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BHAGAVATHA VAHINI

BHAGAVATHA VAHINI
The Story of God and his Devotees

Forword

Forword by N. Kasturi

Dear Reader!

The Bhagavatha is a dialogue between a person under the sentence of death and a great saint, who prepared him to meet it. We are all under a sentence of death; our hearts, like muffled drums, are beating funeral marches to the grave. Some reach it late, some soon. We require the counsel of a great saint, to prepare us, too, for meeting Death and witness the horizon beyond.

The Bhagavatha is a Ganga, emerging from the Lord, and merging in Him, after a long journey through geographic descriptions, historic annals, philosophic disquisitions, hagiological narratives, epistemologic enquiries, and after fertilising the vast valleys of human minds with the pure pellucid waters of Krishna-episodes.

Bhagavan has come again as Sathya Sai for the revival of Dharma among men; one important aspect of that revival is the re-establishment of reverence for the ancient spiritual texts, like the Bible, the Koran, the Zend Avesta, the Tripitaka, the Vedas and the Bhagavatha. Reverence can spring at the present time, only when the inner meaning of the statements and stories is explained in clear, simple, charming style by the very Person who inspired the original Scripture.

Here, in this Book, we have His version of that voluminous textbook of Bhakthi, which Vyasa composed at the suggestion of the sage Narada, so that he may win peace and equanimity.

This is not just a book, dear Reader. It is a balm, a key, a Mantra - to soften, solve and save, to loosen the bonds, to liberate from grief and pain, thirst and tutelage.

Open it with humility, read it with diligence, revere it with devotion, observe its lessons with steadfastness and reach the Goal that Vyasa reached and Narada attained; that Suka taught and Parikshith learnt. What greater recompense can man hope for?

Translated by N. Kasturi.

Prasanthi Nilayam, Guru Pournima, 18-7-1970.

 

 

Chapter 1: The Bhagavatha

The name Bhagavatha can be applied to every account of the experiences of those who have contacted God and the Godly (Bhagavan and Bhaktha). God assumes many forms and enacts many activities. The name Bhagavatha is given to the descriptions of the experiences of those who have realised Him in those forms and of those who have been blessed by His Grace and chosen as His Instruments.

The great work known by that name is honoured by all masters of the Vedas. It is a panacea which cures physical, mental and spiritual illnesses. The Bhagavatha is saturated with sweetness of nectar, it shines with the splendour of God.

The principle of Avathara or the Descent of God on earth, the Incarnation of the Formless with Form, for the uplift of beings- this is the basic fact that makes the Bhagavatha authentic. By Bhagavatha we also mean those with attachment to God, those who seek the companionship of God. For such, the book, Bhagavatha, is most precious; it is the breath of their life. To be in the midst of such Bhagavathas is to foster one's own devotion. Unless you have a taste for God-ward thoughts, you will not derive joy therefrom. To create that taste the Bhagavatha relates stories relating to incarnations to the earnest inquirer. Then, one developes the yearning to experience the thrill of God, through all the levels of consciousness. He who has this intense yearning can be a true Bhagavatha.

People believe that incarnations of God happen only for two reasons: the punishment of the wicked and the protection of the righteous. But, these represent only one aspect of the task. The granting of peace and joy, of a sense of fulfillment to seekers who have striven long - this too is the task.

The Avathar, or Form Incarnate, is only the concretisation of the yearning of the seekers. It is the solidified sweetness of the devotion of godly aspirants. The formless assumes the Form for the sake of these aspirants and seekers.

They are the prime cause. The cow secretes milk for the sustenance of the calf. That is the chief beneficiary. But, as we see, others too benefit from that milk. So too, though the Bhakthas are the prime cause and their joy and sustenance the prime purpose, other incidental benefits also accrue, such as the fostering of Dharma, the suppression of evil, the overwhelming of the wicked.

There is no compulsive rule that incarnations should occur only on the earth and in human form. Any place, any form, can be chosen by the Fully-Free. Whichever place, whatever Form, promotes the purpose of fulfilling the yearning of the devotee, that place and that form are chosen by the will of God. God is above and beyond the limits of time and space. He is beyond all characteristics and qualities; no list of such can describe Him fully. For Him, all beings are equal. The difference between man, beast, bird, worm, insect and even a god is but a difference of the 'vessel' (the Upadhi).

It is like the electric current that flows through various contrivances and expresses itself in many different activities. There is no distinction in the current; it is the same. To speak of it as different is to reveal one's ignorance (Ajnana). So too, the one single God activates every vessel or Upadhi and gives rise to manifold consequences. The wise see only the one uniform current; the ignorant feel that they are all distinct. God appreciates the consciousness of unity, as the basic motive of acts. He does not appreciate the activity itself being one, without variety; it is suited to the various needs. The fruits of karma or activity appeal only to those who identify themselves with the body and not for the others, who know that they are the indestructible Atma.

Again, you must know that there is no end to the incarnations that God indulges in. He has come down on countless occasions. Sometimes He comes with a part of His glory, sometimes with a fuller equipment of splendor, sometimes for a particular task, sometimes to transform an entire era of time, an entire continent of space.

It is the story of the last of these, that the Bhagavatha elaborates. The drama enacted by the Avathara, and the Bhakthas drawn towards Him, is the subject matter of the Bhagavatha. Listening to it promotes the realisation of God. Many sages have testified to its efficacy and extolled the Bhagavatha, which they helped preserve for posterity.

Generally speaking, man gets drawn to sense objects for, he is the victim of instincts. Instincts easily seek sense-objects. They come along with the body and are not derived by any training. The infant seeks milk from the mother's breast; the new-born calf nestles at the udder. No training is needed for this. But, for the infant to walk and talk, some training is necessary. The reason is that they are not automatic; they are socially prompted, by example and by imitation of others.

Training is essential even for the proper pursuit of sense pleasure, for it is the wild untrained search for such pleasure that promotes anger, hatred, envy, malice, conceit. To train them along salutary lines and to hold them under control, certain good disciplines like Japa, Dhyana, Upavasa (Fasts) Sandhya-vandana (worship at dawn and dusk) etc. are essential. But, however much their value may be praised and their practice recommended people do not develop a taste for them. This is because the desire for sensory pleasure has struck deep roots in the human heart. When one is asked to do spiritually salutary acts, one has no inner prompting at all. Still one should not give up in despair. Until the taste sprouts, the disciplines have to be strictly followed. This taste is the result of training; no one has it from the very beginning. Constant practice will create the zest.

The infant does not know the taste of milk. By taking it daily, it develops an attachment for it which is so deep that when milk is to be given up and rice substituted, it starts to protest. But, the mother does not despair; she persuades the child to take small quantities of cooked rice daily and by this process it starts liking rice and it gives up milk. Milk was once its natural food, so natural that if no rice is available for a single day, it becomes miserable.

So, too, though sense-pleasures are "natural" at first, by means of practice and training and listening to the commendation of the wise, slowly the greater and more lasting pleasure derivable from the glories of the Lord and their recapitulation is grasped; thereafter, one cannot exist without that atmosphere even for a minute; one feels that there is nothing as sweet as the experience of listening to the splendor of the Lord. The company of the worldly who chatter about the senses and the sense-objects will no longer attract; the company which exults in praising the Lord will draw and hold.

This is the real hall-mark of the good. Sadhakas and votaries of the Lord are to be judged by these, not by external apparel or appearances. If one mixes with men who revel in sensory talks and activities, then, he puts himself out of court. Spend your time in the company of the godly, engaged in godly affairs. Avoid getting mixed with the company of the ungodly. Do not see their activities or listen to their accounts. Only those who avoid them can be called Bhagavathas, God's own.

Reading and enjoying the stories of the glory of Krishna in some sacred spot or some temple or prayer-hall shrine or hermitage of a saint or sage, or in the company of the virtuous and the good - that is a source of great inspiration and joy. It makes people forget everything else. Else, one can approach pious men and serving them, listen to their exposition of the glories of God. Taste for such wholesome literature is the result of accumulated merit and endeavour. It is that merit that rewards one with such company. Listening will be enough in the beginning; later, the stories will arouse interest in the nature and characteristics of God and the aspirant will seek and find for himself the path to realisation.

Listening to expositions by the wise is much better than reading oneself; or, one can be looking into the text while listening. It is preferable to listen in company, rather than alone; of course, it is excellent to listen with a number of earnest aspirants. If the person who expounds has had the thrill of genuine experience, then it is the supremest luck, for it yields best results. For, his face will blossom into joy, his eyes will shed tears of joy at the very contemplation of the glory of the Lord. Those who listen to him will catch that inspiration; they will experience the joy themselves. In the midst of a group that weeps, tears will spring out of the eyes of those who have come in; when an infant smiles, those around will also smile in unison. So too, the words of those who are saturated with devotion to God will saturate the hearts of those who listen. It is impossible to measure the profit that one can derive while in the company of the great.

Through that process of listening, a dirt-laden heart will be transformed into a clean illumined heart, shining with genuine light. To the foul odours of sense-pursuits, keenness to listen to the glories of God is a valuable disinfectant, besides being in itself so full of sweet fragrance. The listening will cleanse the heart through the prompting it gives for good work.

Such a cleansed heart is the most appropriate altar, or tabernacle. In that fragrant bower, the Lord will establish Himself; at that very moment, another incident too will happen; the group of six vices that had infested the place will quit without so much as a farewell.

When these vices quit, the wicked retinue of evil tendencies and vulgar attitudes which live on them will break camp and disappear, without leaving even their addresses! Then, man will shine in his native splendour of Truth and Love (Sathya and Prema); he will endeavour without hindrance, to realise himself; and, finally, he will succeed, in merging with the Universal and Eternal. He will liberate himself from the tangle of ignorance, or Maya. His mind will fade away; the long-hidden secret will be revealed to him; he will discover his Madhavathwa (Divinity).

Man's nature is Prema, Love. He cannot survive a moment, when deprived of Love. It is the very breath of his life. When the six vices, to which he was attached so long, disappear, Love is the only occupant of the heart; but, Love has to find an object, a Loved one. It cannot be alone. So, it is directed to the dark-blue Divine Child, the charming cowherd Boy, who is Purity Personified, who is the embodiment of service, sacrifice and self-lessness, who has taken residence in that cleansed Altar. There is no scope now for any other attachment to grow. So, step by step, this Love for Madhava becomes deeper, purer, more self denying, until at last, there is no other need for thought and the individual is merged in the Universal.

When Vaasudeva enters the heart of man, vasudeva has no longer a place therein. In other words, when the deva of vasu or wealth is seated in the heart, the divine Vaasudeva or Krishna cannot dwell therein.

