srimahabharat - Udyoga Parva (Book 5) chapters 40 to 50

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

Book 5
Chapter 31

 

 

Book 5
Chapter 41

1 [dhṛ]
      anuktaṃ yadi te kiṃ cid vācā vidura vidyate
      tan me śuśrūṣave brūhi vicitrāṇi hi bhāṣase
  2 dhṛtarāṣṭra kumāro vai yaḥ purāṇaḥ sanātanaḥ
      sanatsujātaḥ provāca mṛtyur nāstīti bhārata
  3 sa te guhyān prakāśāṃś ca sarvān hṛdayasaṃśrayān
      pravakṣyati mahārāja sarvabuddhimatāṃ varaḥ
  4 kiṃ tvaṃ na veda tad bhūyo yan me brūyāt sanātanaḥ
      tvam eva vidura brūhi prajñā śeṣo 'sti cet tava
  5 śūdrayonāv ahaṃ jāto nāto 'nyad vaktum utsahe
      kumārasya tu yā buddhir veda tāṃ śāśvatīm aham
  6 brāhmīṃ hi yonim āpannaḥ suguhyam api yo vadet
      na tena garhyo devānāṃ tasmād etad bravīmi te
  7 bravīhi vidura tvaṃ me purāṇaṃ taṃ sanātanam
      katham etena dehena syād ihaiva samāgamaḥ
  8 cintayām āsa viduras tam ṛṣiṃ saṃśitavratam
      sa ca tac cintitaṃ jñātvā darśayām āsa bhārata
  9 sa cainaṃ pratijagrāha vidhidṛṣṭena karmaṇā
      sukhopaviṣṭaṃ viśrāntam athainaṃ viduro 'bravīt
  10 bhagavan saṃśayaḥ kaś cid dhṛtarāṣṭrasya mānase
     yo na śakyo mayā vaktuṃ tam asmai vaktum arhasi
     yaṃ śrutvāyaṃ manuṣyendraḥ sukhaduḥkhātigo bhavet
 11 lābhālābhau priya dveṣyau yathainaṃ na jarāntakau
     viṣaheran bhayāmarṣau kṣutpipāse madodbhavau
     aratiś caiva tandrī ca kāmakrodhau kṣayodayau

SECTION XLI

(Sanat-sujata Parva)

"Dhritarashtra said, 'If there is anything still left unsaid by thee, O Vidura, say it then, as I am ready to listen to thee. The discourse is, indeed, charming.'
"Vidura. said, 'O Dhritarashtra, O thou of the Bharata race, that ancient and immortal Rishi Sanat-sujata who, leading a life perpetual celibacy, hath said that there is no Death,--that foremost of all intelligent persons,--will expound to thee all the doubts, in thy mind, both expressed and unexpressed.'
"Dhritarashtra said, 'Dost thou not know what that immortal Rishi will say unto me? O Vidura, do thou say it, if indeed, thou hast that degree of wisdom.'
"Vidura said, 'I am born in the Sudra order and, therefore, do not venture to say more than what I have already said. The understanding, however, of that Rishi leading a life of celibacy, is regarded by me to be infinite. He that is a Brahmana by birth, by discoursing on even the profoundest mysteries, never incureth the censure of the gods. It is for this alone that I do not discourse to thee, upon the subject.'
"Dhritarashtra said, 'Tell me, O Vidura, how with this body of mine I can meet with that ancient and immortal one?'
"Vaisampayana said, 'Then Vidura began to think of that Rishi of rigid vows. And knowing that he was thought of, the Rishi, O Bharata, showed himself there. Vidura then received him with the rites prescribed by ordinance. And when, having rested a while, the Rishi was seated at his ease, Vidura addressed him, saying, 'O illustrious one, there is a doubt in Dhritarashtra's mind which is incapable of being explained away by me. It behoveth thee, therefore, to expound it, so that listening to thy discourse, this chief of men may tide over all this sorrows, and to that gain and loss, what is agreeable and what disagreeable, decrepitude and death, fright and jealously, hunger and thirst, pride and prosperity, dislike, sleep, lust and wrath, and decrease and increase may all be borne by him!'"

Book 5
Chapter 42

1 [v]
      tato rājā dhṛtarāṣṭro manīṣī; saṃpūjya vākyaṃ vidureritaṃ tat
      sanatsujātaṃ rahite mahātmā; papraccha buddhiṃ paramāṃ bubhūṣan
  2 sanatsujāta yadīdaṃ śṛṇomi; mṛtyur hi nāsīha tavopadeśam
      devāsurā hy ācaran brahmacaryam; amṛtyave tat kataran na satyam
  3 [san]
      amṛtyuḥ karmaṇā ke cin mṛtyur nāstīti cāpare
      śṛṇu me bruvato rājan yathaitan mā viśaṅkithāḥ
  4 ubhe satye kṣatriyādya pravṛtte; moho mṛtyuḥ saṃmato yaḥ kavīnām
      pramādaṃ vai mṛtyum ahaṃ bravīmi; sadāpramādam amṛtatvaṃ bravīmi
  5 pramādād vai asurāḥ parābhavann; apramādād brahmabhūtā bhavanti
      na vai mṛtyur vyāghra ivātti jantūn; na hy asya rūpam upalabhyate ha
  6 yamaṃ tv eke mṛtyum ato 'nyam āhur; ātmāvasannam amṛtaṃ brahmacaryam
      pitṛloke rājyam anuśāsti devaḥ; śivaḥ śivānām aśivo 'śivānām
  7 āsyād eṣa niḥsarate narāṇāṃ; krodhaḥ pramādo moharūpaś ca mṛtyuḥ
      te mohitās tadvaśe vartamānā; itaḥ pretās tatra punaḥ patanti
  8 tatas taṃ devā anu viplavante; ato mṛtyur maraṇākhyām upaiti
      karmodaye karmaphalānurāgās; tatrānu yānti na taranti mṛtyum
  9 yo 'bhidhyāyann utpatiṣṇūn nihanyād; anādareṇāpratibudhyamānaḥ
      sa vai mṛtyur mṛtyur ivātti bhūtvā; evaṃ vidvān yo vinihanti kāmān
  10 kāmānusārī puruṣaḥ kāmān anu vinaśyati
     kāmān vyudasya dhunute yat kiṃ cit puruṣo rajaḥ
 11 tamo 'prakāśo bhūtānāṃ narako 'yaṃ pradṛśyate
     gṛhyanta iva dhāvanti gacchantaḥ śvabhram unmukhāḥ
 12 abhidhyā vai prathamaṃ hanti cainaṃ; kāmakrodhau gṛhya cainaṃ tu paścāt
     ete bālān mṛtyave prāpayanti; dhīrās tu dhairyeṇa taranti mṛtyum
 13 amanyamānaḥ kṣatriya kiṃ cid anyan; nādhīyate tārṇa ivāsya vyāghraḥ
     krodhāl lobhān mohamayāntar ātmā; sa vai mṛtyus tvac charīre ya eṣaḥ
 14 evaṃ mṛtyuṃ jāyamānaṃ viditvā; jñāne tiṣṭhan na bibhetīha mṛtyoḥ
     vinaśyate viṣaye tasya mṛtyur; mṛtyor yathā viṣayaṃ prāpya martyaḥ
 15 ye 'smin dharmān nācarantīha ke cit; tathā dharmān ke cid ihācaranti
     dharmaḥ pāpena pratihanyate sma; utāho dharmaḥ pratihanti pāpam
 16 [san]
     ubhayam eva tatropabhujyate phalaṃ; dharmasyaivetarasya ca
     dharmeṇādharmaṃ praṇudatīha vidvān; dharmo balīyān iti tasya viddhi
 17 yān imān āhuḥ svasya dharmasya lokān; dvijātīnāṃ puṇyakṛtāṃ sanātanān
     teṣāṃ parikramān kathayantas tato 'nyān; naitad vidvan naiva kṛtaṃ ca karma
 18 [san]
     yeṣāṃ bale na vispardhā bale balavatām iva
     te brāhmaṇā itaḥ pretya svargaloke prakāśate
 19 yatra manyeta bhūyiṣṭhaṃ prāvṛṣīva tṛṇolapam
     annaṃ pānaṃ ca brāhmaṇas taj jīvan nānusaṃjvaret
 20 yatrākathayamānasya prayacchaty aśivaṃ bhayam
     atiriktam ivākurvan sa śreyān netaro janaḥ
 21 yo vākathayamānasya ātmānaṃ nānusaṃjvaret
     brahma svaṃ nopabhuñjed vā tadannaṃ saṃmataṃ satām
 22 yathā svaṃ vāntam aśnāti śvā vai nityam abhūtaye
     evaṃ te vāntam aśnanti svavīryasyopajīvanāt
 23 nityam ajñātacaryā me iti manyeta brāhmaṇaḥ
     jñātīnāṃ tu vasan madhye naiva vidyeta kiṃ cana
 24 ko hy evam antarātmānaṃ brāhmaṇo hantum arhati
     tasmād dhi kiṃ cit kṣatriya brahmāvasati paśyati
 25 aśrāntaḥ syād anādānāt saṃmato nirupadravaḥ
     śiṣṭo na śiṣṭavat sa syād brāhmaṇo brahmavit kaviḥ
 26 anāḍhyā mānuṣe vitte āḍhyā vedeṣu ye dvijāḥ
     te durdharṣā duṣprakampyā vidyāt tān brahmaṇas tanum
 27 sarvān sviṣṭakṛto devān vidyād ya iha kaś cana
     na samāno brāhmaṇasya yasmin prayatate svayam
 28 yama prayatamānaṃ tu mānayanti sa mānitaḥ
     na mānyamāno manyeta nāmānād abhisaṃjvaret
 29 vidvāṃso mānayantīha iti manyeta mānitaḥ
     adharmaviduṣo mūḍhā lokaśāstraviśāradāḥ
     na mānyaṃ mānayiṣyanti iti manyed amānitaḥ
 30 na vai mānaṃ ca maunaṃ ca sahitau carataḥ sadā
     ayaṃ hi loko mānasya asau mānasya tad viduḥ
 31 śrīḥ sukhasyeha saṃvāsaḥ sā cāpi paripanthinī
     brahmī sudurlabhā śrīr hi prajñā hīnena kṣatriya
 32 dvārāṇi tasyā hivadanti santo; bahuprakārāṇi durāvarāṇi
     satyārjave hrīr damaśaucavidyāḥ; ṣaṇ mānamohapratibādhanāni

SECTION XLII

"Vaisampayana said, 'Then the illustrious and wise king Dhritarashtra, having applauded the words spoken by Vidura, questioned Sanat-sujata in secret, desirous of obtaining the highest of all knowledge. And the king questioned the Rishi saying, 'O Sanat-sujata, I hear that thou art of the opinion that there is no Death. Again it is said that the gods and the Asuras, practise ascetic austerities in order to avoid death. Of these two opinions, then, which is true?'
"Sanat-sujata said, 'Some say, death is avertable by particular acts; others' opinion there is no death; thou hast asked me which of these is true. Listen to me, O king, as I discourse to thee on this, so that thy doubts may be removed. Know, O Kshatriya, that both of these are true. The learned are of opinion that death results from ignorance. I say that ignorance is Death, and so the absence of ignorance (Knowledge) is immortality. It is from ignorance that the Asuras became subject to defeat and death, and it is from the absence of ignorance that the gods have attained the nature of Brahman. Death doth not devour creatures like a tiger; its form itself is unascertainable. Besides this, some imagine Yama to be Death. This, however, is due to the weakness of the mind. The pursuit of Brahman or self-knowledge is immortality. That (imaginary) god (Yama) holdeth his sway in the region of the Pitris, being the source of bliss to the virtuous and of woe to the sinful. It is at his command that death in the form of wrath, ignorance, and covetousness, occurreth among men. Swayed by pride, men always walk in unrighteous path. None amongst them succeeds in attaining to his real nature. With their understanding clouded, and themselves swayed by there passions, they cast off their bodies and repeatedly fall into hell. They are always followed by their senses. It is for this that ignorance receives the name of death. Those men that desire the fruits of action when the time cometh for enjoying those fruits, proceed to heaven, casting off their bodies. Hence they cannot avoid death. Embodied creatures, from inability to attain the knowledge of Brahman and from their connection with earthly enjoyments, are obliged to sojourn in a cycle of re-births, up and down and around, The natural inclination of man towards pursuits that are unreal is alone the cause of the senses being led to error. The soul that is constantly affected by the pursuit of objects that are unreal, remembering only that with which it is always engaged, adoreth only earthly enjoyments that surround it. The desire of enjoyments first killeth men. Lust and wrath soon follow behind it. These three, viz., the desire of enjoyments, lust, and wrath, lead foolish men to death. They, however, that have conquered their souls, succeed by self-restraint, to escape death. He that hath conquered his soul without suffering himself to be excited by his ambitious desire, conquereth these, regarding them as of no value, by the aid of self-knowledge. Ignorance,
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assuming the form of Yama, cannot devour that learned man who controlled his desires in this manner. That man who followeth his desires is destroyed along with his desires. He, however, that can renounce desire, can certainly drive away all kinds of woe. Desire is, indeed, ignorance and darkness and hell in respect of all creatures, for swayed by it they lose their senses. As intoxicated persons in walking along a street reel towards ruts and holes, so men under the influence of desire, misled by deluding joys, run towards destruction. What can death do to a person whose soul hath not been confounded or misled by desire? To him, death hath no terrors, like a tiger made of straw. Therefore, O Kshatriya, if the existence of desire, which is ignorance, is to be destroyed, no wish, not even the slightest one, is either to be thought of or pursued. That soul, which is in thy body, associated as it is with wrath and covetousness and filled with ignorance, that is death. Knowing that death arises in this way, he that relies on knowledge, entertaineth no fear of death. Indeed, as the body is destroyed when brought under the influence of death, so death itself is destroyed when it comes under the influence of knowledge.'
"Dhritarashtra said, 'The Vedas declare the emancipating capacity of those highly sacred and eternal regions, that are said to be obtainable by the regenerate classes by prayers and sacrifices. Knowing this, why should not a learned person have recourse to (religious) acts?' 1
"Sanat-sujata said, 'Indeed, he that is without knowledge proceedeth thither by the path indicated by thee, and the Vedas also declare that thither are both bliss and emancipation. But he that regardeth the material body to be self, if he succeeds in renouncing desire, at once attaineth emancipation (or Brahman). If, however, one seeketh emancipation without renouncing desire, one must have to proceed along the (prescribed) route of action, taking care to destroy the chances of his retracing the routes that he hath once passed over.' 2
p. 94
"Dhritarashtra said, 'Who is it that urgeth that Unborn and Ancient One? If, again, it is He that is all this Universe in consequence of His having entered everything (without desire as He is) what can be His action, or his happiness? O learned sage, tell me all this truly.' 1
"Sanat-sujata said, 'There is great objection in completely identifying (as here) the two that are different Creatures always spring from the union of Conditions (with what in its essence is without Conditions). This view doth not detract from the supremacy of the Unborn and the Ancient One. As for men, they also originate in the union of Conditions. All this that appears is nothing but that everlasting Supreme Soul. Indeed, the universe is created by the Supreme Soul itself undergoing transformations. The Vedas to attribute this power (of self-transformation) to the Supreme Soul. For the identity, again, of the power and its possessor, both the Vedas and others are the authority.' 2
p. 95
"Dhritarashtra said, 'In this world, some practise virtue, and some renounce action or Karma (adopting what is called Sannyasa Yoga). (Respecting those that practise virtue) I ask, is virtue competent to destroy vice, or is it itself destroyed by vice?'
"Sanat-sujata said, 'The fruits of virtue and of (perfect) inaction are both serviceable in that respect (i.e., for procuring emancipation). Indeed, both are sure means for the attainment of emancipation. The man, however, that is wise, achieveth success by knowledge (inaction). On the other hand, the materialist acquireth merit (by action) and (as the consequence thereof) emancipation. He hath also (in course of his pursuit) to incur sin. Having obtained again fruits of both virtue and vice which are transitory, (heaven having its end as also hell in respect of the virtuous and the sinful), the man of action becometh once more addicted to action as the consequence of his own previous virtues and vices. The man of action, however, who possesseth intelligence, destroyeth his sins by his virtuous acts. Virtue, therefore, is strong, and hence the success of the man of action.'
"Dhritarashtra said, 'Tell me, according to their gradation, of those eternal regions that are said to be attainable, as the fruits of their own virtuous acts, by regenerate persons, engaged in the practice of virtue. Speak unto me of others' regions also of a similar kind. O learned sire, I do not wish to hear of actions (towards which man's heart naturally inclineth, however interdicted or sinful they may be).'
"Sanat-sujata said, 'Those regenerate persons that take pride in their Yoga practices, like strong men in their own strength, departing hence, shine in the region of Brahman. Those regenerate persons that proudly exert in performing sacrifices and other Vedic rites, as the fruit of that knowledge which is theirs, in consequence of those acts, freed from this world, proceed to that region which is the abode of the deities. There are others, again, conversant with the Vedas, who are of opinion that the performance of the sacrifices and rites (ordained by the Vedas) is obligatory (their non-performance being sinful). Wedded to external forms, though seeking the development of the inner self (for they practise these rites for only virtue's sake and not for the accomplishment of particular aims), these persons should not be regarded very highly (although some
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respect should be theirs). Wherever, again, food and drink worthy of a Brahmana are abundant, like grass and reeds in a spot during the rainy season, there should the Yogin seek for his livelihood (without afflicting the householder of scanty means); by no means should he afflict his own self by hunger and thirst. In a place, where there may be both inconvenience and danger to one, for one's aversion, to disclose one's superiority, he that doth not proclaim his superiority is better than he that doth. The food offered by that person who is not pained at the sight of another disclosing his superiority, and who never eateth without offering the prescribed share to Brahmanas and guests, is approved by the righteous. As a dog oftentimes devoureth its own evacuations to its injury, so those Yogins devour their own vomit who procure their livelihood by disclosing their pre-eminence. The wise know him for a Brahmana, who, living in the midst of kindred, wishes his religious practices to remain always unknown to them. What other Brahmana deserveth to know the Supreme Soul, that is unconditioned, without attributes, unchangeable, one and alone, and without duality of any kind? In consequence of such practices, a Kshatriya can know the Supreme Soul and behold it in his own soul. He that regardeth the Soul to be the acting and feeling Self,--what sins are not committed by that thief who robbeth the soul of its attributes? A Brahmana should be without exertion, should never accept gifts, should win the respect of the righteous, should be quiet, and though conversant with the Vedas should seem to be otherwise, for then only may he attain to knowledge and know Brahman. They that are poor in earthly but rich in heavenly wealth and sacrifices, become unconquerable and fearless, and they should be regarded as embodiments of Brahman. That person even, in this world, who (by performing sacrifices) succeedeth in meeting with the gods that bestow all kinds of desirable objects (on performers of sacrifices), is not equal to him that knoweth Brahman for the performer of sacrifices hath to undergo exertions (while he that knoweth Brahman attaineth to Him without such exertions). He was said to be really honoured, who, destitute of actions, is honoured by the deities. He should never regard himself as honoured who is honoured by others. One should not, therefore, grieveth when one is not honoured by others. People act according to their nature just as they open and shut their eyelids; and it is only the learned that pay respect to others. The man that is respected should think so. They again, in this world, that are foolish, apt to sin, and adepts in deceit, never pay respect to those that are worthy of respect; on the other hand, they always show disrespect to such persons. The world's esteem and asceticism (practices of Mauna), can never exist together. Know that this world is for those that are candidates for esteem, while the other world is for those that are devoted to asceticism. Here, in this world, O Kshatriya, happiness (the world's esteem) resides in worldly prosperity. The latter, however, is an impediment (to heavenly bliss). Heavenly prosperity, on the other hand, is unattainable by
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one that is without true wisdom. The righteous say that there are various kinds of gates, all difficult of being guarded, for giving access to the last kind of prosperity. These are truth, uprightness, modesty, self-control, purity of mind and conduct and knowledge (of the Vedas). These six are destructive of vanity and ignorance.'"

