HISTORY OF great war.

INDIA.

racter of the de

tails which as

sociate Krishna

vas.

But whilst it is admitted that on a very PART II. few occasions the introduction of Krishna may be Mythical cha regarded as natural and happy, yet the great mass of the details which associate him with the Pándawith the Panda- vas bears every trace of being a series of mythical interpolations of the Brahmanical compilers who sought to deify the hero. The following account of the attempts of Duryodhana and Arjuna to win him over to their respective sides, appears to be of this mythical character, as pertaining to the worship of Krishna as a deity:—

Mythical efforts

of Duryodhana and Arjuna to

na to their respective sides.

Arrogance of

Duryodhana in the palace of Krishna.

Now Krishna had declared in the Council that the Kauwin over Krish- ravas and Pándavas were equally his kinsmen, but still his aid was greatly desired by both parties. So before the family priest of Drupada had reached the city of Hastinápur, Duryodhana set out with all speed to the city of Dwáraká, to gain the ear of Krishna and win him over to his cause; and when the Pándavas heard of his journey they despatched Arjuna on a like errand. Now it so happened that Duryodhana and Arjuna arrived at Dwáraká on the same day, but Duryodhana presented himself at the palace gate before the other, and was told by the door-keeper that Krishna was asleep; and Duryodhana, in his haughtiness and pride at being the lord of Indra-prastha, as well as that of Hastinapur, entered the chamber of Krishna, and sat down at the head of the bed. Presently Arjuna arrived at the Humility and palace, but he regarded Krishna with all respect and reverence, and seated himself at Krishna's feet, with his hands clasped in a posture of submission. Now when Krishna awoke from his slumber, his eye fell upon Arjuna, and he saluted him, and asked him if all was well, and inquired the purpose of his coming. But before Arjuna could vouchsafe a reply, Duryodhana, without waiting to be spoken to, said: "I and my brethren are preparing to make war, and desire your assistance with a large body of soldiers; and since I and Arjuna bear the same relationship to you,

reverence ex

hibited by Arjuna.

Duryodhana remonstrates with Krishna

for speaking to Arjuna first.

:

INDIA. PART II.

cuses.

it is but fair for you to regard us both in the same light, HISTORY OF and not give him the preference over me: Moreover, I have come to you first, and you need not be told that it is the rule with men of exalted rank to notice that man first who first waits upon them." Krishna replied: "You are quite Krishna's exright in saying that you came here first, but if on my awaking my eye fell upon Arjuna, and I spoke to him, do not let this cause you any uneasiness, for you are both to me as my two eyes: Besides, Arjuna is young, and you are more advanced in years, and it is generally right to bring the younger men forward by a little encouragement." So Duryodhana was appeased, and recovered his good humour; and Krishna then continued to speak to both Duryodhana and Arjuna as follows :-" I will put myself alone into one Offer of Krishna. scale, and all the warriors of my army into the other scale, and you are welcome to take your choice between the two: But if you take me, remember that I shall not fight, though

to take Krishua

elects to have

I will give counsel." Then Arjuna held out his hands and Arjuna decides said: "I at once decide upon taking your single self, for singly. whether you go with arms or without, and whether you fight or do not fight, your presence will so fortify our hearts, that it will be worth a hundred thousand armies." But Duryodhana Duryodhana elected to have Krishna's army in preference to Krishna's Krishna's army. self, and thought within himself, what comparison is there between a single man and thousands of heroes. And Krishna saw what was in the mind of Duryodhana, and said:"I make over to you all my army." So Duryodhana went to the palace of Balaráma and told him all that had taken place, saying:-"I came hither to forestall the aid of Krishna, and he has given me every satisfaction, and has appointed you, with all his forces, to abet my cause." Balaráma replied :- "While we were at the city of Matsya, I made Balarama remany representations to Krishna in your behalf, and that part in the war. of the Kauravas, but he would not listen to my words, and gave me no reply: Wherefore, I have no heart for this war, and shall take no part in it: You yourself know that you have wronged the Pándavas, and that it is the duty of men to do justice and right; and if you strive to fulfil

fuses to take any

PART II.

HISTORY OF your duty, you will obtain a well-earned reputation." With INDIA. these words Balaráma embraced Duryodhana, and Duryodhana took his leave, and returned with Krishna's army to his own city. Meantime Krishna expressed his great surprise that Arjuna should have chosen him after he had pledged himself not to fight; but Arjuna answered:Although you will not join us in the battle, yet if you will but drive my chariot I am assured of victory." So Krishna gave his promise that he would drive the chariot of Arjuna, and Arjuna returned to his brethren in great joy.

Krishna promises to drive the chariot of Arjuna in the forthcoming

war.

Improbability of the legend, but religious significance of the myth.

Story of Sálya,

deserting the

Pandavas, but

engaging to

drive the cha

riot of Karna in

Arjuna.

