVI

"Vaisampayana said, 'Hearing these words uttered by the high-souled Kesava, all the persons who sat in that assembly remained silent, their hair standing on their ends. And all the kings thought within themselves that there was no man who could dare reply to that speech. And seeing that all the kings sat silent, Jamadagni's son (addressing Duryodhana) then said these words in that assembly of Kurus, 'Listen confidingly to my words illustrated by an example, and seek thy own good if my speech recommends itself to thee. There was a king of yore named Dambhodbhava, who was the Head of the earth. It hath been heard by us that his sovereignty extended over the whole world. And that mighty car-warrior, rising every morning after the night had passed away, called the Brahmanas and the Kshatriyas unto himself and asked them, saying, 'Be he a Sudra, a Vaisya, a Kshatriya, or a Brahmana, is there any one who is superior or even equal to me in battle?' And uttering these words that king wandered over the earth, intoxicated with pride and thinking of nothing else. And it so happened that certain Brahmanas endued with high souls, conversant with the Vedas, and fearing nothing on earth, counselled the monarch, repeatedly boasting of his prowess, to curb his pride. But though forbidden by those Brahmanas to boast in that way, the king continued to ask the Brahmanas as before the same question day after day. And some high-souled Brahmanas then, endued with ascetic merit and acquainted with the proofs furnished by the Vedas, were inflamed with anger, and addressing that proud and
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boastful king intoxicated with prosperity, told him, 'There are two persons who are foremost of all men and who are always victorious in battle. Thou, O king, wilt by no means be equal to them if thou seekest an encounter with any one of them.' And thus addressed by them, the king asked those Brahmanas, saying, 'Where may those two heroes be found? In what race are they born? What feats have they achieved? And who are they? And the Brahmanas answered him, saying, It had been heard by us that those two persons are ascetics called Nara and Narayana. They have both taken their births in the race of man. Go and fight with them, O king. It is that illustrious pair, Nara and Narayana, who are now practising the severest of penances in some hidden region of the mountains of Gandhamadana.' Hearing those words of the Brahmanas, that king speedily mustered his large army consisting of six kinds of forces, 1 and unable to bear their reputation, marched to the spot where those unvanquished ascetics were, and arrived at the rugged and frightful mountains of Gandhamadana. He began to search after those Rishis, and at last, came upon them concealed within the woods. And beholding those two best of persons emaciated with hunger and thirst, their veins swollen and visible, and themselves much afflicted with cold winds, and the hot rays of the sun, he approached them, and touching their feet, enquired after their welfare. And the two Rishis received the king hospitably, with fruits and roots, and a seat and water. And they then enquired after the king's business, saying, 'Let it be done.' And thus addressed by them, the king said unto them the same words that he was in the habit of saying unto all. And he said, 'The whole earth has been conquered by the might of my arms. All my foes have been slain. Desiring a battle with you both I have come to this mountain. Offer me this hospitality. I have been cherishing this wish from a long time.' Thus addressed, Nara and Narayana said, 'O best of kings, wrath and covetousness have no place in this retreat. How can a battle, therefore, be possible here? There are no weapons here, and nothing of unrighteousness and malice. Seek battle elsewhere. There are many Kshatriyas on earth.'