Book 5
Chapter 43

 1 [dhṛ]
      ṛco yajūṃṣy adhīte yaḥ sāmavedaṃ ca yo dvijaḥ
      pāpāni kurvan pāpena lipyate na sa lipyate
  2 [san]
      nainaṃ sāmāny ṛco vāpi na yajūṃṣi vicakṣaṇa
      trāyante karmaṇaḥ pāpān na te mithyā bravīmy aham
  3 na chandāṃsi vṛjināt tārayanti; māyāvinaṃ māyayā vartamānam
      nīḍaṃ śakuntā iva jātapakṣāś; chandāṃsy enaṃ prajahaty antakāle
  4 na ced vedā vedavidaṃ śaktās trātuṃ vicakṣaṇa
      atha kasmāt pralāpo 'yaṃ brāhmaṇānāṃ sanātanaḥ
  5 [san]
      asmiṁl loke tapas taptaṃ phalam anyatra dṛśyate
      brāhmaṇānām ime lokā ṛddhe tapasi saṃyatāḥ
  6 kathaṃ samṛddham apy ṛddhaṃ tapo bhavati kevalam
      sanatsujāta tad brūhi yathā vidyāma tad vayam
  7 [san]
      krodhādayo dvādaśa yasya doṣās; tathā nṛśaṃsādi ṣaḍ atra rājan
      dharmādayo dvādaśa cātatānāḥ; śāstre guṇā ye viditā dvijānām
  8 krodhaḥ kāmo lobhamohau vivitsā; kṛpāsūyā mānaśokau spṛhā ca
      īrṣyā jugupsā ca manuṣyadoṣā; varjyāḥ sadā dvādaśaite nareṇa
  9 ekaikam eta rājendra manuṣyān paryupāsate
      lipsamāno 'ntaraṃ teṣāṃ mṛgāṇām iva lubdhakaḥ
  10 vikatthanaḥ spṛhayālur manasvī; bibhrat kopaṃ capalo 'rakṣaṇaś ca
     ete prāptāḥ ṣaṇ narān pāpadharmān; prakurvate nota santaḥ sudurge
 11 saṃbhogasaṃvid dviṣam edhamāno; dattānutāpī kṛpaṇo 'balīyān
     varga praśaṃsī vanitāsu dveṣṭā; ete 'pare sapta nṛśaṃsadharmāḥ
 12 dharmaś ca satyaṃ ca damas tapaś ca; amātsaryaṃ hrīs titikṣānasūyā
     yajñaś ca dānaṃ ca dhṛtiḥ śrutaṃ ca; mahāvratā dvādaśa brāhmaṇasya
 13 yas tv etabhyaḥ pravased dvādaśebhyaḥ; sarvām apīmāṃ pṛthivīṃ praśiṣyāt
     tribhir dvābhyām ekato vā viśiṣṭo; nāsya svam astīti sa veditavyaḥ
 14 damas tyāgo 'pramādaś ca eteṣv amṛtam āhitam
     tāni satyamukhāny āhur brāhmaṇā ye manīṣiṇaḥ
 15 damo 'ṣṭādaśa doṣaḥ syāt pratikūlaṃ kṛtākṛte
     anṛtaṃ cābhyasūyā ca kāmārthau ca tathā spṛhā
 16 krodhaḥ śokas tathā tṛṣṇā lobhaḥ paiśunyam eva ca
     matsaraś ca vivitsā ca paritāpas tathā ratiḥ
 17 apasmāraḥ sātivādas tathā saṃbhāvanātmani
     etair vimukto doṣair yaḥ sa damaḥ sadbhir ucyate
 18 śreyāṃs tu ṣaḍ vidhas tyāgaḥ priyaṃ prāpya na hṛṣyati
     apriye tu samutpanne vyathāṃ jātu na cārcchati
 19 iṣṭān dārāṃś ca putrāṃś ca na cānyaṃ yad vaco bhavet
     arhate yācamānāya pradeyaṃ tad vaco bhavet
     apy avācyaṃ vadaty eva sa tṛtīyo guṇaḥ smṛtaḥ
 20 tyaktair dravyair yo bhavati nopayuṅkte ca kāmataḥ
     na ca karmasu tad dhīnaḥ śiṣyabuddhir naro yathā
     sarvair eva guṇair yukto dravyavān api yo bhavet
 21 apramādo 'ṣṭa doṣaḥ syāt tān doṣān parivarjayet
     indriyebhyaś ca pañcabhyo manasaś caiva bhārata
     atītānāgatebhyaś ca mukto hy etaiḥ sukhī bhavet
 22 doṣair etair vimuktaṃ tu guṇair etaiḥ samanvitam
     etat samṛddham apy ṛddhaṃ tapo bhavati kevalam
     yan māṃ pṛcchasi rājendra kiṃ bhūyaḥ śrotum icchasi
 23 ākhyāna pañcamair vedair bhūyiṣṭhaṃ kathyate janaḥ
     tathaivānye caturvedās trivedāś ca tathāpare
 24 dvivedāś caikavedāś ca anṛcaś ca tathāpare
     teṣāṃ tu katamaḥ sa syād yam ahaṃ veda brāhmaṇam
 25 [san]
     ekasya vedasyājñānād vedās te bahavo 'bhavan
     satyasyaikasya rājendra satye kaś cid avasthitaḥ
     evaṃ vedam anutsādya prajñāṃ mahati kurvate
 26 dānam adhyayanaṃ yajño lobhād etat pravartate
     satyāt pracyavamānānāṃ saṃkalpo vitatho bhavet
 27 tato yajñaḥ pratāyeta satyasyaivāvadhāraṇāt
     manasānyasya bhavati vācānyasyota karmaṇā
     saṃkalpasiddhaḥ puruṣaḥ saṃkalpān adhitiṣṭhati
 28 anaibhṛtyena vai tasya dīkṣita vratam ācaret
     nāmaitad dhātunirvṛttaṃ satyam eva satāṃ param
     jñānaṃ vai nāma pratyakṣaṃ parokṣaṃ jāyate tapaḥ
 29 vidyād bahu paṭhantaṃ tu bahu pāṭhīti brāhmaṇam
     tasmāt kṣatriya mā maṃsthā jalpitenaiva brāhmaṇam
     ya eva satyān nāpaiti sa jñeyo brāhmaṇas tvayā
 30 chandāṃsi nāma kṣatriya tāny atharvā; jagau purastād ṛṣisarga eṣaḥ
     chandovidas te ya u tān adhītya; na vedya vedasya vidur na vedyam
 31 na vedānāṃ veditā kaś cid asti; kaś cid vedān budhyate vāpi rājan
     yo veda vedān na sa veda vedyaṃ; satye sthito yas tu sa veda vedyam
 32 abhijānāmi brāhmaṇam ākhyātāraṃ vicakṣaṇam
     yaś chinnavicikitsaḥ sann ācaṣṭe sarvasaṃśayān
 33 tasya paryeṣaṇaṃ gacchet prācīnaṃ nota dakṣiṇam
     nārvācīnaṃ kutas tiryaṅ nādiśaṃ tu kathaṃ cana
 34 tūṣṇīṃbhūta upāsīta na ceṣṭen manasā api
     abhyāvarteta brahmāsya antarātmani vai śritam
 35 maunād dhi sa munir bhavati nāraṇya vasanān muniḥ
     akṣaraṃ tat tu yo veda sa muniḥ śreṣṭha ucyate
 36 sarvārthānāṃ vyākaraṇād vaiyākaraṇa ucyate
     pratyakṣadarśī lokānāṃ sarvadarśī bhaven naraḥ
 37 satye vai brāhmaṇas tiṣṭhan brahma paśyati kṣatriya
     vedānāṃ cānupūrvyeṇa etad vidvan bravīmi te

SECTION XLIII

"Dhritarashtra said, 'What is the object of asceticism (mauna)? Of the two kinds of mauna (viz., the restraining of speech and meditation), which is approved by thee? O learned one, tell me the true aspect of mauna. Can a person of learning attain to a state of quietude and emancipation (moksha) by that mauna? O Muni, how also is asceticism (mauna) to be practised here?'
"Sanat-sujata said, 'Since the Supreme Soul cannot be penetrated by both the Vedas and the mind, it is for this that Soul itself is called mauna. That from which both the Vedic syllable Om and this one (ordinary sounds) have arisen, that One, O king, is displayed as the Word.'
"Dhritarashtra said, 'Is he that knoweth both the Rig and the Yajus Vedas, is he that knoweth the Sama Veda, sullied by sins or not when he commiteth sins?'
"Sanat-sujata said, 'I tell thee truly that the man that hath not restrained his senses is not rescued from his sinful acts by either the Sama or the Rig, or the Yajus Veda. The Vedas never rescue from sin the deceitful person living by deceit. On the other hand, like newfledged birds forsaking their nest, the Vedas forsake such a person at the end.'
"Dhritarashtra said, 'O thou that hast restrained thy senses, if, indeed, the Vedas are not competent to rescue a person without the aid of virtue, whence then is this delusion of the Brahmanas that the Vedas are always destructive of sins?'
"Sanat-sujata said, 'O magnanimous one, this universe hath sprung from that Supreme Soul by the union of Conditions respecting name, form, and other attributes. The Vedas also, pointing it out duly, declare the same, and inculcate that the Supreme Soul and the universe are different and not identical. It is for attaining to that Supreme Soul that asceticism and sacrifices are ordained, and it is by these two that the man of learning earneth virtue. Destroying sin by virtue, his soul is enlightened by knowledge. The man of knowledge, by the aid of knowledge, attaineth to the Supreme Soul. Otherwise, he that coveteth the four objects of human pursuit, taking with him all that he doth here, enjoyeth their fruits hereafter, and (as those fruits) are not everlasting cometh back to the region of action (when the enjoyment is over). Indeed, the fruits of ascetic austerities performed in this world have to be
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enjoyed in the other world (as regards those persons who have not obtained the mastery of their souls). As regards those Brahmanas employed in ascetic practices (who have the mastery of their souls), even these regions are capable of yielding fruits.'
"Dhritarashtra said, 'O Sanat-sujata, how can ascetic austerities which are all of the same kind, be sometimes successful and sometimes unsuccessful? Tell us this in order that we may know it!'
"Sanat-sujata said, 'That asceticism which is not stained by (desire and other) faults is said to be capable of procuring emancipation, and is, therefore, successful, while the asceticism that is stained by vanity and want of true devotion is regarded unsuccessful. All thy enquiries, O Kshatriya, touch the very root of asceticism. It is by asceticism that they that are learned, know Brahman and win immortality!'
"Dhritarashtra said, 'I have listened to what thou hast said about asceticism unstained by faults, and by which I have succeeded in knowing an eternal mystery. Tell me now, O Sanat-sujata, about asceticism that is stained by faults!'
"Sanat-sujata said, 'O king, the twelve, including anger, as also the thirteen kinds of wickedness, are the faults of asceticism that is stained. Anger, lust, avarice, ignorance of right and wrong, discontent, cruelty, malice, vanity, grief, love of pleasure, envy, and speaking ill of others, are generally the faults of human beings. These twelve should always be avoided by men. Any one amongst these can singly effect the destruction of men, O bull among men. Indeed, every one of these wait for opportunity in respect of men, like a hunter expectant of opportunities in respect of deer. Assertion of one's own superiority, desire of enjoying others' wives, humiliating others from excess of pride, wrathfulness, fickleness, and refusing to maintain those worthy of being maintained, these six acts of wickedness are always practised by sinful men defying all dangers here and hereafter. He that regards the gratification of lust to be one of life's aims, he that is exceedingly proud, he that grieves having given away, he that never spends money, he that persecutes his subjects by exacting hateful taxes, he that delights in the humiliation of others, and he that hates his own wives,--these seven are others that are also called wicked. Righteousness, truth (abstention from injury and truthfulness of speech), self-restraint, asceticism, delight in the happiness of others, modesty, forbearance, love of others, sacrifices, gifts, perseverance, knowledge of the scriptures,--these twelve constitute the practices of Brahmanas. He that succeeds in acquiring these twelve, becomes competent to sway the entire earth. He that is endued with three, two, or even one, of these, should be regarded of heavenly prosperity. Self-restraint, renunciation, and knowledge of Self,--in these are emancipation. Those Brahmanas that are endued with wisdom, say, that these are attributes in which truth predominates. Self-restraint is constituted by eighteen virtues. Breaches and non-observance of ordained acts and omissions, falsehood, malice, lust, wealth, love of (sensual) pleasure,
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anger, grief, thirst, avarice, deceit, joy in the misery of others, envy, injuring others, regret, aversion from pious acts, forgetfulness of duty, calumniating others, and vanity-he that is freed from these (eighteen) vices; is said by the righteous to be self-restrained. The eighteen faults (that have been enumerated) constitute what is called mada or pride. Renunciation is of six kinds. The reverse of those six again are faults called mada. (The faults, therefore, that go by the name of mada are eighteen and six). The six kinds of renunciation are all commendable. The third only is difficult of practice, but by that all sorrow is overcome. Indeed, if that kind of renunciation be accomplished in practice, he that accomplishes it overcomes all the pairs of contraries in the world.
'The six kinds of renunciation are all commendable. They are these: The first is never experiencing joy on occasions of prosperity. The second is the abandonment of sacrifices, prayers, and pious acts. That which is called the third, O king, is the abandonment of desire or withdrawing from the world. Indeed, it is in consequence of this third kind of renunciation of desire, which is evidenced by the abandonment of all objects of enjoyment (without enjoying them) and not their abandonment after having enjoyed them to the fill, nor by abandonment after acquisition, nor by abandonment only after one has become incompetent to enjoy from loss of appetite. The fourth kind of renunciation consists in this: One should not grieve nor suffer his self to be afflicted by grief when one's actions fail, notwithstanding one's possession of all the virtues and all kinds of wealth. Or, when anything disagreeable happens, one feeleth no pain. The fifth kind of renunciation consists in not soliciting even one's sons, wives, and others that may all be very dear. The sixth kind consists in giving away to a deserving person who solicits, which act of gifts is always productive of merit. By these again, one acquires the knowledge of Self. As regards this last attribute, it involves eight qualities. These are truth, meditation, distinction of subject and object, capacity for drawing inferences, withdrawal from the world, never taking what belongeth to others, the practices of Brahmacharya vows (abstinence), and non-acceptance (of gifts).
'So also the attribute of mada (the opposite of dama or self-restraint) hath faults which have all been indicated (in the scriptures). These faults should be avoided. I have spoken (to thee) of renunciation and self-knowledge. And as, self-Knowledge hath eight virtues, so the want of it hath eight faults. Those faults should be avoided. O Bharata, he that is liberated from this five senses, mind, the past and the future, becomes happy. O king, let thy soul be devoted to truth; all the worlds are established on truth; indeed, self-control, renunciation, and self-knowledge are said to have truth for their foremost attribute. Avoiding (these) faults, one should practise asceticism here. The Ordainer hath ordained that truth alone should be the vow of the righteous. Asceticism, that is dissociated from these faults and endued with these virtues, becomes the source of great prosperity, I have now briefly told these about that
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sin-destroying and sacred subject which thou hadst asked me and which is capable of liberating a person from birth, death, and decrepitude.'
"Dhritarashtra said, 'With Akhyana (Puranas) as their fifth, the Vedas declare the Supreme Soul to be this universe consisting of mobile and immobile things. Others regard four God-heads; and others three; others again regard two; and others only one; and others regard Brahman alone as the sole existent object (there being nothing else possessing a separate existence). Amongst these, which should I know to be really possessed of the knowledge of Brahman.'
"Sanat-sujata, 'There is but one Brahman which is Truth's self. It is from ignorance of that One, that god-heads have been conceived to be diverse. But who is there, O king, that hath attained to Truth's self or Brahman? Man regardeth himself wise without knowing that One Object of knowledge, and from desire of happiness is engaged in study and the practices of charity and sacrifices. They have deviated from Truth (Brahman) and entertain purposes corresponding (with their state) and hence relying on the truth of Vedic texts thereof perform sacrifices. Some perform (or attain the object of) sacrifices by the mind (meditation), some by words (recitation of particular prayers, or Yapa); and some by acts (actual consummation of the Yatishtoma and other costly rites). The person, however, who seeketh Brahman through Truth, obtaineth his desired objects at home. When however, one's purposes become abortive (through absence of knowledge of Self), one should adopt vows of silence and such like, called Dikshavrata. Indeed, Diksha cometh from the root Diksha, meaning the observance of vows. As regards those that have knowledge of Self, with them Truth is the highest object of pursuit.'
'The fruits of knowledge are visible; asceticism yieldeth fruits hereafter. A Brahmana who (without knowledge and asceticism) hath only read much should only be known as a great reader. Therefore, O Kshatriya, never think that one can be a Brahman (Brahman-knowing) by only reading the scriptures. He, on the other hand, should be known by thee to be possessed of the knowledge of the Brahman who doth not deviate from Truth. O Kshatriya, the verses that were recited by Atharvan to a conclave of great sages, in days of old, are known by the name of Chhandas. They are not be regarded as acquainted with the Chhandas who have only read through the Vedas, without having attained to the knowledge of Him who is known through the Vedas. The Chhandas, O best of men, become the means of obtaining Brahman independently and without the necessity of anything foreign. They cannot be regarded as acquainted with the Chhandas who are acquainted only with the modes of sacrifice enjoined in the Vedas. On the other hand, having waited upon those that are acquainted with the Vedas, have not the righteous attained to the Object that is knowable by the Vedas? There is none who hath truly caught the sense of the Vedas or there may be some who have, O king, caught the sense. He that hath only read the Vedas, doth not know the Object knowable by them. He, however, that
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is established in Truth, know the Object knowable by the Vedas. Amongst those faculties which lead to perception of the body as the acting agent, there is none by which true knowledge may be acquired. By the mind alone one cannot acquire the knowledge of Self and Not-Self. Indeed, he that knoweth Self also knoweth what is Not-self. He, on the other hand, that knoweth only what is Not-self, doth not know Truth. He, again, that knoweth the proofs, knoweth also that which is sought to be proved. But what that Object in its nature is (which is sought to be proved) is not known to either the Vedas or those that are acquainted with the Vedas. For all that, however, those Brahmanas that are (truly) acquainted with the Vedas succeed in obtaining a knowledge of the Object knowable (by the Vedas) through the Vedas. As the branch of a particular tree is sometimes resorted to for pointing out the lunar digit of the first day of the lighted fortnight so the Vedas are used for indicating the highest attributes of the Supreme Soul. I know him to be a Brahmana (possessing a knowledge of Brahman) who expoundeth the doubts of others, having himself mastered all his own doubts, and who is possessed of the knowledge of Self. One cannot find what the Soul is by seeking in the East, the South, the West, the North, or in the subsidiary directions or horizontally. Very rarely can it be found in him who regardeth this body be to Self. Beyond the conception of even the Vedas, the man of Yoga-meditation only can behold the Supreme. Completely restraining all thy senses and thy mind also seek thou that Brahman which is known to reside in thy own Soul. He is not a Muni who practiseth only Yoga-meditation; nor he who liveth only in the woods (having retired from the world). He, however, is a Muni and is superior to all who knoweth his own nature. In consequence of one's being able to expound every object (Vyakarana), one is said to be endued with universal knowledge (Vaiyakarana); and, indeed, the science itself is called Vyakarana owing to its being able to expound every object to its very root (which is Brahman). The man who beholdeth all the regions as present before his eyes, is said to be possessed of universal knowledge. He that stayeth in Truth and knoweth Brahman is said to be a Brahmana, and a Brahmana, possesseth universal knowledge. A Kshatriya also, that practises such virtues, may behold Brahman. He may also attain to that high state by ascending step by step, according to what is indicated in the Vedas. Knowing it for certain, I tell thee this.'"

