is among the assembled guests and is proposed as first recipient. Only one person objects, a certain king Sisupala, who nurses a standing grievance against him. A quarrel ensues and during it Krishna kills him. Krishna's priority is then acclaimed but the incident serves also to demonstrate his ability as a fighter.

One other aspect of Krishna's character remains to be noted. Besides being a bold warrior, he is above all an astute and able ally. During the Pandavas' final exile in the forest, he urges them to repudiate their banishment and make war. When the exile is over and war is near, he acts as peace-maker, urging the Kauravas to make concessions. When he is foiled by Duryodhana, the blind king's son, he attempts to have him kidnapped. Finally, once the great battle is joined, he offers both sides a choice. Each may have the help either of himself alone or of his immediate kinsmen, the Vrishnis. The Vrishnis will fight in the battle, while Krishna himself will merely advise from a distance. The Kauravas choose the fighters, the Pandavas Krishna. Krishna accordingly aids the Pandavas with counsel. He accompanies Arjuna as his charioteer and during the battle is a constant advocate of treachery. As Kama, a leading Kaurava, fights Arjuna, his chariot gets stuck and he dismounts to see to it. The rules of war demand that Arjuna should now break off but Krishna urges him to continue and Kama is killed unresisting. Similarly when Bhima, one of the five Pandava brothers, is fighting Duryodhana with his club, Krishna eggs him on to deal a foul blow. Bhima does so and Duryodhana dies from a broken thigh. In all these encounters, Krishna shows himself completely amoral, achieving his ends by the very audacity of his means.

So far, Krishna's character is merely that of a feudal magnate, and there is nothing in his views or conduct to suggest that he is Vishnu or God. Two incidents in the epic, however, suddenly reveal his true role. The first is when Yudhisthira has gambled away Draupadi and the Kauravas are intent on her dishonour. They attempt to make her naked. As one of them tries to remove her clothes, Draupadi beseeches Krishna as Vishnu to intervene and save her. Krishna does so and by his help she remains clothed; however many times her dress is removed. The second occasion is on the final battle-field of Kurukshetra. Arjuna, seeing so many brothers, uncles and cousins ranged on either side is moved to pity at the senseless nature of the strife and confides his anguished doubts in Krishna. Krishna seems, at first, to be only his friend, his brother-in-law and adviser. He points out that to a warrior nothing is nobler than a righteous war and declares, 'Do your duty always but without attachment.' He then advocates the two paths of yoga(knowledge) and dharma (righteousness). 'Even if a man falls away from the practice of yoga, he will still win the heaven of the doers of good deeds and dwell there many long years. After that, he will be reborn into the home of pure and prosperous parents. He will then regain that spiritual discernment which he acquired in his former body; and so he will strive harder than ever for perfection. Because of his practices in the previous life, he will be driven on toward union with the Spirit, even in spite of himself. For the man who has once asked the way to the Spirit goes farther than any mere fulfiller of the Vedic rituals. By struggling hard, that yogi will move gradually towards perfection through many births and reach the highest goal at last[7].

But it is the path of bhakti or devotion to a personal God which commands Krishna's strongest approval and leads him to make his startling revelation. 'Have your mind in Me, be devoted to Me. To Me shall you come. What is true I promise. Dear are you to Me. They who make Me their supreme object, they to Me are dear. Though I am the unborn, the changeless Self, I condition my nature and am born by my power. To save the good and destroy evildoers, to establish the right, I am born from age to age. He who knows this when he comes to die is not reborn but comes to Me.' He speaks, in fact, as Vishnu himself.

This declaration is to prove the vital clue to Krishna's character. It is to be expanded in later texts and is to account for the fervour with which he is soon to be adored. For the present, however, his claim is in the nature of an aside. After the battle, he resumes his life as a prince and it is more for his shrewdness as a councillor than his teaching as God that he is honoured and revered. Yet special majesty surrounds him and when, thirty-six years after the conflict, a hunter mistakes him for a deer and kills him by shooting him in the right foot[8], the Pandavas are inconsolable. They retreat to the Himalayas, die one by one and are translated to Indra's heaven[9].

Such an account is obviously a great advance on the Chandogya Upanishad. Yet, as we ponder its intricate drama, we are faced with several intractable issues. It is true that a detailed character has emerged, a figure who is identified with definite actions and certain clear-cut principles. It is true also that his character as Vishnu has been asserted. But it is Krishna the feudal hero who throughout the story takes, by far, the leading part. Between this hero and Krishna the God, there is no very clear connection. The circumstances in which Vishnu has taken form as Krishna are nowhere made plain. Except on the two occasions mentioned, Krishna is apparently not recognized as God by others and does not himself claim this status. Indeed it is virtually only as an afterthought that the epic is used to transmit his great sermon, and almost by accident that he becomes the most significant figure in the story. Even the sermon at first sight seems at variance with his actions as a councillor—his repeated recourse to treachery ill consorting with the paramountcy of duty. In point of fact, such a conflict can be easily reconciled for if God is supreme, he is above and beyond morals. He can act in any way he pleases and yet, as God, can expect and receive the highest reverence. God, in fact, is superior to ethics. And this viewpoint is, in fact, to prove a basic assumption in later versions of the story. Here it is sufficient to note that while the Mahabharata describes these two contrasting modes of behaviour, no attempt is made to face the exact issue. Krishna as God has been introduced rather than explained and we are left with the feeling that much more than has been recorded remains to be said.

This feeling may well have dogged the writers who put the Mahabharata into its present shape for, a little later, possibly during the sixth century A.D., an appendix was added. This appendix was called the Harivansa or Genealogy of Krishna[10] and in it were provided all those details so manifestly wanting in the epic itself. The exact nature of Krishna is explained—the circumstances of his birth, his youth and childhood, the whole being welded into a coherent scheme. In this story Krishna the feudal magnate takes a natural place but there is no longer any contradiction between his character as a prince and his character as God. He is, above all, an incarnation of Vishnu and his immediate purpose is to vanquish a particular tyrant and hearten the righteous. This viewpoint is