"Rama continued, 'Although thus addressed, the king still pressed them for giving him battle. The Rishis, however, continually soothed him and overlooked his importunity. King Dambhodbhava, still desirous of battle, repeatedly summoned those Rishis to fight. Nara, then, O Bharata, taking up a handful of grass-blades, said, 'Desirous of battle as thou art, come, O Kshatriya, and fight! Take up all thy arms, and array thy troops. I will curb thy eagerness for battle hereafter!' Dambhodbhava then said, If, O ascetic, thou thinkest this weapon of thine fit to be used against us, I shall fight with thee though thou mayest use that weapon, for I have come hither desirous of fighting.' Saying this,
p. 201
[paragraph continues] Dambhodbhava with all his troops, desirous of slaying that ascetic, covered all sides with a shower of arrows. That ascetic, however, by means of those blades of grass, baffled all those terrible shafts of the king that were capable of mangling the bodies of hostile warriors. The invincible Rishi then let off towards the king his own terrible weapon made of grass-blades and which was incapable of being counteracted. And highly wonderful was that which happened, for that ascetic, incapable of missing his aim, pierced and cut off, by those grass-blades alone, the eyes and ears and noses of the hostile warriors, aided also by his power of illusion. And beholding the entire welkin whitened by those grass-blades, the king fell at the feet of the Rishi and said, 'Let me be blessed! Ever inclined to grant protection unto those that sought it, Nara then, O king, said unto that monarch, 'Be obedient to the Brahmanas and be virtuous. Never do so again. O king, O tiger among monarchs, a conqueror of hostile towns, a Kshatriya mindful of the duties of his own or, should never, within even his heart, be as thou art. Filled with pride, never insult anybody on any occasion, be inferior or superior to thee. Even such conduct would befit thee. Acquiring wisdom, abandoning covetousness and pride, controlling thy soul, restraining thy passions, practising forgiveness and humility, and becoming amiable, O king, go, and cherish thy subjects. Without ascertaining the strength and weakness of men, never insult any one under any circumstances. Blessed be thou, and with our leave, go hence, and never again behave in this way. At our command, enquire thou always of the Brahmanas as to what is for thy good! The king then, worshipping the feet of those two illustrious Rishis, returned to his city, and from that time began to practise righteousness. Great indeed, was that feat achieved of old by Nara. Narayana, again, became superior to Nara in consequence of many more qualities. Therefore, O king, besides such weapons as Kakudika, Suka, Naka, Akshisantarjana, Santana, Nartana, Ghora, and Asyamodaka, are placed on the string of that best of bows called Gandiva, go thou unto Dhananjaya, laying aside thy pride Struck with these weapons, men always yield up their lives. Indeed, these weapons have other means corresponding with the eight passions, such as lust, wrath, covetousness, vanity, insolence, pride, malice, and selfishness. Struck with them, men are confounded, and move about frantically deprived of their senses. Under their influence, persons always sleep heavily, cut capers, vomit, pass urine and excreta, weep, and laugh incessantly. Indeed, that Arjuna is irresistible in fight, who hath for his friend Narayana--the Creator and Lord of all the worlds--fully acquainted with the course of everything. Who is there in the three worlds, O Bharata, who would venture to vanquish that hero--the Ape-bannered Jishnu--who hath no equal in battle? Countless are the virtues that reside in Partha. Janardana again, is superior to him. Thou art thyself well-acquainted with Dhananjaya, the son of Kunti. They that were Nara and Narayana in days of yore are now Arjuna and Kesava. Know
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then, O great king, who those brave and foremost of persons are. If thou believest in this and dost not mistrust me adopt thou a virtuous resolution and make peace with the sons of Pandu. If thou regardest this as thy good, viz., that there should be no disunion in thy family, then make peace, O foremost of Bharata's race, and do not set thy heart upon battle. O thou, that are foremost of Kuru's line, the race to which thou belongest is highly regarded on earth. Let that regard continue to be paid to it. Blessed be thou, think of what conduces to thy own welfare.'"

