he, who is well-known and gifted with all the virtues, the king should instruct his subjects to see him.  A bad (king), however, would not understand this.  Growing strong, and inhuman and becoming a mark for destiny’s wrath, he would cast covetous eye on the riches of others.  Then comes war, for which purpose came into being weapons, and armour, and bows.  Indra invented these contrivances, for putting the plunderers to death.  He also contrived armours, and weapons, and bows.  Religious merit is acquired by putting the robbers to death.  Many awful evils have manifested themselves on account of the Kurus having been unrighteous, and unmindful of law and religion.  This is not right, O Sanjaya.  Now, king Dhritarashtra with his sons, hath unreasonably seized what lawfully belonged to Pandu’s son.  He minds not the immemorial law observable by kings.  All the Kurus are following in the wake.  A thief who steals wealth unseen and one who forcibly seizes the same, in open day-light, are both to be condemned, O Sanjaya.  What is the difference between them and Dhritarashtra’s sons?  From avarice he regards that to be righteous which he intends to do, following the dictates of his wrath.  The shares of the Pandavas is, no doubt, fixed.  Why should that share of theirs be seized by that fool?  This being the state of things, it would be praiseworthy for us to be even killed in fight.  A paternal kingdom is preferable to sovereignty received from a stranger.  These time-honoured rules of law, O Sanjaya, thou must propound to the Kurus, in the midst of the assembled kings,—­I mean those dull-headed fools who have been assembled together by Dhritarashtra’s son, and who are already under the clutches of death.  Look once more at that vilest of all their acts,—­the conduct of the Kurus in the council-hall.  That those Kurus, at whose head stood Bhishma did not interfere when the beloved wife of the sons of Pandu, daughter of Drupada, of fare fame, pure life, and conduct worthy of praise, was seized, while weeping, by that slave of lust.  The Kurus all, including young and old, were present there.  If they had then prevented that indignity offered to her, then I should have been pleased with Dhritarashtra’s behaviour.  It would have been for the final good of his sons also.  Dussasana forcibly took Krishna into the midst of the public hall wherein were seated her fathers-in-law.  Carried there, expecting sympathy, she found none to take her part, except Vidura.  The kings uttered not a word of protest, solely because they were a set of imbeciles.  Vidura alone spoke words of opposition, from a sense of duty,—­words conceived in righteousness addressed to that man (Duryodhana) of little sense.  Thou didst not, O Sanjaya, then say what law and morality were, but now thou comest to instruct the son of Pandu!  Krishna, however, having repaired to the hall at that time made everything right, for like a vessel in the sea, she rescued the Pandavas as also herself, from that gathering ocean