Next day an assembly was held at which all the Kauravas were present, and Sanjaya detailed in the most minute manner all that had passed in his interview with the Pandavas *. Considerable confusion then arose among the Kuru party, some counselling war, others peace. This is described at great length. Bhishma declared that Arjuna as an incarnation of Nara, and Krishņa as a form of Nárayaṇa, were invincible (1936; see Muir's Texts, vol. IV. p. 196). Dhritarashtra was for conciliation, and blamed Duryodhana and his other sons for their infatuation (2257). Sanjaya described the forces he saw collected on the side of the Páṇḍavas (2233), and enumerated the principal chiefs, viz. Krishna, Chekitána, Sátyaki (called Yuyudhána†), Satyajit, Drupada, with his son Dhrishṭadyumna, Sikhaṇḍin, Viráța, with his sons Sankha and Uttara, Súryadatta, Madiráśwa, Abhimanyu or Saubhadra (son of Arjuna), Járásandhi, Dhrishṭa-ketu king of Chedi, the five Kaikeyas (brothers), Uttamaujas, Yudhámanyu, &c., of whom Dhrishṭadyumna (remembering the insult received by his sister) was the most eager for the war, and was continually urging the Pandavas to commence hostilities (2278). The Páṇḍu forces were to be distributed so that each division should be ranged in opposition to certain sections of the Kuru army (2243). Yudhishthira was to oppose Salya king of Madra; Bhíma was to do battle with Duryodhana and his brothers; Arjuna was to be ranged against Karṇa, Aśwattháman (son of Droņa), Vikarṇa, and Jayadratha. Other great chiefs on the Kuru side were Bhishma, Droņa, Somadatta, Kripa, &c.

Before any actual declaration of war, the Páṇḍavas held a final consultation, at which Arjuna begged Krishna to undertake the office of a mediator, hoping to settle the matter by negotiation (2802). Sahadeva, supported by Sátyaki, advocated immediate war (2862); and Draupadí too, who could not forget the insult she had received (see p. 103, 1. 14), deprecated all attempts at conciliation. Arjuna however still persisted in requesting Krishna to make the attempt, as he (Krishņa) was regarded as equally friendly to both sides (2920). "If Duryodhana,” he said, refuses to listen to your conciliatory language, and to consult his own interest, then let nothing save him from his fate." Krishna then consented to set out for Hastinápur as mediator.

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Then follows a description of his departure in a splendid chariot, accompanied by Sátyaki†, who was told by Krishna to stow away in the car the sankha, chakra, gadá, and all Krishna's other weapons, for fear of treachery on the part of Duryodhana (2931). The chariot was followed for a short distance by the Páṇḍavas, and met

* Much matter is here interpolated; for instance, a long speech made by Arjuna, in which he prophecied various incidents of the coming war, and the remorse of Duryodhana.

✦ Sátyaki, also called Yuyudhána and S'aineya, was son of Satyaka, and grandson of S'ini (2930). He belonged to the same family as Krishna.

midway by Paraśu-ráma and various Rishis (2984), who informed Krishna of their resolution to be present at the coming congress of Kuru princes. Krishna halted for the night at Vṛikasthala (3012), where he received honour from the inhabitants. When Dhritarashtra heard of his approach, he declared his intention of presenting him with magnificent presents (3040). Duryodhana, however, deprecated all such expressions of devotion, and hinted that he should detain Krishna as a prisoner (3090). Both Dhritarashtra and Bhishma were horrified at this speech, and declared that, both as ambassador and relative, he was worthy of all respect. Next day, all except Duryodhana went out to meet Krishņa; and the latter, thus escorted, entered the house of Dhritarashtra. He and Vidura honoured him, and made friendly inquiries after the Pandavas (3123). In the afternoon Krishņa paid a visit to his father's sister Kuntí (or Pritha, the mother of Yudhishṭhira, Arjuna, and Bhíma), and consoled her in a long conversation (3128-3234). Krishna then visited the house of Duryodhana, but refused to accept his hospitality or to eat with him (3247). He declared that he would eat with no one except Vidura, to whose house he next went, and was there entertained (3274). Krishna then told Vidura the object of his journey, and his desire to effect a reconciliation between the rival cousins (3324).

After that, we have an account of Krishṇa's retiring to rest in the house of Vidura, and of his performing all the appointed religious ceremonies on awaking in the morning (3334). He then dressed himself, put on the jewel Kaustabha (3343), and set out for the assembly. Next follows a description of the great congress. The Rishis, headed by Nárada, appeared in the sky, and were accommodated with seats in the assembly (3370-3375). Duryodhana and Karņa sat together on one seat, a little apart from Krishna. The latter opened the proceedings by a speech, which commenced thus: "Let there be peace (sama) between the Kurus and Páṇḍavas" (3386): then, looking towards Dhṛitaráshṭra, he said, "It rests with you and me to effect a reconciliation” (3396). When he had concluded a long harangue, all remained riveted and thrilled by his eloquence (3448). None ventured to reply.