Book 5
Chapter 44

 1 [dhṛ]
      sanatsujāta yad imāṃ parārthāṃ; brāhmīṃ vācaṃ pravadasi viśvarūpām
      parāṃ hi kāmeṣu sudurlabhāṃ kathāṃ; tad brūhi me vākyam etat kumāra
  2 [san]
      naitad brahma tvaramāṇena labhyaṃ; yan māṃ pṛcchasy abhihṛṣyasy atīva
      avyaktavidyām abhidhāsye purāṇīṃ; buddhyā ca teṣāṃ brahmacaryeṇa siddhām
  3 avyaktavidyām iti yat sanātanīṃ; bravīṣi tvaṃ brahmacaryeṇa siddhām
      anārabhyā vasatīhārya kāle; kathaṃ brāhmaṇyam amṛtatvaṃ labheta
  4 [san]
      ye 'smiṁl loke vijayantīha kāmān; brāhmīṃ sthitim anutitikṣamāṇāḥ
      ta ātmānaṃ nirharantīha dehān; muñjād iṣīkām iva sattvasaṃsthāḥ
  5 śarīram etau kurutaḥ pitā mātā ca bhārata
      ācārya śāstā yā jātiḥ sā satyā sājarāmarā
  6 ācārya yonim iha ye praviśya; bhūtvā garbhaṃ brahmacaryaṃ caranti
      ihaiva te śāstrakārā bhavanti; prahāya dehaṃ paramaṃ yānti yogam
  7 ya āvṛṇoty avitathena karṇā; vṛtaṃ kurvann amṛtaṃ saṃprayacchan
      taṃ manyeta pitaraṃ mātaraṃ ca; tasmai na druhyet kṛtam asya jānan
  8 guruṃ śiṣyo nityam abhimanyamānaḥ; svādhyāyam icchec chucir apramattaḥ
      mānaṃ na kuryān na dadhīta roṣam; eṣa prathamo brahmacaryasya pādaḥ
  9 ācāryasya priyaṃ kuryāt prāṇair api dhanair api
      karmaṇā manasā vācā dvitīyaḥ pāda ucyate
  10 samā gurau yathāvṛttir guru patnyāṃ tathā bhavet
     yathoktakārī priyakṛt tṛtīyaḥ pāda ucyate
 11 nācāryāyehopakṛtvā pravādaṃ; prājñaḥ kurvīta naitad ahaṃ karomi
     itīva manyeta na bhāṣayeta; sa vai caturtho brahmacaryasya pādaḥ
 12 evaṃ vasantaṃ yad upaplaved dhanam; ācāryāya tad anuprayacchet
     satāṃ vṛddhiṃ bahuguṇām evam eti; guroḥ putre bhavati ca vṛttir eṣā
 13 evaṃ vasan sarvato vardhatīha; bahūn putrāṁl labhate ca pratiṣṭhām
     varṣanti cāsmai pradiśo diśaś ca; vasanty asmin brahmacarye janāś ca
 14 etana brahmacaryeṇa devā devatvam āpnuvan
     ṛṣayaś ca mahābhāgā brahmalokaṃ manīṣiṇaḥ
 15 gandharvāṇām anenaiva rūpam apsarasām abhūt
     etena brahmacaryeṇa sūryo ahnāya jāyate
 16 ya āśayet pāṭayec cāpi rājan; sarvaṃ śarīraṃ tapasā tapyamānaḥ
     etenāsau bālyam atyeti vidvān; mṛtyuṃ tathā rodhayaty antakāle
 17 antavantaḥ kṣatriya te jayanti; lokāñ janāḥ karmaṇā nirmitena
     brahmaiva vidvāṃs tenābhyeti sarvaṃ; nānyaḥ panthā ayanāya vidyate
 18 ābhāti śuklam iva lohitam iva; atho kṛṣṇam athāñjanaṃ kādravaṃ vā
     tad brāhmaṇaḥ paśyati yo 'tra vidvān; kathaṃrūpaṃ tad amṛtam akṣaraṃ padam
 19 nābhāti śuklam iva lohitam iva; atho kṛṣṇam āyasam arkavarṇam
     na pṛthivyāṃ tiṣṭhati nāntarikṣe; naitat samudre salilaṃ bibharti
 20 na tārakāsu na ca vidyud āśritaṃ; na cābhreṣu dṛśyate rūpam asya
     na cāpi vāyau na ca devatāsu; na tac candre dṛśyate nota sūrye
 21 naivarkṣu tan na yajuḥṣu nāpy atharvasu; na caiva dṛśyaty amaleṣu sāmasu
     rathaṃtare bārhate cāpi rājan; mahāvrate naiva dṛśyed dhruvaṃ tat
 22 apāraṇīyaṃ tamasaḥ parastāt; tad antako 'py eti vināśakāle
     aṇīya rūpaṃ kṣura dhārayā tan; mahac ca rūpaṃ tv api parvatebhyaḥ
 23 sā pratiṣṭhā tad amṛtaṃ lokās tad brahma tad yaśaḥ
     bhūtāni jajñire tasmāt pralayaṃ yānti tatra ca
 24 anāmayaṃ tan mahad udyataṃ yaśo; vāco vikārān kavayo vadanti
     tasmiñ jagat sarvam idaṃ pratiṣṭhitaṃ; ye tad vidur amṛtās te bhavanti

SECTION XLIV

"Dhritarashtra said, 'Excellent, O Sanat-sujata, as this thy discourse is, treating of the attainment of Brahman and the origin of the universe. I
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pray thee, O celebrated Rishi, to go on telling me words such as these, that are unconnected with objects of worldly desire and are, therefore, rare among men.'
"Sanat-sujata said, 'That Brahman about which thou askest me with such joy is not to be attained soon. After (the senses have been restrained and) the will hath been merged in the pure intellect, the state that succeeds in one of utter absence of worldly thought. Even that is knowledge (leading to the attainment of Brahman). It is attainable only by practising Brahmacharya.'
"Dhritarashtra said, 'Thou sayest that the knowledge of Brahman dwelleth of itself in the mind, being only discovered by Brahmacharya; that is dwelling in the mind, it requires for its manifestation no efforts (such as are necessary for work) being manifested (of itself) during the seeking (by means of Brahmacharya). How then is the immortality associated with the attainment of Brahman?'
"Sanat-sujata said, 'Though residing in and inherent to the mind, the knowledge of Brahman is still unmanifest. It is by the aid of the pure intellect and Brahmacharya that, that knowledge is made manifest. Indeed, having attained to that knowledge, Yogins forsake this world. It is always to be found among eminent preceptors. I shall now discourse to thee on that knowledge.'
"Dhritarashtra said, 'What should be the nature of that Brahmacharya by which the knowledge of Brahman might be attained without much difficulty? O regenerate one, tell me this.'
"Sanat-sujata said, 'They, who, residing in the abodes of their preceptors and winning their good will and friendship, practise Brahmacharya austerities, become even in this world the embodiments of Brahman and casting off their bodies are united with the Supreme Soul. They that in this world desirous of obtaining the state of Brahman, subdue all desires, and endued as they are with righteousness, they succeed in dissociating the Soul from the body like a blade projected from a clump of heath. The body, O Bharata, is created by these, viz., the father and the mother; the (new) birth, however, that is due to the preceptor's instructions is sacred, free from decrepitude, and immortal. Discoursing upon Brahman and granting immortality, he who wraps all persons with (the mantle of) truth, should be regarded as father and mother; and bearing in mind the good he does, one should never do him any injury. A disciple must habitually salute his preceptor with respect, and with purity (of body and mind) and well-directed attention, he must betake to study. He must not consider any service as mean, and must not harbour anger. Even this is the first step of Brahmacharya. The practices of that disciple who acquires knowledge by observing the duties ordained for one of his class are regarded also as the first step of Brahmacharya. A disciple should, with his very life and all his possessions, in thought, word and deed, do all that is agreeable to the preceptor. This is regarded as the second step of Brahmacharya. He should behave towards his
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preceptor's wife and son also in the same way as towards his preceptor himself. This also is regarded as the second step of Brahmacharya. Bearing well in mind what has been done to him by the preceptor, and understanding also its object, the disciple should, with a delighted heart think,--I have been taught and made great by him. This is the third step of Brahmacharya. Without requiring the preceptor by payment of the final gift, a wise disciple must not betake to another mode of life; nor should he say or even think of in his mind,--I make this gift. This is the fourth step of Brahmacharya. He attaineth the first step of (knowledge of Brahman which is) the object of Brahmacharya by aid of time; the second step, through the preceptor's prelections; the third, by the power of his own understanding; and finally, the fourth, by discussion. The learned have said that Brahmacharya is constituted by the twelve virtues, the Yoga-practices are called its Angas, and perseverance in Yoga-meditation called is its Valam and one is crowned with success in this in consequence of the preceptor's aid and the understanding of the sense of the Vedas. Whatever wealth a disciple, thus engaged, may earn, should all be given to the preceptor. It is thus that the preceptor obtaineth his highly praise-worthy livelihood. And thus also should the disciple behave towards the preceptor's son. Thus stationed (in Brahmacharya), the disciple thriveth by all means in this world and obtaineth numerous progeny and fame. Men also from all directions shower wealth upon him; and many people come to his abode for practising Brahmacharya. It is through Brahmacharya of this kind that the celestials attained to their divinity, and sages, highly blessed and of great wisdom, have obtained the region of Brahman. It is by this that the Gandharvas and the Apsaras acquired such personal beauty, and it is through Brahmacharya that Surya riseth to make the day. As the seekers of the philosopher's stone derive great happiness when they obtain the object of their search those mentioned above (the celestials and others), on completing their Brahmacharya, derive great happiness in consequence of being able to have whatever they desire. He, O king, who devoted to the practice of ascetic austerities, betaketh himself to Brahmacharya in its entirety and thereby purifieth his body, is truly wise, for by this he becometh like a child (free from all evil passions) and triumpheth over death at last. Men, O Kshatriya, by work, however, pure, obtain only worlds that are perishable; he, however, that is blessed with Knowledge, attaineth, by the aid of that Knowledge, to Brahman which is everlasting. There is no other path (than Knowledge or the attainment of Brahman) leading to emancipation.
"Dhritarashtra said, 'The existence of Brahman, thou sayest, a wise man perceiveth in his own soul. Now, is Brahman white, or red, or black or blue, or purple? Tell me what is the true form and colour of the Omnipresent and Eternal Brahman?'
"Sanat-sujata said, 'Indeed, Brahman as (perceived) may appear as white, red, black, brown, or bright. But neither on the earth, nor in the
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sky, nor in the water of the ocean, is there anything like it, Neither in the stars, nor in lightning, nor in the clouds, is its form to be seen, nor is it visible in the atmosphere, nor in the deities, nor in the moon, nor in the sun. Neither in the Riks, nor among the Yajus, nor among the Atharvans, nor in the pure Samans, it is to be found. Verily, O king, it is not to be found in Rathantara or Varhadratha, nor in great sacrifices. Incapable of being compassed and lying beyond the reach of the limited intellect, even the universal Destroyer, after the Dissolution, is himself lost in it. Incapable of being gazed at, it is subtle as the edge of the razor, and grosser than mountains. It is the basis upon which everything is founded; it is unchangeable; it is this visible universe (omnipresent); it is vast; it is delightful; creatures have all sprung from it and are to return to it. Free from all kinds of duality, it is manifest as the universe and all-pervading. Men of learning say that it is without any change, except in the language used to describe it. They are emancipated that are acquainted with That in which this universe is established.'"

Book 5
Chapter 45

1 [san]
      yat tac chukraṃ mahaj jyotir dīpyamānaṃ mahad yaśaḥ
      tad vai devā upāsante yasmād arko virājate
      yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
  2 śukrād brahma prabhavati brahma śukreṇa vardhate
      tac chukraṃ jyotiṣāṃ madhye 'taptaṃ tapati tāpanam
      yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
  3 āpo 'tha adbhyaḥ salilasya madhye; ubhau devau śiśriyāte 'ntarikṣe
      sa sadhrīcīḥ sa viṣūcīr vasānā; ubhe bibharti pṛthivīṃ divaṃ ca
      yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
  4 ubhau ca devau pṛthivīṃ divaṃ ca; diśaś ca śukraṃ bhuvanaṃ bibharti
      tasmād diśaḥ saritaś ca sravanti; tasmāt samudrā vihitā mahāntaḥ
      yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
  5 cakre rathasya tiṣṭhantaṃ dhruvasyāvyaya karmaṇaḥ
      ketumantaṃ vahanty aśvās taṃ divyam ajaraṃ divi
      yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
  6 na sādṛśye tiṣṭhati rūpam asya; na cakṣuṣā paśyati kaś cid enam
      manīṣayātho manasā hṛdā ca; yaivaṃ vidur amṛtās te bhavanti
      yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
  7 dvādaśa pūgāṃ saritaṃ deva rakṣitam
      madhu īśantas tadā saṃcaranti ghoram
      yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
  8 tad ardhamāsaṃ pibati saṃcitya bhramaro madhu
      īśānaḥ sarvabhūteṣu havir bhūtam akalpayat
      yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
  9 hiraṇyaparṇam aśvattham abhipatya apakṣakāḥ
      yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
  10 pūrṇāt pūrṇāny uddharanti pūrṇāt pūrṇāni cakrire
     haranti pūrṇāt pūrṇāni pūrṇam evāvaśiṣyate
     yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
 11 tasmād vai vāyur āyātas tasmiṃś ca prayataḥ sadā
     tasmād agniś ca somaś ca tasmiṃś ca prāṇa ātataḥ
 12 sarvam eva tato vidyāt tat tad vaktuṃ na śaknumaḥ
     yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
 13 apānaṃ girati prāṇaḥ prāṇaṃ girati candramāḥ
     ādityo girate candramādityaṃ girate paraḥ
     yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
 14 ekaṃ pādaṃ notkṣipati salilād dhaṃsa uccaran
     taṃ cet satatam ṛtvijaṃ na mṛtyur nāmṛtaṃ bhavet
     yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
 15 evaṃ devo mahātmā sa pāvakaṃ puruṣo giran
     yo vai taṃ puruṣaṃ veda tasyehātmā na riṣyate
     yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
 16 yaḥ sahasraṃ sahasrāṇāṃ pakṣān saṃtatya saṃpatet
     madhyame madhya āgacched api cet syān manojavaḥ
     yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
 17 na darśane tiṣṭhati rūpam asya; paśyanti cainaṃ suviśuddhasattvāḥ
     hito manīṣī manasābhipaśyed; ye taṃ śrayeyur amṛtās te bhavanti
     yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
 18 gūhanti sarpā iva gahvarāṇi; svaśikṣayā svena vṛttena martyāḥ
     teṣu pramuhyanti janā vimūḍhā; yathādhvānaṃ mohayante bhayāya
     yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
 19 sadā sadāsatkṛtaḥ syān na mṛtyur amṛtaṃ kutaḥ
     satyānṛte satyasamāna bandhane; sataś ca yonir asataś caika eva
     yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
 20 na sādhunā nota asādhunā vā; samānam etad dṛśyate mānuṣeṣu
     samānam etad amṛtasya vidyād; evaṃ yukto madhu tad vai parīpset
     yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
 21 nāsyātivādā hṛdayaṃ tāpayanti; nānadhītaṃ nāhutam agnihotram
     mano brāhmīṃ laghutām ādadhīta; prajñānam asya nāma dhīrā labhante
     yoginas taṃ prapaśyanti bhagavantaṃ sanātanam
 22 evaṃ yaḥ sarvabhūteṣu ātmānam anupaśyati
     anyatrānyatra yukteṣu kiṃ sa śocet tataḥ param
 23 yathoda pāne mahati sarvataḥ saṃplutodake
     evaṃ sarveṣu vedeṣu brāhmaṇasya vijānataḥ
 24 aṅguṣṭha mātraḥ puruṣo mahātmā; na dṛśyate 'sau hṛdaye niviṣṭaḥ
     ajaś caro divārātram atandritaś ca; sa taṃ matvā kavir āste prasannaḥ
 25 aham evāsmi vo mātā pitā putro 'smy ahaṃ punaḥ
     ātmāham api sarvasya yac ca nāsti yad asti ca
 26 pitāmaho 'smi sthaviraḥ pitā putraś ca bhārata
     mamaiva yūyam ātmasthā na me yūyaṃ na vo 'py aham
 27 ātmaiva sthānaṃ mama janma cātmā; vedaprokto 'ham ajara pratiṣṭhaḥ
 28 aṇor aṇīyān sumanāḥ sarvabhūteṣu jāgṛmi
     pitaraṃ sarvabhūtānāṃ puṣkare nihitaṃ viduḥ

SECTION XLV

"Sanat-sujata said, 'Sorrow, anger, covetousness, lust, ignorance, laziness, malice, self-importance, continuous desire of gain, affection, jealousy and evil speech,--these twelve, O monarch, are grave faults that are destructive of men's lives. Each of these, O monarch, wait for opportunities to seize mankind. Afflicted by them, men lose their senses and commit sinful acts. He that is covetous, he that is fierce, he that is harsh of speech, he that is garrulous, he that is given to nursing anger, he that is boastful,--these six of wicked disposition, on obtaining wealth, cannot treat others with courtesy. He that regardeth sensual gratification as the end of life, he that is self-conceited, he that boasteth having made a gift, he that never spendeth, he that is weak in mind, he that is given to self-admiration, and he that hateth his own wife,--these seven are counted as wicked men of sinful habits. Righteousness, truth, asceticism, self-restraint, contentment, modesty, renunciation, love of others, gift, acquaintance with the scriptures, patience, and forgiveness,--these twelve are the practices of a Brahmana. He that doth not fall off from these twelve, may sway the entire earth. He that is endued with three, or two, or even one, of these, doth never regard anything as his own to the exclusion of others. Self-restraint, renunciation, and knowledge,--in these reside emancipation. These are the attributes of Brahmanas endued with wisdom and regarding Brahman as the highest of all objects of attainment. True or false, it is not laudable for a
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[paragraph continues] Brahmana to speak ill of others; they that do this have hell for their abode. Mada hath eighteen faults which have not yet been enumerated by me. They are ill-will towards others, throwing obstacles in the way of virtuous acts, detraction, falsehood in speech, lust, anger, dependence, speaking ill of others, finding out the faults of others for report, waste of wealth, quarrel, insolence, cruelty to living creatures, malice, ignorance, disregard of those that are worthy of regard, loss of the senses of right and wrong, and always seeking to injure others. A wise man, therefore, should not give way to mada, for the accompaniments of mada are censurable. Friendship is said to possess six indications; firstly, friends delight in the prosperity of friends, and secondly, are distressed at their adversity. If any one asketh for anything which is dear to his heart, but which should not be asked for, a true friend surely giveth away even that. Fourthly, a true friend who is of a righteous disposition, when asked, can give away his very prosperity, his beloved sons, and even his own wife. Fifthly, a friend should not dwell in the house of a friend, on whom he may have bestowed everything, but should enjoy what he earneth himself. Sixthly, a friend stoppeth not to sacrifice his own good (for his friend). The man of wealth who seeketh to acquire those good qualities, and who becometh charitable and righteous restraineth his five senses from their respective objects. Such restraint of the senses is asceticism. When it groweth in degree, it is capable of winning regions of bliss hereafter (unlike Knowledge which leadeth to success even here). They that have fallen off from patience (and are incapable, therefore, of attaining to Knowledge) acquire such asceticism in consequence of the purpose they entertain, viz., the attainment of bliss in the high regions hereafter. In consequence of his ability to grasp that Truth (Brahman) from which sacrifices flow, the Yogin is capable of performing sacrifices by the mind. Another performeth sacrifices by Words (Yapa) and another by Work. Truth (Brahman) resides in him who knoweth Brahman as vested with attributes. It dwelleth more completely in him who knoweth Brahman as divested of attributes. Listen now to something else from me. This high and celebrated philosophy should be taught (to disciples). All other systems are only a farrago of words. The whole of this (universe) is established in this Yoga-philosophy. They that are acquainted with it are not subjected to death. O king, one cannot, by Work, however well-accomplished, attain to Truth (Brahman). The man that is destitute of knowledge even if he poureth homa libations or performeth sacrifices, can never, by Work, O king, attain to immortality (emancipation). Nor doth he enjoy great happiness at the end. Restraining all the external senses and alone, one should seek Brahman. Giving up Work, one should not exert mentally. One should also (while thus engaged) avoid experiencing joy at praise or anger at blame. O Kshatriya, by conducting himself in this way according to the successive steps indicated in the Vedas, one may, even here, attain to Brahman. This, O learned one, is all that I tell thee.'"