  Book 5

Chaptr 97

1 [nārada]
      etat tu nāgalokasya nābhisthāne sthitaṃ puram
      pātālam iti vikhyātaṃ daityadānava sevitam
  2 idam adbhiḥ samaṃ prāptā ye ke cid dhruvajaṅgamāḥ
      praviśanto mahānādaṃ nadanti bhayapīḍitāḥ
  3 atrāsuro 'gniḥ satataṃ dīpyate vāri bhojanaḥ
      vyāpāreṇa dhṛtātmānaṃ nibaddhaṃ samabudhyata
  4 atrāmṛtaṃ suraiḥ pītvā nihitaṃ nihatāribhiḥ
      ataḥ somasya hāniś ca vṛddhiś caiva pradṛśyate
  5 atra divyaṃ hayaśiraḥ kāle parvaṇi parvaṇi
      uttiṣṭhati suvarṇābhaṃ vārbhir āpūrayañ jagat
  6 yasmād atra samagrās tāḥ patanti jalamūrtayaḥ
      tasmāt pātālam ity etat khyāyate puram uttamam
  7 airāvato 'smāt salilaṃ gṛhītvā jagato hitaḥ
      megheṣv āmuñcate śītaṃ yan mahendraḥ pravarṣati
  8 atra nānāvidhākārās timayo naikarūpiṇaḥ
      apsu somaprabhāṃ pītvā vasanti jalacāriṇaḥ
  9 atra sūryāṃśubhir bhinnāḥ pātālatalam āśritāḥ
      mṛtā divasataḥ sūta punar jīvanti te niśi
  10 udaye nityaśaś cātra candramā raśmibhir vṛtaḥ
     amṛtaṃ spṛśya saṃsparśāt saṃjīvayati dehinaḥ
 11 atra te 'dharmaniratā baddhāḥ kālena pīḍitāḥ
     daiteyā nivasanti sma vāsavena hṛtaśriyaḥ
 12 atra bhūtapatir nāma sarvabhūtamaheśvaraḥ
     bhūtaye sarvabhūtānām acarat tapa uttamam
 13 atra govratino viprāḥ svādhyāyāmnāya karśitāḥ
     tyaktaprāṇā jitasvargā nivasanti maharṣayaḥ
 14 yatra tatra śayo nityaṃ yena kena cid āśitaḥ
     yena kena cid ācchannaḥ sa govrata ihocyate
 15 airāvato nāgarājo vāmanaḥ kumudo 'ñjanaḥ
     prasūtāḥ supratīkasya vaṃśe vāraṇasattamāḥ
 16 paśya yady atra te kaś cid rocate guṇato varaḥ
     varayiṣyāva taṃ gatvā yatnam āsthāya mātale
 17 aṇḍam etaj jale nyastaṃ dīpyamānam iva śriyā
     ā prajānāṃ nisargād vai nodbhidyati na sarpati
 18 nāsya jātiṃ nisargaṃ vā kathyamānaṃ śṛṇomi vai
     pitaraṃ mātaraṃ vāpi nāsya jānāti kaś cana
 19 ataḥ kila mahān agnir antakāle samutthitaḥ
     dhakṣyate mātale sarvaṃ trailokyaṃ sacarācaram
 20 [kaṇva]
     mātalis tv abravīc chrutvā nāradasyātha bhāṣitam
     na me 'tra rocate kaś cid anyato vraja māciram

