The Mahabharata, of ,Krishna-Dwaipayana Vyasa ,BOOK 2  (Digvijaya Parva), 
SECTION XXXVI

"Sisupala said--'O thou of the Kuru race, this one of the Vrishni race

doth not deserve royal worship as if he were a king, in the midst of all

these illustrious monarchs. O son of Pandu, this conduct of thine in thus

willingly worshipping him with eyes like lotus-petals is not worthy of

the illustrious Pandavas. Ye sons of Pandu. Ye are children. Ye know not

what morality is, for that is very subtle. Bhishma, this son also of

Ganga is of little knowledge and hath transgressed the rules of morality

(by giving ye such counsel). And, O Bhishma, if one like thee, possessed

of virtue and morality acteth from motives of interest, he is deserving

of censure among the honest and the wise. How doth he of the Dasarha

race, who is not even a king, accept worship before these kings and how

is it that he hath been worshipped by ye? O bull of the Kuru race, if

thou regardest Krishna as the oldest in age, here is Vasudeva, and how

can his son be said so in his presence? Or, if thou regardest Vasudeva as

your well-wisher and supporter, here is Drupada; how then can Madhava

deserve the (first) worship? Or, O son of Kuru, regardest thou Krishna as

preceptor? When Drona is here, how hast thou worshipped him of the

Vrishni race? Or, O son of Kuru, regardest thou Krishna as the Ritwija?

When old Dwaipayana is here, how hath Krishna been worshipped by thee?

Again when old Bhishma, the son of Santanu, that foremost of men who is

not to die save at his own wish is here, why, O king, hath Krishna been

worshipped by thee? When the brave Aswatthaman, versed in every branch of

knowledge is here, why, O king, hath Krishna, O thou of the Kuru race,

been worshipped by thee? When that King of kings, Duryyodhana, that

foremost of men, is here, as also Kripa the preceptor of the Bharata

princes, why hath Krishna been worshipped by thee? How, O son of Pandu,

passing over Druma, the preceptor of the Kimpurusas, hast thou worshipped

Krishna? When the invincible Bhishmaka and king Pandya possessed of every

auspicious mark, and that foremost of kings--Rukmi and Ekalavya and

Salya, the king of the Madras, are here, how, O son of Pandu, hast thou

offered the first worship unto Krishna? Here also is Karna ever boasting

of his strength amongst all kings, and (really) endued with great might,

the favourite disciple of the Brahmana Jamadagnya, the hero who

vanquished in battle all monarchs by his own strength alone. How, O

Bharata, hast thou, passing him over, offered the first worship unto

Krishna? The slayer of Madhu is neither a sacrificial priest nor a

preceptor, nor a king. That thou hast notwithstanding all these

worshipped him, O chief of the Kurus, could only have been from motives

of gain. If, O Bharata, it was your wish to offer the first worship unto

the slayer of Madhu, why were these monarchs brought here to be insulted

thus? We have not paid tributes to the illustrious son of Kunti from

fear, from desire of gain, or from having been won over by conciliation.

On the other hand, we have paid him tribute simply because he hath been

desirous of the imperial dignity from motives of virtue. And yet he it is

that thus insulteth us. O king, from what else, save motives of insult,

could it have been that thou hast worshipped Krishna, who possesseth not

the insignia of royalty, with the Arghya in the midst of the assembled

monarchs? Indeed, the reputation for virtue that the son of Dharma hath

acquired, hath been acquired by him without cause, for who would offer

such undue worship unto one that hath fallen off from virtue. This wretch

born in the race of the Vrishnis unrighteously slew of old the

illustrious king Jarasandha. Righteousness hath today been abandoned by

Yudhishthira and meanness only hath been displayed by him in consequence

of his having offered the Arghya to Krishna. If the helpless sons of

Kunti were affrighted and disposed to meanness, thou, O Madhava, ought to

have enlightened them as to thy claims to the first worship? Why also, O

Janarddana, didst thou accept the worship of which thou art unworthy,

although it was offered unto thee by those mean-minded princes? Thou

thinkest much of the worship unworthily offered unto thee, like a dog

that lappeth in solitude a quantity of clarified butter that it hath

obtained. O Janarddana, this is really no insult offered unto the

monarchs; on the other hand it is thou whom the Kurus have insulted.

Indeed, O slayer of Madhu, as a wife is to one that is without virile

power, as a fine show is to one that is blind, so is this royal worship

to thee who art no king. What Yudhishthira is, hath been seen; what

Bhishma is, hath been seen; and what this Vasudeva is hath been seen.