Any attempt to accommodate both in the heart is bound to fail. Darkness and light cannot exist at the same time and in the same place; they cannot continue together. Dhanam and Daivam cannot be joint ideals; when Dhanam or riches are sought, Daivam or God cannot also be achieved. If both are sought by man what he will achieve will be neither Dhanam nor Daivam but Dayyam (the Devil).

It is creditable if man behaves as man; it is laudable if he behaves as the Madhava, he really is. But, to behave as a demon or as a beast is despicable indeed. For, man was long born a mineral and died a mineral; then, he promoted himself as a tree. He was long born a tree and died as a tree; but, in the process, he got promoted as an animal; but, he has now risen into the status of man. This rise from one scale to another has been acknowledged by science and spiritual experience. Now, alas! he is born as man and dies as man. It is a greater shame if he slides into the beast or a beastly ogre. Praise is his due, only if he rises to the Divine status. That is real fulfilment of his destiny. Therefore, avoid contact with vices; develop attachment to virtues; transmute the heart into an altar for the Lord; destroy all the shoots and sprouts of desire; then, your Manasa-sarovaram (the Lake of your Inner Consciousness) will be sublimated into a Ksheera-sagara, (the Pure Ocean of Milk, whereon the Lord reclines on the Serpent-couch). Your real Self will, like the Celestial Hamsa, revel in the placid waters of that Lake, thus transformed. It will discover endless delight.

Who can mark the beginning of the continuous waves of the ocean? It is an impossible task. If any one decided to do so, the wave with which he starts the calculation will be considered as the beginning, the wave with which he stops his calculation will be for him the last, the end. There is a beginning and an end for his count: there is no beginning or end for the process. No one can visualise either, in that boundless illimitable expanse. God's Glory is the shoreless ocean. When one starts describing it, it begins for him; when he finishes his description it is the end, so far as he is concerned. But, His Glory is beyond space and time. Only little minds, limited minds, will argue that God's Glory has a beginning and an end. The stage on which He plays (His Leela) has no boundaries.

The story of His Leela is all Nectar; it has no other component, no other taste, no other content. Every one can drink his fill, from any part of that Ocean of Nectar. The same sweetness exists everywhere, in every particle. There is nothing inferior to mar the sweetness.

The love of God and the love for God are both eternally sweet and pure, whatever the method of your accepting or attaining them. Such love is holy and inspiring. Sugar is sweet when eaten during day or during the night. For it is night or day for the person who eats, not for the sugar. Sugar behaves uniformly always.

Chapter 2: The Birth of a Bhagavatha

Maharaja Parikshith was the very self of Abhimanyu, who had attained the Heavenly Abode of Heroes. When Parikshit was an embryo, growing in the womb of Uttara, he saw the sharp arrow let off by Aswatthama flying towards him, emitting sparks of fury and terror, bent on his destruction. But, at that very moment, he saw also, a Person of Brilliant Charm armed with a Terrific Wheel, breaking that death-dealing arrow into a hundred pieces. The royal foetus was filled with wonder and gratitude.

He pondered  deep on the identity of his Saviour. "Who is he? He must also be dwelling in this womb, with me, because he could see the arrow at the very moment I saw it! But, he has such intrepidity and skill that he could destroy it before it reached me. Can he be a uterine brother? How could he get hold of that wheel? If he is endowed with a wheel, how did I miss having it? No; He is no mortal." He argued thus for a long time within himself.

He could not forget that Face, that Forms. He was a Boy, with the splendour of a million suns. He was benign, blissful, blue like the clear sky. After saving him so dramatically and so mercifully, he had disappeared. He had the Form always before him, for, he was seeking to see it again. Whomsoever he saw, he examined to find out whether that form corresponded with the Form he had reverentially fixed in his mind.

Thus he grew in the womb, contemplating that Form. That contemplation transformed him into a splendour-filled baby. When at the end of the period of gestation, he was born into the world, the lying-in-room was lit by a strange light. The female attendants of Uttara were dazzled by the brilliance. Their wits were overcome by wonder.

Recovering herself, Subhadra mother of Abhimanyu sent word to Yudhishtira, the eldest of the Pandavas announcing the birth. The Pandava brothers were overwhelmed with joy, when they heard the glad tidings for which they were waiting anxiously. They ordered that bands play, and guns be fired, in honour of the event, for, a scion had been born for the royal family, a successor to the Pandava throne.

The people heard the peal of guns and sought the reason for the joy. They rushed towards Indraprastha in large masses of enthusiasm. Every corner of the kingdom gushed with joy at this event. Within minutes, the City was transformed into a heavenly garden, fit for Gods to give audience to men. Yudhishtira distributed several varieties of sweets to all who came. He granted several cows as gifts to Brahmins. He instructed the ladies of the court to give golden caskets full of saffron and kumkum to women. Brahmins were awarded silk clothes, and precious gems. Citizens were transported with joy, for the dynasty had now secured an heir. Night and day, they reveled in hilarious exultation.

Next day, Yudhishtira called the family priest, Kripacharya and performed the rite of Jatha-karma (first cleansing) to the infant. He satisfied the Brahmins by gifts of various costly jewels. The scholars and priests blessed the child and returned home.

On the third day, Yudhishtira called to his presence renowned astrologers as well as famous palmists and soothsayers, for, he was very eager to know whether the fair name of the kingdom and its culture would be safe in the hands of the prince who had come to carry the burden of the state. He received them at the palace with traditional hospitality; they were given appropriate seats in the hall; they were offered scents and silks.

The king bowed before them and joining his palms in reverential adoration, he prostrated before them, and prayed, "0, wise men, who know the past, present and future, examine the horoscope of the infant that is born, calculate the positions of stars and constellations, and the planetary influences that will guide his life and tell me how the future will be shaped." He noted the exact time of birth and placed the note on a golden plate, before them.

The Pundits took that note and drew up the plan of planetary positions, and studied it with great care. They communicated to one another their increasing joy as they began to draw conclusions; they were in great joy themselves; they could not get words to express their amazement.

The doyen of the group, a great Pundit, at last rose and addressed King Yudhishtira thus. "Maharaja! I have till this day examined well nine thousands of horoscopes and prepared concerned plans of the zodiacs and constellations. But, I must admit I have never yet come across a more auspicious grouping than is indicated in this horoscope. Here, all the signs of good augury have assembled in one moment, the moment of this prince's birth. The moment indicates the State of Vishnu Himself! Al1 the virtues will gather in this child. Why describe each glory separately, the great Manu has again come into your dynasty ."

Yudhishtira was happy that the dynasty had such good fortune. He was indeed overpowered by joy. He folded his palms and bent low before the scholars who had given him such good news. "This family is lucky to claim such a gem as its scion, through the blessings of elders and of pundits like you as well as the blessings of the Lord, who is our guardian. You say that the boy will develop all virtues and will accumulate fame. But of what use is all that if, he has not acquired the quality of reverence towards Pundits, Sadhus and Brahmins? Please look into the horoscope once again and tell me whether he will have that reverence."

The leader of the group of astrologers replied: "You need entertain no doubt on that score. He will revere and serve the gods and the brahmins. He will perform many Yajnas, and Yagas, prescribed in the ancient texts. He will earn the glory that your ancestor Bharatha won. He will celebrate even the Aswamedha. He will spread the fame of this line all over the world. He will win all things that gods or men covet. He will outdistance all those who have gone before him." They extolled him thus in various ways to their hearts' content. They stopped because they were nervous to recount all the excellences; they feared they might be charged with exaggeration and flattery if they continued to detail the conclusions they had drawn from the horoscope of the baby.

Yudhishtira was not satisfied; he wanted to hear more from them of the excellences of the character of the Prince. Pundits were encouraged by this yearning. They said, "0 King, You seem to be eager to know about some more aspects of the child's fortune. We shall only be too glad to answer any specific question that you may feel inclined to put us."

Noting their enthusiasm, Yudhishtira came forward and asked them, "During the regime of this Prince, will there be any great war? If war is inevitable, will he achieve victory? 'No', said the Pundits, He will not be pestered by any foe. He knows no failure or defeat in any undertaking of his. This is absolutely true, an unshakable truth."

Hearing this, Yudhishtira and the brothers Bhima, Arjuna, Nakula and Sahadeva looked at each other and shared great joy.

Meanwhile, Yudhishtira began to speak. He had said, "If that is so...", but, before he could complete the sentence, he hung his head and was plunged in thought. The Pundits noticed it; they said, "You seem to be anxious to know something more. You have only to ask, we shall readily answer all questions." "Of course, I am happy at all the answers you have given. He will be virtuous, famous, triumphant over all, loving and kind, treating all equally; he will perform many yajnas and yagas; he will have no enemies; he will bring honour to the dynasty and restore its reputation. All this gives me great joy. But,... I would like to know also, how he will meet his end." The brothers saw Yudhishtira getting rather upset at the anxiety which agitated him over this problem. His voice had faltered a bit, when he put the question.

They consoled him and said, "Why worry about that at this stage? The end has to come some day, some way. It is something that cannot be avoided. Something will cause it; some circumstance will bring it about. Birth involves the contingency of death. We are afraid, the extreme joy of this incident has queered your line of thought a bit. We think this much is enough. We shall leave the rest, in the realm of doubt; let us not probe further. Let us leave it to God."

But, Yudhishtira could not somehow give up his desire to know how such a virtuous ideal Prince would end his career on earth. He imagined it must be a truly wondrous finale to a glorious life. So, he wanted the astrologers to tell him about it. 

The scholars set about the calculations again and took a pretty long time over it. Watching this, the King became excited; he hastened them and pressed for a quick answer. They gave the reply, "This prince will give up his kingdom as the result of a sage's curse." Yudhishtira wondered how such a paragon of virtue can ever invoke upon himself the curse of a sage. He was shocked at the possibility.

Meanwhile, the Pundits said, "Our calculations show that he will be bitten by a serpent." Yudhishtira lost heart at this news. All his joy evaporated in a moment. He became very sad and dispirited.

Chapter 3: Ceremony of Name giving

"Alas! Is he to suffer at last this tragic fate? Is this to be the reward for all the good in store for Him? Can the consequence of years of good living suddenly turn into this calamitous end? It is laid down that those who die drowning, those who are killed by fall from trees, and those who die of snake-bite have a bad after-life. These are considered "inauspicious deaths"; those whose deaths are such, become ghosts and have to suffer so, it is said. Why should this child end up like that? 0, the horror of it. 0, the injustice of the whole thing!" lamented Yudhishtira, biting his lips to suppress his sorrow.