SECTION XCVII

"Vaisampayana said, 'Having listened to the words of Jamadagnya, the illustrious Rishi Kanwa also said these words unto Duryodhana in that assembly of the Kurus.'
"Kanwa said, 'Brahman, the Grandsire of the universe, is indestructible and eternal. Those illustrious Rishis, Nara and Narayana, are of the same character. Of all the sons of Aditi, Vishnu alone is eternal. He alone is unconquerable and indestructible, existing for ever, the Lord of all, and the possessor of divine attributes. All others, such as the sun and the moon, earth and water, wind, fire and firmament, planets, and stars, are liable to destruction. All these, when the end of the universe cometh, take leave of the three worlds. They are destroyed and created again and again. Others also, such as men and animals and birds, and creatures belonging to other orders of living existence,--indeed, all that move on this world of men,--are endued with short lives. And as regards kings, all of them, having enjoyed great prosperity, reach, at last, the hour of destruction and are reborn in order to enjoy the fruits of good and evil deeds. It behoveth thee then to make peace with Yudhishthira. Let the Pandavas and the Kauravas both rule this earth. O Suyodhana, one should not think in this way, viz., I am strong!--for O bull among men, it is seen that there are persons stronger than those generally regarded strong. O son of Kuru's race, physical strength is scarcely regarded as strength by those that are really strong. As regards the Pandavas, endued as they all are with prowess equal to that of the celestials, they are also regarded as strong. In this connection is cited an old story, as an example, the story, viz., of Matali searching for a bridegroom upon whom to bestow his daughter. The king of the three worlds (Indra) had a charioteer, named Matali, whom he dearly loved. Unto him was born a daughter celebrated over the world for beauty. Endued with the celestial beauty, that daughter of Matali was known by the name of Gunakesi. And, indeed, in both loveliness and symmetry
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of bodily figure, she far excelled other members of her sex. Knowing that the time for giving her way had come, Matali with his wife became very anxious, thinking, O monarch, of what he was to do next. And he thought within himself, 'Alas, the birth of a daughter in the families of those that are well-behaved and high-born and possess reputation and humility of character, is always attended with evil results. Daughters, when born in respectable families, always endanger the honour of three families, viz., their maternal and paternal families and the family into which they are adopted by marriage. Glancing in my mind's eye the worlds of gods and men, I have searched both, but no eligible bridegroom have I found.'
"Kanwa continued, 'And it so happened that amongst the gods, the Daityas and Gandharvas, men and numerous Rishis, none was regarded by Matali as an eligible husband for his daughter. And having held a consultation then in the night with his wife Sudharma, Matali set his heart upon making a journey to the world of the Nagas. And he thought within himself, 'Amongst both gods and men I have not found a husband fit, in respect of beauty, for my Gunakesi. Surely, one may be found amongst the Nagas.' And saying this, he took his wife's leave and sniffing the head of his daughter, Matali entered the nether regions.'"

Book 5
Chapter 98

 1 [n]
      hiraṇyapuram ity etat khyātaṃ puravaraṃ mahat
      daityānāṃ dānavānāṃ ca māyā śatavicāriṇām
  2 analpena prayatnena nirmitaṃ viśvakarmaṇā
      mayena manasā sṛṣṭaṃ pātālatalam āśritam
  3 atra māyā sahasrāṇi vikurvāṇā mahaujasaḥ
      dānavā nivasanti sma śūrā dattavarāḥ purā
  4 naite śakreṇa nānyena varuṇena yamena vā
      śakyante vaśam ānetuṃ tathaiva dhanadena ca
  5 asurāḥ kālakhañjāś ca tathā viṣṇupadodbhavāḥ
      nairṛtā yātudhānāś ca brahma vedodbhavāś ca ye
  6 daṃṣṭriṇo bhīmarūpāś ca nivasanty ātmarakṣiṇaḥ
      māyāvīryopasaṃpannā nivasanty ātmarakṣiṇaḥ
      nivātakavacā nāma dānavā yuddhadurmadāḥ
  7 jānāsi ca yathā śakro naitāñ śaknoti vādhitum
  8 bahuśo mātale tvaṃ ca tava putraś ca gomukhaḥ
      nirbhagno devarājaś ca saha putraḥ śacīpatiḥ
  9 paśya veśmāni raukmāṇi mātale rājatāni ca
      karmaṇā vidhiyuktena yuktāny upagatāni ca
  10 vaiḍūrya haritānīva pravālarucirāṇi ca
     arkasphaṭika śubhrāṇi varja sārojjvalāni ca
 11 pārthivānīva cābhānti punar nagamayāni ca
     śailānīva ca dṛśyante tārakāṇīva cāpy uta
 12 sūryarūpāṇi cābhānti dīptāgnisadṛśāni ca
     maṇijālavicitrāṇi prāṃśūni nibiḍāni ca
 13 naitāni śakyaṃ nirdeṣṭuṃ rūpato dravyatas tathā
     guṇataś caiva siddhāni pramāṇa guṇavanti ca
 14 ākrīḍān paśya daityānāṃ tathaiva śayanāny uta
     ratnavanti mahārhāṇi bhājanāny āsanāni ca
 15 jaladābhāṃs tathā śailāṃs toyaprasravaṇānvitān
     kāmapuṣpaphalāṃś caiva pādapān kāmacāriṇaḥ
 16 mātale kaś cid atrāpi rucitas te varo bhavet
     atha vānyāṃ diśaṃ bhūmer gacchāva yadi manyase
 17 [kaṇva]
     mātalis tv abravīd enaṃ bhāṣamāṇaṃ tathāvidham
     devarṣe naiva me kāryaṃ vipriyaṃ tridivaukasām
 18 nityānuṣakta vairā hi bhrātaro devadānavāḥ
     aripakṣeṇa saṃbandhaṃ rocayiṣyāmy ahaṃ katham
 19 anyatra sādhu gacchāvo draṣṭuṃ nārhāmi dānavān
     jānāmi tu tathātmānaṃ ditsātma kamalaṃ yathā

