The first instance, where weapons are personified in Hindu scriptures, appears in the Hindu epic Ramayana. Two daughters of the Prajapati Daksha, Jaya and Vijaya are married to the sage Krisasva. For destruction of Rakshasas, Jaya bore fifty sons - powerful divine weapons who could take any form. Suprabha gave birth to fifty invincible sons who were called Samharas (destroyers). These magical weapons were known as Shastra-devatas - the gods of weapons - and were given to king Kaushika, who later became the sage Vishwamitra. The weapons served him and later his pupil Rama, an avatar of Vishnu. The Mahabharata records at the time of the chakra-musala war, the weapons of Krishna - another avatar of Vishnu and his brother Balarama appear in human form from the heavens to watch the battle. They include Krishna's Sudarshana Chakra and Kaumodaki, and Balarama's Samvartak plough and Saunanda musala (club). The Duta-Vakya (envoy's message) of the Sanskrit playwright Bhasa (c. 2nd century BCE - 2nd century CE) describes an episode from the Mahabharata when Krishna goes as an envoy to Kauravas' court to broker peace between them and their cousins the Pandavas, on behalf of the latter. However, when the Kauravas try to arrest Krishna, Krishna assumes his Vishvarupa (all pervading Universal form) and summons his weapons, who appear as humans. The ayudhapurushas include the Sudarshana Chakra, the bow Saranga, Kaumodaki, Panchajanya the conch and Nandaka the sword, elaborate descriptions of whom are found in the text. This is the only Sanskrit play that depicts the weapons on stage as humans. The Raghuvamsa of Kalidasa mentions about dwarf-like ayudhapurushas denoting Vishnu's chakra, lotus, sword, bow and mace.