The Brahmins hastened to console him. "Maharaja!", they interceded. "There is no reason to give way to grief. Such a great man will never meet with such a tragedy. No. In the horoscope of this child, studying the positions of the planets, we can clearly notice two happy conjunctions, which indicate Vajrayoga and Bhakthiyoga, both powerful and propitious. Therefore, as soon as he learns of the curse, he will give up his kingdom as well as his wife and children and retire to the bank of the holy Bhagirathi river and surrender himself to the Lord. The great sage Suka, son of Vyasa, will arrive there and initiate him into Atmajnana (Self-knowledge) through the recital of the glories of Lord Krishna and the singing of His Praise. Thus, he will spend his last days on the sacred bank of Ganga and breathe his last with the adoration of the Lord. How can such a man meet with any tragedy or calamity? He will not be born again, for, through Bhakthiyoga, he will attain oneness with the Lord of All, Purushothama. Hearing these words, Yudhishtira gave up grief and became happy. He said, "If so, this is no curse; it is a unique boon!"

The Name - Parikshith

At this, every one rose. The Brahmins were honoured as befitted their learning and austerity. They were given gems and silken clothes and the king arranged to send them home. Yudhishtira and his brothers moved into their palaces, but, they spent many hours talking about the happenings of the day and of the fears, luckily removed. They were filled with joy at the turn the predictions had taken.

The baby grew in the lying-in-room, as the moon in the bright half of the month. Since it was born as heir to the great empire, after a succession of dire dangers, every one loved it and guarded it like the apple of the eye, as the very breath of their lives. Droupadi who was broken by the loss of her own children, (the Upapandavas), Subhadra who had suffered inconsolable loss in the death of Abhimanyu, and the Pandava Brothers who dreaded that the terrific sorrow of Aswasthama directed against the posthumous child of Abhimanyu, still in the womb of Uttara, might do the worst and destroy for ever the Pandava line - all were relieved, nay, were overjoyed when they saw the child. They were supremely happy; they spent the days doting over the little lovely baby, whom they brought from the zenana for the purpose, whenever they felt the urge to see it and hold it in their arms.

The child too was very bright; it seemed to watch the lineaments of every one who fondled it or came before it. It stared into their faces long and longingly. All were surprised at this strange behaviour. Every person who came to it was subjected to this searching examination by the child who seemed determined to trace some one or some thing, in the world into which it was born.

Some said, sadly, it is seeking its father, Abhimanyu. Others said, "No, no; the child is searching for Lord Krishna". Some others opined that it appeared to be trying to discover some Divine Brilliance. The fact remained that the child was examining all, for some trait or sign which it knew already, to recognise some Form it had in mind. "Pariksha" was the word used by every one for the 'quest' in which the child was engaged and so, even before the formal Naming Ceremony, every one both in the palace and outside it, began referring to the child as the Parik- shith, 'he who is engaged in Pariksha!'

That name, Parikshith, stayed! From the Raja to the ryot, from the Scholar to the boor, from the Monarch to the man-in-the-street, every one addressed the child as Parikshith or referred to him so. The fame of the child grew from day to day. It was on every one's lips. One auspicious day, Yudhishtira had the court priest brought before him and he commissioned him to fix a good day for the ceremony of naming the child-prince.

The priest called together his group of scholars and astrologers and after consulting the conjunctions of heavenly bodies, they discovered a day which all of them agreed was a good one for the event. They also settled at what hour the actual naming has to take place. Invitations to attend the ceremony were sent to the Rulers of the land and to Scholars and Pundits as well as prominent citizens. The king sent his emissaries to invite Sages, and personages, full of spiritual wealth. Arjuna went to Lord Krishna and reverentially prayed that He should shower His Grace on the child on the occasion; he succeeded in bringing Krishna along when he returned.

When Lord Krishna arrived, the Sages, Brahmins, Rajas, subordinate rulers and citizens got ready to receive Him with respectful homage; the Pandava brothers, attired magnificently, waited at the main gate of the Palace to offer Him welcome. When the chariot of the Lord was sighted drums sounded, trumpets pealed mighty welcome, and joyful Jais rose from every throat. Yudhishtira approached the chariot and embraced the Lord as soon as He alighted; he held Him by the hand and led Him into the palace, where a High Throne was specially placed for Him. After the Lord was seated, all else occupied their seats according to their rank and status.

Sahadeva went to the inner apartments and the child was brought on a gold plate, resplendent as the sun, made more charming by magnificent jewels. The priests recited manthras, invoking the Gods to bless the child and confer on him health and happiness.

Sahadeva laid the child down in the centre of the Court Hall. Maids and chamberlains came in long lines towards the place where the prince was, holding in their hand gold plates full of perfumes and flowers, silks and brocades. Behind specially fitted curtains, the queens Rukmini, Droupadi, Subhadra and Uttara were rejoicing at the happy scene, watching the gambols of the child. Sahadeva took the child and placed it on a bed of flowers in the mantap that was erected for the naming ceremony. But, the child rose on all fours and started crawling bravely on, in spite of the remonstrances of the maids. Apparently, it wanted to proceed somewhere!

The efforts of Sahadeva to stop its journey proved futile. Yudhishtira, who was observing its movements with interest said with a smile, "Sahadeva! Do not stand in the way. Leave him alone. Let us see what he does." And, Sahadeva left his hold. He allowed the child to move wherever he liked. Only, he took care to keep his eye always on him lest he fall or hurt himself. He followed him at every step, vigilantly.

The child, who got freedom of movement, soon made a bee line towards the place where Lord Krishna was seated, as if He was a long acquaintance whom he was seeking to meet. The child grasped the Feet of Krishna and pleaded, by his looks, that he may be taken onto the lap and fondled! The Lord saw his yearning; He laughed aloud; then, He graciously bent low to lift the child onto His lap.

Sitting on His lap, the prince was staring at the Lord's face without even a wink; he did not turn his head this way or that or pull at anything with his hands or make any sound. He just sat and stared. Everyone was amazed at this behaviour, so unlike that of a child. Even Krishna shared in the feeling that pervaded the Hall.

Turning to Yudhishtira, Krishna said, "I did not believe when I was told that this child stared at everyone who came before him and examined their lineaments. I thought it was a new explanation given by these priests, to the usual prank and play of children. Now, this is really a wonder. The fellow has started examining even Me! Well, I shall test his behaviour, a little, Myself."

Then, the Lord tried to distract the attention of the child from Himself by placing before him a variety of toys, and Himself hiding from view. He expected that the child will soon forget Him. But, his attention was not drawn towards any other object. He had fixed his eye inexorably on the Lord Himself, and it was seeking Him and no other. He was trying to move towards the place where he imagined Krishna was. When His attempts to transfer the attention of the child from Himself failed, Krishna declared, "This is no ordinary child. He has won through My tests. So, the name Parikshith is the most appropriate one for him. He lives up to it, already!"

At this, the Pundits recited verses indicating their blessings on the child. The Brahmins recited relevant passages from the Vedas. The music of trumpets rent the air. Women sang auspicious songs. The family preceptor dipped a Nine-gemmed jewel in a golden cup of honey and wrote the Name, on the tongue of the child; on the rice grains spread on a gold plate, the name was written and the rice was then showered on the head of the child, in token of prosperity and happiness. The naming ceremony was thus celebrated in grand style. Men and women who attended were given presents as befitted their rank and they departed. Every one was talking appreciatively of the wonderful way in which the child sought out the lap of the Lord. Many praised the steady faith that the child had already attained.

Yudhishtira who was puzzled at the unique behaviour of the child approached Vyasa, the great sage, to know from him the reason for the strange search and learn about the consequences of this attitude. Vyasa said, "Yudhishtira! When this child was in the womb, the deadly arrow that Aswathama aimed at it in order to destroy it was about to hit its target, Lord Krishna entered the foetal home and made it safe and saved it from destruction. This child therefore has been eager to know who had saved him from within the womb where he lay. He started examining every one to find out whether he had the same effluence that he saw, while a foetus in the womb. Today, he saw that Divine Form with all its splendour and so, he moved straight towards Him and prayed to be taken up and seated on the lap. This is the explanation for the strange behaviour about which you are curious to know ."

Hearing these words of Vyasa, Yudhishtira shed tears of joy and thankfulness. Overjoyed at the limitless Grace of the Lord, he paid Him reverential homage.

Chapter 4: The Penitential Yajn'a

The Namakaranam Ceremony of the Prince gave great delight to the subjects of the State as well as the inmates of the Palace, and members of the Royal Household. But, Yudhishtira, the eldest of the Pandava brothers felt that something more had to be done: he was not content with the joyous festival alone. He called for an assembly the same evening of all the elders, the scholars, the Pundits, the subordinate rulers and leaders of the people: he prayed that Lord Krishna preside over the gathering and confer joy on all. The sages Vyasa and Kripa also attended.

Coming to the Assembly, Yudhishtira stood before the gathering a few seconds in silence, before he fell at the feet of Lord Krishna and the sage Vyasa. He then turned towards the rulers, scholars and leaders and said, "I was able to defeat the foes through your help, cooperation and best wishes, as well as the blessing of the Lord who is present here and of the sages and saints who have installed Him in their hearts. We were able by means of that victory to win back the kingdom that we had lost. Again, through these blessings, the light of hope has gleamed in hearts, darkened by despair about the continuation of this dynasty. The Pandava line will be continued by the Prince who was named today by the Lord as Parikshith.

While all this delights me, I must announce before you that I am overwhelmed with sorrow at the contemplation of another side of the picture. I have committed countless sins, killing kith and kin. I feel I must do some expiation for this; or else, there will be no happiness for me or for my dynasty or for my people. Therefore, I wish to take this opportunity to seek your advice on this matter. There are among you many who have known the Reality and attained Brahmajnana; we have also the great sage Vyasa here. I expect you to suggest some expiatory rite by which I can rid myself of this colossal quantity of sin that I have accumulated as a result of this war."

When Yudhishtira posed this problem in great humility and with great contrition, Lord Krishna said, "Yudhishtira, you are famous as Dharmaraja and you ought to know Dharma. You know the intricacies of Dharma and morality, of justice, of right and wrong conduct. Therefore, I am surprised that you are afflicted with grief over this war and this victory. Do you not know that a Kshatriya incurs no sin when he kills a foe who has come to the battlefield armed with intention to kill? Whatever injury or pain or loss is inflicted on the battlefield during the fight with armed foes is free from sin. It is the Dharma of a Kshatriya to take up the sword and fight to the very end, without any thought of self, to save his country. You have only observed your Dharma. How can Karma (Activity) along the lines of Dharma be sinful? It is not proper to doubt this and give way to despair. Sin cannot touch you, surround you or bother you. Instead of exulting over the festival of the naming of the new-born Prince, why should you dread imaginary calamities and seek remedies for non-existent sins? Be calm; be happy."