SECTION XCVIII

"Kanwa said, 'When Matali was wending his way, he saw the great Rishi Narada proceeding at his pleasure to pay a visit to Varuna (the god of the waters). And beholding Matali, Narada asked him, saying, 'Whither dost thou go? Is it, O charioteer, on any mission of thy own, or is it at Satakratu's command, that this journey of thine is undertaken?' Thus addressed on the way by Narada who was proceeding towards his destination, Matali duly informed Narada, of his mission. And the Rishi, informed of everything, then said unto Matali, 'We shall go together. As regards myself, it is to see the Lord of the waters that I am proceeding, having left the heavens, searching the nether regions, I shall tell you everything. After a good search there, we shall select a bridegroom, O Matali! And penetrating then into nether regions, that illustrious couple, Matali and Narada, beheld that Regent of the world--the Lord of the waters. And there Narada received worship due to a celestial Rishi, and Matali received that equal to what is offered to the great Indra. And both of them skilful in business, informed Varuna of their purpose, and obtaining his leave they began to wander in that region of the Nagas. And Narada who knew all the residents of the nether regions then began to describe in detail unto his companion all about
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the dwellers of the Naga world.'
"And Narada said, 'Thou hast, O charioteer, seen Varuna surrounded by his sons and grandsons. Behold the dominions of the Lord of the waters. It is delightful all round, and full of riches. The son, endued with great wisdom, of Varuna, the Lord of the Ocean, is even much distinguished for his conduct and disposition and for his holiness. Possessed of eyes like lotus leaves, this Pushkara is, indeed, Varuna's much-loved son, endued with great beauty and delightful to behold. He has been chosen by Soma's daughter as her husband. That daughter of Soma, equal in beauty unto a second Sree, is known by the name of Jyotsnakali. Indeed, it is said, that she had once before chosen the eldest and foremost of Aditi's son as her lord. Behold now, O companion of the Lord of the celestials, that abode, made entirely of gold, and full of the wine called Varuni. Indeed, having obtained that wine, the gods acquired their god-heads. These blazing weapons also of every kind that thou seest, belonged, O Matali, to the Daityas who have been deprived of their sovereignty. These weapons are incapable of deterioration, and when hurled at the foe always return into the hand that hurleth them. Obtained by the gods as the booty of war, they require considerable mental energy to be used against foes. Here dwelt in days of yore many tribes of Rakshasas and Daityas, possessed of many kinds of celestial weapons, but they were all vanquished by the gods. Behold, there, in Varuna's lake is that fire of blazing flames, and that discus of Vishnu surrounded by the lustrous splendour of mighty caloric. Behold, there lieth that knotty bow that was created for the destruction of the world. It is always protected with great vigilance by the gods, and it is from this bow that the one wielded by Arjuna hath taken its name. Endued with the strength of hundred thousand bows, the power it assumes at the hour of battle is indescribably great. It punishes all punishable wicked kings endued with the nature of Rakshasas. This fierce weapon was first created by Brahman, the utterer of the Vedas. The great preceptor Sukra hath said that this weapon is a terrible one in respect of all kings. Endued with great energy, it is held by the sons of the Lord of waters. Behold, there in the umbrella-room is the umbrella of the Lord of the waters. It droppeth refreshing showers like the clouds. The water dropped from this umbrella, though pure as the moon, is yet enveloped by such darkness that it cannot be seen by anybody. There, in these regions, O Matali, innumerable are the wonders to be seen. Your business, however, will suffer if we spend more time here. We will, therefore, leave this region soon.'"