Book 5
Chapter 46

1 [v]
      evaṃ sanatsujātena vidureṇa ca dhīmatā
      sārdhaṃ kathayato rājñaḥ sā vyatīyāya śarvarī
  2 tasyāṃ rajanyāṃ vyuṣṭāyāṃ rājānaḥ sarva eva te
      sabhām āviviśur hṛṣṭāḥ sūtasyopadidṛkṣayā
  3 śuśrūṣamāṇāḥ pārthānāṃ vaco dharmārthasaṃhitam
      dhṛtarāṣṭra mukhāḥ sarve yayū rājasabhāṃ śubhām
  4 sudhāvadātāṃ vistīrṇāṃ kanakājira bhūṣitām
      candraprabhāṃ surucirāṃ siktāṃ paramavāriṇā
  5 rucirair āsanaiḥ stīrṇāṃ kāñcanair dāravair api
      aśmasāramayair dāntaiḥ svāstīrṇaiḥ sottarac chadaiḥ
  6 bhīṣmo droṇaḥ kṛpaḥ śalyaḥ kṛtavarmā jayadrathaḥ
      aśvatthāmā vikarṇaś ca somadattaś ca bāhlikaḥ
  7 viduraś ca mahāprājño yuyutsuś ca mahārathaḥ
      sarve ca sahitāḥ śūrāḥ pārthivā bharatarṣabha
      dhṛtarāṣṭraṃ puraskṛtya viviśus tāṃ sabhāṃ śubhām
  8 duḥśāsanaś citrasenaḥ śakuniś cāpi saubalaḥ
      durmukho duḥsahaḥ karṇa ulūko 'tha viviṃśatiḥ
  9 kururājaṃ puraskṛtya duryodhanam amarṣaṇam
      viviśus tāṃ sabhāṃ rājan surāḥ śakra sado yathā
  10 āviśadbhis tadā rājañ śūraiḥ parighabāhubhiḥ
     śuśubhe sā sabhā rājan siṃhair iva girer guhā
 11 te praviśya maheṣvāsāḥ sabhāṃ samitiśobhanāḥ
     āsanāni mahārhāṇi bhejire sūryavarcasaḥ
 12 āsanastheṣu sarveṣu teṣu rājasu bhārata
     dvāḥstho nivedayām āsa sūtaputram upasthitam
 13 ayaṃ sa ratha āyāti yo 'yāsīt pāṇḍavān prati
     dūto nas tūrṇam āyātaḥ saindhavaiḥ sādhu vāhibhiḥ
 14 upayāya tu sa kṣipraṃ rathāt praskandya kuṇḍalī
     praviveśa sabhāṃ pūrṇāṃ mahīpālair mahātmabhiḥ
 15 [samjaya]
     prāpto 'smi pāṇḍavān gatvā tad vijānīta kauravāḥ
     yathā vayaḥ kurūn sarvān pratinandanti pāṇḍavāḥ
 16 abhivādayanti vṛddhāṃś ca vayasyāṃś ca vayasyavat
     yūnaś cābhyavadan pārthāḥ pratipūjya yathā vayaḥ
 17 yathāhaṃ dhṛtarāṣṭreṇa śiṣṭaḥ pūrvam ito gataḥ
     abruvaṃ pāṇḍavān gatvā tan nibodhata pārthivāḥ

SECTION XLVI

"Sanat-sujata said, 'The primary Seed (of the universe), called Mahayasas, is destitute of accidents, is pure Knowledge, and blazeth with effulgence. It leadeth the senses, and it is in consequence of that Seed that Surya shineth. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). It is in consequence of that Seed (which is Joy's self) that Brahman becomes capable of Creation and it is through it that Brahman increaseth in expansion. It is that Seed which entering into luminous bodies giveth light and heat. Without deriving its light and heat from any other thing it is self-luminous, and is an object of terror to all luminous bodies. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The body composed of the five grosser elements, that are themselves sprung from the five subtler ones,--the latter, in their turn, originating in one homogeneous substance called Brahman--is upheld (realised) in consciousness by both the creature-Soul endued with life and Iswara. (These two, during sleep and the universal dissolution, are deprived of consciousness). Brahman on the other hand, which is never bereft of consciousness, and which is the Sun's Sun, upholdeth both these two and also the Earth and the Heaven. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The Seed upholdeth the two gods, the Earth and the Heaven, the Directions, and the whole Universe. It is from that Seed that directions (points of the compass) and rivers spring, and the vast seas also have derived their origin. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The body is like a car destined to destruction. Its acts, however, are undying. Tied to the wheels of that car (which are represented by the acts of past lives), the senses, that are as steeds, lead, through the region of consciousness, the man of wisdom towards that Increate and Unchangeable One, that One endued with Divinity is beheld by Yogins (by their mental eye). The form of that One cannot be displayed by any comparison. None ever beholdeth Him by the eye. They that know him by the rapt faculties, the mind, and the heart, become freed from death. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The stream of illusion is terrible; guarded by the gods, it hath twelve fruits. Drinking of its waters and beholding many sweet things in its midst, men swim along it to and fro. This stream flows from that Seed. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Destined to sojourn to and fro, the creature-Soul, having reflected enjoyeth (in the other world) only half of the fruits of his acts. It is that creature-Soul which is Iswara, pervading everything in the universe. It is Iswara that hath ordained sacrifices. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Souls divested of accidents, resorting to Avidya, which is like unto a tree of golden foliage,
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assume accidents, and take births in different orders according to their propensities. That Eternal One endued with Divinity (in Whom all those Souls are united) is beheld by Yogins (by their mental eye). Accidents (which coming in contact with Brahman make the latter assume many forms) raise the universe in its Fulness from that Brahman which is full. Those accidents also, in their Fulness, arise from Brahman in its Fulness. When one succeeds in dispelling all accidents from Brahman which is ever Full, that which remains is Brahman in its Fulness. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). It is from that Seed that the five elements have arisen, and it is in it that the power resideth for controlling them. It is from that Seed that both the consumer and the consumed (called Agni and Soma) have sprung, and it is in it that the living organisms with the senses rest. Everything should be regarded to have sprung from it. That Seed called in the Vedas TATH (Tad), we are unable to describe. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The vital air called Apana is swallowed up by the Air called Prana; Prana is swallowed up by the Will, and the Will by the Intellect, and the Intellect by the Supreme Soul. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The Supreme Soul endued with four legs, called respectively Waking, Dream, profound Sleep, and Turiya, like unto a swan, treading above the unfathomable ocean of worldly affairs doth not put forth one leg that is hid deep. Unto him that beholdeth that leg (viz., Turiya) as put forth for the purpose of guiding the other three, both death and emancipation are the same. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Of the measure of the thumb, ever Full, and different from this eternal organism, coming in contact with the Vital airs, the Will, the Intellect, and the ten Senses, it moveth to and fro. That Supreme Controller, worthy of reverential hymns, capable of everything when vested with accidents and the prime cause of everything, is manifest as Knowledge in creature-Souls. Fools alone do not behold him; that Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Among individuals there are those that have obtained the mastery of their minds, and those that have not. Yet in all men the Supreme Soul may be seen equally. Indeed, it resideth equally in him that is emancipate and in him that is not, with only this difference that they that are emancipate obtain honey flowing in a thick jet. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). When one maketh life's Sojourn, having attained to the knowledge of Self and Not-Self, then it matters little whether his Agni-hotra is performed or not. O monarch, let not such words as 'I am thy servant' fall from their lips. The Supreme Soul hath another name, viz., Pure Knowledge. They only that have restrained their minds obtain Him. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Even such is He. Illustrious and Full, all living creatures
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are merged into Him. He that knoweth that embodiment of Fullness attaineth to his object (emancipation) even here. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). That which flieth away stretching forth thousands of wings, yea, if endued with the speed of the mind, must yet come back to the Central Spirit within the living organism (in which the most distant things reside... That Eternal One endued with Divinity) is beheld by Yogins (by their mental eye). His form cannot be an object of sight. They only, that are of pure hearts, can behold him. When one seeketh the good of all, succeedeth in controlling his mind, and never suffereth his heart to be affected by grief, then he is said to have purified his heart. Those again that can abandon the world and all its cares, become immortal. (That Supreme Soul which is undying),--that Eternal One endued with Divinity--is beheld by Yogins (by their mental eye). Like serpents concealing themselves in holes, there are persons who following the dictates of their preceptors, or by their own conduct conceal their vices from scrutiny's gaze. They that are of little sense are deceived by these. In fact, bearing themselves outwardly without any impropriety, these deceive their victims for leading them to hell. (Him, therefore, who may be attained by companionship with persons of the very opposite class), that Eternal One endued with Divinity--is beheld by Yogins (by their mental eye). He that is emancipate thinks,--this transitory organism can never make me liable to joy and grief and the other attributes inhering to it: nor can there be, in my case, anything like death and birth: and, further, when Brahman, which hath no opposing force to contend against and which is alike in all times and all places, constitutes the resting-place of both realities and unrealities, how can emancipation be mine? It is I alone that am the origin and the end of all causes and effects.--(Existing in the form of I or Self) that Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The Brahman-knowing person, who is equal unto Brahman itself, is neither glorified by good acts nor defiled by bad ones. It is only in ordinary men that acts, good or bad, produce different results. The person that knoweth Brahman should be regarded as identical with Amrita or the state called Kaivalya which is incapable of being affected by either virtue or vice. One should, therefore, disposing his mind in the way indicated, attain to that essence of sweetness (Brahman). That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Slander grieveth not the heart of the person that knoweth Brahman not the thought--I have not studied (the Veda), or, I have not performed my Agni-hotra. The knowledge of Brahman soon imparteth to him that wisdom which they only obtain who have restrained their mind. (That Brahman which freeth the Soul from grief and ignorance)-that Eternal One endued with Divinity-is beheld by Yogins (by their mental eye). He, therefore, that beholdeth his own Self in everything, hath no longer to grieve, for they only have to grieve who are employed in diverse other occupations of
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the world. As one's purposes (appeasing thirst, etc.) may be served in a well as in a large reservoir or vast expanse, so the various purposes of the Vedas may all be derivable by him that knoweth the Soul. Dwelling in the heart, and of the measure of the thumb, that illustrious One--the embodiment of Fullness--is not an object of sight. Unborn he moveth, awake day and night. He that knoweth him, becometh both learned and full of joy. I am called the mother and father. I am again the son. Of all that was, and of all that we will be, I am the Soul. O Bharata, I am the old grandsire, I am the father, I am the son. Ye are staying in my soul, yet ye are not mine, nor am I yours! The Soul is the cause of my birth and procreation. I am the warp and woof of the universe. That upon which I rest is indestructible. Unborn I move, awake day and night. It is I knowing whom one becometh both learned and full of joy. Subtler than the subtle, of excellent eyes capable of looking into both the past and the future, Brahman is awake in every creature. They that knows Him know that Universal Father dwelleth in the heart of every created thing!'"