Paraśu-ráma then broke silence, and related the story of king Dambhodbhava (3450; see Muir's Texts, vol. IV. p. 198). He ended by declaring that Arjuna and Krishna were Nara and Nárayaṇa, and therefore invincible (3496).

The sage Kanwa then addressed Duryodhana, praised Krishna and Arjuna, recommended peace, and related the story of Mátali (3511-3710). Duryodhana knitted his brow at this speech, then, to show his scorn, struck his thigh, and looking at Karņa, burst out into a loud laugh (3711). Upon that, Nárada rebuked his obstinacy, related the history of Gálava, a disciple of Viswamitra, and that of Yayáti, both of whom suffered by their pride and obstinacy (3720—4116), and recommended him to make peace with the Páṇḍavas (4118). Dhritarashtra then declared that he concurred

in the opinion of the Rishis, but that he had no power over his wicked son Duryodhana. He therefore begged Krishna to try his influence once more. Thereupon Krishna made another effort to persuade Duryodhana (4128), and was seconded by Bhishma (4187), Vidura, Droṇa, and Dhritarashtra, who all joined their entreaties (4194-4231). But all to no effect; Duryodhana only made an angry reply, and refused to give up any territory: It was not our fault," he said, "if the Páṇḍavas were conquered at dice" (4241). Krishna's wrath then rose in earnest (4259). Duhsásana, alarmed, said to Duryodhana, “If you will not consent to peace, the Kauravas will deliver you, and Karṇa, and me, bound, into the hands of the Páṇḍavas” (4281). Upon that, Duryodhana rose up and left the assembly, followed by his brothers (4287).

The queen Gándhárí was then sent for, that she might make an effort to appease her son (4315). Acceding to her request, Duryodhana returned to the assembly, his eyes red with anger (4326). Gándhárí then addressed him, entreating him to give up half the kingdom to the Pándavas (4353). Spurning her advice, he went away again in a fury (4364), and consulted with Karṇa, Sakuni, and Duhśásana, how he might seize Krishna by force and imprison him (4368). Dhritarashtra suspecting his intention, ordered him to be summoned again to the assembly, and rebuked him sternly (4396). Krishna then addressing him, said, "You think that I am alone, but know that the Páṇḍavas, Andhakas, Vrishņis, Adityas, Rudras, Vasus, and Rishis are all present here in me." Thereupon he laughed aloud, and flames of fire, of the size of a thumb, settled on him. Brahmá appeared on his forehead, Rudra on his breast, the guardians of the world on his arms, Agni was generated from his mouth; the Adityas, Sádhyas, Vasus, Aswins, Maruts with Indra, Viswadevas, Yakshas, Gandharvas, and Rákshasas were also manifested around him; Arjuna was produced from his right arm; Balaráma from his left arm; Bhíma, Yudhishthira, and the sons of Mádrí from his back; flames of fire issued from his eyes, nose, and ears; and the sun's rays from the pores of his skin* (4419-4430). At this awful sight, the assembled princes were obliged to close their eyes; but the blind Dhritarashtra was gifted by Krishna with divine vision, that he might behold the glorious spectacle of his identification with every form (4437). Then a great earthquake and other portents occurred (4439), and the congress broke up. Krishna, having suppressed his divinity, re-assumed his human form and departed. Before rejoining the Páṇḍavas, he paid a farewell visit to his father's sister Prithá, and told her all that had happened (4459). She narrated to him the stories of Muchukunda and Vidulá (4467—4668), after which Krishņa set out on his return. He took Karṇa with him for some distance in his chariot, hoping to

* This remarkable passage, identifying Vishnu with every thing in the universe, may be a later interpolation.

persuade him to take part with the Páṇḍavas as a sixth brother (4737). But, notwithstanding all Krishna's arguments, Karṇa would not be persuaded; and, leaving the chariot, returned to the sons of Dhritarashtra (4883).

We have next an account of an interview between Karṇa and Prithá. She revealed to him the story of his birth (see p. 94 of this volume), and begged him not to fight against his half-brothers. A heavenly voice, issuing from the sun, confirmed her story, bidding Karna obey his mother (4960). Karna at first wavered; but the thought that men would call him a coward for deserting the Kuru party made him resolve not to take part with the Pandavas. He however promised not to join in mortal combat with any but Arjuna (4949).