Book 5
Chapter 99

1 [n]
      ayaṃ lokaḥ suparṇānāṃ pakṣiṇāṃ pannagāśinām
      vikrame gamane bhāre naiṣām asti pariśramaḥ
  2 vainateya sutaiḥ sūta ṣaḍbhis tatam idaṃ kulam
      sumukhena sunāmnā ca sunetreṇa suvarcasā
  3 surūpa pakṣirājena subalena ca mātale
      varthitāni prasūtyā vai vinatā kulakartṛbhiḥ
  4 pakṣirājābhijātyānāṃ sahasrāṇi śatāni ca
      kaśyapasya tato vaṃśe jātair bhūtivivardhanaiḥ
  5 sarve hy ete śriyā yuktāḥ sarve śrīvatsa lakṣaṇāḥ
      sarve śriyam abhīpsanto dhārayanti balāny uta
  6 karmaṇā kṣatriyāś caite nirghṛṇā bhogi bhojinaḥ
      jñātisaṃkṣaya kartṛtvād brāhmaṇyaṃ na labhanti vai
  7 nāmāni caiṣāṃ vakṣyāmi yathā prādhānyataḥ śṛṇu
      mātale ślāghyam etad dhi kulaṃ viṣṇuparigraham
  8 daivataṃ viṣṇur eteṣāṃ viṣṇur eva parāyaṇam
      hṛdi caiṣāṃ sadā viṣṇur viṣṇur eva gatiḥ sadā
  9 suvarṇacūḍo nāgāśī dāruṇaś caṇḍatuṇḍakaḥ
      analaś cānilaś caiva viśālākṣo 'tha kuṇḍalī
  10 kāśyapir dhvajaviṣkambho vainateyātha vāmanaḥ
     vātavego diśā cakṣur nimeṣo nimiṣas tathā
 11 trivāraḥ sapta vāraś ca vālmīkir dvīpakas tathā
     daitya dvīpaḥ sarid dvīpaḥ sārasaḥ padmakesaraḥ
 12 sumukhaḥ sukhaketuś ca citrabarhas tathānaghaḥ
     meghakṛt kumudo dakṣaḥ sarpāntaḥ somabhojanaḥ
 13 gurubhāraḥ kapotaś ca sūryanetraś cirāntakaḥ
     viṣṇudhanvā kumāraś ca paribarho haris tathā
 14 susvaro madhuparkaś ca hemavarṇas tathaiva ca
     malayo mātariśvā ca niśākaradivākarau
 15 ete pradeśa mātreṇa mayoktā garuḍātmajāḥ
     prādhānyato 'tha yaśasā kīrtitāḥ prāṇataś ca te
 16 yady atra na ruciḥ kā cid ehi gacchāva mātale
     taṃ nayiṣyāmi deśaṃ tvāṃ ruciṃ yatropalapsyase

