Vaishampayana said After his visit to Vidura, Janardana, the subduer of enemies, went in the afternoon to Pritha, his mother's sister.

Seeing Krishna approaching and effulgent like the radiant sun, Pritha clasped his neck with her arms and poured forth her loud lamentations, remembering her sons.

Seeing Govinda after a long time, the action of the Vrishni race, companion of her sons, endued with prowess, Pritha shed tears.

She said to Krishna, the best of warriors who had seated himself after receiving the rites of hospitality, with her face dried up with woe and in a voice choked up with tears.

'Those, who ever since their childhood are attached to the service of their elders, those who are endued with humility and those who are of similar hearts, were deprived of their kingdom by deceit and sent into exile, through they were desirous of remaining in the society of men.

They, who have brought under control wrath and joy, who are devoted to the Brahmanas, who are speakers of truth, those sons of mine abandoning their dear enjoyments and leaving behind them myself weeping for them.

Have gone to the forest, rendering the very bottom of my heart. These large-souled sons of Pandu undeserving of these miserieshow did they, O Keshava.

Live in that great forest, O child, abandoning, as it was, in lions, tigers and elephants. Losing their father in their boyhood, they were even reared and brought up by myself.

Without seeing their parents, how did they live in the great forest? By the sounds of conches and drums and the music of flutes.

Were the Pandavas awakened from their sleep ever since their infancy, O Keshava; who again, were by the roar of elephants and neighing of horses and by the rattles of the wheels of the chariots awakened from sleep at home-also by the sound of conches and cymbals accompanied with the music of flutes and lyres; and whose praises were sung by the twice-born at the break of day in high sounding songs; and who worshipped the deserving Brahmanas with the raiment's, gems and jewels; who, worthy of respect, themselves were blessed and done homage to by the largesouled Brahmanas by laudatory hymns and worshipped as well. How could they, lying on soft blankets and skin of the Ranku deer in the best parts of the palace, be awakened by hearing the loud roar of animals in the great forest?

It does not seem possible to me that they obtained sleep, though they did not at all deserve this, O Janardana, those who by the sound of cymbals and drums and the conches and flutes and by the sweet music of songs by woman, O slayer of Madhu, were awakened and praised by the prisoners and professional bards-how could they.

In the great forest be awakened at the roar of animals? The one endowed with modesty, truth, patience, self-control and kindness to animals and who bringing his desire and malice under control walks on the path followed by the good, he was capable of bearing the heavy burden of the ancient sages of royal descentnamely Amvarisha, Mandhatta, Yayati, Nahusha, Bharata, Dilipa, Shibi, the son of Ushanara; he who followed good habits of life and conversant with virtue, of true prowess, he who endued with all the virtuous uses, the king of all the three worlds, viz., the virtuous-souled Ajatashatru of a pious complexion and having a complexion like that of gold, chief among the Kurus and among all in respect of virtue and those who shape their habits of life to the ways indicated in the holy book, who is of handsome appcarance and of long arms, how is that Yudhishthira, O Krishna?

He who is of as great strength as ten thousand elephants and of speed equal to the wind, that is, one of great prowess and ever wrathful among the sons of Pandu, who ever does good to his dear brothers; who sicw Kichaka with his cousins, 0 slayer of Madhu and Krodhavasha and of Hidimba and of Vaka; who is in strength equal to Shakra and in prowess equal to the god of wind, who is in wrath equal to the great Shiva, namely Bhima, foremost among smiters, that chastiser of foes, that wrathful son of Pandu, who controlling his rage and strength and wrath, stays with his soul under restraint, under the rule of his brother, that great-souled one, that man of energy, that foremost among men, that one of immeasurable prowess, that Bhima in appearance, too, is terrible looking (i.e. justifies his name), O Janardana.

Tell me, O scion of the Vrishni race, how Vrikodara is doing now, the one having macelike arms, that mighty second son of Pandu.

That two armed Arjuna, O Krishna, who is ever proud of being superior to that Arjuna of ancient days, who had a thousand arms, who with one of his arms darts with violence five hundred arrows, that son of Pandu, who in the use of arrows is equal to the royal son of Kartavirya, equal in energy to Aditya, in selfcontrol equal to a great Rishi, in forbearance equal to the Earth and in prowess equal to the great Indra, that strength by which all kings, the descendants of Kuru, have acquired this large territory of great effulgence; whose strength of arms all the sons of Pandu respect, that son of Pandu, foremost among all the carwarriors, of true prowess; going to whose front no one returns with his life, he, O Achyuta, who is accustomed to victories over all creatures and himself being invincible; who is the refuge of the Pandu's and even of the godsbe your brother and your friend, how is he at present, that Dhananjaya?

