“Vaisampayana continued, ’The high-souled Govinda, of eyes like lotus leaves, then raising his mighty (right) arm, and in a voice deep as that of the clouds, replied unto the king in excellent words fraught with reasons,—­words that were clear, distinct, correctly pronounced, and without a single letter dropped, saying, ’Envoys, O king, eat and accept worship only after the success of their missions.  Therefore, O Bharata, after my mission becomes successful, thou mayest entertain me and my attendants.’  Thus answered, Dhritarashtra’s son again said unto Janardana, It behoveth thee not, O Kesava, to behave towards us in this way, Whether thou becomest successful, or unsuccessful, we are endeavouring to please thee, O slayer of Madhu, because of thy relationship with us.  It seems, however, that all our efforts.  O thou of Dasarha’s race, are fruitless.  Nor do we see the reason, O slayer of Madhu, in consequence of which, O foremost of men, thou acceptest not the worship offered by us from love and friendship.  With thee, O Govinda, we have no hostility, no war.  Therefore, on reflection, it will seem to thee that words such as these scarcely become thee.’

“Vaisampayana continued, ’Thus addressed by the king, Janardana of Dasarha’s race, casting his eyes on Dhritarashtra’s son and ah his counsellors, replied, saying, ’Not from desire, nor from wrath, nor from malice, nor for gain, nor for the sake of argument, nor from temptation, would I abandon virtue.  One taketh another’s food when one is in distress.  At present, however, O king, thou hast not inspired love in me by any act of thine, nor have I myself been plunged into distress.  Without any reason, O king, thou hatest, from the moment of their birth, thy dear and gentle brothers,—­the Pandavas—­endued with every virtue.  This unreasonable hatred of thine for the sons of Pritha ill becometh thee.  The sons of Pandu are all devoted to virtue.  Who, indeed, can do them the least injury?  He that hateth them, hateth me; he that loveth them, loveth me.  Know that the virtuous Pandavas and my own self have but a common soul.  He, who, following the impulses of lust and wrath, and from darkness of soul, hateth and seeketh to injure one that is possessed of every good quality, is regarded as the vilest of men.  That wrathful wretch of every good quality, is regarded as the vilest of men.  That wrathful wretch of uncontrolled soul, who, from ignorance and avarice hateth his kinsmen endued with every auspicious quality, can never enjoy his prosperity long.  He, on the other hand, who, by good offices, winneth over persons endued with good qualities, even if he beareth aversion of them within his heart, enjoyeth prosperity and fame for ever and ever.  Defiled by wickedness, all this food, therefore, deserveth not to be eaten by me.  The food supplied by Vidura alone, should, I think, be eaten by me.’