Indeed, all these have been seen as they are!"

"Having spoken these words, Sisupala rose from his excellent seat, and

accompanied by the kings, went out of that assembly."

SECTION XXXVII

"Vaisampayana said,--Then the king Yudhishthira hastily ran after

Sisupala and spoke unto him sweetly and in a conciliating tone the

following words,--'O lord of earth, what thou hast said is scarcely

proper for thee. O king, it is highly sinful and needlessly cruel. Insult

not Bhishma, O king, by saying that he doth not know what virtue is.

Behold, these many kings, older than thou art, all approve of the worship

offered unto Krishna. It behoveth thee to bear it patiently like them. O

ruler of Chedi, Bhishma knoweth Krishna truly. Thou knowest him not so

well as this one of the Kuru race.'"

"Bhishma also, after this, said,--He that approveth not the worship

offered unto Krishna, the oldest one in the universe, deserveth neither

soft words nor conciliation. The chief of warriors of the Kshatriya rare

who having overcome a Kshatriya in battle and brought him under his

power, setteth him free, becometh the guru (preceptor or master) of the

vanquished one. I do not behold in this assembly of kings even one ruler

of men who hath not been vanquished in battle by the energy of this son

of the Satwata race. This one (meaning Krishna) here, of undefiled glory,

deserveth to be worshipped not by ourselves alone, but being of mighty

arms, he deserveth to be worshipped by the three worlds also. Innumerable

warriors among Kshatriyas have been vanquished in battle by Krishna. The

whole universe without limit is established in him of the Vrishni race.

Therefore do we worship Krishna amongst the best and the oldest, and not

others. It behoveth thee not to say so. Let thy understanding be never

so. I have, O king, waited upon many persons that are old in knowledge. I

have heard from all those wise men, while talking; of the numerous

much-regarded attributes of the accomplished Sauri. I have also heard

many times all the acts recited by people that Krishna of great

intelligence hath performed since his birth. And, O king of Chedi, we do

not from caprice, or keeping in view our relationship or the benefits he

may confer on us, worship Janarddana who is worshipped by the good on

earth and who is the source of the happiness of every creature. We have

offered unto him the first worship because of his fame, his heroism, his

success. There is none here of even tender years whom we have not taken

into consideration. Passing over many persons that are foremost for their

virtues, we have regarded Hari as deserving of the first worship. Amongst

the Brahmanas one that is superior in knowledge, amongst the Kshatriyas

one that is superior in strength, amongst the Vaisyas one that is

superior in possessions and wealth, and amongst the Sudras one that is

superior in years, deserveth to be worshipped. In the matter of the

worship offered unto Govinda, there are two reason, viz., knowledge of

the Vedas and their branches, and also excess of strength. Who else is

there in the world of men save Kesava that is so distinguished? Indeed,

liberality, cleverness, knowledge of the Vedas, bravery, modesty,

achievements, excellent intelligence, humility, beauty, firmness,

contentment and prosperity--all dwell for ever in Achyuta. Therefore, ye

kings; it behoveth ye to approve of the worship that hath been offered

unto Krishna who is of great accomplishments, who as the preceptor, the

father, the guru, is worthy of the Arghya and deserving of (everybody's)

worship. Hrishikesa is the sacrificial priest, the guru, worthy of being

solicited to accept one's daughter in marriage, the Snataka, the king,

the friend: therefore hath Achyuta been worshipped by us. Krishna is the

origin of the universe and that in which the universe is to dissolve.

Indeed, this universe of mobile and immobile creatures hath sprung into

existence from Krishna only. He is the unmanifest primal cause (Avyakta

Prakriti), the creator, the eternal, and beyond the ken of all creatures.

Therefore doth he of unfading glory deserve highest worship. The

intellect, the seat of sensibility, the five elements, air, heat, water,

ether, earth, and the four species of beings (oviparous, viviparous, born

of filthy damp and vegetal) are all established in Krishna. The sun, the

moon, the constellations, the planets, all the principal directions, the

intermediate directions, are all established in Krishna. As the Agnihotra

is the foremost among all Vedic sacrifices, as the Gayatri is the

foremost among metres, as the king is the foremost among men, as the

ocean is the foremost among all rivers, as the moon is the foremost among

all constellations, as the sun is the foremost among all luminous bodies,

as the Meru is the foremost among all mountains, as Garuda is the

foremost among all birds, so as long as the upward, downward, and sideway

course of the universe lasteth, Kesava is the foremost in all the worlds

including the regions of the celestials. This Sisupala is a mere boy and

hence he knoweth not Krishna, and ever and everywhere speaketh of Krishna

thus. This ruler of Chedi will never see virtue in that light in which

one that is desirous of acquiring high merit will see it. Who is there

among the old and the young or among these illustrious lords of earth

that doth not regard Krishna as deserving of worship or that doth not

worship Krishna? If Sisupala regardeth this worship as undeserved, it

behoveth him to do what is proper in this matter.'"