SECTION XCIX

"Narada continued, 'Here in the very centre of the world of the Nagas is situated the city known by the name of Patalam. Celebrated over all the universe, it is worshipped by the Daityas and the Danavas. Creatures inhabiting the earth, if brought hither by force of the water's current, shriek loudly, afflicted with fear. Here the fire known by the name of the Asura-fire 1 and which is fed by water, continually blazeth forth. Held fast by the flat of the celestials, it moveth not, regarding itself as bound and confined. It was here that' the gods, having first vanquished and slain their foes, quaffed the Amrita and deposited the residue. It is from this place that the waning and waxing of the moon are seen. It is here that son of Aditi, the Horse-headed (Vishnu), on the recurrence of every auspicious occasion, riseth, filling at such times the universe, otherwise called Suvarna, 2 with the sound of Vedic hymns and Mantras. And because all watery forms such as the Moon and others shower their water on the region, therefore hath this excellent region been called Patala. 3 It is from here that the celestial elephant Airavata, for the benefit of the universe, taketh up cool water in order to impart it to the clouds, and it is that water which Indra poureth down as rain. Here dwell diverse kinds of aquatic animals, of various shapes such as the Timi and others, which subsist on the rays of the moon. O charioteer, here are many kinds of creatures that die during the day, being pierced by the rays of the sun, but all of whom revive in the night, the reason being that the moon, rising here every day, laying those deceased creatures with Amrita by means of rays, that constitute his arms, resuscitate them by that touch. Deprived of their prosperity by Vasava, it is here that many sinful Danavas live confined, defeated by him and afflicted by Time. It was here that the Lord of creatures--that great Master of all created things--Mahadeva--had practised the severest of ascetic austerities for the benefit of all creatures. Here dwell many regenerate and great Rishis observant of vows called 'Go' and emaciated with the recitation and study of the Vedas, and who, having suspended the vital air called Prana, have attained to heaven by force of their austerities. A man is said to adopt the vow called Go, when he sleepeth wherever he listeth, and when he subsisteth on anything that others place before him, and is clad with robes that others may supply. Here in the race of the celebrated elephant Supratika were born those best of elephants known by the names of Airavata, Vamana, Kumuda and Anjana, the
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first being the king of his tribe. Look, O Matali, if there be any bridegroom here, that is distinguished by the possession of superior merits, for then I will go to him for respectfully soliciting him to accept thy daughter. Behold, here lieth an egg in these waters, blazing with beauty. From the commencement of the creation it is here. It moveth not, nor doth it burst. I have never heard any body speaking of its birth or nature. Nobody knoweth who its father or mother is. It is said, O Matali, that when the end of the world cometh, mighty fire burst forth from within it, and spreading consumeth the three worlds with all their mobile and immobile objects.' Hearing those words of Narada, Matali answered him, saying, 'No one here seems to me to be eligible. Let us go hence, therefore, without delay!'"

Book 5
Chapter 100

 1 [n]
      idaṃ rasātalaṃ nāma saptamaṃ pṛthivītalam
      yatrāste surabhir mātā gavām amṛtasaṃbhavā
  2 kṣarantī satataṃ kṣīraṃ pṛthivī sārasaṃbhavam
      ṣaṇṇāṃ rasānāṃ sāreṇa rasam ekam anuttamam
  3 amṛtenābhitṛptasya sāram udgirataḥ purā
      pitāmahasya vadanād udatiṣṭhad aninditā
  4 yasyāḥ kṣīrasya dhārāyā nipatantyā mahītale
      hradaḥ kṛtaḥ kṣīranidhiḥ pavitraṃ param uttamam
  5 puṣpitasyeva phenasya paryantam anuveṣṭitam
      pibanto nivasanty atra phenapā munisattamāḥ
  6 phenapā nāma nāmnā te phenāhārāś ca mātale
      ugre tapasi vartante yeṣāṃ bibhyati devatāḥ
  7 asyāś catasro dhenvo 'nyā dikṣu sarvāsu mātale
      nivasanti diśāpālyo dhārayantyo diśaḥ smṛtāḥ
  8 pūrvāṃ diśaṃ dhārayate surūpā nāma saurabhī
      dakṣiṇāṃ haṃsakā nāma dhārayaty aparāṃ diśam
  9 paścimā vāruṇī dik ca dhāryate vai subhadrayā
      mahānubhāvayā nityaṃ mātale viśvarūpayā
  10 sarvakāmadughā nāma dhenur dhārayate diśam
     uttarāṃ mātale dharmyāṃ tathailavila saṃjñitām
 11 āsāṃ tu payasā miśraṃ payo nirmathya sāgare
     manthānaṃ mandaraṃ kṛtvā devair asurasaṃhitaiḥ
 12 uddhṛtā vāruṇī lakṣmīr amṛtaṃ cāpi mātale
     uccaiḥśravāś cāśvarājo maṇiratnaṃ ca kaustubham
 13 sudhā hāreṣu ca sudhāṃ svadhā bhojiṣu ca svadhām
     amṛtaṃ cāmṛtāśeṣu surabhiḥ kṣarate payaḥ
 14 atra gāthā purā gītā rasātalanivāsibhiḥ
     paurāṇī śrūyate loke gīyate yā manīṣibhiḥ
 15 na nāgaloke na svarge na vimāne triviṣṭape
     parivāsaḥ sukhas tādṛg rasātalatale yathā