Book 5
Chapter 47

1 [dhṛ]
      pṛcchāmi tvāṃ saṃjaya rājamadhye; kim abravīd vākyam adīnasattvaḥ
      dhanaṃjayas tāta yudhāṃ praṇetā; durātmanāṃ jīvitacchin mahātmā
  2 duryodhano vācam imāṃ śṛṇotu; yad abravīd arjuno yotsyamānaḥ
      yudhiṣṭhirasyānumate mahātmā; dhanaṃjayaḥ śṛṇvataḥ keśavasya
  3 anvatrasto bāhuvīryaṃ vidāna; upahvare vāsudevasya dhīraḥ
      avocan māṃ yotsyamānaḥ kirīṭī; madhye brūyā dhārtarāṣṭraṃ kurūṇām
  4 ye vai rājānaḥ pāṇḍavāyodhanāya; samānītāḥ śṛṇvatāṃ cāpi teṣām
      yathā samagraṃ vacanaṃ mayoktaṃ; sahāmātyaṃ śrāvayethā nṛpaṃ tam
  5 yathā nūnaṃ devarājasya devāḥ; śuśrūṣante vajrahastasya sarve
      tathāśṛṇvan pāṇḍavāḥ sṛñjayāś ca; kirīṭinā vācam uktāṃ samarthām
  6 ity abravīd arjuno yotsyamāno; gāṇḍīvadhanvā lohitapadmanetraḥ
      na ced rājyaṃ muñcati dhārtarāṣṭro; yudhiṣṭhirasyājamīḍhasya rājñaḥ
      asti nūnaṃ karmakṛtaṃ purastād; anirviṣṭaṃ pāpakaṃ dhārtarāṣṭraiḥ
  7 yeṣāṃ yuddhaṃ bhīmasenārjunābhyāṃ; tathāśvibhyāṃ vāsudevena caiva
      śaineyena dhruvam āttāyudhena; dhṛṣṭadyumnenātha śikhaṇḍinā ca
      yudhiṣṭhireṇendra kalpena caiva; yo 'padhyānān nirdahed gāṃ divaṃ ca
  8 taiś ced yuddhaṃ manyate dhārtarāṣṭro; nirvṛtto 'rthaḥ sakalaḥ pāṇḍavānām
      mā tat kārṣīḥ pāṇḍavārthāya hetor; upaihi yuddhaṃ yadi manyase tvam
  9 yāṃ tāṃ vane duḥkhaśayyām uvāsa; pravrājitaḥ pāṇḍavo dharmacārī
      āśiṣyate duḥkhatarām anarthām; antyāṃ śayyāṃ dhārtarāṣṭraḥ parāsuḥ
  10 hriyā jñānena tapasā damena; krodhenātho dharmaguptyā dhanena
     anyāya vṛtāḥ kurupāṇḍaveyān; adhyātiṣṭhad dhārtarāṣṭro durātmā
 11 māyopadhaḥ praṇidhānārjavābhyāṃ; tapo damābhyāṃ dharmaguptyā balena
     satyaṃ bruvan prītiyuktyānṛtena; titikṣamāṇaḥ kliśyamāno 'tivelam
 12 yadā jyeṣṭhaḥ pāṇḍavaḥ saṃśitātmā; krodhaṃ yat taṃ varṣapūgān sughoram
     avasraṣṭā kuruṣūdvṛtta cetās; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 13 kṛṣṇa vartmeva jvalitaḥ samiddho; yathā dahet kakṣam agnir nidāghe
     evaṃ dagdhā dhārtarāṣṭrasya senāṃ; yudhiṣṭhiraḥ krodhadīpto 'nuvīkṣya
 14 yadyā draṣṭā bhīmasenaṃ raṇasthaṃ; gadāhastaṃ krodhaviṣaṃ vamantam
     durmarṣaṇaṃ pāṇḍavaṃ bhīmavegaṃ; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 15 mahāsiṃho gāva iva praviśya; gadāpāṇir dhārtarāṣṭrān upetya
     yadā bhīmo bhīmarūpo nihantā; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 16 mahābhaye vītabhayaḥ kṛtāstraḥ; samāgame śatrubalāvamardī
     sakṛd rathena pratiyād rathaughān; padātisaṃghān gadayābhinighnan
 17 sainyān anekāṃs tarasā vimṛdnan; yadā kṣeptā dhārtarāṣṭrasya sainyam
     chindan vanaṃ paraśuneva śūras; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 18 tṛṇaprāyaṃ jvalaneneva dagdhaṃ; grāmaṃ yathā dhārtarāṣṭraḥ samīkṣya
     pakvaṃ sasyaṃ vaidyuteneva dagdhaṃ; parāsiktaṃ vipulaṃ svaṃ balaugham
 19 hatapravīraṃ vimukhaṃ bhayārtaṃ; parāṅmukhaṃ prāyaśo 'dhṛṣṭa yodham
     śastrārciṣā bhīmasenena dagdhaṃ; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 20 upāsaṅgād uddharan dakṣiṇena; paraḥśatān nakulaś citrayodhī
     yadā rathāgryo rathinaḥ pracetā; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 21 sukhocito duḥkhaśayyāṃ vaneṣu; dīrghaṃ kālaṃ nakulo yām aśeta
     āśīviṣaḥ kruddha iva śvasan bhṛśaṃ; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 22 tyaktātmānaḥ pārthivāyodhanāya; samādiṣṭā dharmarājena vīrāḥ
     rathaiḥ śubhraiḥ sainyam abhidravanto; dṛṣṭvā paścāt tapsyate dhārtarāṣṭraḥ
 23 śiśūn kṛtāstrān aśiśu prakāśān; yadā draṣṭā kauravaḥ pañca śūrān
     tyaktvā prāṇān kekayān ādravantas; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 24 yadā gatodvāham akūjanākṣaṃ; suvarṇatāraṃ ratham ātatāyī
     dāntair yuktaṃ sahadevo 'dhirūḍhaḥ; śirāṃsi rājñāṃ kṣepsyate mārgaṇaughaiḥ
 25 mahābhaye saṃpravṛtte rathasthaṃ; vivartamānaṃ samare kṛtāstram
     sarvāṃ diśaṃ saṃpatantaṃ samīkṣya; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 26 hrīniṣedho nipuṇaḥ satyavādī; mahābalaḥ sarvadharmopapannaḥ
     gāndhārim ārcchaṃs tumule kṣiprakārī; kṣeptā janān sahadevas tarasvī
 27 yadā draṣṭā draupadeyān maheṣūñ; śūrān kṛtāstrān rathayuddhakovidān
     āśīviṣān ghoraviṣān ivāyatas; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 28 yadābhimanyuḥ paravīra ghātī; śaraiḥ parān megha ivābhivarṣan
     vigāhitā kṛṣṇa samaḥ kṛtāstras; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 29 yadā draṣṭā bālam abāla vīryaṃ; dviṣac camūṃ mṛtyum ivāpatantam
     saubhadram indra pratimaṃ kṛtāstraṃ; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 30 prabhadrakāḥ śīghratarā yuvāno; viśāradāḥ siṃhasamāna vīryāḥ
     yadā kṣeptāro dhārtarāṣṭrān sa sainyāṃs; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 31 vṛddhau virāṭadrupadau mahārathau; pṛthak camūbhyām abhivartamānau
     yadā draṣṭārau dhārtarāṣṭrān sa sainyāṃs; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 32 yadā kṛtāstro drupadaḥ pracinvañ; śirāṃsi yūnāṃ samare rathasthaḥ
     kruddhaḥ śaraiś chetsyati cāpamuktais; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 33 yadā virāṭaḥ paravīra ghātī; marmāntare śatrucamūṃ praveṣṭā
     matsyaiḥ sārdham anṛśaṃsarūpais; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 34 jyeṣṭhaṃ mātsyānām anṛśaṃsa rūpaṃ; virāṭa putraṃ rathinaṃ purastāt
     yadā draṣṭā daṃśitaṃ pāṇḍavārthe; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 35 raṇe hate kauravāṇāṃ pravīre; śikhaṇḍinā sattame śaṃtanūje
     na jātu naḥ śatravo dhārayeyur; asaṃśayaṃ satyam etad bravīmi
 36 yadā śikhaṇḍī rathinaḥ pracinvan; bhīṣmaṃ rathenābhiyātā varūthī
     divyair hayair avamṛdnan rathaughāṃs; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 37 yadā draṣṭā sṛñjayānām anīke; dhṛṣṭadyumnaṃ pramukhe rocamānam
     astraṃ yasmai guhyam uvāca dhīmān; droṇas tadā tapsyati dhārtarāṣṭraḥ
 38 yadā sa senāpatir aprameyaḥ; parābhavann iṣubhir dhārtarāṣṭrān
     droṇaṃ raṇe śatrusaho 'bhiyātā; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 39 hrīmān manīṣī balavān manasvī; sa lakṣmīvān somakānāṃ prabarhaḥ
     na jātu taṃ śatravo 'nye saheran; yeṣāṃ sa syād agraṇīr vṛṣṇisiṃhaḥ
 40 brūyāc ca mā pravṛṇīṣveti loke; yuddhe 'dvitīyaṃ sacivaṃ rathastham
     śiner naptāraṃ pravṛṇīma sātyakiṃ; mahābalaṃ vītabhayaṃ kṛtāstram
 41 yadā śinīnām adhipo mayoktaḥ; śaraiḥ parān megha iva pravarṣan
     pracchādayiṣyañ śarajālena yodhāṃs; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 42 yadā dhṛtiṃ kurute yotsyamānaḥ; sa dīrghabāhur dṛḍhadhanvā mahātmā
     siṃhasyeva gandham āghrāya gāvaḥ; saṃveṣṭante śatravo 'syād yathāgneḥ
 43 sa dīrghabāhur dṛḍhadhanvā mahātmā; bhindyād girīn saṃharet sarvalokān
     astre kṛtī nipuṇaḥ kṣiprahasto; divi sthitaḥ sūrya ivābhibhāti
 44 citraḥ sūkṣmaḥ sukṛto yāvad asya; astre yogo vṛṣṇisiṃhasya bhūyān
     yathāvidhaṃ yogam āhuḥ praśastaṃ; sarvair guṇaiḥ sātyakis tair upetaḥ
 45 hiraṇmayaṃ śvetahayaiś caturbhir; yadā yuktaṃ syandanaṃ mādhavasya
     draṣṭā yuddhe sātyaker vai suyodhanas; tadā tapsyaty akṛtātmā sa mandaḥ
 46 yadā rathaṃ hemamaṇiprakāśaṃ; śvetāśvayuktaṃ vānaraketum ugram
     draṣṭā raṇe saṃyataṃ keśavena; tadā tapsyaty akṛtātmā sa mandaḥ
 47 yadā maurvyās talaniṣpeṣam ugraṃ; mahāśabdaṃ vajraniṣpeṣa tulyam
     vidhūyamānasya mahāraṇe mayā; gāṇḍīvasya śroṣyati mandabuddhiḥ
 48 tato mūḍho dhṛtarāṣṭrasya putras; taptā yuddhe durmatir duḥsahāyaḥ
     dṛṣṭvā sainyaṃ bāṇavarṇāndha kāraṃ; prabhajyantaṃ gokulavad raṇāgre
 49 balāhakād uccarantīva vidyut; sahasraghnī dviṣatāṃ saṃgameṣu
     asthicchido marmabhido vamec charāṃs; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 50 yadā draṣṭā jyā mukhād vāṇa saṃghān; gāṇḍīvamuktān patataḥ śitāgrān
     nāgān hayān varmiṇaś cādadānāṃs; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 51 yadā mandaḥ parabāṇān vimuktān; mameṣubhir hriyamāṇān pratīpam
     tiryag vidvāṃś chidyamānān kṣuraprais; tadā yuddhaṃ dhārtarāṣṭro 'navapsyat
 52 yadā vipāṭhā mad bhujavipramuktā; dvijāḥ phalānīva mahīruhāgrāt
     pracchettāra uttamāṅgāni yūnāṃ; tadā yuddhaṃ dhārtarāṣṭro 'nvatapsyat
 53 yadā draṣṭā patataḥ syandanebhyo; mahāgajebhyo 'śvagatāṃś ca yodhān
     śarair hatān pātitāṃś caiva raṅge; tadā yuddhaṃ dhārtarāṣṭro 'nvatasyat
 54 padātisaṃghān rathasaṃghān samantād; vyāttānanaḥ kāla ivātateṣuḥ
     praṇotsyāmi jvalitair bāṇavarṣaiḥ; śatrūṃs tadā tapsyati mandabuddhiḥ
 55 sarvā diśaḥ saṃpatatā rathena; rajodhvastaṃ gāṇḍivenāpakṛttam
     yadā draṣṭā svabalaṃ saṃpramūḍhaṃ; tadā paścāt tapsyati mandabuddhiḥ
 56 kāṃ dig bhūtaṃ chinnagātraṃ visaṃjñaṃ; duryodhano drakṣyati sarvasainyam
     hatāśvavīrāgrya narendra nāgaṃ; pipāsitaṃ śrāntapatraṃ bhayārtam
 57 ārtasvaraṃ hanyamānaṃ hataṃ ca; vikīrṇakeśāsthi kapālasaṃgham
     prajāpateḥ karma yathārdha niṣṭhitaṃ; tadā dṛṣṭvā tapsyate mandabuddhiḥ
 58 yadā rathe gāṇḍivaṃ vāsudevaṃ; divyaṃ śaṅkhaṃ pāñcajanyaṃ hayāṃś ca
     tūṇāv akṣayyau devadattaṃ ca māṃ ca; draṣṭā yuddhe dhārtarāṣṭraḥ sametān
 59 udvartayan dasyu saṃghān sametān; pravartayan yugam anyad yugānte
     yadā dhakṣyāmy agnivat kauraveyāṃs; tadā taptā dhṛtarāṣṭraḥ saputraḥ
 60 saha bhrātā saha putraḥ sa sainyo; bhraṣṭaiśvaryaḥ krodhavaśo 'lpacetāḥ
     darpasyānte vihite vepamānaḥ; paścān mandas tapsyati dhārtarāṣṭraḥ
 61 pūrvāhne māṃ kṛtajapyaṃ kadā cid; vipraḥ provācodakānte manojñam
     karavyaṃ te duṣkaraṃ karma pārtha; yoddhavyaṃ te śatrubhiḥ savyasācin
 62 indro vā te harivān vajrahastaḥ; purastād yātu samare 'rīn vinighnan
     sugrīva yuktena rathena vā te; paścāt kṛṣṇo rakṣatu vāsudevaḥ
 63 vavre cāhaṃ vajrahastān mahendrād; asmin yuddhe vāsudevaṃ sahāyam
     sa me labdho dasyuvadhāya kṛṣṇo; manye caitad vihitaṃ daivatair me
 64 ayudhyamāno manasāpi yasya; jayaṃ kṛṣṇaḥ puruṣasyābhinandet
     dhruvaṃ sarvān so 'bhyatīyād amitrān; sendrān devān mānuṣe nāsti cintā
 65 sa bāhubhyāṃ sāgaram uttitīrṣen; mahodadhiṃ salilasyāprameyam
     tejasvinaṃ kṛṣṇam atyantaśūraṃ; yuddhena yo vāsudevaṃ jigīṣet
 66 giriṃ ya iccheta talena bhettuṃ; śiloccayaṃ śvetam ati pramāṇam
     tasyaiva pāṇiḥ sa nakho viśīryen; na cāpi kiṃ cit sa gires tu kuryāt
 67 agniṃ samiddhaṃ śamayed bhujābhyāṃ; candraṃ ca sūryaṃ ca nivārayeta
     hared devānām amṛtaṃ prasahya; yuddhena yo vāsudevaṃ jigīṣet
 68 yo rukmiṇīm ekarathena bhojyām; utsādya rājñāṃ viṣayaṃ prasahya
     uvāha bhāryāṃ yaśasā jvalantīṃ; yasyāṃ jajñe rakmiṇeyo mahātmā
 69 ayaṃ gāndharāṃs tarasā saṃpramathya; jitvā putrān nagna jitaḥ samagrān
     baddhaṃ mumoca vinadantaṃ prasahya; sudarśanīyaṃ devatānāṃ lalāmam
 70 ayaṃ kavāṭe nijaghāna pāṇḍyaṃ; tathā kaliṅgān dantakūre mamarda
     anena dagdhā varṣapūgān vināthā; vārāṇasī nagarī saṃbabhūva
 71 yaṃ sma yuddhe manyate 'nyair ajeyam; ekalavyaṃ nāma niṣādarājam
     vegeneva śailam abhihatya jambhaḥ; śete sa kṛṣṇena hataḥ parāsuḥ
 72 tathograsenasya sutaṃ praduṣṭaṃ; vṛṣṇyandhakānāṃ madhyagāṃ tapantam
     apātayad baladeva dvitīyo; hatvā dadau cograsenāya rājyam
 73 ayaṃ saubhaṃ yodhayām āsa svasthaṃ; vibhīṣaṇaṃ māyayā śālvarājam
     saubhadvāri pratyagṛhṇāc chataghnīṃ; dorbhyāṃ ka enaṃ viṣaheta martyaḥ
 74 prāgjyotiṣaṃ nāma babhūva durgaṃ; puraṃ ghoram asurāṇām asahyam
     mahābalo narakas tatra bhaumo; jahārādityā maṇikuṇḍale śubhe
 75 na taṃ devāḥ saha śakreṇa sehire; samāgatāharaṇāya bhītāḥ
     dṛṣṭvā ca te vikramaṃ keśavasya; balaṃ tathaivāstram avāraṇīyam
 76 jānanto 'sya prakṛtiṃ keśavasya; nyayojayan dasyu vadhāya kṛṣṇam
     sa tat karma pratiśuśrāva duṣkaram; aiśvaryavān siddhiṣu vāsudevaḥ
 77 nirmocane ṣaṭ sahasrāṇi hatvā; saṃchidya pāśān sahasā kṣurāntān
     muraṃ hatvā vinihatyaugharākṣasaṃ; nirmocanaṃ cāpi jagāma vīraḥ
 78 tatraiva tenāsya babhūva yuddhaṃ; mahābalenātibalasya viṣṇoḥ
     śete sa kṛṣṇena hataḥ parāsur; vāteneva mathitaḥ karṇikāraḥ
 79 āhṛtya kṛṣṇo maṇikuṇḍale te; hatvā ca bhaumaṃ narakaṃ muraṃ ca
     śriyā vṛto yaśasā caiva dhīmān; pratyājagāmāpratima prabhāvaḥ
 80 tasmai varān adadaṃs tatra devā; dṛṣṭvā bhīmaṃ karma raṇe kṛtaṃ tat
     śramaś ca te yudhyamānasya na syād; ākāśe vā apsu caiva kramaḥ syāt
 81 śastrāṇi gātre ca na te kramerann; ity eva kṛṣṇaś ca tataḥ kṛtārthaḥ
     evaṃrūpe vāsudeve 'prameye; mahābale guṇasaṃpat sadaiva
 82 tam asahyaṃ viṣṇum anantavīryam; āśaṃsate dhārarāṣṭro balena
     yadā hy enaṃ tarkayate durātmā; tac cāpy ayaṃ sahate 'smān samīkṣya
 83 paryāgataṃ mama kṛṣṇasya caiva; yo manyate kalahaṃ saṃprayujya
     śakyaṃ hartuṃ pāṇḍavānāṃ mamatvaṃ; tad veditā saṃyugaṃ tatra gatvā
 84 namaskṛtvā śāṃtanavāya rājñe; droṇāyātho saha putrāya caiva
     śāradvatāyāpratidvandvine ca; yotsyāmy ahaṃ rājyam abhīpsamānaḥ
 85 dharmeṇāstraṃ niyataṃ tasya manye; yo yotsyate pāṇḍavair dharmacārī
     mithyā ghale nirjitā vai nṛśaṃsaiḥ; saṃvatsarān dvādaśa pāṇḍuputrāḥ
 86 avāpya kṛcchraṃ vihitaṃ hy araṇye; dīrghaṃ kālaṃ caikam ajñātacaryām
     te hy akasmāj jīvitaṃ pāṇḍavānāṃ; na mṛṣyante hārtarāṣṭrāḥ padasthāḥ
 87 te ced asmān yudhyamānāñ jayeyur; devair apīndra pramukhaiḥ sahāyaiḥ
     dharmād adharmaś carito garīyān; iti dhruvaṃ nāsti kṛtaṃ na sādhu
 88 na ced imaṃ puruṣaṃ karma baddhaṃ; na ced asmān manyate 'sau viśiṣṭān
     āśaṃse 'haṃ vāsudeva dvitīyo; duryodhanaṃ sānubandhaṃ nihantum
 89 na ced idaṃ karma nareṣu baddhaṃ; na vidyate puruṣasya svakarma
     idaṃ ca tac cāpi samīkṣya nūnaṃ; parājayo dhārtarāṣṭrasya sādhuḥ
 90 pratyakṣaṃ vaḥ kuravo yad bravīmi; yudhyamānā dhārtarāṣṭrā na santi
     anyatra yuddhāt kuravaḥ parīpsan; na yudhyatāṃ śeṣa ihāsti kaś cit
 91 hatvā tv ahaṃ dhārtarāṣṭrān sa karṇān; rājyaṃ kurūṇām avajetā samagram
     yad vaḥ kāryaṃ tat kurudhvaṃ yathāsvam; iṣṭān dārān ātmajāṃś copabhuṅkte
 92 apy evaṃ no brāhmaṇāḥ santi vṛddhā; bahuśrutāḥ śīlavantaḥ kulīnāḥ
     sāṃvatsarā jyotiṣi cāpi yuktā; nakṣatrayogeṣu ca niścayajñāḥ
 93 uccāvacaṃ daivayuktaṃ rahasyaṃ; divyāḥ praśnā mṛgacakrā muhūrtāḥ
     kṣayaṃ mahāntaṃ kurusṛñjayānāṃ; nivedayante pāṇḍavānāṃ jayaṃ ca
 94 tathā hi no manyate 'jātaśatruḥ; saṃsiddhārtho dviṣatāṃ nigrahāya
     janārdanaś cāpy aparokṣa vidyo; na saṃśayaṃ paśyati vṛṣṇisiṃhaḥ
 95 ahaṃ ca jānāmi bhaviṣya rūpaṃ; paśyāmi buddhyā svayam apramattaḥ
     dṛṣṭiś ca me na vyathate purāṇī; yudhyamānā dhārtarāṣṭrā na santi
 96 anālabdhaṃ jṛmbhati gāṇḍivaṃ dhanur; anālabdhā kampati me dhanurjyā
     bāṇāś ca me tūṇamukhād visṛjya; muhur muhur gantum uśanti caiva
 97 saikyaḥ kośān niḥsarati prasanno; hitveva jīrṇām uragas tvacaṃ svām
     dhvaje vāco raudrarūpā vadanti; kadā ratho yokṣyate te kirīṭin
 98 gomāyusaṃghāś ca vadanti rātrau; rakṣāṃsy atho niṣpatanty antarikṣāt
     mṛgāḥ śṛgālāḥ śitikaṇṭhāś ca kākā; gṛdhrā baḍāś caiva tarakṣavaś ca
 99 suparṇapātāś ca patanti paścād; dṛṣṭvā rathaṃ śvetahayaprayuktam
     ahaṃ hy ekaḥ pārthivān sarvayodhāñ; śarān varṣan mṛtyulokaṃ nayeyam
 100 samādadānaḥ pṛthag astramārgān; yathāgnir iddho gahanaṃ nidāghe
    sthūṇākarṇaṃ pāśupataṃ ca ghoraṃ; tathā brahmāstraṃ yac ca śakro viveda
101 vadhe dhṛto vegavataḥ pramuñcan; nāhaṃ prajāḥ kiṃ cid ivāvaśiṣye
    śāntiṃ lapsye paramo hy eṣa bhāvaḥ; sthiro mama brūhi gāvalgaṇe tān
102 nityaṃ punaḥ sacivair yair avocad; devān apīndra pramukhān sahāyān
    tair manyate kalahaṃ saṃprayujya; sa dhārtarāṣṭraḥ paśyata moham asya
103 vṛddho bhīṣmaḥ śāṃtanavaḥ kṛpaś ca; droṇaḥ saputro viduraś ca dhīmān
    ete sarve yadvad ante tad astu; āyuṣmantaḥ kuravaḥ santu sarve

SECTION XLVII

"Vaisampayana said, 'Thus conversing with Sanat-sujata and the learned Vidura, the king passed that night. And after the night had passed away, all the princes and chiefs, entered the court-hall with joyous hearts and desirous of seeing that Suta (who had returned). And anxious to hear the message of Partha's, fraught with virtue and profit, all the kings with Dhritarashtra at their head, went to that beautiful hall. Spotlessly white and spacious, it was adorned with a golden floor. And effulgent as the moon and exceedingly beautiful, it was sprinkled over with sandal-water. And it was spread over with excellent seats made of gold and wood, and marble and ivory. And all the seats were wrapped with excellent covers. And Bhishma and Drona and Kripa and Salya, and Kritavarman and Jayadratha, and Aswatthaman and Vikarna, and Somadatta and Vahlika and Vidura of great wisdom and Yuyutsu, the great car-warrior,--all these heroic kings in a body, O bull among the Bharatas, having Dhritarashtra at their head, entered that hall of great beauty. And Dussasana and Chitrasena, and Sakuni, the son of Suvala, and Durmukha and Dussaha, Karna and Uluka and Vivingsati,--these also, with Duryodhana, the wrathful king of the Kurus, at their head, entered that hall, O monarch, like the celestials forming the train of Sakra himself. And filled with these heroes possessed of arms like maces of iron, that hall looked, O king, like a mountain-cave filled with lions. And all these mighty bowmen, endued with great energy and blazing,
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with solar effulgence, entering the hall, seated themselves on those beautiful seats. And after all those kings, O Bharata, had taken their seats, the orderly-in-waiting announced the arrival of the Suta's son, saying, 'Yonder cometh the car that was despatched to the Pandavas. Our envoy hath returned quickly, by the aid of well-trained steeds of the, Sindhu breed.' And having approached the place with speed and alighted from the car, Sanjaya adorned with ear-rings entered that hall full of high-souled kings. And the Suta said, 'Ye Kauravas, know that having gone to the Pandavas I am just returning from them. The sons of Pandu offer their congratulations to all the Kurus according to the age of each. Having offered their respects in return, the sons of Pritha have saluted the aged ones, and those that are equal to them in years, and those also that are younger, just as each should, according to his years, be saluted. Listen, ye kings, to what I, instructed before by Dhritarashtra, said to the Pandavas, having gone to them from this place.'

