Dharmaraja, when he resolved to depute Krishna, first laid bare the full temper of his own mind and set forth a clear and measured definition of diplomacy. He declared that there must be no shadow of partiality, that the path of righteousness alone was to be followed, and that the welfare and interest of both sides were to be equally regarded. The learned and the wise, he said, should be satisfied by the unspoken justice within the envoy’s plea, while the wicked should be checked by firm command. Let every person seated in the Kuru assembly understand that the demand was simple in form yet charged with courage. Thus did Dharmaraja outline the qualities of an emissary, and thus were they to be fulfilled by Krishna.
He further advised that if Duryodhana, ignorant of the decency of justice, should behave with courtesy only in appearance and cruelty in intent, the envoy should endure it with patience. He must not leave the assembly in haste. Let Duryodhana expose himself by speaking harshly to elders and by violating royal conduct. When grandsire Bhishma and others are allowed to express their judgment, the people will commend the Pandavas’ position. In this counsel were contained the fourfold ancient strategy of diplomacy. Even if King Dhritarashtra remained silent in alignment with his son, one should not conclude that all hope of alliance was lost. Should the moment demand bold action, it must be undertaken righteously, so that applause may arise from every rank.
With these subtle reflections, Dharmaraja confessed that his heart was heavy. Krishna, he said, was the true guide to dispel this despondency, and the Pandavas would abide strictly by his word. Yet another thought troubled him. The ministers of the Kuru court were boastful men, inattentive to noble speech, nodding only to a chosen few. Duryodhana and his allies were cruel and devoid of humility, capable of dreadful deeds. To such base spirits, Dharmaraja feared to send Krishna. He declared that he would reject even the throne of Indra if it endangered Krishna, and begged him not to go alone to the Kauravas.
Krishna, pleased by this concern, replied that he knew well the nature of Duryodhana, Karna, Shakuni, and the rest. Yet it was good that he should go to the Kuru assembly, for the journey itself would serve the purpose. If the sin of the Kauravas had ripened, they would reveal their wickedness openly. Dharmaraja acknowledged Krishna’s view, confessing that Krishna understood the Kauravas thoroughly, their friendly approaches and their hidden designs, and that every word spoken by him was weighed and exact. He admitted his own insufficiency to instruct Krishna in tactics and methods, and urged him to go to Hastinapura and return in safety.
Then Krishna spoke again. Son of Pandu, he said, I have listened carefully to your words and to those of Sanjaya. Your mind abides in righteousness. The Pandavas do not abandon vengeance, yet the Kauravas float upon pride, leaning on the might of Bhishma and others. Kings should not beg, nor should they diminish their valour. The kingdom and wealth the Kauravas enjoy were gained without effort. Why then should they surrender even a portion of their land. Duryodhana and his allies will not retreat from their fierce resolve. Therefore, abandon misery and despair, and prepare for war. By conquering enemies, you will gain wealth and fame here, and salvation in higher worlds, with glory that endures.
In the presence of the grandsire, the mean-minded Kauravas committed grave wrongs against you. They neither declared those acts unjust nor condemned them openly. They did not later show the courtesy of an apology for the offenses committed in the Kuru assembly. The arrogance and venal pride of the wicked naturally draw anger from every quarter. The words uttered by Karna, Dushasana, and Duryodhana when you were sent to the forest are unspeakable and weigh heavily upon the soul. Though united in strength, bound by truth, you went into exile, lamented by the people. Those who are subjected to blame and insult lose divine Favor, and it becomes easy for others to strike them down. From all sides, it is heard that the wicked Kauravas deserve death, just as violent serpents hunted by men provoke no hesitation before they are slain.
Krishna hinted directly at the vile speech spoken at the time of exile. Duryodhana, Dushasana, Karna, and Shakuni were like venomous bites. They even sought to kill Bhima with poison. There may be an antidote for a serpent’s sting, but none for the bite of death. Morally and spiritually, they are already dead, and only the destruction of their bodies remains. Such was the depth of meaning Krishna revealed. Yet he advised Dharmaraja to continue showing humility toward his uncle Dhritarashtra and toward his grandsire Bhishma. In the Kuru assembly, Krishna would proclaim Dharmaraja’s gentle virtues and illuminate them before all.
In the presence of friends, kinsmen, vassal lords, and kings, Krishna would speak of the Pandavas’ divine disposition, pure intentions, and righteous conduct. Those assembled would hear Duryodhana’s crude refusal and witness Dhritarashtra’s stern silence before his sons’ unrighteousness, and thus develop aversion toward them. What more could be desired than that the world acknowledge the Pandavas’ suffering and the fairness of their demand? Krishna would attempt every means to ally, for it was the best course. If the mission failed, he would learn their plans, their preparations, and their stratagems, and turn that knowledge to the Pandavas’ advantage. In every outcome, he would return with success. He believed that Duryodhana would never yield even a fragment of land until his last breath, and that war was inevitable, for many omens of battle had already appeared. Therefore, the Pandavas’ ardour for war should not wane, and the fourfold army should be kept alert, without lenience or sloth.
Then Bhimasena spoke to Krishna, the sustainer of fortune and beloved of Lakshmi. He asked Krishna not to alarm them with discourse on war, yet warned that Duryodhana was a tainted soul, intoxicated with pride, cunning, and ungovernable, beyond restraint in the assembly. Ego, recklessness, and anger filled his mind, and thus he brought tears to the eyes of the dear and innocent. He would attempt to destroy goodwill, and Krishna must be cautious. Wherever Bhima went, Duryodhana sought to destroy him, heedless of the strength of his arms, for he was mean and harmful. Though Arjuna and Dharmaraja desired an alliance, Bhima felt bound to endure this deceiver against his will. When harmony once existed between Pandavas and Kauravas, Duryodhana himself shattered it. The elders declared him the root of the Kuru ruin, and this was true.
Bhima urged Krishna to gather all his skills to bring Duryodhana to terms, for he would not abandon his temper or deceit while life remained. He cared nothing for the stain upon the Bharata lineage nor for the ruin he caused. Knowing his cruelty, even if he resorted to trickery, it was still better to attempt an alliance. Bhima requested Krishna to convey his words in the presence of the grandsire and in Dhritarashtra’s assembly. They were brothers, and others should not mock them for internal strife. The kingdom of Hastinapura should be divided as the elders decreed, for all desired peace and harmony, though they feared the obstruction posed by Duryodhana. In the end, fate’s decree would prevail, and all human efforts would pass like the wind.