SECTION C

"Narada continued, 'Here is that spacious and celebrated city of cities, called Hiranyapura, belonging to the Daityas and Danavas, possessing a hundred diverse kinds of illusion. Here in these regions called Patala, it hath been built with great care by the divine artificer, and planned by the Danava Maya. Endued with great energy and heroism, many Danavas, having obtained boons (from Brahman) in days of old, lived here, exhibiting a thousand different kinds of illusion. They were incapable of being vanquished by Sakra or any other celestial, that is, by either Yama, or Varuna, or the Lord of treasures (Kuvera). Here dwell, O Matali, those Asuras called Kalakhanjas who sprang from Vishnu, and those Rakshasas also called Yatudhanas who sprang from the feet of Brahman. All of them are endued with frightful teeth, terrible impetus, the speed and prowess of the wind, and great energy depending on powers of illusion. Besides these, another class of Danavas called Nivatakavachas, who are invincible in battle, have their abode here. Thou knowest bow Sakra is unable to vanquish them. Many times, O Matali, thou, with thy son Gomukha, and the chief of the celestials and lord of Sachi, along with his son, had to retreat before them. Behold their homes, O Matali, that are all made of silver and gold, and well-adorned with decorations done according to the rules of art. All those mansions are decked with lapis lazuli and corals, and made effulgent with the lustre of the Arkasphatika, and the radiance of gem called Vajrasara. And many of those palatial residences seem, as if, they have been made of the shine of these gems called Padmaragas, or of bright marble, or of excellent wood. And they are also possessed of the radiance of the sun, or blazing fire. And all the edifices, adorned with gems and jewels, are very high and stand close to another. Of spacious proportions and great architectural
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beauty, it is impossible to say of what material these mansions are built or to describe their style of beauty. Indeed, they are exceedingly beautiful in consequence of their decorations. Behold these retreats of the Daityas for recreation and sport, these beds of theirs for sleep, these costly utensils of theirs set with precious stones, and these seats also for their use. Behold these hills of theirs, looking like clouds, those fountains of water, these trees also that move of their own will and that yield all fruits and flowers that one may ask. See, O Matali, if any bridegroom may be had here, acceptable to thee. If no one can be found, we shalt, if thou likest, go hence to some other part of the world.' Thus addressed, Matali answered Narada, saying, 'O celestial Rishi, it behoveth me not to do anything that may be disagreeable to dwellers of heaven. The gods and the Danavas, though brothers, are ever at hostility with each other. How can I, therefore, make an alliance with those that are our enemies? Let us repair, therefore, to some other place. It behoveth me not to search among the Danavas. As regards thyself, I know thy heart is ever set on fomenting quarrels.'"



(My Humble Salutations to the lotus feet of Sreeman Brahmasri K M Ganguliji for the collection)