Book 5
Chapter 48

1 [v]
      samaveteṣu sarveṣu teṣu rājasu bhārata
      duryodhanam idaṃ vākyaṃ bhīṣmaḥ śāṃtanavo 'bravīt
  2 bṛhaspatiś cośanā ca brāhmaṇaṃ paryupasthitau
      marutaś ca sahendreṇa vasavaś ca sahāśvinau
  3 ādityāś caiva sādhyāś ca ye ca saptarṣayo divi
      viśvāvasuś ca gandharvaḥ śubhāś cāparasāṃ gaṇāḥ
  4 namaskṛtvopajagmus te lokavṛddhaṃ pitāmaham
      parivārya ca viśveśaṃ paryāsata divaukasaḥ
  5 teṣāṃ manaś ca tejaś cāpy ādadānau divaukasām
      pūrvadevau vyatikrāntau naranārāyaṇāv ṛṣī
  6 bṛhaspatiś ca papraccha brāhmaṇaṃ kāv imāv iti
      bhavantaṃ nopatiṣṭhete tau naḥ śaṃsa pitāmaha
  7 yāv etau pṛthivīṃ dyāṃ ca bhāsayantau tapasvinau
      jvalantau rocamānau ca vyāpyātītau mahābalau
  8 naranārāyaṇāv etau lokāl lokaṃ samāsthitau
      ūrjitau svena tapasā mahāsattvaparākramau
  9 etau hi karmaṇā lokān nandayām āsatur dhruvau
      asurāṇām abhāvāya devagandharvapūjitau
  10 jagāma śakras tac chrutvā yatra tau tepatus tapaḥ
     sārdhaṃ devagaṇaiḥ sarvair bṛhaspatipurogamaiḥ
 11 tadā devāsure ghore bhaye jāte divaukasām
     ayācata mahātmānau naranārāyaṇau varam
 12 tāv abrūtāṃ vṛṇīṣveti tadā bharatasattama
     athaitāv abravīc chakraḥ sāhyaṃ naḥ kriyatām iti
 13 tatas tau śakram abrūtāṃ kariṣyāvo yad icchasi
     tābhyāṃ sa sahitaḥ śakro vijigye daityadānavān
 14 nara indrasya saṃgrāme hatvā śatrūn paraṃtapaḥ
     paulomān kālakhañjāṃś ca sahasrāṇi śatāni ca
 15 eṣa bhrānte rathe tiṣṭhan bhallenāpaharac chiraḥ
     jambhasya grasamānasya yajñam arjuna āhave
 16 eṣa pāre samudrasya hiraṇyapuram ārujat
     hatvā ṣaṣṭisahasrāṇi nivātakavacān raṇe
 17 eṣa devān sahendreṇa jitvā parapuraṃjayaḥ
     atarpayan mahābāhur arjuno jātavedasam
     nārāyaṇas tathaivātra bhūyaso 'nyāñ jaghāna ha
 18 evam etau mahāvīryau tau paśyata samāgatau
     vāsudevārjunau vīrau samavetau mahārathau
 19 naranārāyaṇau devau pūrvadevāv iti śrutiḥ
     ajeyau mānuṣe loke sendrair api surāsuraiḥ
 20 eṣa nārāyaṇaḥ kṛṣṇaḥ phalgunas tu naraḥ smṛtaḥ
     nārāyaṇo naraś caiva sattvam ekaṃ dvidhākṛtam
 21 etau hi karmaṇā lokān aśnuvāte 'kṣayān dhruvān
     tatra tatraiva jāyete yuddhakāle punaḥ punaḥ
 22 tasmāt karmaiva kartavyam iti hovāca nāradaḥ
     etad dhi sarvam ācaṣṭa vṛṣṇicakrasya vedavit
 23 śaṅkhacakragadāhastaṃ yadā drakṣyasi keśavam
     paryādadānaṃ cāstrāṇi bhīmadhanvānam arjunam
 24 sanātanau mahātmānau kṛṣṇāv ekarathe sthitau
     duryodhana tadā tāta smartāsi vacanaṃ mama
 25 no ced ayam abhāvaḥ syāt kurūṇāṃ pratyupasthitaḥ
     arthāc ca tāta dharmāc ca tava buddhir upaplutā
 26 na ced grahīṣyase vākyaṃ śrotāsi subahūn hatān
     tavaiva hi mataṃ sarve kuravaḥ paryupāsate
 27 trayāṇām eva ca mataṃ tattvam eko 'numanyase
     rāmeṇa caiva śaptasya karṇasya bharatarṣabha
 28 durjāteḥ sūtaputrasya śakuneḥ saubalasya ca
     tathā kṣudrasya pāpasya bhrātur duḥśāsanasya ca
 29 [karṇa]
     naivam āyuṣmatā vācyaṃ yan mām āttha pitāmaha
     kṣatradharme sthito hy asmi svadharmād anapeyivān
 30 kiṃ cānyan mayi durvṛttaṃ yena māṃ parigarhase
     na hi me vṛjinaṃ kiṃ cid dhārtarāṣṭrā viduḥ kva cit
 31 rājño hi dhṛtarāṣṭrasya sarvaṃ kāryaṃ priyaṃ mayā
     tathā duryodhanasyāpi sa hi rājye samāhitaḥ
 32 karṇasya tu vacaḥ śrutvā bhīṣmaḥ śāṃtanavaḥ punaḥ
     dhṛtarāṣṭraṃ mahārājam ābhāṣyedaṃ vaco 'bravīt
 33 yad ayaṃ katthate nityaṃ hantāhaṃ pāṇḍavān iti
     nāyaṃ kalāpi saṃpūrṇā pāṇḍavānāṃ mahātmanām
 34 anayo yo 'yam āgantā putrāṇāṃ te durātmanām
     tad asya karma jānīhi sūtaputrasya durmateḥ
 35 enam āśritya putras te mandabuddhiḥ suyodhanaḥ
     avamanyata tān vīrān devaputrān ariṃdamān
 36 kiṃ cāpy anena tat karmakṛtaṃ pūrvaṃ suduṣkaram
     tair yathā pāṇḍavaiḥ sarvair ekaikena kṛtaṃ purā
 37 dṛṣṭvā virāṭanagare bhrātaraṃ nihataṃ priyam
     dhanaṃjayena vikramya kim anena tadā kṛtam
 38 sahitān hi kurūn sarvān abhiyāto dhanaṃjayaḥ
     pramathya cācchinad gāvaḥ kim ayaṃ proṣitas tadā
 39 gandharvair ghoṣayātrāyāṃ hriyate yat sutas tava
     kva tadā sūtaputro 'bhūd ya idānīṃ vṛṣāyate
 40 nanu tatrāpi pārthena bhīmena ca mahātmanā
     yamābhyām eva cāgamya gandharvās te parājitāḥ
 41 etāny asya mṛṣoktāni bahūni bharatarṣabha
     vikatthanasya bhadraṃ te sadā dharmārthalopinaḥ
 42 bhīṣmasya tu vacaḥ śrutvā bhāradvājo mahāmanāḥ
     dhṛtarāṣṭram uvācedaṃ rājamadhye 'bhipūjayan
 43 yad āha bharataśreṣṭho bhīṣmas tat kriyatāṃ nṛpa
     na kāmam arthalipsūnāṃ vacanaṃ kartum arhasi
 44 purā yuddhāt sādhu manye pāṇḍavaiḥ saha saṃgama
     yad vākyam arjunenoktaṃ saṃjayena niveditam
 45 sarvaṃ tad abhijānāmi kariṣyati ca pāṇḍavaḥ
     na hy asya triṣu lokeṣu sadṛśo 'sti dhanurdharaḥ
 46 anādṛtya tu tad vākyam arthavad droṇa bhīṣmayoḥ
     tataḥ sa saṃjayaṃ rājā paryapṛcchata pāṇḍavam
 47 tadaiva kuravaḥ sarve nirāśā jīvite 'bhavan
     bhīṣmadroṇau yadā rājā na samyag anubhāṣate

SECTION XLVIII

"Dhritarashtra said, "I ask thee, O Sanjaya, in the presence of my boy and of these kings, what words were said by the illustrious Dhananjaya of might that knoweth no diminution,--that leader of warriors,--that destroyer of the lives of the wicked?'
"Sanjaya said, 'Let Duryodhana listen to the words which the high-souled Arjuna, eager for fight, uttered, with Yudhishthira's sanction and in the hearing of Kesava. Fearless (in battle) and conscious of the might of his arms, the heroic Kiritin, eager for fight, spoke thus unto me in the presence of Vasudeva, 'Do thou, O suta, say unto Dhritarashtra's son, in the presence of all the Kurus, and also in the hearing of that Suta's son, of foul tongue and wicked soul, of little sense, stupid reason, and of numbered days, who always desires to fight against me, and also in the hearing of those kings assembled for fighting against the Pandavas, and do thou see that all the words now uttered by me are heard well by that king with his counsellors.' O monarch, even as the celestials eagerly listen to the words of their chief armed with the thunderbolt, so did the Pandavas and the Srinjayas listened to those words of grave import uttered by Kiritin. Just these are the words spoken by Arjuna, the wielder of Gandiva, eager for the fight and with eyes red as the lotus, 'If Dhritarashtra's son doth not surrender to king Yudhishthira of the Ajamida race, his kingdom, then (it is evident) there must be some sinful act committed by the sons of Dhritarashtra, whose consequences are yet unreaped by them, for it can be nothing else when they desire battle with Bhimasena and Arjuna, and the Aswins and Vasudeva and Sini's
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son, and Dhrishtadyumna infallible in arms, and Sikhandin, and Yudhishthira, who is like Indra himself and who can consume heaven and earth by merely wishing them ill. If Dhritarashtra's son desireth war with these, then will all objects of the Pandavas be accomplished. Do not, therefore, propose peace for the sons of Pandu, but have war if thou likest. That bed of woe in the woods which was Yudhishthira's when that virtuous son of Pandu lived in exile; Oh, let a more painful bed than that, on the bare earth, be now Duryodhana's and let him lie down on it, as his last, deprived of life. Win thou over those men that were ruled by the wicked Duryodhana of unjust conduct to the side of Pandu's son endued with modesty and wisdom and asceticism and self-restraint and valour and might regulated by virtue. Endued with humility and righteousness, with asceticism and self-restraint and with valour regulated by virtue, and always speaking the truth, our king, though afflicted by numerous deceptions, hath forgiven all and hath patiently borne great wrongs. When the eldest son of Pandu, of soul under proper control, will indignantly dart at the Kurus his terrible wrath accumulated for years, then will the son of Dhritarashtra repent for this war. As a blazing fire burning all around consumeth dry grass in the hot season, so will Yudhishthira, inflamed with wrath, consume the Dhritarashtra host by glance alone of his eye. When Dhritarashtra's son will behold Bhimasena, that wrathful Pandava of terrific impetus, stationed on his car, mace in hand, vomiting the venom of his wrath, then will Duryodhana repent for this war. Indeed, when he will behold Bhimasena, who always fighteth in the van, accoutred in mail, scarcely capable of being looked at even by his own followers felling hostile heroes and devastating the enemy's ranks like Yama himself, then will the exceedingly vain Duryodhana recollect these words. When he will behold elephants, looking like mountain-peaks, felled by Bhimasena, blood flowing their broken heads like water from broken casks, then will Dhritarashtra's son repent for this war. When falling upon the sons of Dhritarashtra the fierce Bhima of terrible mien, mace in hand, will slaughter them, like a huge lion falling upon a herd of kine, then will Duryodhana repent for this war. When the heroic Bhima undaunted even in situations of great danger and skilled in weapons-when that grinder of hostile hosts in battle,--mounted on his car, and alone will crush by his mace crowds of superior cars and entire ranks of infantry, seize by his nooses strong as iron, the elephants of the hostile army, and mow down the Dhritarashtra's host, like a sturdy woodsman cutting a forest down with an axe, then will Dhritarashtra's son repent for this war. When he will behold the Dhartarashtra's host consumed like a hamlet full of straw-built huts by fire, or a field of ripe corn by lightning,--indeed when he will behold his vast army scattered, its leaders slain, and men running away with their back towards the field afflicted with fear, and all the warriors, humbled to the dust, being scorched by Bhimasena with the fire of his weapons,--then will the son of Dhritarashtra repent for this war, When
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[paragraph continues] Nakula, that warrior of wonderful feats, that foremost of all car-warriors, dexterously shooting arrows by hundreds, will mangle the car-warriors of Duryodhana, then will the son of Dhritarashtra repent for this war. Accustomed to enjoy all the comforts and luxuries of life, when Nakula, recollecting that bed of woe on which he had slept for a long time in the woods, will vomit the poison of his wrath like an angry snake, then will the son of Dhritarashtra repent for this war. Ready to lay down their very lives, the (allied) monarchs, O Suta, urged to battle by king Yudhishthira the just, will furiously advance on their resplendent cars against the (hostile) army. Beholding this, the son of Dhritarashtra will certainly have to repent. When the Kuru prince will behold the five heroic sons of (Draupadi), tender in years but not in acts, and all well-versed in arms, rush, reckless of their lives, against the Kauravas, then will that son of Dhritarashtra repent for this war. When bent upon carnage Sahadeva, mounted on his car of noiseless wheels, and motion incapable of being obstructed, and set with golden stars, and drawn by well-trained steeds, will make the heads of monarchs roll on the field of battle with volleys of arrows,--indeed, beholding that warrior skilled in weapons, seated on his car in the midst of that frightful havoc, turning now to the left and now to the right and falling upon the foe in all directions, then will the son of Dhritarashtra repent for this war. Indeed, when the modest but mighty Sahadeva, skilled in battle, truthful, conversant with all the ways of morality, and endued with great activity and impetuousness, will fall upon the son of Gandhari in fierce encounter and rout all his followers, then will the son of Dhritarashtra repent for this war. When he will behold the sons of Draupadi, those great bowmen, those heroes skilled in weapons and well-versed in all the ways of chariot-fighting, dart at the foe like snakes of virulent poison, then will the son of Dhritarashtra repent for this war. When that slayer of hostile heroes, Abhimanyu, skilled in arms like Krishna himself, will overpower the foe showering upon them, like the very clouds, a thick downpour of arrows, then will the son of Dhritarashtra repent for this war. Indeed, when he will behold that son of Subhadra, a child in years but not in energy, skilled in weapons and like unto Indra himself, failing like Death's self upon the ranks of the foe, then will the son of Dhritarashtra repent for this war. When the youthful Prabhadrakas, endued with great activity, well-versed in battle, and possessed of the energy of lions will overthrow the sons of Dhritarashtra with all their troops, then will Duryodhana repent for this war. When those veteran car-warriors Virata and Drupada will assail, at the head of their respective divisions, the sons of Dhritarashtra and their ranks, then will Duryodhana repent for this war. When Drupada, skilled in weapons, and seated on his car, desirous of plucking the heads of youthful warriors, will wrathfully strike them off with arrows shot from his bow, then will the son of Dhritarashtra repent for this war. When that slayer of hostile heroes, Virata will penetrate into the ranks of the foe, grinding all before him with the aid
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of his Matsya warriors of cool courage, then will the son of Dhritarashtra repent for this war. When he will behold in the very van the eldest son of the Matsya king, of cool courage and collected mien, seated on his car and accoutred in mail on behalf of the Pandavas, then will the son of Dhritarashtra. repent for this war. I tell thee truly that when that foremost of Kaurava heroes, the virtuous son of Santanu, will be slain in battle by Sikhandin, then all our foes, without doubt, will perish. Indeed, when, overthrowing numerous car-warriors, Sikhandin, seated on his own well-protected car, will proceed towards Bhishma, crushing multitudes of (hostile) cars by means of his own powerful steeds, then will the son of Dhritarashtra repent for this war. When he will behold Dhristadyumna unto whom Drona hath imparted all the mysteries of the science of weapons, stationed in splendour in the very van of the Srinjaya ranks, then will the son of Dhritarashtra repent. Indeed, when the leader of the Pandava host, of immeasurable prowess and capable of withstanding the rush of any force, will proceed to attack Drona in battle, crushing with his arrows the Dhritarashtra ranks, then will Duryodhana repent for this war. What enemy can withstand him who hath, for fighting in his van, that lion of the Vrishni race, that chief of the Somakas, who is modest and intelligent, mighty and endued with great energy, and blessed with every kind of prosperity? Say also this (unto Duryodhana),--Do not covet (the kingdom). We have chosen, for our leader, the dauntless and mighty car-warrior Satyaki, the grandson of Sini, skilled in weapons and having none on earth as his equal. Of broad chest and long arms, that grinder of foes, unrivalled in battle, and acquainted with the best of weapons, the grandson of Sini, skilled in arms and perfectly dauntless, is a mighty car-warrior wielding a bow of full four cubits' length. When that slayer of foes, that chief of the Sinis, urged by me, will shower, like the very clouds, his arrows on the foe, completely overwhelming their leaders with that downpour, then will the son of Dhritarashtra repent for this war. When that illustrious warrior of long arms and firm grasp of the bow, musters his resolution for fight, the foe then, like kine getting the scent of the lion, fly away from him before even commencing the encounter. That illustrious warrior of long arms and firm grasp of the bow is capable of splitting the very hills and destroying the entire universe. Practised in weapons, skilled (in battle), and endued with exceeding lightness of hand, he shineth on the field of battle like the sun himself in the sky. That lion of the Vrishni race, that scion of Yadu's line, of superior training, hath diverse wonderful and excellent weapons. Indeed, Satyaki is possessed of a knowledge of all those uses of weapons that are said to be of the highest excellence. When he will behold in battle the golden car of Satyaki of Madhu's race, drawn by four white steeds, then will that wretch of uncontrolled passions, the son of Dhritarashtra, repent. When he will also behold my terrible car, endued with the effulgence of gold and bright gems, drawn by white steeds and furnished with the banner
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bearing the device of the Ape and guided by Kesava himself, then will that wretch of uncontrolled passions repent. When he will hear the fierce twang produced by the constant stretch of the bow-string with fingers cased in leather gloves,--that terrible twang, loud as the rolling of the thunder, of my bow Gandiva wielded by me in the midst of the great battle,--then will that wicked wretch, the son of Dhritarashtra repent, beholding himself abandoned by his troops, flying away like kine from the field of battle in all directions, overwhelmed with the darkness created by my arrowy downpour. When he will behold innumerable keen-edged arrows, furnished with beautiful wings, and capable of penetrating into the very vitals, shot from the string of Gandiva, like fierce and terrible flashes of lightning emitted by the clouds, destroying enemies by thousands, and devouring numberless steeds and elephants clad in mail, then will the son of Dhritarashtra repent for this war. When he will behold the arrows shot by the enemy turned off, or turned back struck by my shafts, or cut to pieces pierced transversely by my arrows, then will the foolish son of Dhritarashtra repent for this war. When broad-headed arrows shot by my hands will strike off the heads of youthful warriors, like birds picking off fruits from the tree-tops, then will the son of Dhritarashtra repent for this war. When he will behold excellent warriors of his failing down from their cars, and elephants and steeds rolling on the field, deprived of life by my arrows, then will the son of Dhritarashtra repent for this war. When he will behold his brothers, even before fairly coming within the range of the enemy's weapons, die all around, without having achieved anything in battle, then will the son of Dhritarashtra repent for this war. When pouring my blazing shafts incessantly, I will, like Death himself with mouth wide-open, destroy on all sides multitudes of cars and foot-soldiers, then will that wretch repent. When he will behold his own troops, covered with the dust raised by my car wander in all directions, torn to pieces by Gandiva and reft of senses, then will that wretch repent. When he will behold his whole army running away in fear in all directions, mangled in limbs, and bereft of senses; when he will behold his steeds, elephants, and foremost of heroes slain; when he will see his troops thirsty, struck with panic, wailing aloud, dead and dying, with their animals exhausted; and hair, bones and skulls lying in heaps around like half-wrought works of the Creator, then will that wretch repent. When he will behold on my car, Gandiva, Vasudeva, and the celestial conch Panchajanya, myself, my couple of inexhaustible quivers, and my conch called Devadatta as also my white steeds, then will the son of Dhritarashtra repent for this war. When I consume the Kauravas, like Agni consuming innumerable wicked souls assembled together at the time of ushering in another Yuga at the end of the last one, then Dhritarashtra with all his sons repent. When the wicked, hearted and the wrathful son of Dhritarashtra will be deprived of prosperity with brothers and army and followers, then, reft of pride and losing heart and trembling all over, will that fool repent. One morning when
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[paragraph continues] I had finished my water-rites and prayers, a Brahmana spoke unto me these pleasant words, 'O Partha, thou shalt have to execute a very difficult task. O Savyasachin, thou shalt have to fight with thy foes. Either Indra riding on his excellent steed and thunderbolt in hand will walk before thee slaying thy foes in battle, or Krishna, the son of Vasudeva will protect thee from behind riding on his car drawn by the steeds headed by Sugriva. Relying on those words, I have, in this battle passing over Indra, the wielder of the thunderbolt, preferred Vasudeva as my ally. That Krishna hath been obtained by me for the destruction of those wicked ones. I see the hand of the gods in all this. The person whose success is only wished for by Krishna, without the latter's actually taking up arms in his behalf, is certain to prevail over all enemies, even if those be the celestials with Indra at their head, while anxiety there is none if they be human. He that wisheth to conquer in battle that foremost of heroes, Vasudeva's son Krishna endued with great energy, wisheth to cross by his two arms alone the great ocean of wide expanse and immeasurable water. He. that wisheth to split by a slap of his palm the high Kailasa mountain, is not able to do the slightest damage to the mountain although his hand only with its nails is sure to wear away. He that would conquer Vasudeva in battle, would, with his two arms, extinguish a blazing fire, stop the Sun and the Moon, and plunder by force the Amrita of the gods,--that Vasudeva, viz., who having mowed down in battle by main force all the royal warriors of the Bhoja race, had carried off on a single car Rukmini of great fame for making her his wife; and by her was afterwards born Pradyumna of high soul. It was this favourite of the gods, who, having speedily smashed the Gandharas and conquered all the sons of Nagnajit, forcibly liberated from confinement king Sudarsana of great energy. It was he that slew king Pandya by striking his breast against his, and moved down the Kalingas in battle Burnt by him, the city of Varanasi remained for many years without e king, incapable of being defeated by others. Ekalavya, the king of the Nishadas, always used to challenge this one to battle; but slain by Krishna he lay dead like the Asura Jambha violently thrashed on a hillock. It was Krishna, who, having Baladeva for his second, slew Ugrasena's wicked son (Kansa), seated in court in the midst of the Vrishnis and the Andhakas, and then gave unto Ugrasena the kingdom. It was Krishna who fought with king Salya, the lord of Saubha, stationed in the skies, fearless in consequence of his powers of illusion; and it was he, who, at the gate of Subha caught with his hands the fierce Sataghni (hurled by Saubha's lord). What mortal is able to bear his might? The Asuras had a city named Pragjyotisha, which was formidable, inaccessible and unbearable. It was there that the mighty Naraka, the son of the Earth, kept the jewelled ear-rings of Aditi, having brought them by force. The very gods, who, fearless of death, assembled together with Sakra at their head were incapable of conquering him. Beholding Kesava's prowess and might, and weapon that is irresistible, and knowing also the object of his
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birth, the gods employed him for the destruction of those Asuras. Vasudeva, too, endued with all the divine attributes that ensure success, agreed to undertake that exceedingly difficult task. In the city of Nirmochana that hero slew six thousand Asuras, and cutting into pieces innumerable keen-edged shafts, he slew Mura and hosts of Rakshasas, and then entered that city. It was there, that an encounter took place between the mighty' Naraka and Vishnu of immeasurable strength. Slain by Krishna, Naraka lay lifeless there, like a Karnikara tree uprooted by the wind. Having slain the Earth's son, Naraka, and also Mura, and having recovered those jewelled ear-rings, the learned Krishna of unparalleled prowess came back, adorned with beauty and undying fame. Having witnessed his terrible feats in that battle, the gods then and there blessed him saying, 'Fatigue will never be thine in fights, neither the firmament nor the waters shall stop thy course, nor shall weapons penetrate thy body.' And Krishna, by all this, regarded himself amply rewarded. Immeasurable, and possessed of great might, in Vasudeva ever exist all the virtues. And yet the son of Dhritarashtra seeketh to vanquish that unbearable Vishnu of infinite energy, for that wretch often thinks of imprisoning him. Krishna, however, beareth all this for our sake only. That wretch seeketh to create a sudden disunion between Krishna and myself. How far, however, he is capable of taking away the affection of Krishna from the Pandavas, he will see on the field of battle. Having bowed down unto Santanu's son, and also Drona with his son, and the unrivalled son of Saradwat, I shall fight for regaining our kingdom. The God of justice himself, I am sure, will bring destruction on that sinful man who will fight with the Pandavas. Deceitfully defeated at dice by those wretches, ourselves, of royal birth, had to pass twelve years in great distress in the forest and one long year in a state of concealment. When those Pandavas are still alive, how shall the sons of Dhritarashtra rejoice, possessing rank and affluence? If they vanquish us in fight, aided by the very gods headed by Indra, the then practice of vice would be better than virtue, and surely there would be nothing like righteousness on earth. If man is affected by his acts, if we be superior to Duryodhana, then, I hope that, with Vasudeva as my second, I shall slay Duryodhana, with all his kinsmen. O lord of men, if the act of robbing us of our kingdom be wicked, if these our own good deeds be not fruitless, than beholding both this and that, it seems to me, the overthrow of Duryodhana is certain. Ye Kauravas, ye will see it with your eyes that, if they fight, the sons of Dhritarashtra shall certainly perish. If they act otherwise instead of fighting, then they may live; but in the event of a battle ensuing, none of them will be left alive. Slaying all the sons of Dhritarashtra along with Karna, I shall surely wrest the hole of their kingdom, Do ye, meanwhile, whatever ye think best, and enjoy also your wives and other sweet things of life. There are, with us, many aged Brahmanas, versed in various sciences, of amiable behaviour, well-born, acquainted with the cycle of the years, engaged in the study of astrology, capable of
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understanding with certainty the motions of planets and the conjunctions of stars as also of explaining the mysteries of fate, and answering questions relating to the future, acquainted with the signs of the Zodiac, and versed with the occurrences of every hour, who are prophesying the great destruction of the Kurus and the Srinjayas, and the ultimate victory of the Pandavas, so that Yudhishthira, who never made an enemy, already regardeth his objects fulfilled in consequence of the slaughter of his foes. And Janardana also, that lion among the Vrishnis, endued with the knowledge of the invisible future, without doubt, beholdeth all this. And I also, with unerring foresight, myself behold that future, for that foresight of mine, acquired of old, is not obstructed. The sons of Dhritarashtra, if they fight, will not live. My bow, Gandiva, yawneth without being handled; my bow-string trembleth without being stretched; and arrows also, issuing from my quiver's mouth, are again and again seeking to fly. My bright scimitar issueth of itself from its sheath, like a snake quitting its own worn off slough; and on the top of my flag-staff are heard terrific voices,--When shall thy car be yoked, O Kiritin? Innumerable jackals set up hideous howls at night, and Rakshasas frequently alight from the sky; deer and jackals and peacocks, crows and vultures and cranes, and wolves and birds of golden plumage, follow in the rear of my car when my white steeds are yoked unto it. Single-handed I can despatch, with arrowy showers, all warlike kings, to the regions of death. As a blazing fire consumeth a forest in the hot season, so, exhibiting diverse courses, I will hurl those great weapons called Sthur-karna, Pasupata, and Brahma, and all those that Sakra gave me, all of which are endued with fierce impetuosity. And with their aid, setting my heart on the destruction of those monarchs, I will leave no remnant of those that come to the field of battle. I will rest, having done all this. Even this is my chief and decided resolve. Tell them this, O son of Gavalgana. Look at the folly of Duryodhana! O Suta, they that are invincible in battle even if encountered with the aid of the very gods headed by Indra,--even against them that son of Dhritarashtra thinketh of warring! But so let it be even as the aged Bhishma, the son of Santanu, and Kripa, and Drona with his son, and Vidura endued with great wisdom, are saying, 'May the Kauravas all live long!"

