THE HARMONY OF VIRTUE

IV. 4. Notes20523. Yateyureva — would at least do their utmost.YathÀvat — definitely; though they may form a shrewd guess.25. RÀjyÀrdhadÀnÀya — Krishna does not, at present at any rate, suggesta compromise; let them first make their full claim to which they areentitled (notice genitive).This canto is in the very finest and most characteristic style ofVyasa; precise, simple and hardy in phrasing, with a strong, curt, decisivemovement and a pregnant mode of expression, in which a kernelof thought is expressed and its corollaries suggested so as to form athought-atmosphere around it. There is no superfluous or lost word orsentence, but each goes straight to its mark and says something whichwanted to be said. The speech of Krishna is admirably characteristicof the man as we have seen him in the Sabhaparva; firm and precisein outlook and sure of its own drift, it is yet full of an admirable anddisinterested statesmanlike broadmindedness.smeTy svŠ sihta" suòd(i.Steza' ivnaxay yteyurev -dŒy‰/nSyaip mt' yqavÞ Dayte ik' nu kirZytIit --23--ADaymane c mte prSy mN]Sy par' kqm>yupem" -tSmaidto gC^tu /mRxIl" xuic" k¦lIn" puäzo_p[mÒ" --24--dt" smqR" p[xmay teza' raJya/Rdanay yui/iZ#rSy -inxMy vaKy' tu jnadRnSy /maRqRyuKt' m/ur' sm' c -smadde vaKymqagjo_Sy s'pUJy vaKy' tdtIv rajn( --25--sametya sarve sahitÀÕ suhÐdbhisteØÀÌ vinÀÙÀya yateyurevaduryodhanasyÀpi mataÌ yathÀvanna jÜÀyate kiÌ nu kariØyatÈtiajÜÀyamÀne ca mate parasya mantrasya pÀraÌ kathamabhyupemaÕtasmÀdito gacchatu dharmaÙÈlaÕ ÙuciÕ kulÈnaÕ puruØo'pramattaÕdÓtaÕ samarthaÕ praÙamÀya teØÀÌ rÀjyÀrdhadÀnÀya yudhiØÒhirasyaniÙamya vÀkyaÌ tu janÀrdanasya dharmÀrthayuktaÌ madhuraÌ samaÌ casamÀdade vÀkyamathÀgrajo'sya saÌpÓjya vÀkyaÌ tadatÈva rÀjanmha.arteú £ÛogpvRi,ú senoÛogpvRi,úpuroihtyane 1 p[qmo_?yay" --mahÀbhÀrate, udyogaparvaÍi, senodyogaparvaÍi, purohitayÀne prathamo'dhyÀyaÕ1PurohitÀyane — This title is evidently a misnomer; there is no mention of thePurohita, far less does he set out as yet nor need we suppose he is hinted at in the descriptionof a suitable envoy. It is doubtful whether Krishna would have singled out aPanchala Purohita as the best intermediary between the Kurus for he evidently desired totry conciliation first, before resorting to threats. The choice of the Purohita was that ofKing Drupada and the leaders of the Brahmavarta nations who desired to break the supremacyamong them of the Kurus.