Vyasa too rose from his seat and addressed the King. "Sinful and blame-worthy acts are inevitable in battle. They should not be the cause for grief. The chief aim in battle should be the protection of Dharma from its foes. If that is kept before the mind, the sin will not affect the fighters. A putrid wound has to be treated with the knife; it is not sinful to inflict the surgery. A doctor who knows the surgery, and knowing, does not save the man by doing it, incurs sin. So too knowing that the foe is the source of injustice, cruelty, terror and vice, if these boils are not treated by the surgeon, knowing the cure, because he is reluctant to use the knife (the surgeon being the Ksha-triya), he incurs sin by remaining quiet, not by using the sword. Dharmaraja, you are speaking under a delusion. I can understand others less wise being afflicted by these doubts, but, I wonder how you are worried over this fear of sin?

If however our words do not carry conviction, I can suggest another remedy too. That will remove all fear. Some rulers in the past have resorted to it, after the conclusion of wars, for the removal of the effects of sin. It is the rite of Aswamedha, the Horse Sacrifice. If you desire, you can also perform this rite, as an expiatory ceremony. There can be no obstacle for that. But, believe me, you are innocent of sin even without any expiation. Since your faith is shaky. I am suggesting this rite for your satisfaction". After this statement, Vyasa resumed his seat.

At this, all the elders, scholars and leaders rose as one man and applauded the valuable suggestion given by Vyasa. They shouted, Jai Jai, in order to demonstrate their approval and appreciation. They exclaimed, "0! How auspicious", "How significant" and they blessed Dharmaraja in the endeavour to free himself from the sinful consequences of war. But, Dharmaraja was still heavy with grief; he was not free from fear. His eyes were wet with tears.

He pleaded with the assembly, most piteously. "However much you assert my innocence, I am not convinced. Somehow, my mind does not accept your argument. Rulers who were engaged in wars might have cleansed themselves by means of the Aswamedha yaga. Those were ordinary wars; they were the usual type. But my case is something very extraordinary. My sins are three times more sinister, for, (1) I have killed kith and kin (2) I have killed holy elders like Bhishma and Drona and (3) I have killed many crowned heads. Alas, my fate! How monstrous have been my actions?"

"No other ruler could have done so much of iniquity. Not one, but three Aswamedha Yagas have to be performed to cleanse this quantity. Then, only can I have peace. Then only can my dynasty be happy and secure. Then only can the administration of my kingdom be safe and meritorious. This must be kindly accepted by Vyasa and other elders and sages."

When Yudhishtira spoke thus, tears dropped on his cheeks; his lips quivered with sorrow; his body was bent with remorse. Seeing this, the heart of every sage melted with pity. The subjects of the King were moved in sympathy. Vyasa and even Vasudeva were affected. Many Pundits shed tears, without being aware of it. The assembly was struck dumb with astonishment. All knew in a flash how soft the heart of Dharmaraja was. The brothers too, Bhima, Arjuna, Nakula and Sahadeva were standing with folded palms, in reverential humility, awaiting the word that will assure relief, from the Lord who was in the Presidential Seat.

Then, the assembly, with one voice, approved the three Aswamedha Yagas, to relieve the distress of Dharmaraja. One sage gave expression to the opinion of the assembly. He said, "We shall not stand in the way of your desire. We accept it whole-heartedly. We shall celebrate the Yagas in the best Sastraic way, until the final rites. For, we seek peace of mind for you, more than anything else. We are prepared to do anything which will give you satisfaction." This was acclaimed by every one in the gathering.

Hearing this, Dharmaraja said; "I am indeed blessed; I am blessed indeed. He gave his grateful thanks for the promised cooperation. He walked towards the place where Krishna and Vyasa were seated and he fell at their feet. He held the feet of Krishna and pleaded, "0 Madhusudana! Didn't you hear my prayer? Didn't you witness my grief? I pray that you grant us your Divine presence at the coming Yaga, that you ensure me the fruit thereof and save me from this burden of sin."

Krishna smiled and lifted him up from the ground before Him. He said, "Dharmaraja! I shall certainly answer your prayer. But, you have taken upon your shoulders a burden as heavy as a range of mountains. This Yaga is no small affair. Moreover, the performer is the celebrated King, Dharmaraja! That means, it has to be celebrated on a scale befitting your status. I know that you have no where-withal for this very expensive undertaking. Kings derive money only from their subjects. To spend on a Yaga, the money squeezed out of them is not desirable. Only well earned money can be used for such holy rites; else it will bring evil instead of good. Nor can your subordinate rulers come to your help, for they too have been miserably impoverished by the late war. It is clear they have nothing to spare. Aware of all this, how could you accept to celebrate three Aswamedhas in a row? I wonder how you found such audacity in spite of these adverse conditions. And, you have already announced it publicly in this great and distinguished gathering. You did not give Me even a hint about this costly idea. Then, we could have thought out some plan. Well, it is not too late. We shall take a decision after some more deliberation. It does not matter if some delay is caused."

Dharmaraja listened to these words of the Lord and laughed a hearty laugh! "Lord, you are playing a drama with me, I know. I have never decided upon an act without deliberation. Nor have I ever worried about money or the wherewithal. When we have as our guardian, You with your inexhaustible Grace, why should I worry about anything? When I have the Kalpatharu (Wish fulfilling tree) in my garden, why should I worry, seeking roots and tubers? The all-powerful Lord, who has been guarding us all these terrible years as the eyelids guard the eye, will not give us up, at this juncture.

For You who can whiff huge mountains into dust, this little pebble is no problem at all. You are my Treasure, My treasury. You are the Very Breath. Whatever You may say, I will not hesitate. All my strength, all my wealth is you and you alone. I place all my burdens, including the burden of state and this new burden of the three Yagas on your Feet. You can do anything you like. You may value my word and carry out my intention or you may discard it and cancel the Yagas. I have no concern. I am equally happy, whatever you do. It is Your Will, not mine."

Of Course, with the Lord who resides in the heart, no special pleading is needed. The Lord melted; He lifted Dharmaraja and helped him to stand. "No; I spoke in jest to test your faith and devotion. I wanted to demonstrate to these subjects of yours how strong is your faith in Me. You need have no worry on any score. Your wish will be fulfilled. If you follow My instructions, you can procure very easily the money needed for the celebration of the Yagas. You can get it without harassing the rulers and squeezing the subjects."

On hearing this, Dharmaraja was delighted. He said, "Lord, we shall honour Your command." Then Krishna said, "Listen. In bygone times, a ruler named Maruth performed a Yaga, in a style that no one since then could approach. The hall where the Yaga was celebrated along with every item connected with it were of gold. Gold bricks were given away, as gifts to the priests who officiated; golden images of cows were given instead of cows and plates of gold were distributed instead of lands! The Brahmins were not able to carry them home and so, they took only as much as they could lift or carry. The rest they just cast away. Those pieces of gold are now available in large quantities, for your yagas. You can collect them."

Dharmaraja did not agree; he had qualms about it. He said, "Lord. That is the property of those to whom it was given. How can I make use of it, without their permission?" Krishna replied, "They have cast it away, fully conscious of what they were doing and what they were discarding. They are not alive today. Their children know nothing about the existence of this treasure. It is now under the earth. Remember that all treasure inside the earth, which has no master or owner, belongs to the king of that realm, When the king wants to take possession of it, no one has the right to object. Bring that treasure soon and prepare for the celebration of the Yagas," commanded Lord Krishna.

Chapter 5: Yajn'as and the Penance of Elders

Dharmaraja accepted the advice of Vasudeva, as well as the benedictions of Vyasa. He sent his brothers, with the army, to bring the gold that had been thrown aside by the Brahmins. They left after purifying themselves by partaking consecrated offerings. They discovered the quantities of gold that had been given as presents to the priests at the conclusion of the Sacrifice by Emperor Maruth in the past. They had dropped the gold on the sides of the roads along which they returned home. The army collected these and conveyed them to the Capital on camels, elephants, chariots and carts. It took them some days to reach Hasthinapura with all that load. They unloaded the gold, amidst the acclamations of the people.

The citizens were amazed at the success of the expedition; they extolled the good fortune of the Pandavas. They welcomed into the City the princes and the gold shouting "Jai, Jai" until their throats were hoarse, jumping and dancing in joy. They pictured among themselves the grandeur and magnificence of the sacrifice, for which this gold was brought.

Preparations were started that very day for the construction of the ritual altar and the necessary adjuncts on the bank of the Ganga; the sacred area was many square miles in extent. The ground was levelled and cleaned. The dais was built; beautiful buildings arose on the vast area. Porches and verandahs were added. Decorations like flags and festoons embellished the structures.

When the holy day neared, Chieftains, Brahmins, Scholars and Sages moved from all directions towards the sacred place, hastening each other in their enthusiasm to reach early. They took residence in the quarters allotted to them, according to their status and needs. They spent the night counting minutes, in joyful expectation of the extravagant but efficacious Yajna that they could witness when the dawn brings in another day.

The morning came. The auspicious moment approached. The priests took up their positions and got ready to take the vows of initiation. They stood up facing Lord Krishna and the King and said, "0 King! We understand that you have resolved to perform not one but three Aswamedhas (Horse Sacrifices). Is that correct? If so, do you desire us to perform them, one after the other? Or, shall we repeat every formula and rite, thrice and have them all concurrently? If you make it known, we shall arrange the participants and performing priests accordingly ."

At this, Dharmaraja replied, "What can I say when you know best; I shall agree to whatever advice you offer. I seek on1y the consent of Vasudeva for whatever course we adopt" and he turned towards Krishna with pleading eyes. Krishna left the decision to the Brahmins. They discussed among themselves for a while and announced at last that the effect of "Three Aswamedhas" can be secured by repeating each manthra thrice and presenting the Brahmins presiding over the rituals thrice the usual fees. Vasudeva indicated His approval of this suggestion, and taking his cue from this, Dharmaraja declared that he was agreeable. He desired that the Yajna might be inaugurated.

The recitation of the manthras by the Brahmins shook both earth and sky. The preliminary rites were gone through and the sacrificial horses proceeded on their planned round. They were caparisoned in great style and they carried on their foreheads the Declaration challenging any one to take them into custody if he dared. When He, who is the recipient of all Yajnas, (Yajnaswarupa) has taken the role of the presiding authority, no words can describe the fortune of the participants and the witnesses. It drew to a successful close with the Valedictory Oblation (Poorna-ahuthi).

