On another occasion he is visited by Sudama, a Brahman who had lived with him, when, after slaying the tyrant, he and Balarama had gone for instruction to their spiritual preceptor. Since then Sudama has grown thin and poor. The thatch on his hut has tumbled down. He has nothing to eat. His wife is alarmed at their abject state and advises him to seek out Krishna, his chief friend. 'If you go to him,' she says, 'our poverty will end because it is he who grants wealth and virtue, fulfils desires and bestows final happiness.' Sudama replies that even Krishna does not give anyone anything without that person giving him something first. As he has not given, how can he hope to receive? His wife then ties up a little rice in an old white cloth and gives it to Sudama as a present to Krishna. Sudama sets out. On reaching Dwarka, he is admitted to Krishna's presence, is immediately recognized and is treated with the utmost kindness and respect. Krishna himself washes his feet and reveres him as a Brahman.[40] 'Brother,' he says, 'from the time you quitted our preceptor's house, I have heard nothing of you. Your coming has purified my house and made me happy.' Krishna then notices the rice and laughingly asks Sudama what present his wife has sent him and why it is hidden under his arm. Sudama is greatly abashed but allows Krishna to take the bundle. On taking it, Krishna eats the rice. He then conducts Sudama within, feasts him on delicacies and puts him to bed. During the night he sends Visvakarma, the divine architect, to Sudama's home, with instructions to turn it into a palace. The next morning Sudama takes leave of Krishna, congratulating himself on not having asked Krishna for anything. As he nears home, he is dismayed to find no trace of his hut, but instead a golden palace. He approaches the gate-keeper and is told it belongs to Sudama, the friend of Krishna. His wife comes out and he finds her dressed in fine clothes and jewels and attended by maid-servants. She takes him in and at first he is abashed at so much wealth. Krishna, he reflects, can only have given it to him because he doubted his affection. He did not ask Krishna for wealth and cannot fathom why he has been given it. His wife assures him that Krishna knows the thoughts of everyone. Sudama did not ask for wealth, but she herself desired it and that is why Krishna has given it to them. Sudama is convinced and says no more.
All these incidents provide a clue to Krishna's nature. They illustrate his attitudes, confirm him in his role as protector and preserver and show him in a new light—that of a guardian and upholder of morality. He is still a fervent lover, but his love is sanctioned and formalized by legal marriage. Moreover, a new respect characterizes his dealings with Brahmans and his approach to festivals. Instead of the young revolutionary, we now meet a sage conservative. These changes colour his final career.
As life at Dwarka runs its course, Krishna's activities centre more and more on wars with demons and his relations with the Pandavas. Despite his prowess and renown, demons trouble the Yadavas from time to time, but all are killed either by Krishna wielding a magic quoit or by Balarama plying his plough or pestle. On one occasion, a monkey demon runs amok, harassing the people and ravaging the country. He surprises Balarama bathing in a tank with his wives, despoils their clothes and defiles their pitchers. A great combat then ensues, the monkey hurling trees and hills while Balarama counters with his plough and pestle. But the outcome is hardly in doubt and at last the monkey is killed.
On another occasion, Krishna is compelled to intervene in force. Following his marriage with his first queen, Rukmini, a son, Pradyumna has been born. He is no less a person than Kama, the god of love, whom Siva has burnt for disturbing his meditations. When grown up, Pradyumna is married to a cousin, the daughter of his uncle, Rukma. Rukma has never forgiven Krishna for abducting and marrying his sister, Rukmini, and despite their intimate alliance is sworn to kill him. His plot is discovered and in a final contest, Balarama kills him. Meanwhile, Pradyumna has had a son, Aniruddha, who grows up into a charming youth, while at the same time Vanasura, a demon with a thousand arms, has a lovely daughter, Usa. When Usa is twelve years old, she longs for a husband and in a dream sees and embraces Aniruddha. She does not know who he is, but describes him to a confidante. The latter draws pictures of all the leading royalty, and among the Yadavas, Usa recognizes her love, Aniruddha. The confidante agrees to bring him to her and going through the air to Dwarka, finds him sleeping, dreaming of Usa. She transports him to Usa's palace and on waking. Aniruddha finds himself alone with his love. Usa conceals him, but the news reaches her father and he surrounds the palace with his demon army. Aniruddha routs the army but is caught by Vanasura, who then imprisons the two young lovers. News now reaches Krishna who rushes an army to the scene. A battle ensues during which Vanasura loses all his arms save four. He then worships Krishna, and Aniruddha and Usa are married.