SECTION XXXVIII

"Vaisampayana said,--The mighty Bhishma ceased, having said this.

Sahadeva then answered (Sisupala) in words of grave import, saying,--'If

amongst ye there be any king that cannot bear to see Kesava of dark hue,

the slayer of Kesi, the possessor of immeasurable energy, worshipped by

me, this my foot is placed on the heads of all mighty ones (like him).

When I say this, let that one give me an adequate reply. And let those

kings that possess intelligence approve the worship of Krishna who is the

preceptor, the father, the guru, and deserveth the Arghya and the worship

(already offered unto him).'

"When Sahadeva thus showed his foot, no one among those intelligent and

wise and proud and mighty monarchs said anything. And a shower of flowers

fell on Sahadeva's head, and an incorporeal voice said--'Excellent,

excellent.' Then Narada clad in black deer-skin, speaking of both the

future and the past, that dispeller of all doubts, fully acquainted with

all the worlds, said in the midst of innumerable creatures, these words

of the clearest import,--'Those men that will not worship the lotus-eyed

Krishna should be regarded as dead though moving, and should never be

talked to on any occasion.'"

"Vaisampayana continued,--Then that god among men, Sahadeva cognisant of

the distinction between a Brahmana and a Kshatriya, having worshipped

those that deserved worship, completed that ceremony. But upon Krishna

having received the first worship, Sunitha (Sisupala) that mower of

foes--with eyes red as copper from anger, addressed those rulers of men

and said,--'When I am here to head ye all, what are ye thinking of now?

Arrayed let us stand in battle against the assembled Vrishnis and the

Pandavas?' And the bull of the Chedis, having thus stirred the kings up,

began to consult with them how to obstruct the completion of the

sacrifice. All the invited monarchs who had come to the sacrifice, with

Sunitha as their chief, looked angry and their faces became pale. They

all said, 'We must so act that the final sacrificial rite performed by

Yudhishthira and the worship of Krishna may not be regarded as having

been acquiesced in by us. And impelled by a belief in their power and

great assurance, the kings, deprived of reason through anger, began to

say this. And being moved by self-confidence and smarting under the

insult offered unto them, the monarchs repeatedly exclaimed thus. Though

their friends sought to appease them, their faces glowed with anger like

those of roaring lions driven away from their preys. Krishna then

understood that the vast sea of monarchs with its countless waves of

troops was preparing for a terrific rush."

SECTION XXXIX

(Sisupala-badha Parva)

"Vaisampayana said,--Beholding that vast assembly of kings agitated with

wrath, even like the terrific sea agitated by the winds that blow at the

time of the universal dissolution, Yudhishthira addressing the aged

Bhishma, that chief of intelligent men and the grandsire of the Kurus,

even like Puruhita (Indra) that slayer of foes, of abundant energy

addressing Vrihaspati, said,--'This vast ocean of kings, hath been

agitated by wrath. Tell me, O Grandsire, what I should do in view of

this. O Grandsire, now what I should do that my sacrifice may not be

obstructed and my subjects may not be injured.'

"When king Yudhishthira the just, conversant with morality, said this,

Bhishma the grandsire of the Kurus, spoke these words in reply,--'Fear

not, O tiger of the Kurus. Can the dog slay the lion? I have before this

found out a way that is both beneficial and comfortable to practise. As

dogs in a pack approaching the lion that is asleep bark together, so are

all these lords of earth. Indeed, O child, like dogs before the lion,

these (monarchs) are barking in rage before the sleeping lion of the

Vrishni race. Achyuta now is like a lion that is asleep. Until he waketh

up, this chief of the Chedis--this lion among men--maketh these monarchs

look like lions. O child, O thou foremost of all monarchs, this Sisupala

possessed of little intelligence is desirous of taking along with him all

these kings, through the agency of him who is the soul of the universe,

to the regions of Yama. Assuredly, O Bharata Vishnu hath been desirous of

taking back unto himself the energy that existeth in this Sisupala. O

Chief of all intelligent men, O son of Kunti, the intelligence of this

wicked-minded king of the Chedis, as also of all these monarchs, hath

become perverse. Indeed, the intelligence of all those whom this tiger

among men desireth to take unto himself, becometh perverse even like that

of this king of the Chedis. O Yudhishthira, Madhava is the progenitor as

also the destroyer of all created beings of the four species, (oviparous,

etc.,) existing in the three worlds.'"