The experts in sacrificial manthras, the sages and the Brahmins were loaded with presents and fees. Enormous numbers of cows, large areas of land, and vast quantities of gold were gifted away by the King. The whole nation was filled with happiness. Every one was praising the Yajna as indescribably superb. All who came were fed sumptuously at all hours. Sages and ascetics who saw all this lavishness extolled the Yajna of Dharmaraja as grander even than the Yajna performed by Emperor Maruth in the past! They were delighted they got the chance to partake in this Yajna. People once claimed that the Yajna of Maruth was presided over by Indra, the Ruler of the Gods and they felt that it made it incomparably superior to any other sacrifice. But now, they congratulated Dharmaraja on securing the Yajnaswarupa (Vasudeva) Himself to preside over the Yajna, a piece of good fortune far superior to Maruth's and far more difficult to secure.

At the end of the Yajna, those who had come from far off places returned; others too turned home. The kings and chieftains took respectful leave of Dharmaraja and went back to their own principalities. The kinsmen of the King stayed for a few days more and left at their convenience to their places.

However, Krishna chose to spend some more time with the Pandavas; so, He stayed on in Hastinapura. The Pandavas were delighted at this signal act of Grace; they made suitable arrangements for the residence of the Lord; they served Him every day, they filled their eyes with His Beauty, they filled their hearts with His Gracious Words of Instruction; they spent the days in supreme Joy. After some time spent thus in the Pandava Capital, Krishna returned to Dwaraka, taking Arjuna with Him. The inhabitants of Dwaraka were overjoyed when their Lord returned to His capital.

They welcomed Him in enthusiastic reverence. They feasted on the Darsan of the Lord and were immersed in Ananda.

The Penance of Elders

Meanwhile, news came to Hasthinapura that Vidura his uncle was moving about on the environs of the city in the guise of a monk; it travelled from mouth to mouth and at last reached the ears of Dharmaraja, the King. The news was received with surprise and joy. He sent a few scouts to discover whether the news was authentic, and soon, they brought the welcome information that Vidura had actually come and was present. Dharmaraja could not contain himself with excitement.

"Ah! How happy you have made me!", he ex- claimed. "This holy moment has made the dried trunk of the tree of hope put forth leaves again. Oh, I can now see and serve Vidura who fostered us and guarded us and guided us, I who feared I might not get the chance at all."

The heartening news was spread by courtiers among the queens and princesses and women of the royal household. Dharmaraja did not rest; he spoke about the great event to everyone around him; he sought out others to share with them the joy. He issued orders to the army that appropriate arrangements should be made to welcome into the Capital the brother of his late father, Sage Vidura, foremost among the votaries of the Lord. The citizens too were alerted and asked to prepare a grand reception.

They decorated the streets and mansions on each side of them; they erected arches and hung festoons and hoisted flags. They allotted galleries and seats on every road for children, women, and the aged, so that they might have a fine and clear view of the procession and of the great Sage. It was an inspiring sight to see many old men and women hobbling on with their sticks, eager to get a glimpse of Vidura, whom they extolled as the very embodiment of Dharma, as the very God-father of the Pandavas. Some thought at first that the sighting of Vidura on the outskirts of the City must have been in someone's dream, and not in actual fact. They had lived long enough to swallow the rumour without personal verification. For, they never could believe that Vidura would ever come back to Hasthinapura. They grouped themselves on vantage points and got ready for the great moment when they could rest their eyes on the saint. All along the route, every building was overflowing with humanity; the trees carried strings of adventurous youth, full of excitement and expectation, shouting in acclamation of the oncoming guest.

The King decked in ceremonial robes ascended the royal chariot and started out of the palace with his brothers to bring home the famous votary of the Lord.

Vidura appeared before them walking barefoot, slow and dignified, with matted hair and wearing the robes of a monk. The King and his brothers stepped down from their vehicles, bowed reverentially to the Feet of Vidura and walked behind him, at a respectful distance. The citizens ran forward and fell at Vidura's Feet, in spite of the earnest entreaties of the guards that they should desist. The Pandavas could not express Welcome in words; their joy was immeasurable. So, their eyes spoke it, with tears of gratitude. They clasped Vidura in their arms and prayed to him that he should get into the chariot so that the thick ranks of onlookers on all the roads might get Darsan to their hearts' content. Vidura was persuaded to agree. Seated in the Royal Chariot of the King, Vidura gave Darsan to the people who had amassed en route. At last, the Procession reached the Palace. It was a sweet flood of song and joy that flowed along the roads of the city that day.

Some of the citizens were so overcome with joy that they were rooted to the spot. The arduous life of Thapas that Vidura had undertaken had so transmuted his personality that he appeared a different person, a person glowing with divine aura, like Indra, the king of Gods. The people were describing their exultation in their own words to one another. Many shed tears remembering the trials and tribulations which Vidura had undergone and the peace that he had acquired. The queens and princesses too had Darsan from inside the purdah and they were supremely happy.

Chapter 6: Vidura's Renunciation

Inside the Palace, Vidura enquired about the welfare of every one of his kinsmen. Then Kunthi Devi, the Queen-Mother, came in and casting her endearing looks at him, said, "At last, we have been able to see you, 0 Vidura!" She could not say more.

After some time she resumed, "How could you stay away so long, ignoring the very children whom you reared with so much love and myself and others who revere you so much. It is through your Grace that my children are today rulers of this land. Where would they be today if you had not saved them on many a critical occasion? We were the target for many a disaster; but, the greatest one was your being away from us. That affected us most. Even the hope of seeing you again was extinguished in us. Now, our hearts have sprouted again. Aspirations scattered by despair have come together. Today, our joy has attained fullness. 0, what a happy day!" Kunthi sat for a while wiping her tears.

Vidura held her hands, but, could not resist his own tears. He was recapitulating the varied events of the past, in the Pandava and Kaurava groups. He said, "Mother Kunthi Devi! Who can overcome the decrees of fate? What must happen, happens. The good and the evil that men do have to result in good and evil. How can man be called free, when he is bound by this law of cause and effect?

He is a puppet in the hands of this law; it pulls the strings and he makes the movements. Our likes and dislikes are of no consequence. Everything is His Will, His Grace." When Vidura was thus expounding the fundamental spiritual truths that govern human affairs, the brothers Dharmaraja, Bhima, Nakula, and Sahadeva were sitting near, wrapped in close attention.

Kunthi raised her head at last and said, "Through your blessings, we won the war; but, we were powerless to save the lives of the sons of Droupadi and the son of Subhadra. Misfortune haunted us so strongly. Of course, as you said, no one can escape one's destiny. Well, let the past be forgotten. It is meaningless to worry over what cannot be set right. I must say, my thirst has now been considerably relieved; I could meet you at last. Where were you all this time? Tell us."

At this, Vidura replied that he had been on a pilgrimage to a number of holy places. The brothers listened with rapt attention to his story, prodding him with questions. Dharmaraja said often that he was awaiting the day when he too could go through all those holy experiences. He folded his palms in reverence whenever a holy shrine was mentioned and with closed eyes, he pictured to himself the sacred spot. Meanwhile, Bhima interjected, "Did you proceed to Dwaraka? Please tell us your experiences there." Dharmaraja too added, "You must have met Lord Krishna there, isnt it? Tell us all what happened, in full detail." Kunthi Devi too became eager to hear his description; for, she said, "Tell us, tell us. My son is there now; you must have met him too. How are they all? I hope the old parents, Nanda and Yasoda are well. And, Devaki and Vasudeva?" A shower of questions fell on Vidura, even before he started talking.

Vidura was not over-eager to answer. He talked as if he was anxious to avoid being drawn into the topic. For he had learnt from Uddhava while on the way to Dwaraka that the Yadava clan had perished and Krishna had closed His Human career. He had no desire to plunge the Pandavas into grief, when they were elated at meeting him after a long time. "Why should I who have given them so much joy be myself the cause for wiping off that joy," he argued. "They are sure to know about it, from Arjuna who will be returning from Dwaraka with the sorrowful news." So, he swallowed the news that popped up quite often into his mouth; he satisfied himself and them, by describing the glory of Krishna. He said, "I did not like to visit kith and kin with these ascetic robes on: so, I did not meet any of the Yadava leaders or Nanda, Yasoda and others", and kept quiet. He did not dilate further on Dwaraka and his own pilgrimage.

"I came to you, because I heard that you have won the war and are peacefully engaged at last in ruling over the kingdom which was rightfully yours; I felt drawn towards these children whom I had fostered from a tender age. It was affection towards them that drew me here. Among my kith and kin, I was tempted to visit only you; I did not desire to meet any others", he said and turned towards the Vedanthic teachings which he wanted to impart. When the conversation ended, Dharmaraja prayed that Vidura might take residence at the quarters specially arranged for him and himself accompanied him to the mansion.

There, he appointed certain persons to serve Vidura and requested him to take rest at that place. Vidura did not relish the idea of spending his time in that seat of luxury; but, he entered the mansion lest Dharmaraja be displeased. He lay on his bed, reviewing the past; He sighed when he realised that the stratagems which the blind Dhritharashtra, his own brother, employed to destroy the Pandavas, the children of his other brother Pandu, recoiled on him and caused the destruction of his own clan. He admired Dharmaraja for the magnanimity he was showing towards Dhritharashtra, in spite of the fact that he had tortured the Pandavas in various ways. Dharmaraja was revering him with great faith and devotion and attending to his comforts. He felt the utmost disgust when he recapitulated the wickedness of Dhritharashtra's heart; he was ashamed that the old man was coolly wallowing in the luxury of the palace, instead of cultivating detachment from the flimsy pleasures of the senses and attempting to realise the goal of human life, namely, Liberation, from the cycle of birth and death. He experienced an uncontrollable agony that his brother was wasting the few remaining years of life on earth.

His yogic vision told him that the Pandavas too will soon disappear; that the same Krishna who guarded them here will look after their best interest in the hereafter too. But, he surmised that the blind king will suffer more, after the departure of the Pandavas. He resolved to send that unfortunate brother out into pilgrimage and the ultimate realisation of his destiny. He did not want any delay to intervene. So, he slipped out in the darkness, without being noticed by any one, and walked straight into the residence of Dhritharashtra.

The blind king and his queen, Gandhari, were of course expecting Vidura to call upon them, for they had learnt that he had come to town. So, when Vidura stepped in, he embraced him and shed tears of joy. He could not contain himself. He listed one by one the calamities that overtook him and his children and lamented over fate. Vidura tried to console him with the profound teachings of the scriptures. But, he soon discovered that the petrified heart of the old man will not melt at the application of cold advice; he knew that his stupidity can be overcome only by hard blows.

So, he changed the tune and resorted to blame and abuse. Hearing this Dhritharashtra was alarmed. He expostulated, "Brother! We are burning in agony at the loss of our hundred sons; and, you prick the wound with the sharp needles of your angry abuse. Even before we taste the joy of meeting you after so long a time, why do you try to plunge us deeper into distress? Alas! Why should I blame you for hard-heartedness? I am laughed at by all, blamed by all. I have no right to find fault with you." With head bent and resting on his palms, Dhritharashtra sat in silence. 