The improbability of the foregoing story is apparent. Hastinápur is seven hundred miles from Dwáraká as the crow flies; and the whole narrative is altogether incompatible with the narrative of Krishna's final mission to the Kauravas, which will appear hereafter. But the religious significance of the myth is obvious. It teaches that the presence of Krishna as an incarnation of Vishnu is of greater service to his worshippers than a thousand armies of mortal men; and the faith and reverence of Arjuna are favourably contrasted with the utter want of either faith or reverence which was exhibited by Duryodhana.

Whilst Duryodhana was returning to Hastinápur Raja of Madra, another incident is said to have taken place, which may be very briefly indicated. Sálya, Raja of his combat with Madra, and brother of the second wife of Pándu, had set out to join the Pándavas; but he was met by Duryodhana, and induced by an artifice to side with the Kauravas. The story is obscure and of small importance, excepting that when Sálya subsequently excused himself to the Pándavas for having changed sides, he pledged himself to drive the chariot of Karna, and secretly do his best to ensure the defeat

of Karna, in the combat which appeared to be in- HISTORY OF evitable between that warrior and Arjuna.

INDIA. PART II.

the family priest

Hastinapur.

The history of the second event in the negotia- 2nd, Embassy of tions of this period, namely, the embassy of the of Drupada to family priest of Drupada to the Kauravas of Hastinápur, possesses considerable historical value, inasmuch as it furnishes some significant illustrations of Illustrative of the rude outspoken oratory of the patriarchal age, period prior to when the art of writing was apparently unknown, ing. and letters were sent by word of mouth. The story of the embassy may be related as follows:

the patriarchal

embassy sent to

moned to receive

Preliminary

requests permis

the words of the

Now after Duryodhana had returned to Hastinapur, the Tradition of the Brahman Envoy from Raja Drupada reached the city, and the Kauravas. Maharaja Dhritarashtra called together his Council, and duly Council suminquired of the Bráhman respecting the health of the Pánda- the Brahman. vas and Raja Viráta, and gave suitable replies to the same courtesies. inquiries which were made by the Envoy. The Brahman then The Brahman spoke to the Kauravas, and other Chieftains that were in the sion to repeat Council, as follows:-" An Envoy is the tongue of the party Pandavas. by whom he is sent; and if he fails in the discharge of his trust, and does not faithfully repeat his master's words, he is guilty of an act of treachery: Have I therefore your permission to repeat the message sent by the Pándavas ?" The whole Council exclaimed:-" Speak plainly the words of the Pandavas without extenuation and without aggravation." Then the Bráhman spoke as follows:— "The The message Pándavas send their salutations and speak thus: 'Raja davas. Dhritarashtra and Raja Pándu were brothers, as all men know; why then should the sons of Dhritarashtra inherit the whole Raj, whilst the sons of Pándu are shut out? You, Duryodhana, from the time of your childhood up to this day, have taken every opportunity to injure us: You caused false dice to be made, and then invited us to a gambling match, in which we played with you in all simplicity; and you then by foul play dispossessed us of all we had, and compelled us to wander about like vagabonds for twelve years, and then

sent by the Pán

PART II.

HISTORY OF to keep ourselves in perfect concealment for one year longer: INDIA. All these conditions are now fulfilled, and if you will restore us to our rightful share of the Raj, we are ready to forget all the sufferings and wrongs we have endured; but if you reject our rightful claims, the blood of all the slain will be upon your head; and rest assured that Arjuna alone will devour your armies as a fowl devours the grain.'

Demand for the restoration of the half of the

Raj.

Reply of Bhish

ma.

Karna's wrathful remon

Bhishma then took up the discourse, and thus spoke to the Brahman :-" All that you have said appears to be just and reasonable, but in boasting of the valour of Arjuna you have said too much: Arjuna may, and perchance does, deserve all the praises you have bestowed upon him, but I warn you not to repeat them in our presence."

Karna then spoke out in great wrath, and said :—" This strances with Envoy has right on his side when he magnifies the pretenpraising Arjuna. sions of those who sent him; but what has come to you, O

Bhishma for

have only them

for their losses

Bhishma, that you should bestow such praises upon Arjuna, and make common cause with him? As for the Pandavas they can only sue for peace; for after wandering twelve years in the jungle without power and without followers, what else can they do? And if they have endured hardships and vex"The Pandavas ations, can they reproach us for what they lost by gambselves to blame ling, when they brought all their sufferings upon themselves? by gambling." And now that they pretend by means of the power of Raja Drupada and Raja Viráta to take from us the half of the Raj, let them know that Raja Duryodhana will make a free gift of all his Raj, even to his enemy, provided that enemy has a right to it; but that he will not yield up a foot of land to those who have no claim to it, how much soever he may be threatened: And now what imbecility have the Pandavas discovered in our management of affairs that they should fly so high in their pretensions?"

Karna's message to the Pandavas: -"The Pandavas were dis

covered before

the thirteenth

and must go

Karna then turned round to the Envoy, and said :-" Go you and say to the Pándavas :-'Whereas you were seen and recognized in the thirteenth year, and thereby broke the

year was over, conditions agreed upon between us, go now and again again into exile." wander in the jungle for twelve years more, and conceal yourselves for the thirteenth year, and then come hither and