"Vaisampayana continued--Then the ruler of Chedis, having heard these

words of Bhishma, addressed the latter, O Bharata, in words that were

stern and rough."

SECTION XL

'Sisupala said,--'Old and infamous wretch of thy race, art thou not

ashamed of affrighting all these monarchs with these numerous false

terrors! Thou art the foremost of the Kurus, and living as thou dost in

the third state (celibacy) it is but fit for thee that thou shouldst give

such counsel that is so wide of morality. Like a boat tied to another

boat or the blind following the blind, are the Kurus who have thee for

their guide. Thou hast once more simply pained our hearts by reciting

particularly the deeds of this one (Krishna), such as the slaying of

Putana and others. Arrogant and ignorant as thou art, and desirous of

praising Kesava, why doth not this tongue of thine split up into a

hundred parts? How dost thou, superior as thou art in knowledge, desire

to praise that cow-boy in respect of whom even men of little intelligence

may address invectives? If Krishna in his infancy slew a vulture, what is

there remarkable in that, or in that other feat of his, O Bhishma, viz.,

in his slaughter of Aswa and Vrishava, both of whom were unskilled in

battle? If this one threw drown by a kick an inanimate piece of wood,

viz., a car, what is there, O Bhishma, wonderful in that? O Bhishma, what

is there remarkable in this one's having supported for a week the

Govardhan mount which is like an anthill? 'While sporting on the top of a

mountain this one ate a large quantity of food,'--hearing these words of

thine many have wondered exceedingly. But, O thou who art conversant with

the rules of morality, is not this still more wrongful that that great

person, viz., Kansa, whose food this one ate, hath been slain by him?

Thou infamous one of the Kuru race, thou art ignorant of the rules of

morality. Hast thou not ever heard, from wise men speaking unto thee,

what I would now tell thee? The virtuous and the wise always instruct the

honest that weapons must never be made to descend upon women and kine and

Brahmanas and upon those whose food hath been taken, as also upon those

whose shelter hath been enjoyed. It seemeth, O Bhishma, that all these

teachings hath been thrown away by thee. O infamous one of the Kuru race,

desiring to praise Kesava, thou describest him before me as great and

superior in knowledge and in age, as if I knew nothing. If at thy word, O

Bhishma, one that hath slain women (meaning Putana) and kine be

worshipped, then what is to become of this great lesson? How can one who

is such, deserve praise, O Bhishma? 'This one is the foremost of all wise

men,--'This one is the lord of the universe'--hearing these words of

thine, Janarddana believeth that these are all true. But surely, they are

all false. The verses that a chanter sings, even if he sings them often,

produce no impression on him. And every creature acts according to his

disposition, even like the bird Bhulinga (that picks the particles of

flesh from between the lion's teeth, though preaching against rashness).

Assuredly thy disposition is very mean. There is not the least doubt

about it. And so also, it seemeth, that the sons of Pandu who regard

Krishna as deserving of worship and who have thee for their guide, are

possessed of a sinful disposition. Possessing a knowledge of virtue, thou

hast fallen off from the path of the wise. Therefore thou art sinful.

Who, O Bhishma, knowing himself to be virtuous and superior in knowledge,

will so act as thou hast done from motives of virtue? If thou knowest the

ways of the morality, if thy mind is guided by wisdom, blessed be thou.

Why then, O Bhishma, was that virtuous girl Amva, who had set her heart

upon another, carried off by thee, so proud of wisdom and virtue? Thy

brother Vichitravirya conformably to the ways of the honest and the

virtuous, knowing that girl's condition, did not marry her though brought

by thee. Boasting as thou dost of virtue, in thy very sight, upon the

widow of thy brother were sons begotten by another according to the ways

of the honest. Where is thy virtue, O Bhishma? This thy celebacy, which

thou leadest either from ignorance or from impotence, is fruitless. O

thou who art conversant with virtue, I do not behold thy well-being. Thou

who expoundest morality in this way dost not seem to have ever waited

upon the old. Worship, gift, study,--sacrifices distinguished by large

gifts to the Brahmanas,--these all equal not in merit even one-sixteenth

part of that which is obtainable by the possession of a son. The merit, O

Bhishma, that is acquired by numberless vows and fasts assuredly becomes

fruitless in the case of one that is childless. Thou art childless and

old and the expounder of false morality. Like the swan in the story, thou

shalt now die at the hands of thy relatives. Other men possessed of

knowledge have said this of old. I will presently recite it fully in thy

hearing.