Vidura recognised this as the opportune moment for instilling the lesson of renunciation, which alone could save him from perdition. He knew that his purpose was beyond reproach, for, he wanted them to undertake pilgrimage to holy places and fill themselves with sanctity, and meet great and good men and recognise the Lord within and thus save themselves. So, he decided to use even stronger words with a view to transform him, and the queen. Though filled with pity at their forlorn condition, Vidura had in mind the dire days when they will need all the courage that Jnana alone can give them; so, he was determined to wound them into action. He said, "0 foolish King! Have you no shame? Do you still find joy in earthly pleasures? Of what avail is it if you wallow in the mire until you die? I thought you had enough of it and more. Time is a cobra that lies in wait to sting you to death. You dare hope that you can escape it and live for ever. No one, however great, has escaped the sting. You run after happiness in this temporary world and you seek to fulfil your desires in order to get some paltry satisfaction. You are wasting precious years. Make your life worthwhile. It is not yet too late to begin the effort. Give up this cage called home. Dismiss from your mind the paltry pleasures of this world. Remember the joy that awaits you, the world that is welcoming you, the end of this journey. Save yourself. Avoid the foolish fate of giving up this life in the agony of separation from kith and kin. Learn to die with the thought of the Lord uppermost in the mind at the moment of departure. It is far better to die in joy in the thick of the blackest forest than die in distress in the palace of this capital city. Go, go and do thapas. Get away from this place, this prison which you call, home."

Chapter 7: Vidura the Counselor

Vidura continued his admonition of Dhritharashtra: "You have reached this advanced age, but still, without any shame or hesitation, you are leading a dog's life. You may not be ashamed of it, but, I am. Fie upon you! Your method of spending your days is worse than that of a crow."

Dhritharashtra could not hear more. He cried, "0! enough, enough. Please stop. You are torturing me to death. These are not the words, that one brother should address another. Hearing you, I feel you are not Vidura, my brother. He would not have reprimanded me so cruelly. For, is Dharmaraja, with whom I now am, a stranger? Have I taken refuge with an alien? What is this that you are saying? Why these harsh words! Dharmaraja is fostering me with great love and care; how can you declare that I am leading a dog's life or a crow's? It is a sin, if you entertain such ideas. This is just my fate, and nothing else." Dhritharashtra bent his head and moaned.

Vidura laughed in derision. He said, "Have you not sense of shame, that you should talk thus? Dharmaraja might, out of his goodness, care for you more than his own father. He might look after you with a love greater than your own sons. This is but the reflection of his character. That is but the amplification of the significance of his name. But, should you not plan for your own future? One leg of yours is already in the grave and you are blindly filling your stomach in comfort and rolling in luxury. Reflect for a moment how you tortured Dharmaraja and his brothers, to fulfil the wicked intentions of your vile sons, how you devised strategems for their extinction. You put them in a wax house and to set fire to it, you attempted to poison them. You insulted their queen in the most humiliating manner before a vast assembly. You and your abominable brood piled grief over grief on the sons of Pandu, your own brother. Blind, senile, thick-skinned elephant, you sat on the throne, perpetually asking those beside you "What is happening now? What is happening now?" How can you stay in this place enjoying Dharmaraja's hospitality, rolling over your mind the iniquities perpetrated by you, for his destruction? When you were devising their end, did they cease to be your cousins? Or, did the cousinship emerge now, when you came to them for stay? You tell me so proudly that they are treating you well, without a shred of shame!

Why speak so much? The disastrous game of dice took place at your initiative, isn't it? Do you deny it? No, I was the witness of that game. I advised you against it then, did you take it to heart? What happened then to the love and sympathy which you are now freely pouring forth? Today, like a dog you are gulping the food the Pandavas are placing before you and leading this despicable life."

Hearing these words of Vidura which pained him like hammer-strokes, Dhritharashtra developed a distaste for his style of living. Vidura's intention was to prod him into the life of a recluse and the life of Sadhana, so that he might realise His Self before it was too late. At last, he felt that Vidura was speaking the truth and giving him a true picture of his low nature. He said, "Brother! Yes; all that you have said is true, I admit. I have realised it now. But, what am I to do? I am blind and therefore, I cannot go into the forests for Sadhana, alone. I must have a companion. What shall I do? For fear that I may suffer without food, Gandhari never leaves me even for a moment."

Vidura saw that he had modified his attitude and had seen light. He emphasised his original advice. He said, "You have become blind due primarily to this attachment to the body. How long can you be burdened with it? It has to be dropped by the wayside same day, some place. Know that "you" are not this body, this package of nauseating things. To identify yourselves with the physical frame is the sign of extreme foolishness. The body is being besieged perpetually by death with his army of diseases. But, you are unaware of it; you do not care for the pro and the con; you snooze your fill and snore. This drama has an end, remember. The curtain has to come down. So hie towards some holy place without delay and meditate on God and save yourself. Let death come and carry away your body there; that is the most excellent end. Do not die like a dog or fox, somewhere, somehow. Arise and go, develop detachment. Give up this delusion, escape from this house."

Thus was planted in the heart the seeds of renunciation. Dhritharashtra pondered long, and broke into tears. His lips quivered. He moved his hands from side to side to contact Vidura. At last, he held his hands and said, "Vidura! What can I say to you who gave this most valuable advice, advice that is certain to promote my best interests? Though you are younger in age, your Jnana makes you senior to all of us. You have full authority to speak as you like. Do not consider me as someone outside your circle. Hear me with patience. I shall certainly follow your advice." He then began to describe his condition to his brother.

"Vidura", he began, "How can I leave from here, without informing Dharmaraja who is looking after me, with more care than even a son? It won't be proper to do so. Then, he might insist on coming along with us, his nature is such. You must save me from this dilemma. Take me to a place where I can engage myself in Sadhana."

When he pleaded thus, Vidura replied, "Your words sound strange. You are not going into the forest to eat banquets, to witness carnivals, or to enjoy the beauty of the scenery. You are giving up everything with a full sense of detachment. You are taking up a life of austerity and spiritual discipline. And, in the same breath, you are talking of "taking leave" of kith and kin! This is odd. You resolve to lay down the body in the pursuit of the ideal, but, you are considering how to get the permission of men who are related to you through the body. These bonds cannot help Sadhana. They can never liberate you. Bundle them up and sink them deep. Move out of this place with just the clothes you wear. Do not waste a single moment of your life."

Thus, Vidura advised him without mercy, he did not change the tune of his song, he emphasised the importance of immediate renunciation. Dhritharashtra was on his bed, listening intently and ruminating on the next step. He said, "Vidura, what you say is quite true. I need not describe to you my special difficulties. This body is decrepit, these eyes are blind. I must have some one at least to guide my steps, isn't it? Your sister-in-law has 'blinded' her eyes by a bandage, in order that she can share my handicap, and suffer similarly. How can we two blind persons move about in the forest? We have to be dependent on others all our lives,"

Vidura saw the tears rolling down the cheeks of the old man, he pitied his plight, but, he never revealed his pity. He said assuringly, "Well, I am prepared to take you to the forest. I am ready. What greater pleasure have I than releasing you from here, for this sacred purpose? Come, arise. Start." Vidura stood up. Dhritharashtra too rose from his bed and stood on the floor. Gandhari too stood by his side, with a hand on his shoulder. She pleaded, "Lord, I am also coming with you, ready for anything."

But, Dhritharashtra said, "0, it is very hard to guard women in the jungle. The place is infested by wild beasts and life there is bound to be full of  privations." He spoke in this strain for a long time. But, she argued that she could not desert her lord, that she could stand the privations as much as he, that it was her duty to continue serving him until her death, that she was only following the tradition set up by the gems of Indian womanhood, that it is not Dharma to prevent her from observing her Dharma, that life in the zenana without him would be unbearable for her, that she would welcome  instead, life in the jungle with her lord. She fell at the feet of her lord and demanded permission to accompany him.

Dhritharashtra was silent, he did not know what to say. It was Vidura who spoke. "This is not the time to discuss the niceties of Dharma, how can this lady who never stayed away from you a single moment, suddenly leave your company and live apart? It is not proper. Let her also come, we shall take her. For those who march forward to do austerities, there should be no fear or delusion, no hunger or thirst, no grief or suffering. It is not Thapas (asceticism) to complain of these or anticipate these. When the body itself is being disowned, what can privations do? Come, there is no justification for delay." Vidura moved forward, leading Dhritharashtra silently followed by Gandhari who had her hand on his shoulder. The saintly votary of God, Vidura, took the pair unnoticed by the guards and the citizens through the side streets and out beyond the city limits. He hurried them on so that they may reach the forest before dawn. But, the Ganga had to be crossed in a boat and no boatman was there to take them across before sunrise. So, they had perforce to wait on the bank of that holy river. Vidura made them rest for a while in a bower and himself arranged for a boat  to take them all to the other bank in the dark.

Chapter 8: Dhritharashtra Transformed

Dhritharashtra and Gandhari reached the forest, along with Vidura. Vidura searched for a site where they could practise austerities. He also advised them on the best means of seeking self-realisation. They spent the days in holy company and holy thoughts.

Meanwhile in Hasthinapura, as soon as the sun rose, Dharmaraja woke up, finished his ablutions and performed the ritual worship of the "Household Fire." He gave away in charity the usual daily gifts to the needy. He then proceeded on foot towards the palace of Dhritharashtra, his paternal uncle, as was his wont, for he never began his daily round of duties without taking on his head the dust of his feet. The king and queen were not found in their chambers. So, he waited for some little time expecting them to return thereto, searching for them all around, even while he was waiting anxiously for their return. He noticed however that the beds were  not slept upon, the pillows did not bear marks of use, the pieces of furniture were undisturbed. He doubted for a moment that the rooms might have been reset by someone after use, but, no, some fear got hold of him that they must have left, so, he hurried towards the room of Vidura to discover that he too had fled, his bed was unused.

The attendants reported that the sage did not return to his room from the king and queen to whom he had gone. As soon as he heard this, Dharmaraja had a shock. He went back to the palace and searched every room with great care and his worst fears were confirmed. His hands and feet shivered in despair, his tongue became dry, words did not emerge from his mouth. He fell on the floor, as if life had ebbed out. Recovering, he blabbered indistinctly. He called on Vidura, more than once, and the officers around him became afraid of his future. Everyone rushed to the presence, asking, "What happened?" sensing some calamity. They stood in a circle, awaiting orders from the master.