The one who is kind to all creatures endued with modesty and having a large knowledge of the nature and use of weapons, mild, delicate, virtuous and beloved by me; that great bow-man and hero Sahadeva, that ornament of assemblies, that youth, O Krishna, who is skillful at both religious deeds and profitable from an earthly point of view and properly waiting on his brothers.

Those large-souled brothers of Sahadeva, O Krishna, ever respect the habits of life of Sahadeva, who follows a good course of life-Tell me, O scion of the Vrishni race, of that son of Madri, of that heroic and veteran warrior, Sahadeva, the chief of warriors, who used to wait on me.

That heroic and delicate youth, that son of Pandu, well worth a gaze, is the life itself to all his brothers, though he has a different body.

My son, that great bow-man, Nakula of great prowess, that veteran warrior, brought up in luxury, is he well, O Krishna?

Shall I behold again this Nakula, O you with long arms, that great car-warrior, brought up in luxury, deserving of every happiness and undeserving of all woe.

Separated from Nakula even for the shortest period of time, taken up by a wink, I obtained no peace of mind, O hero, behold me that I am still alive.

O Janardana, Draupadi is dearer to me than all my sons. She comes of a noble family, endued with beauty and endowed with all virtues.

That speaker of truth preferred the company of her husbands to that of her sons and leaving behind her dear sons, she follows the sons of Pandu.

O Achyuta, how is the all blessed queen Draupadi of illustrious birth well gratified with the fulfillment of all her desires?

Draupadi has a bad lot, though she has five husbands, all heroes like the fire, all smiters of foes and all great bowmen.

O chastiser of foes, the one whom I have not seen for these fourteen years, that Draupadi, truthful of speech, is anxious for her children.

It seems that a man does not surely get happiness as the result of his virtuous acts; for Draupadi, though of virtuous habits of life, does not get unending happiness.

When I remember Krishna dragged to the Assembly-Hall, Vibhatsu, Yudhishthira, Bhimasena and also the twin brothers, Nakula and Sahadeva cease to be dear to me.

Nothing ever before gave me greater pain than the dragging of Draupadi in her season to her father-in-law. was

She dragged there by that dishonourable wretch, from motives of wrath and covetousness, and all the Kurus gazed on her brought to the Assembly-Hall in a single raiment.

There were at the time Dhritarashtra, the great king Balhika, Kripa, Somadatta and the Kurus who were pained at it.

Of all the people present in that assembly I honour that Kshatta (Vidura) most; for a man becomes honourable by his habits and not by his wealth, nor by his knowledge.

O Krishna, the virtues of that high-souled Kshatta of great and deep wisdom are like an ornament of the whole world.

Vaishampayana said That lady oppressed with sorrow and yet cheerful seeing Govinda come, began to describe all the diverse grief's she had suffered.

O chastiser of foes, could game at dice and the slaying of deer practised by these bad kings in the days of old be pleasant to them?

The degree, to which this fact pains me, namely the dragging of Krishna to the Assembly-Hall in the presence of the Kurus and insulted by the sons of Dhritarashtra, is not equalled by death itself.

O chastiser of foes, the exile (of my sons) out of city and their wanderings and several other grief's have l experienced, O Janardana.

O Madhava, O chastiser of foes, living in concealment and the deprivation of my boys, could not be so painful to me in the company of my sons?

It is fourteen years now since they were exiled by Duryodhana; and happiness should be ours, if misery puts an end to the fruits of vice.

I never treated the sons of Dhritarashtra in a different way from that in which I treated the sons of Pandu; and by virtue of this truth shall I see, O Krishna, yourself along with the Pandavas after you have slain your enemies invested with prosperity, come out safe from this impending war.

All of them having such like qualities are incapable of being defeated by the enemies. But my father is to blame ((for all this grief) and not myself, nor Suyodhana.

By him I was given away to Kuntibhoja like wealth given away by a rich man. While yet a girl playing with a ball in my hand, your grand-father.

Gave me away to his friend, the largesouled Kuntibhoja; such a one was myself and abandoned by my father and my father-in-law. O chastiser of foes, meeting with great troubles, O Krishna, what is the use of my life?

At the birth of Savyasachi, a voice told me in the room in which I was confined-'Your son will be the conquer of the world and his fame will reach the very heaven.

Slaughtering the Kurus in a great battle and obtaining the kingdom, Dhananjaya, the son of Kunti, along with his brothers, will perform three grand sacrificial rites.'

I do not doubt the eventual justification of that foreboding. I bow to Dharma and to the creator and to Krishna who is ever great. Creatures are supported by Dharma (Virtue).

If Dharma (Virtue) exists in this world, O scion of the Vrishni race, thus you too will be what the voice announced, O Krishna; and you will accomplish all that.

O Madhava, neither widowhood, nor the loss of wealth, nor even this dispute has pained me so much as my separation from my sons.

I, who do not see the wielder of the Gandiva bow, that foremost of all that wield weapons, Dhananjaya-what peace can I (my heart) know, not having seen Yudhishthira for these fourteen years?