Krishna's return to the Pandavas at Upaplavya is next described (8957). He recounted all that had taken place at Hastinápur, and informed Yudhishthira that the army of Duryodhana was assembling at Kurukshetra (5095).

Yudhishthira, hearing this, proceeded to marshal his forces, which consisted of seven full armies (akshauhiņís), over which the following were appointed generals: Drupada, Dhrishtadyumna, Viráța, Sikhandin, Sátyaki, Chekitána, and Bhíma (5101). By the advice of Krishna, Dhrishṭadyumna was appointed general-in-chief, to lead them to Kurukshetra, where they formed a camp (5145—5175).

Soon afterwards, Balaráma declared his resolution to retire from the contest. Both Bhíma and Duryodhana, he said, were his pupils in the use of the mace; he had an equal regard for both, and he could not look on while the Kauravas were being destroyed; he should therefore make a pilgrimage to the banks of the Saraswatí, and there wait the end of the war (5348).

We have next a description of the coming of Rukmin, son of the king of Bhoja, to the camp of the Páṇḍavas. He had a wonderful bow, called Vijaya (5359), and offered himself to Yudhishthira as an ally.

Then follows an account of how Ulúka was sent by Duryodhana to the Pandavas, with a hostile message, challenging them to battle (5407—5713).

Meanwhile Bhishma consented to accept the generalship of the Kuru army (5719). Though averse to fighting against his kinsmen, he could not as a Kshatriya abstain from joining in the war, when once commenced. As the oldest warrior on the field *, he was well acquainted with the chiefs on each side, and, at the request of Duryo

* Bhishma, though really the grand-uncle of the Kuru and Páṇḍu princes, is often styled their grandfather (pitámaha); and though really the uncle of Dhritarashtra and Pánḍu, is sometimes styled their father. He is a kind of Priam in caution and sagacity, but like a hardy old veteran, never consents to leave the fighting to others.

dhana, enumerated all the chariots and combatants of both Kauravas and Páṇḍavas (5714-5940).

Bhishma then told Duryodhana that although he was willing to fight, he could never bring himself either to kill the sons of Kuntí, or to fight with the son of Drupada, Sikhaṇḍin, who was first born as a female, and afterwards changed to a male (5940). To explain his reasons for not fighting with Sikhandin, he related the story of Ambá, daughter of the king of Káśi, who with her two sisters, Ambiká and Ambáliká, (afterwards wives of Vichitra-vírya, and mothers of Dhritarashtra and Páṇḍu, see p. 92 of this volume,) had been carried off by Bhishma at a swayamvara, that he might marry them to his brother Vichitra-vírya (5950).

The eldest, Ambá, on reaching Hastinápur, told Bhishma that she had affianced herself to the king of Sálwa, and begged so piteously to be released and sent to him, that Bhishma consented. When, however, she presented herself to her affianced lord, he refused to receive her, hearing that she had been carried off by Bhíshma. Ambá then wandered about disconsolate, not knowing where to take refuge. At last she was told by an ascetic to apply to Paraśu-Ráma (6047). He told her that she should be born in the family of Drupada as a girl, and should afterwards become a man, and kill Bhíshma, in revenge for the disgrace he had brought upon her (7383).

In the course of this long episode we have a description of a single combat between Bhishma and Paraśu-Ráma (7142), as well as the story of Sikhaṇḍin's birth and transformation (7391).

SIXTH BOOK or BHI'SHMA-PARVA.—Before the armies joined battle, Vyása appeared to his son Dhritarashtra, who was greatly dejected at the prospect of the war, consoled him, and offered to confer sight upon him, that he might view the combat. Dhritarashtra declined witnessing the slaughter of his kindred, and Vyása then said that he would endow Sanjaya (Dhritarashtra's charioteer) with the faculty of knowing every thing that took place, making him invulnerable, and enabling him to transport himself by a thought at any time to any part of the field of battle (43—47).

We have then an account of all the prodigies which occurred before the fight. These exceeded in horror all the usual hackneyed portents. Not only did showers of blood fall (21), not only was thunder heard in a cloudless sky (67), but the moon looked like fire, asses were born from cows, cows from mares, jackals from dogs, &c. &c. (50-113).

Sanjaya then entertained Dhritarashtra with a long description of the earth in general, and Bhárata-varsha (India) in particular, its geography, botany, zoology, &c. &c. (163-893). Part of this is translated in Wilson's Vishņu-Puráņa, p. 179.

The armies now met on Kurukshetra, a vast plain north-west of Delhi; the Kuru