Book 5
Chapter 49

1 [dhṛ]
      kim asau pāṇḍavo rājā dharmaputro 'bhyabhāṣata
      śrutvemā bahulāḥ senāḥ pratyarthena samāgatāḥ
  2 kim icchaty abhisaṃrambhād yotsyamāno yudhiṣṭhiraḥ
      kasya svid bhrātṛputrāṇāṃ cintāsu mukham īkṣate
  3 ke svid enaṃ vārayanti śāmya yudhyeti vā punaḥ
      nikṛtyā kopitaṃ mandair dharmajñaṃ dharmacāriṇam
  4 [samjaya]
      rājño mukham udīkṣante pāñcālāḥ pāṇḍavaiḥ saha
      yudhiṣṭhirasya bhadraṃ te sa sarvān anuśāsti ca
  5 pṛthag būtāḥ pāṇḍavānāṃ pāñcālānāṃ rathavrajāḥ
      āyāntam abhinandanti kuntīputraṃ yudhiṣṭhiram
  6 tamaḥ sūryam ivodyantaṃ kaunteyaṃ dīptatejasam
      pāñcālāḥ pratinandanti tejorāśim ivodyatam
  7 ā gopālāvi pālebhyo nandamānaṃ yudhiṣṭhiram
      pāñcālāḥ kekayā matsyāḥ pratinandanti pāṇḍavam
  8 brāhmaṇyo rājaputryaś ca viśāṃ duhitaraś ca yāḥ
      krīḍantyo 'bhisamāyānti pārthaṃ saṃnaddham īkṣitum
  9 saṃjayācakṣva kenāsmān pāṇḍavā abhyayuñjata
      dhṛṣṭadyumnena senānyā somakāḥ kiṃbalā iva
  10 gāvalgaṇis tu tat pṛṣṭaḥ sabhāyāṃ kurusaṃsadi
     niḥśvasya subhṛśaṃ dīrghaṃ muhuḥ saṃcintayann iva
     tatrānimittato daivāt sūtaṃ kaśmalam āviśat
 11 tadācacakṣe puruṣaḥ sabhāyāṃ rājasaṃsadi
     saṃjayo 'yaṃ mahārāja mūrcchitaḥ patito bhuvi
     vācaṃ na sṛjate kāṃcid dhīna prajño 'lpacetanaḥ
 12 apaśyat saṃjayo nūnaṃ kuntīputrān mahārathān
     tair asya puruṣavyāghrair bhṛśam udvejitaṃ manaḥ
 13 saṃjayaś cetanāṃ labdhvā pratyāśvasyedam abravīt
     dhṛtarāṣṭraṃ mahārāja sabhāyāṃ kurusaṃsadi
 14 dṛṣṭavān asmi rājendra kuntīputrān mahārathān
     matsyarājagṛhāvāsād avarodhena karśitān
     śṛṇu yair hi mahārāja pāṇḍavā abhyayuñjata
 15 yo naiva roṣān na bhayān na kāmān nārthakāraṇāt
     na hetuvādād dhamātmā satyaṃ jahyāt kathaṃ cana
 16 yaḥ pramāṇaṃ mahārāja dharme dharmabhṛtāṃ varaḥ
     ajātaśatruṇā tena pāṇḍavā abhyayuñjata
 17 yasya bāhubale tulyaḥ pṛthivyāṃ nāsti kaś cana
     yo vai sarvān mahīpālān vaśe cakre dhanurdharaḥ
     tena vo bhīmasenena pāṇḍavā abhyayuñjata
 18 niḥsṛtānāṃ jatu gṛhād dhiḍimbāt puruṣādakāt
     ya eṣām abhavad dvīpaḥ kuntīputro vṛkodaraḥ
 19 yājñasenīm atho yatra sindhurājo 'pakṛṣṭavān
     tatraiṣām abhavad dvīpaḥ kuntīputro vṛkodaraḥ
 20 yaś ca tān saṃgatān sarvān pāṇḍavān vāraṇāvate
     dahyato mocayām āsa tena vas te 'bhyayuñjata
 21 kṛṣṇāyāś caratā prītiṃ yena krodhavaśā hatāḥ
     praviśya viṣamaṃ ghoraṃ parvataṃ gandhamādanam
 22 yasya nāmāyutaṃ vīryaṃ bhujayoḥ sāram arpitam
     tena vo bhīmasenena pāṇḍavā abhyayuñjata
 23 kṛṣṇa dvitīyo vikramya tuṣṭyarthaṃ jātavedasaḥ
     ajayad yaḥ purā vīro yudhyamānaṃ puraṃdaram
 24 yaḥ sa sākṣān mahādevaṃ giriśaṃ śūlapāṇinam
     toṣayām āsa yuddhena devadevam umāpatim
 25 yaś ca sarvān vaśe cakre lokapālān dhanurdharaḥ
     tena vo vijayenājau pāṇḍavā abhyayuñjata
 26 yaḥ pratīcīṃ diśaṃ cakre vaśe meccha ganāyutām
     sa tatra nakulo yoddhā citrayodhī vyavasthitaḥ
 27 tena vo darśanīyena vīreṇāti dhanurbhṛtā
     mādrīputreṇa kauravya pāṇḍavā abhyayuñjata
 28 yaḥ kāśīn aṅgamagadhān kaliṅgāṃś ca yudhājayat
     tena vaḥ sahadevena pāṇḍavā abhyayuñjata
 29 yasya vīryeṇa sadṛśāś catvāro bhuvi mānavāḥ
     aśvatthāmā dhṛṣṭaketuḥ pradyumno rukmir eva ca
 30 tena vaḥ sahadevena pāṇḍavā abhyayuñjata
     yavīyasā nṛvīreṇa mādrī nandikareṇa ca
 31 tapaś cacāra yā ghoraṃ kāśikanyā purā satī
     bhīṣmasya vadham icchantī pretyāpi bharatarṣabha
 32 pāñcālasya sutā jajñe daivāc ca sa punaḥ pumān
     strīpuṃsoḥ puruṣavyāghra yaḥ sa veda guṇāguṇān
 33 yaḥ kaliṅgān samāpede pāñcālo yuddhadurmadaḥ
     śikhaṇḍinā vaḥ kuravaḥ kṛtāstreṇābhyayuñjata
 34 yāṃ yakṣaḥ puruṣaṃ cakre bhīṣmasya nidhane kila
     maheṣvāsena raudreṇa pāṇḍavā abhyayuñjata
 35 maheṣvāsā rājaputrā bhārataḥ pañca kekayāḥ
     sumṛṣṭakavacāḥ śūrās taiś ca vas te 'bhyayuñjata
 36 yo dīrghabāhuḥ kṣiprāstro dhṛtimān satyavikramaḥ
     tena vo vṛṣṇivīreṇa yuyudhānena saṃgaraḥ
 37 ya āsīc charaṇaṃ kāle pāṇḍavānāṃ mahātmanām
     raṇe tena virāṭena pāṇḍavā abhyayuñjata
 38 yaḥ sa kāśipatī rājā vārāṇasyāṃ mahārathaḥ
     sa teṣām abhavad yodhā tena vas te 'bhyayuñjata
 39 śiśubhir durjayaiḥ saṃkhye draupadeyair mahātmabhiḥ
     āśīviṣasamasparśaiḥ pāṇḍavā abhyayuñjata
 40 yaḥ kṛṣṇa sadṛśo vīrye yudhiṣṭhira samo dame
     tenābhimanyunā saṃkhye pāṇḍavā abhyayuñjata
 41 yaś caivāpratimo vīrye dhṛṣṭaketur mahāyaśāḥ
     duḥsahaḥ samare kruddhaḥ śaiśupālir mahārathaḥ
     tena vaś cedirājena pāṇḍavā abhyayuñjata
 42 yaḥ saṃśrayaḥ pāṇḍavānāṃ devānām iva vāsavaḥ
     tena vo vāsudevena pāṇḍavā abhyayuñjata
 43 tathā cedipater bhrātā śarabho bharatarṣabha
     karakarṣeṇa sahitas tābhyāṃ vas te 'bhyayuñjata
 44 jārā saṃdhiḥ sahadevo jayatsenaś ca tāv ubhau
     drupadaś ca mahātejā balena mahatā vṛtaḥ
     tyaktātmā pāṇḍavārthāya yotsyamāno vyavasthitaḥ
 45 ete cānye ca bahavaḥ prācyodīcyā mahīkṣitaḥ
     śataśo yān apāśritya dharmarājo vyavasthitaḥ