Nor have I seen Dhananjaya, O Govinda, the twins, Nakula and Sahadeva and also that Vrikodara; people perform the Shradha (obsequies) of absent people under the impression that they are dead.

Virtually they are dead to me and I am the same to them, O Janardana, O Madhava, say this to the virtuous-souled king Yudhishthira.

Your virtue is becoming less and less o son; act in such a way that this may not be; fie to them, O Vasudeva, that live under the protection of others.

To a mode of life attended with meanness death even is superior. Say also to Dhananjaya and Vrikodara who are constantly on the alert.

This is the time come for the purpose, for which a Kshatriya woman brings forth a son, if you let the occasion, which is now come, slip without doing anything;

You will be doing what is cruel and mean, though you are respected by the world; and if you are ever contemptible, I shall abandon and disown you forever.

When the suitable moment arrives, life even should be laid down. The two sons of Madri who are ever attached to virtuous deeds should be spoken to.

Chose these comforts and luxuries, which are attainable by a display of your prowess, rather than even life itself, since objects attained by prowess alone are ever pleasing to those who live the life of Kshatriyas.

And ever gladden the hearts of men, O you best among men. Having gone there speak to him who is the foremost among all wielders of weapons,

Namely the hero Arjuna, the son of Pandu. Follow the path pointed out by Draupadi. It is known to you that when they (Bhima and Arjuna) are enraged they are as Death himself.

And (when such is the case) Bhima and Arjuna can bring the very gods to the end of their life. This insult, namely that Krishna was dragged to the Assembly-Hall was offered to them;

And Dushasana and Karna spoke harsh and insulting words. Duryodhana has insulted the spirited Bhimasena.

In the presence of the chiefs among the Kurus he will see what the consequences of that will be. Vrikodara having once been made an enemy cannot make peace.

The feelings of revenge in Bhima too will not calm down in a short time until that grinder of enemies does make an end of them.

The loss of kingdom is not a source of trouble, not even the defeat at the game of dice; nor even the exile of my sons was so much the cause of my affliction;

As that youthful Krishna, clothed in a single raiment brought into the Assembly Hall and that she was made to listen to harsh and insulting words, what can be more painful than that.

Krishna, though her husbands were living, was at that time without the protection of a lord-that lady of beautiful hips with the modesty proper to a lay and ever attached to the virtue of a Kshatriya princess.

Having yourself, O slayer of Madhu, as the protector of myself with my sons and as also that foremost of powerful men, Rama and that great car-warrior Pradyumna; and having the invincible Bhima and Vijaya who never turn back from the field alive, that I should suffer this sort of grief, O best among men!

Vaishampayana said Shauri, the friend of the Partha's, then comforted his paternal aunt Pritha who was lamenting being filled with grief on account of her sons.

Vasudeva said O aunt, what woman is there in this world who is like you? The daughter of king Shura, you now (by marriage) a member of the Ajamida race.

Born in a noble family (and married to another equally noble family), you are (like a lotus) transplanted from one lake into another; you are the all-auspicious queen and much respected and beloved by your husband.

Yourself the wife of a hero, you have produced heroes; you are endued with all the virtues; it is fitting, of great wisdom as you are, that you should bear patiently happiness and misery like the Partha's.

Sleep, laziness, anger, joy hunger and thirst, the Partha's having brought all these under control are ever attached to the enjoyment of happiness attainable by heroes only.

The Partha's ever desirous of enjoyment of heroes' life forego mean happiness; those men of great energy and great prowess were not content with a little.

Those who are wise enjoy or suffer the extremes of whatever is enjoyable or sufferable. But person attached to mean happiness chose indifferent state of dullness; the former delight in the acutest sufferings or highest enjoyments; they do not like a middle course. They consider the extreme to be happiness, while that which lies between, is held by them to be misery.

The son of Pandu along with Krishna send their greetings to you; and having submitted to your notice that they are in health, asked about welfare.

You will soon see the sons of Pandu without any illness and all their objects gained, the lords of all the world, with their enemies killed and themselves surrounded by prosperity.

Kunti who was filled with grief for her sons, thus comforted, said again to Janardana after driving away the gloom of her mind due to ignorance.

Kunti said-Whatever, O you with long arms, is beneficial in opinion, O slayer of Madhu and whatever you think right to be done, O Krishna, should be done.

O chastiser of enemies let these be done without transgressing virtue and without the practice of deceit; I know, O Krishna, the power of your truth and your birth.

And I know the wisdom and prowess you apply to the accomplishment of your decisions in any matter regarding your friends. In our family you are virtue, you are truth and you are the great devotee.

You are the saviour, you are the great Brahma, everything depends on you; what you have must come to pass for truth itself depends on you.

Vaishampayana said Govinda of long arms bidding adieu to her and also going round her, went towards the residence if Duryodhana.