Just then, Sanjaya came there, all of a sudden. Dharmaraja rose and caught hold of both his hands: "My parents have gone, alas, I found their chambers empty. Why did they behave like this? Have they disclosed anything to you, tell me. If I know where they have gone, I could fall at their feet and crave pardon for all my failings. Tell me quick, Sanjaya, where have they gone." He too had no knowledge of their whereabouts. He only knew that Vidura must be at the bottom of the whole affair. He too shed tears, and holding Dharmaraja's hands in his, he said in a voice that shook with tremor, "Lord and Master, believe me, I am speaking the truth. Of course, Dhritharashtra used to consult me and ask for my suggestions even in small matters but, in this affair, he has acted without discussing with me or even informing me. I am struck with wonder at this act. Though I was near him, I did not in the least know about his journey. I cannot also guess why he should have done so. I never dreamt that he would deceive me thus. He showed me some respect and had some confidence in me. But he has played me false. I can only say that this is my bad luck" Sanjaya started weeping like a child.

Dharmaraja consoled him, saying that it was really the consequence of his own sins, and not Sanjaya's. "The extent of our bad luck can be gauged from this. Our father left us even while we were children; this uncle brought us up from that tender age. We were revering him and tending him, as both father and uncle. I must have perpetrated some error out of ignorance, I am incapable of doing so, consciously. Both uncle and aunt were broiling in the agony of the loss of their hundred sons. I was eager to offer them some little peace and so myself and my four brothers were wholeheartedly serving them so that they might not remember the anguish of their terrible loss. We took care that no little point was missed while serving them. There was no dimunition of reverence or affection. Alas, that they should have left this place! What a tragedy, what a terrible blow!", lamented Dharmaraja.

"My uncle and aunt are both aged and weak, besides, they are blind. I cannot understand how they managed to leave this place. How they must be suffering now! Not even one attendant accompanied them. Of what benefit are these large numbers that I have? Groping along, they might have fallen into the Ganges, by now. 0, how unlucky I am! I fostered them both like the apple of the eye and at last, I have allowed them to meet this tragic fate." Dharmaraja was beating his breast and expressing his deep distress.

The brothers heard the lamentation and they flew fast to the side of the weeping Dharmaraja. Kunthi, the mother, also inquired anxiously the reason for the grief. She peeped into the chambers and not finding Gandhari or her brother-in-law, she asked Sanjaya what had happened to them. Sanjaya could not reply, he could only shed tears. "Where have they gone, in their aged and helpless condition? Tell me," she cried, but no one could answer. Meanwhile, Dharmaraja called the brothers to his side and made some gestures which they could not understand aright. Then, he mustered courage and rose from the ground. He managed to narrate to them the happenings since sunrise; he asked Bhima to send forces in all directions to search for them and find them, for they would not have gone far, since they were blind and could not travel fast; they must be groping their way.

Bhima, Nakula and Sahadeva obeyed their brother's order and sent troops in all directions. They rummaged all the roads, lanes and by-lanes, peeped into wells, searched in all tanks and lakes, but, could found no trace of the blind couple. Believing that they must have fallen into the Ganges, they got experts to scour the banks and even dive into the waters to discover their fate. All their efforts were in vain. So, the Pandava brothers were sunk in grief that they could not save the king and queen from that horrid fate.

Meanwhile, Dhritharashtra and Gandhari were joyfully contemplating on God, seated in prescribed postures with their mind rigorously under control. When they were thus lost in Divine contemplation, and immersed in that supreme joy, a huge forest fire swept along, consuming them too in its fierce onslaught. Vidura had a great desire to cast off his body at the holy centre of Prabhasaksethra and so, he escaped the fire and, filled with joy at the immense good fortune of the couple, he continued his pilgrimage and reached the place which he had chosen as the scene of his exit. There, he cast off his body, which was composed of the five elements, and which therefore, was material and momentary.

Chapter 9: The Ascent of Krishna

Dharmaraja who was reeling in agony at the departure of his uncle and aunt - Dhritharashtra and Gandhari - had another bout of unbearable pain which was like a needle-thrust underneath the nails. Wherever he turned, he began seeing bad omens in his kingdom. He noted in every act around him the taint of falsehood, cruelty and injustice. It met him at every step and confused his vision.

As a result, an inexplicable anguish possessed him, anew. His face became pale with apprehension. It was marked by constant agitation and anxiety. Seeing this and becoming agitated themselves, the brothers - Bhima, Nakula and Sahadeva - approached their eldest and expressed their eagerness to delve into the reasons for his strange sadness. They stood before him with folded hands and inquired, "Lord and Master! Day by day we find your countenance rendered dimmer and dimmer; you seem sunk in unfathomable agony, sinking deeper and deeper with every passing hour. You have become too weak to stand firm. If any of us has caused you pain, please tell us, we shall guard ourselves against repetition, and we pray we may be pardoned. If all this is due to something else, you have only to tell us about it, we shal1 at the cost of our very lives set it right and restore your mind. When you have such heroes obedient as we are, to correct any one, however high and mighty, it is not proper for you to give vent to grief. Inform us the reason and command us what to do", they prayed.

Dharmaraja replied: "What can I tell you, dear brothers? I see ominous things all round. From the homes of ordinary citizens to the hermitages of the saints and sages, wherever my eye falls, I see only inauspiciousness, ill fortune, and the negation of joy. I argued within myself that this was only the result of my warped imagination and I tried my best to muster up courage and confidence. I did not like to fall a prey to my fears. But, I could not succeed. Recollecting the scenes made my fear even more fearsome.

To aggravate the sadness, I saw also some scenes that are contrary to established morals and Dharma. Not only did they come to my actual notice, the Courts of Justice in this kingdom have been receiving petitions and pleas regarding wrongs, injustices, iniquities and misdeeds, which make me grieve deeply.

1 saw some situations which were even worse. Last evening, when I was returning after a tour of the kingdom, I saw a mother cow refusing to nurse and feed her new-born calf! This is quite strange and contrary to nature. I saw some women wantonly loitering in the bazaar. I hope that they would rush into their homes when they saw me, but, no. It did not happen so. They had no reverence for authority; they went on as if I was not in the picture; they continued to talk without restraint to the menfolk. I saw all this with my own eyes. I simply proceeded further from that horrid place.

Very near the Rajabhavan, when I was about to enter it, I perceived a Brahmin selling milk and curds! I saw people emerging out of their houses and closing the doors behind them, I found them fixing some iron lump to them, so that they may not be opened! (The reference is, evidently, to locks, which were strange things in Dharmaraja's kingdom for no one had any fear of thieves). My mind was very much concerned with all these tragic transformations.

I tried to forget this state of affairs and so started doing the Evening Rituals, the sacred rite of offering oblations to the consecrated Fire and shall I tell you what happened? The fire could not be lit, however hard I tried! 0, what a calamity it was! My fears that these events foreboded some great catastrophe is fed by other happenings too. They are confirming my premonitions every minute. I find myself too weak to overcome them. Perhaps the Kali era has begun or is about to begin, I believe.

For, how else are we to explain such facts as this: a wife has quarrelled with her husband and is arguing before the judge in court that she should be permitted to go to her parents, leaving him to himself. How am I to face such a plea in court that she should be permitted to dissolve the marriage and leave for her parents' home, deserting her husband? A petition from such a wife was admitted yesterday in the Court of Justice! How am I to ignore such abominations?

Why go on recounting these occurrences? Yesterday, the horses in the royal stables started weeping, did you hear? They were shedding copious tears, the syces [horse tenders] reported. Sahadeva tried to investigate the causes of their deep sorro, but, he could not discover why and he was struck with wonder and consternation. These are indications of wholesale destruction, not of any minor danger, or small evil." Dharmaraja placed his chin on his upright arm and rested a while in deep thought.

Bhima did not give way to despair. He laughed a scornful laugh and began: "The incidents and events you mention might have happened, I do not deny them. But, how can they bring disaster to us? Why should we give up all hope? All these abnormalities can be set right by administrative measures and their enforcement. It is really surprising that you are so worried about these small matters that can be corrected by us. Or, is it the imminent breaking out of another war, that you fear? Perhaps you are anxious to avoid the ravages that the revival of war might bring about. That contingency is impossible. For, all our foes have been exterminated, with their kith and kin. Only we five are left, and we have to seek for friends and foes only among ourselves. Rivalry will not break out among us, even in our dreams. Then, what agitates you? I cannot understand why you are afflicted. People will laugh at you when you take these little things to heart and lose peace of mind." Bhima said this and, changing his mighty mace from the right hand to the left, he laughed a laugh which was half a jeer.

For this Dharmaraja replied: "I have the same discrimination and intelligence that you have in these matters. Nor have I an iota of dread that enemies will overpower us. Have we not defeated the renowned warriors, Bhishma, Drona and the rest who could singly and with but one arrow destroy the three worlds? What can any foe do to us? And, what can agitate us who were bearing even the direst calamities with fortitude. How can any difference arise between us now, who stood so firm in the days of distress?

Perhaps, you suspect that I am afraid of anything happening to me, personally. No, I shall never be agitated by anything that might happen to me, for, this body is a bubble upon the waters, it is a composite of the five elements waiting to be dissolved back into its components. The dissolution must happen some day, it is bound to fail, to fall, to fester, to be reduced to ash or mud. I do not pay heed to its fate.

My only worry is about one particular matter. I shall disclose it to you, without any attempt to conceal the seriousness. Listen. It is now more or less seven months since our brother Arjuna left for Dwaraka. Yet, we have not heard anything about the welfare and wellbeing of the Lord of Dwaraka. He has not sent any messenger or message regarding, at least, his reaching Dwaraka. Of course I am not worried in the least about Arjuna and his reaching or not reaching Dwaraka. I know that no foe can stand up against him. Moreover, if anything untoward had happened to him, certainly, Sri Krishna would have sent the information to us; of this there is no doubt. So, I am confident that there is no rea- son to be nervous about him.

Let me confess that it is about the Lord Himself that I am feeling worried; with every passing minute, anxiety is increasing. My heart is suffering unbearable agony. I am overwhelmed by the fear that He may leave this world, and resume His permanent abode. What greater reason can there be for sorrow? If this catastrophe has actually come about, I shall not continue to rule over this land, widowed by the disappearance of the Master. For us Pandavas, this Vasudeva was all our five vital airs put together; when He departs, we are but corpses, devoid of vitality. If the Lord is upon the earth, such ominous signs dare not reveal themselves. Injustice and iniquity can have free play only when He is absent; I have no doubt about this. My conscience is clear about it; something tells me that this is the truth."