"There lived of yore an old swan on the sea-coast. Ever speaking of

morality, but otherwise in his conduct, he used to instruct the feathery

tribe. Practise ye virtue and forego sin,--these were the words that

other truthful birds, O Bhishma, constantly heard him utter And the other

oviparous creatures ranging the sea, it hath been heard by us, O Bhishma

use for virtue's sake to bring him food. And, O Bhishma, all those other

birds, keeping their eggs, with him, ranged and dived in the waters of

the sea. And the sinful old swan, attentive to his own pursuits, used to

eat up the eggs of all those birds that foolishly trusted in him. After a

while when the eggs were decreasing in number, a bird of great wisdom had

his suspicions roused and he even witnessed (the affair) one day. And

having witnessed the sinful act of the old swan, that bird in great

sorrow spoke unto all the other birds. Then, O thou best of the Kurus,

all those birds witnessing with their own eyes the act of the old swan,

approached that wretch of false conduct and slew him.

"Thy behaviour, O Bhishma, is even like that of the old swan. These lords

of earth might slay thee in anger like those creatures of the feathery

tribe slaying the old swan. Persons conversant with the Puranas recite a

proverb, O Bhishma, as regards this occurrence, I shall, O Bharata,

repeat it to thee fully. It is even this: O thou that supportest thyself

on thy wings, though thy heart is affected (by the passions), thou

preachest yet (of virtue); but this thy sinful act of eating up the eggs

transgresseth thy speech!"

SECTION XLI

"Sisupala said,--"That mighty king Jarasandha who desired not to fight

with Krishna, saying 'He is a slave,' was worthy of my greatest esteem.

Who will regard as praiseworthy the act which was done by Kesava, as also

by Bhima and Arjuna, in the matter of Jarasandha's death? Entering by an

improper gate, disguised as a Brahmana, thus Krishna observed the

strength of king Jarasandha. And when that monarch offered at first unto

this wretch water to wash his feet, it was then that he denied his

Brahmanahood from seeming motives of virtue. And when Jarasandha, O thou

of the Kuru race, asked Krishna and Bhima and Dhananjaya to eat, it was

this Krishna that refused that monarch's request. If this one is the lord

of the universe, as this fool representeth him to be, why doth he not

regard himself as a Brahmana? This, however, surpriseth me greatly that

though thou leadest the Pandavas away from the path of the wise, they yet

regard thee as honest. Or, perhaps, this is scarcely a matter of surprise

in respect of those that have thee, O Bharata, womanish in disposition

and bent down with age, for their counsellor in everything."

"Vaisampayana continued,--Hearing these words of Sisupala, harsh both in

import and sound, that foremost of mighty men, Bhimasena endued with

energy became angry. And his eyes, naturally large and expanding and like

unto lotus leaves became still more extended and red as copper under the

influence of that rage. And the assembled monarchs beheld on his forehead

three lines of wrinkles like the Ganga of treble currents on the

treble-peaked mountain. When Bhimasena began to grind his teeth in rage,

the monarchs beheld his face resembling that of Death himself, at the end

of the Yuga, prepared to swallow every creature. And as the hero endued

with great energy of mind was about to leap up impetuously, the

mighty-armed Bhishma caught him like Mahadeva seizing Mahasena (the

celestial generalissimo). And, O Bharata, Bhima's wrath was soon appeased

by Bhishma, the grand-sire of the Kurus, with various kinds of counsel.

And Bhima, that chastiser of foes, could not disobey Bhishma's words,

like the ocean that never transgresseth (even when swollen with the

waters of the rainy season) its continents. But, O king, even though

Bhima was angry, the brave Sisupala depending on his own manhood, did not

tremble in fear. And though Bhima was leaping up impetuously every

moment, Sisupala bestowed not a single thought on him, like a lion that

recks not a little animal in rage. The powerful king of Chedi, beholding

Bhima of terrible prowess in such rage, laughingly said,--'Release him, O

Bhishma! Let all the monarchs behold him scorched by my prowess like an

insect in fire.' Hearing these words of the ruler of the Chedis, Bhishma,

that foremost of the Kurus and chief of all intelligent men, spoke unto

Bhima these words."