Meanwhile Krishna is carefully maintaining relations with the Pandavas. We have seen how immediately after the slaying of the tyrant he sends an envoy to inquire after his aunt Kunti, the sister of his father, and mother of the five Pandavas. We have also noticed how during a visit to the Pandava court, he has acquired a new queen, Kalindi. He now embarks on several courses of action, each of which is designed to cement their relations. During a visit to his court, Arjuna, the brother whose lucky shot won Draupadi for the Pandavas, falls in love with Subhadra, Krishna's sister. Krishna is delighted to have him as a brother-in-law and as already narrated in the epic, he advises Arjuna to marry her by capture. A little later Krishna learns that Yudhisthira will shortly proclaim himself a 'ruler of the world' and decides to visit the Pandava court to assist at the sacrifice. He takes a vast army with him and advances on the court with massive splendour. As he arrives, he learns that Jarasandha whose feud is unabated has now imprisoned twenty thousand rajas, all of whom cry to be released. Krishna decides that Jarasandha's demon activities must be ended once for all and taking two of the Pandavas with him, Bhima and Arjuna, he sets out to destroy him. Jarasandha elects to engage Bhima in single-handed combat and for twenty-seven days the fight proceeds, each wielding a club and neither securing the advantage. Krishna now learns that Jarasandha can only be killed if he is split in two. He directs Bhima, therefore, to throw him down, place a foot on one of his thighs and catching the other leg with his hand, tear him asunder. Bhima does so and in this way Jarasandha is destroyed. The captive rajas are now released and after returning home they foregather at the Pandavas' court to assist at the sacrifice.
As arrangements proceed an incident occurs which illustrates yet again the complex situation arising from Krishna's dual character. Krishna is God, yet he is also man. Being a man, it is normally as a man that he is regarded. Yet from time to time particular individuals sense his Godhead and then he is no longer man but God himself. Even those, however, who view him as God do so only for brief periods of time and hence the situation is constantly arising in which Krishna is one moment honoured as God and then a moment later is treated as a man. And it is this situation which now recurs.
As we have already seen in the epic, part of the custom at imperial sacrifices was to offer presents to distinguished guests, and according to the epic the person chosen to receive the first present was Krishna himself. The Purana changes this by substituting gods for guests. Yudhisthira is uncertain who should be worshipped first. 'Who is the great lord of the gods,' he asks, 'to whom we should bow our heads?' To this a Pandava gives a clear answer. Krishna, he says, is god of gods. 'No one understands his nature. He is lord of Brahma, Siva and Indra. It is he who creates, preserves and destroys. His work is endless. He is the unseen and imperishable. He descends upon the earth continually for the sake of his worshippers and assuming mortal form appears and acts like a mortal. He sits in our houses and calls us 'brothers.' We are deluded by his power and consider him a brother. Yet never have we seen one as great as him.' He speaks in fact as one who, knowing Krishna, has seen, for the moment, the god beyond the man. His vision is shared by the others present. Krishna is therefore placed on a throne and before the vast concourse of rajas, Yudhisthira worships him.
Among the guests, however, is one raja to whom the vision is denied. He is Sisupala, Krishna's rival for the hand of Rukmini, and since Rukmini's abduction, his deadly enemy. Krishna's elevation as a god is more than he can stomach and he utters an angry protest. Krishna, he says, is not god at all. He is a mere cowherd's son of low caste who has debased himself by eating the leavings of the cowherds' children and has even been the lover of the cowgirls. As a child he was an arrant pilferer, stealing milk and butter from every house, while as a youth he has trifled with other men's wives. He has also slighted Indra. Krishna quietly listens to this outburst. Then, deeming Sisupala's enmity to have reached its furthest limit, he allows his patience to be exhausted. He reaches for his quoit and hurling it through the air, slays Sisupala on the spot. The ceremonies are then completed and Krishna leaves for Dwarka. As he nears the city, he discovers the Yadavas hard pressed by an army of demons. He and Balarama intervene. The demons are either killed or put to flight and the Yadavas are rescued. When a little later Sisupala's two brothers bring an army against him, they too are vanquished.
Twelve years now intervene. Yudhisthira in the moment of triumph has gambled away his kingdom. The Pandavas have once again been driven into exile and the old feud has broken out afresh. As the exile ends, both sides prepare for war and Krishna also leaves for the battle. Balarama is loath to intervene so goes away on pilgrimage. After various adventures, however, he also arrives on the scene. As he comes, a series of single-handed combats is in progress with Krishna and other Rajas looking on. Duryodhana, the son of blind Dhritarashtra, the king of the Kauravas is fighting Bhima, the powerful Pandava and just as Balarama arrives he is dealt a foul blow and wounded in the thigh. Balarama is shocked to see so many uncles and cousins involved in strife and begs them to desist. Duryodhana replies that it is Krishna who has willed the war and that they are as puppets in his hands. It is Krishna who is actively aiding the Pandavas and the war is only being carried on because of his advice. It is Krishna also who has sponsored foul play. Balarama is pained at such accusations and strongly criticizes Krishna. Krishna, however, is ready with an answer. The Kauravas, he says, cheated the Pandavas of their kingdom by the game of dice. Duryodhana had told Draupadi to sit on his thigh and so he deserved to have it broken. So unjust and tyrannical are the Kauravas that any methods used against them are fair. Balarama keeps silent and a little later returns to Dwarka.
This incident concludes the Purana's references to the war. Nothing is said of Krishna's sermon—the Bhagavad Gita. No mention is made of Krishna's role as charioteer to Arjuna. Nothing further is said of its deadly outcome. Krishna's career as a warrior, in fact, is ended and with this episode the Purana enters its final phase.