When Dharmaraja asserted thus, the brothers fell into the depth of grief. They lost all trace of courage. Bhima was the first who recovered sufficiently to speak! He mustered some courage, in spite of the wave of sadness that smothered him. He said, "For the reason that Arjuna has not returned or that we have not heard from him, you should not picture such a dire calamity and start imagining catastrophe. There must be some other reason for Arjun's silence, or else, Krishna Himself might have neglected to inform us. Let us wait, seek further light, let us not yield to the fantasies that a nervous mind might weave. Let us not clothe them with the vesture of truth. I am encouraged to speak like this, for, one's nervousness is often capable of shaping such fears."

But Dharmaraja was in no mood to accept this. He replied: "Whatever you say, however skilfully you argue, I feel that my interpretation is correct. Or else, how can such an idea arise in my mind? My left shoulder is registering a shiver, see! This is a sign confirming my fear that this has actually happened. You know it is a bad omen, if the left shoulder shivers for men and the right for women. Now, this thing has taken place in my body, and it is a bad omen. Not merely the shoulder, my entire being - mind, body, intelligence - all are in a shiver. My eyes grow dim and I am fast losing vision. I see the world as an orphan, having been deprived of its Guardian and Lord. I have lost the faculty of hearing. My legs are shaking helplessly. My limbs have been petrified. They have no life in them.

What greater proof do you need to assert that the Lord has left? Believe me, dear brothers. Even if you do not, facts will not change. The earth is shaking under our feet. Do you not hear the eerie noises emanating from the agonished heart of the earth? Tanks and lakes are shaken into waves. The sky, air, fire, the waters and the earth are all moaning their fate, for they have lost their Master.

How many more evidences do you need to get convinced? News came some days back of showers of blood that rained in some parts of our kingdom.

Hearing these words, streams of tears coursed down the cheeks of Nakula and Sahadeva, even as they stood before their brother. Their hearts were struck with pain; they could not stand, for their legs failed them.

Chapter 10: The Krishna Mystery

Bhima managed to muster up some courage. He said, "Brother! Grant me leave and I shall proceed to Dwaraka in an instant and return quick bringing full information of all that has happened to remove your fear." Even while Bhima was praying on bended knees for permission, the sun set and the lamps started emitting feeble light, from every place.

Meanwhile, a guard from the main entrance rushed in, announcing that Arjuna had come and that he was approaching the Royal apartment. Every one rose as if they had suddenly come to life, they hurried forward to meet Arjuna, thirsty for news from Dwaraka. Arjuna came in, depressed and despondent, devoid of any sign of joy, without looking the brothers in the face, he rolled over the feet of Dharmaraja.

Dharmaraja noticed the signs which confirmed his fear and became eager to inquire further. He asked about the welfare of friends and kinsmen at Dwaraka. Arjuna could not rise or turn his head. The brothers saw the feet of Dharmaraja streaming with the tears shed by him and were shocked into immobility. Dharmaraja lost all hold on his mind. He tried to lift Arjuna, shaking him by the shoulders, he shouted in agony into his ear, "Brother! What has happened? What has happened? What has happened to the Yadavas? Tell us about that. Our hearts are about to burst. Save us from terrible anguish."

But, Arjuna did not reply. He could not rise or even spell out words. Dharmaraja however, continued raining questions on him, inquiring about the welfare of the Yadavas and others, mentioning them by name and asking about each one separately. Arjuna did not react even to this desperate fusillade. He showed no response. He did not raise his face and look on his brother's.

"You need not tell us the rest, but, this you must tell us, what has Vasudeva directed you to tell us, what is his message to us, tell us that" Dharmaraja appealed. Arjuna could not bear it any longer. The grief that he had held back so long gushed out in full flood. "We have Vasudeva [Krishna] no more. 0, we are orphaned. We could not keep Him, we have no more luck", He said and fell on his face, sobbing on the floor.

Sahadeva grasped the situation and its possibilities and he closed all doors that led into the Hall, he engaged himself in attempting to soothe the distress.

"Alas, that we lived to hear this, what a fate! 0, Destiny, how could you treat the world so cruelly?" the brothers lamented together. "Lord, why have you deserted the Pandavas thus? Why this breach of trust? We have survived to hear this news, this is the result of the accumulation of sin during many generations", they asked and asserted. Each one was submerged in his own grief, in his own despair. The Hall was filled with gloomy silence.

It was Dharmaraja who braved it first. Wiping the tears that filled his eyes, he questioned Arjuna in pathetic tones. "Have you news of the condition of the Parents, and of Nanda and Yasoda and of the other Yadavas? Tell us about them. They must be broken with the grief of separation from the Lord. When we too have been reduced to this helpless depth, what can we say of them? They must be sunk in unfathomable despair. How can they keep body and breath together? Why refer to individuals? The entire city of Dwaraka must have sunk in the sea of inconsolable grief."

Dharmaraja was sobbing with sorrow as he pictured to himself those scenes. Seeing him in this condition, Arjuna said, "Brother! The people of Dwaraka are far more lucky than ourselves. We are the least fortunate. We are the only hardened beings that have withstood the shock of the news of the departure of Vasudeva [Krishna] from this world. The rest left the world even before news came of His departure."

At this Dharmaraja exclaimed, "Hari, Hari, O God! What is it you said now? What is this catastrophe? I do not understand anything ..... Did the sea rise and engulf Dwaraka? Or, did any wild barbarian horde invade and overwhelm the city and slaughter the population? Arjuna, tell us what happened. Put an end to our frightful surmises, which raise up awful pictures." Dharmaraja held the hand of Arjuna and turned his face up in an attempt to make him answer his queries.

Arjuna said, "No, no sea got furious and swallowed Dwaraka, no ruler led his army against that city. Wickedness and vileness grew madly wild among the Yadavas themselves and excited their strife and hate to such an extent that they slaughtered each other with their own weapons." Dharmaraja asked him, "Arjuna, there must be some overpowering Force that urged the Yadava clan, young and old, to sacrifice themselves in this holocaust. No effect can happen without a cause, isn't it"? and, waited to listen to the details of what had actually led to the slaughter.

Arjuna paused a little to overcome the grief surging within him and then, he began his account of the events. The other three brothers drew near and heard the tragic tale. "I learnt that day that not even the tiniest event can happen unless willed by Vasudeva [Krishna]. I got fully convinced of this. He is the Suthradhari, the holder of the strings that move the puppets and make them act their roles, but, He seats Himself among the spectators and pretends He is unaware of the plot or story or cast. The characters cannot deviate a dot from His directions, His will guides and determines every single movement and gesture. The varying emotions and events on the stage by which the drama unrolls itself affect the hearts of those who witness the play, but, they do not cause a ruffle in the heart of the Suthradhari.

He decides what this person should say or that person should do and He prompts in them the appropriate words and deeds. And, the consequence of the karma performed and inherited by each individual from previous lives also adds its quota to this destiny. The Yadavas who are our own kith and kin were spiritual personages, full of devotion to God as you all know well. Perhaps, some day, some sage had cast a curse on them, or else some day some dire sin was committed by them.... For, how else can we explain this sudden upset in their history, this unexpected tragedy?

They performed a magnificent Sacrifice (Yajna) at Prabhasakshethra; for seven full days, the Yajna was celebrated in unprecedented pomp and style. The Valedictory Offering in the Sacred Fire was poured in true Vedic grandeur in the presence of Lord Krishna Himself, the participants and priests performed later the Ceremonial Bath in holy waters; the Brahmins then received their share of the Yajna Offerings and distributed it to the Yadavas also. Everything went off, in an atmosphere of perfect calm, contentment, and joy.

Towards noon, Brahmins were served with food. Afterwards, the Yadavas seated themselves in long lines to partake of the feast. During the feast, as ill-luck would have it, some of the Yadavas filled themselves with drink and lost self-control so much that they mistook their own kinsmen as their foes. They started quarrels which raged into fights of severe fierceness. It must have been in the plan of God, for however unruly and vile a man might be, he would not slaughter with his own hands his own children and parents. 0, the horror of it! In the general melee that ensued, son killed father, father killed son, brother slew brother, son-in-law killed father-in-law, father-in-law killed son-in-law, in one insane orgy of blind hate, until there was no one left alive!" Arjuna could not speak further, he leant against the wall, he held his head, bursting with pain and grief, between his pressing palms.

Dharmaraja heard this account with anguish and amazement. He placed his hand on Arjuna's back, and said, "What is this that you are saying? It is an unbelievable story. Since your tongue will never speak untruth, I am forced to put faith in its correctness, or else, how can we ever imagine such a sudden transformation of character and such a lightning massacre? I have never seen or heard anywhere else such intensity of mutual friendship as marked the Yadava clan. Besides they do not deviate in the least from the path marked out for them by Krishna. They will not deflect from it even on the most frantically furious occasions. That such people should, in the very Presence of Krishna, regardless of all canons [norms] of good behaviour, beat one another to death is strange indeed, such a turn of events comes only when the end of the world is near.

"Well, Arjuna! Could not Krishna stop the fight and advise them to desist? Did He attempt to bring about some compromise between the factions and send them back to their places? Krishna is the greatest adept in the arts of war and peace, is it not? That He did not try to stop this tragedy makes me wonder more, at this awful tale of destruction."

Dharmaraja was lost in sorrow; he sat with his head resting on his clenched fist, the hand placed on the knee; his eyes were so full of tears that they rolled continuously down his cheeks. Arjuna tried to speak some words of consolation. "Maharaja! you are aware of the Glory and the Grace of Krishna, but, yet, you ask questions and entertain doubts, whether He did this or that, what can I say in reply? The fate of the Yadavas is the same as the fate of our own clan. Weren't we and Kaurava brothers? We had kinsmen who were well-wishers on both sides and we had this same Shyamasundar in our midst, but, yet, we had to go through the Kurukshetra battle. Can we not see that this war would not have happened, had He willed it so? The forty lakhs [Hindi: lâkh: one hundred thousand] of warriors who died on the field of battle would not have been lost then, isn't it? Did we ever wish to rule over this land after slaughtering all these? Nothing can ever happen without His express command. No one can cross His will or act against His command.

This world is the stage on which each one acts the role He has allotted him, on which each one struts about for the time given by Him and each one has to obey His instructions without fail or falter. We may think in pride that we have done this or that by ourselves, but, the truth is, everything happens as He wills."

When Arjuna concluded, Dharmaraja thought aloud. "Arjuna! Many motives dragged us into the Mahabharatha War. We tried our best through diplomacy and peaceful means to regain our kingdom, our status and what was legitimately our due. We bore patiently many insults and discomfitures. We had to wander in the jungle as exiles. Through Divine Grace, we escaped many a plot laid to kill us. They tried arson and poison on us. They heaped public ignominy on our Queen. They broke our hearts by systematic ill-treatment.

Still, there are but three reasons for the final fight every where: wealth, dominion, and women. But, take the instance of the Yadavas. They had no such reason to fall out among themselves in mortal combat. It appears as if destiny was the only over-powering reason