SECTION XLIX

"Vaisampayana said, 'In the midst, O Bharata, of all those assembled kings, Bhishma, the son of Santanu, then said these words unto Duryodhana, 'Once on a time, Vrihaspati and Sakra went to Brahma. The Maruts also with Indra, the Vasus with Agni, the Adityas, the
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[paragraph continues] Sadhyas, the seven celestial Rishis, the Gandharvas, Viswavasu, and the beautiful tribes of the Apsaras, all approached the ancient Grandsire. And having bowed down unto the Lord of the universe, all those dwellers of heaven sat around him. Just then, the two ancient deities, the Rishis Nara and Narayana, as if drawing unto themselves by their own energy the minds and energies of all who were present there, left the place.' Thereupon, Vrihaspati asked Brahma, saying,--Who are these two that leave the place without worshipping thee? Tell us, O Grandsire, who are they? Thus asked, Brahma said, 'These two, endued with ascetic merit, blazing with effulgence and beauty, illuminating both the earth and the heaven, possessed of great might, and pervading and surpassing all, are Nara and Narayana, dwelling now in the region of Brahman having arrived from the other world. Endued with great might and prowess, they shine in consequence of their own asceticism. By their acts they always contribute to the joy of the world. Worshipped by the gods and the Gandharvas, they exist only for the destruction of Asuras.'
"Bhishma continued, 'Having heard these words, Sakra went to the spot where those two were practising ascetic austerities, accompanied by all the celestials and having Vrihaspati at their head. At that time, the dwellers of heaven had been very much alarmed in consequence of a war raging between themselves and the Asuras. And Indra asked that illustrious couple to grant him a boon. Thus solicited, O best of the Bharata race, those two said,--Name thou the boon.--Upon this Sakra said unto them,--Give us your aid.--They then said unto Sakra,--We will do what thou wishest. And then it was with their aid that Sakra subsequently vanquished the Daityas and the Danavas. The chastiser of foes, Nara, slew in battle hundreds and thousands of Indra's foes among the Paulomas and the Kalakhanjas. It was this Arjuna, who, riding on a whirling car, severed in battle, with a broad-headed arrow, the head of the Asura Jambha while the latter was about to swallow him. It was he who afflicted (the Daitya city of Hiranyapura) on the other side of the ocean, having vanquished in battle sixty thousands of Nivatakavachas. It was this conqueror of hostile towns, this Arjuna of mighty arms, that gratified Agni, having vanquished the very gods with Indra at their head. And Narayana also hath, in this world, destroyed in the same way numberless other Daityas and Danavas. Even such are those two of mighty energy that are now seen united with each other. It hath been heard by us that the two heroic and mighty car-warriors, Vasudeva and Arjuna, that are now united with each other, are those same ancient gods, the divine Nara and Narayana. Amongst all on earth they are incapable of being vanquished by the Asuras and the gods headed by Indra himself. That Narayana is Krishna, and that Nara is Falguna. Indeed, they are one Soul born in twain. These two, by their acts, enjoy numerous eternal and inexhaustible regions, and are repeatedly born in those worlds when destructive wars are necessary. For this reason their
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mission is to fight. Just this is what Narada, conversant with the Vedas, had said unto the Vrishnis. When thou, O Duryodhana, wilt see Kesava with conch-shell and discus, and mace in hand, and that terrible wielder of the bow, Arjuna, armed with weapons, when thou wilt behold those eternal and illustrious ones, the two Krishnas seated on the same car, then wilt thou, O child, remember these my words. Why should not such danger threaten the Kurus when thy intellect, O child, hath fallen off from both profit and virtue? If thou heedest not my words, thou shalt then have to hear of the slaughter of many, for all the Kauravas accept thy opinion. Thou art alone in holding as true the opinion, O bull of the Bharata race, only three persons, viz., Karna, a low-born Suta's son cursed by Rama, Sakuni, the son of Suvala, and thy mean and sinful brother Dussasana.'
'Karna said. 'It behoveth thee not, O blessed grandsire, to use such words towards me, for I have adopted the duties of the Kshatriya order without falling off from those of my own. Besides, what wickedness is there in me? I have no sin known to any one of Dhritarashtra's people. I have never done any injury to Dhritarashtra's son; on the other hand, I will slay all the Pandavas in battle. How can they that are wise make peace again with those that have before been injured? It is always my duty to do all that is agreeable to king Dhritarashtra, and especially to Duryodhana, for he is in possession of the kingdom.'
"Vaisampayana continued, 'Having listened to these words of Karna, Bhishma the son of Santanu, addressing king Dhritarashtra, again said, 'Although this one often boasteth saying,--I shall slay the Pandavas,--yet he is not equal to even a sixteenth part of high-souled Pandavas. Know that the great calamity that is about to overtake thy sons of wicked souls, is the act of this wretched son of a Suta! Relying upon him, thy foolish son Suyodhana hath insulted those heroes of celestial descent, those chastiser of all foes. What, however, is that difficult feat achieved by this wretch before that is equal to any of those achieved of old by every one of the Pandavas? Beholding in the city of Virata his beloved brother slain by Dhananjaya who displayed such prowess, what did this one then do? When Dhananjaya, rushing against all the assembled Kurus, crushed them and took away their robes, was this one not there then? When thy son was being led away as a captive by the Gandharvas on the occasion of the tale of the cattle, where was this son of a Suta then who now belloweth like a bull? Even there, it was Bhima, and the illustrious Partha, and the twins, that encountered the Gandharvas and vanquished them. Ever beautiful, and always unmindful of both virtue and profit, these, O bull of the Bharata race, are the many false things, blessed be thou, that this one uttereth.'
'Having heard these words of Bhishma, the high-souled son of Bharadwaja, having paid due homage unto Dhritarashtra and the assembled kings, spoke unto him these words, 'Do that, O king, which the best of the Bharatas, Bhishma, hath said. It behoveth thee not to act
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according to the words of those that are covetous of wealth. Peace with the Pandavas, before the war breaks out, seems to be the best. Everything said by Arjuna and repeated here by Sanjaya, will, I know, be accomplished by that son of Pandu, for there is no bowman equal unto him in the three world!' Without regarding, however, these words spoken by both Drona and Bhishma, the king again asked Sanjaya about the Pandavas. From that moment, when the king returned not a proper answer to Bhishma and Drona, the Kauravas gave up all hopes of life.'"

Book 5
Chapter 50

  1 [dhṛ]
      sarva ete mahotsāhā ye tvayā parikīrtitāḥ
      ekatas tv eva te sarve sametā bhīma ekataḥ
  2 bhīmasenād dhi me bhūyo bhayaṃ saṃjāyate mahat
      kruddhād amarṣaṇāt tāta vyāghrād iva mahāruroḥ
  3 jāgarmi rātrayaḥ sarvā dīrgham uṣṇaṃ ca niḥśvasan
      bhīto vṛkodarāt tāta siṃhāt paśur ivābalaḥ
  4 na hi tasya mahābāhor akra pratimatejasaḥ
      sainye 'smin pratipaśyāmi ya enaṃ viṣahed yudhi
  5 amarṣaṇaś ca kaunteyo dṛḍhavairaś ca pāṇḍavaḥ
      anarma hāsī sonmādas tiryak prekṣī mahāsvanaḥ
  6 mahāvego mahotsāho mahābāhur mahābalaḥ
      mandānāṃ mama putrāṇāṃ yuddhenāntaṃ kariṣyati
  7 ūrugrāhagṛhītānāṃ gadāṃ bibhrad vṛkodaraḥ
      kurūṇām ṛṣabho yuddhe daṇḍapāṇir ivāntakaḥ
  8 saikyāyasamayīṃ ghorāṃ gadāṃ kāñcanabhūṣitām
      manasāhaṃ prapaśyāmi brahmadaṇḍam ivodyatam
  9 yathā rurūṇāṃ yūtheṣu siṃho jātabalaś caret
      māmakeṣu tathā bhīmo baleṣu vicariṣyati
  10 sarveṣāṃ mama putrāṇāṃ sa ekaḥ krūra vikramaḥ
     bahv āśīvipratīpaś ca bālye 'pi rabhasaḥ sadā
 11 udvepate me hṛdayaṃ yadā duryodhanādayaḥ
     bālye 'pi tena yudhyanto vāraṇeneva marditāḥ
 12 tasya vīryeṇa saṃkliṣṭā nityam eva sutā mama
     sa eva hetur bhedasya bhīmo bhīmaparākramaḥ
 13 grasamānam anīkāni naravāraṇavājinām
     paśyāmīvāgrato bhīmaṃ krodhamūrchitam āhave
 14 astre droṇārjuna samaṃ vāyuvegasamaṃ jave
     saṃjayācakṣva me śūraṃ bhīmasenam amarṣaṇam
 15 atilābhaṃ tu manye 'haṃ yat tena ripughātinā
     tadaiva na hatāḥ sarve mama putrā manasvinā
 16 yena bhīmabalā yakṣā rākṣasāś ca samāhatāḥ
     kathaṃ tasya raṇe vegaṃ mānuṣaḥ prasahiṣyati
 17 na sa jātu vaśe tasthau mama bālo 'pi saṃjaya
     kiṃ punar mama duṣputraiḥ kliṣṭaḥ saṃprati pāṇḍavaḥ
 18 niṣṭhuraḥ sa ca naiṣṭhuryād bhajyed api na saṃnamet
     tiryak prekṣī saṃhatabhrūḥ kathaṃ śāmyed vṛkodaraḥ
 19 bṛhad aṃso 'pratibalo gauras tāla ivodgataḥ
     pramāṇato bhīmasenaḥ prādeśenādhiko 'rjunāt
 20 javena vājino 'tyeti balenātyeti kuñjarān
     avyaktajalpī madhv akṣo madhyamaḥ pāṇḍavo balī
 21 iti bālye śrutaḥ pūrvaṃ mayā vyāsa mukhāt purā
     rūpato vīryataś caiva yāthātathyena pāṇḍavaḥ
 22 āyasena sa daṇḍena rathān nāgān hayān narān
     haniṣyati raṇe kruddho bhīmaḥ praharatāṃ varaḥ
 23 amarṣī nityasaṃrabdho raudraḥ krūraparākramaḥ
     mama tāta pratīpāni kurvan pūrvaṃ vimānitaḥ
 24 niṣkīrṇām āyasīṃ sthūlāṃ suparvāṃ kāñcanīṃ gadām
     śataghnīṃ śatanirhrādāṃ kathaṃ śakṣyanti me sutāḥ
 25 apāram aplavāgādhaṃ samudraṃ śaraveginam
     bhīmasenamayaṃ durgaṃ tāta mandās titīrṣavaḥ
 26 krośato me na śṛṇvanti bālāḥ paṇḍitamāninaḥ
     viṣamaṃ nāvabudhyante prapātaṃ madhu darśinaḥ
 27 saṃyugaṃ ye kariṣyanti nararūpeṇa vāyunā
     niyataṃ coditā dhātrā siṃheneva mahāmṛgāḥ
 28 śaikyāṃ tāta catuṣkiṣkuṃ ṣaḍ asrim amitaujasam
     prahitāṃ duḥkhasaṃsparśāṃ kathaṃ śakṣyanti me sutāḥ
 29 gadāṃ bhrāmayatas tasya bhindato hastimastakān
     sṛkkiṇī lelihānasya bāṣpam utsṛjato muhuḥ
 30 uddiśya pātān patataḥ kurvato bhairavān ravān
     pratīpān patato mattān kuñjarān pratigarjataḥ
 31 vigāhya rathamārgeṣu varān uddiśya nighnataḥ
     agneḥ prajvalitasyeva api mucyeta me prajā
 32 vīthīṃ kurvan mahābāhur drāvayan mama vāhinīm
     nṛtyann iva gadāpāṇir yugāntaṃ darśayiṣyati
 33 prabhinna iva mātaṅgaḥ prabhañjan puṣpitān drumān
     pravekṣyati raṇe senāṃ putrāṇāṃ me vṛkodaraḥ
 34 kurvan rathān vipuruṣān vidhvajān bhagnapuṣkarān
     ārujan puruṣavyāghro rathinaḥ sādinas tathā
 35 gaṅgā vega ivānūpāṃs tīrajān vividhān drumān
     pravekṣyati mahāsenāṃ putrāṇāṃ mama saṃjaya
 36 vaśaṃ nūnaṃ gamiṣyanti bhīmasenabalārditāḥ
     mama putrāś ca bhṛtyāś ca rājānaś caiva saṃjaya
 37 yena rājā mahāvīryaḥ praviśyāntaḥpuraṃ purā
     vāsudevasahāyena jarāsaṃdho nipātitaḥ
 38 kṛtsneyaṃ pṛthivī devī jarāsaṃdhena dhīmatā
     māgadhendreṇa balinā vaśe kṛtvā pratāpitā
 39 bhīṣma pratāpāt kuravo nayenāndhakavṛṣṇayaḥ
     te na tasya vaśaṃ jagmuḥ kevalaṃ daivam eva vā
 40 sa gatvā pāṇḍuputreṇa tarasā bāhuśālinā
     anāyudhena vīreṇa nihataḥ kiṃ tato 'dhikam
 41 dīrghakālena saṃsiktaṃ viṣam āśīviṣo yathā
     sa mokṣyati raṇe tejaḥ putreṣu mama saṃjaya
 42 mahendra iva vajreṇa dānavān deva sattamaḥ
     bhīmaseno gadāpāṇiḥ sūdayiṣyati me sutān
 43 aviṣahyam anāvāryaṃ tīvravegaparākramam
     paśyāmīvātitāmrākṣam āpatantaṃ vṛkodaram
 44 agadasyāpy adhanuṣo virathasya vivarmaṇaḥ
     bāhubhyāṃ yudhyamānasya kas tiṣṭhed agrataḥ pumān
 45 bhīṣmo droṇaś ca vipro 'yaṃ kṛpaḥ śāradvatas tathā
     jānanty ete yathaivāhaṃ vīryajñas tasya dhīmataḥ
 46 ārya vrataṃ tu jānantaḥ saṃgarān na bibhitsavaḥ
     senāmukheṣu sthāsyanti māmakānāṃ nararṣabhāḥ
 47 balīyaḥ sarvato diṣṭaṃ puruṣasya viśeṣataḥ
     paśyann api jayaṃ teṣāṃ na niyacchāmi yat sutān
 48 te purāṇaṃ maheṣvāsā mārgam aindraṃ samāsthitāḥ
     tyakṣyanti tumule prāṇān rakṣantaḥ pārthivaṃ yaśaḥ
 49 yathaiṣāṃ māmakās tāta tathaiṣāṃ pāṇḍavā api
     pautrā bhīṣmasya śiṣyāś ca droṇasya ca kṛpasya ca
 50 yat tv asmad āśrayaṃ kiṃ cid dattam iṣṭaṃ ca saṃjaya
     tasyāpacitim āryatvāt kartāraḥ sthavirās trayaḥ
 51 ādadānasya śastraṃ hi kṣatradharmaṃ parīpsataḥ
     nidhanaṃ brāhmaṇasyājau varam evāhur uttamam
 52 sa vai śocāmi sarvān vai ye yuyutsanti pāṇḍavān
     vikruṣṭaṃ vidureṇādau tad etad bhayam āgatam
 53 na tu manye vighātāya jñānaṃ duḥkhasya saṃjaya
     bhavaty atibale hy etaj jñānam apy upaghātakam
 54 ṛṣayo hy api nirmuktāḥ paśyanto lokasaṃgrahān
     sukhe bhavanti sukhinas tathā duḥkhena duḥkhitāḥ
 55 kiṃ punar yo 'ham āsaktas tatra tatra sahasradhā
     putreṣu rājyadāreṣu pautreṣv api ca bandhuṣu
 56 saṃśaye tu mahaty asmin kiṃ nu me kṣamam uttamam
     vināśaṃ hy eva paśyāmi kurūṇām anucintayan
 57 dyūtapramukham ābhāti kurūṇāṃ vyasanaṃ mahat
     mandenaiśvaryakāmena lobhāt pāpam idaṃ kṛtam
 58 manye paryāya dharmo 'yaṃ kālasyātyanta gāminaḥ
     cakre pradhir ivāsakto nāsya śakyaṃ palāyitum
 59 kiṃ nu kāryaṃ kathaṃ kuryāṃ kva nu gacchāmi saṃjaya
     ete naśyanti kuravo mandāḥ kālavaśaṃ gatāḥ
 60 avaśo 'haṃ purā tāta putrāṇāṃ nihate śate
     śroṣyāmi ninadaṃ strīṇāṃ kathaṃ māṃ maraṇaṃ spṛśet
 61 yathā nidāghe jvalanaḥ samiddho; dahet kakṣaṃ vāyunā codyamānaḥ
     gadāhastaḥ pāṇḍavas tadvad eva; hantā madīyān sahito 'rjunena

SECTION L

"Dhritarashtra said, 'What did that Pandava king, the son of Dharma, say, O Sanjaya, after hearing that a large force hath been assembled here for gladdening us? How also is Yudhishthira acting, in view of the coming strife, O Suta, who amongst his brothers and sons are looking up to his face, desirous of receiving his orders? Provoked as he is by the deceptions of my wicked sons, who, again, are dissuading that king of virtuous behaviour and conversant with virtue, saying,--Have peace?'
"Sanjaya said, 'All the Panchalas, along with the other sons of Pandu, are looking up to Yudhishthira's face, blessed be thou, and he too is restraining them all. Multitudes of cars belonging to the Pandavas and the Panchalas are coming in separate bodies for gladdening Yudhishthira, the son of Kunti, ready to march to the field of battle. As the sky brightens up at the advent of the rising sun, so the Panchalas are rejoicing at their union with Kunti's son of blazing splendour, risen like a flood of light. The Panchalas, the Kekayas, and the Matsyas, along with the very herdsmen that attend on their kine and sheep, are rejoicing and gladdening Yudhishthira, the son of Pandu. Brahmana and Kshatriya girls and the very daughters of the Vaisyas, in large number, are coming in playful mood for beholding Partha accounted in coat of mail.'
"Dhritarashtra said, 'Tell us, O Sanjaya, of the forces of Dhrishtadyumna, as also of the Somakas, and of all others, with which the Pandavas intend to fight with us.'
"Vaisampayana continued, 'Thus interrogated, in the midst of the Kurus and in their very hall, the son of Gavalgana' became thoughtful for a moment and seemed to draw repeatedly deep and long sights; and suddenly he fell down in a swoon without any apparent reason. Then in that assembly of kings, Vidura said loudly, 'Sanjaya, O great king, hath fallen down on the ground senseless, and cannot utter a word, bereft of sense and his intellect clouded.'
p. 121
"Dhritarashtra said, 'Without doubt, Sanjaya, having seen those mighty car-warriors, the sons of Kunti, hath his mind filled with great anxiety in consequence of those tigers among men.'
"Vaisampayana continued, 'Having recovered consciousness, and being comforted, Sanjaya addressed king Dhritarashtra in the midst of that concourse of Kurus in that hall, saying, 'Indeed, O king of kings, I saw those great warriors, the sons of Kunti, thinned in body, in consequence of the restraint in which they had lived in the place of the king of the Matsyas. Hear, O King, with whom the Pandavas will contend against you. With that hero Dhrishtadyumna as their ally, they will fight against you. With that personage of virtuous soul, who never forsaketh truth through anger or fear, temptation, or for the sake of wealth, of disputation; and who is, O King, a very authority in matters of religion, himself being the best of those that practise virtue;--with him, who hath never made an enemy, the sons of Pandu will fight against you.' He unto whom no one on earth is equal in might of arms, and who, wielding his bow had brought all kings under subjection, and who, vanquishing of old all the people of Kasi and Anga and Magadha, as also the Kalingas;--with that Bhimasena will the sons of Pandu fight against, you. Indeed, he through whose might the four sons of Pandu quickly could alight on the earth, having issued forth from the (burning) house of lac that son of Kunti, Vrikodara, who became the means of their rescue from the cannibal Hidimva; that son of Kunti, Vrikodara, who became their refuge when the daughter of Yajnasena was being carried away by Jayadratha; indeed, with that Bhima. who rescued the assembled Pandavas from the conflagration at Varanavata; even with him (as their ally) will they fight against you. He, who for the gratification of Krishna slew the Krodhavasas, having penetrated the rugged and terrible mountains of Gandhamadana, he to whose arms hath been imparted the might of ten thousand elephants; with that Bhimasena (as their ally) the Pandavas will fight against you. That hero, who, for the gratification of Agni, with Krishna only for his second, bravely vanquished of yore Purandara in fight; he who gratified by combat that God of gods, the trident-bearing lord of Uma--Mahadeva himself having the mountains for his abode; that foremost of warriors who subjugated all the kings of the earth--with that Vijaya (as their ally) the Pandavas will encounter you in battle. That wonderful warrior Nakula, who vanquished the whole of the western world teeming with Mlechchas, is present in the Pandava camp. With that handsome hero, that unrivalled bowman, that son of Madri, O Kauravya, the Pandavas will fight against you. He who vanquished in battle the warriors of Kasi, Anga, and Kalinga,--with that Sahadeva will the Pandavas encounter you in battle. He, who in energy hath for his equals only four men on earth, viz., Aswatthaman and Dhrishtaketu and Rukmi and Pradyumna,--with that Sahadeva, youngest in years, that hero among men, that gladdener of Madri's heart, with him, O King, will you have a destructive battle. She, who,
p. 122
while living of yore as the daughter of the king of Kasi, had practised the austerest penances; she, who, O bull of the Bharata race, desiring even in a subsequent life to compass the destruction of Bhishma, took her birth as the daughter of Panchala, and accidentally became afterwards a male; who, O tiger among men, is conversant with the merits and demerits of both sexes; that invincible prince of the Panchala who encountered the Kalingas in battle, with what Sikhandin skilled in every weapon, will the Pandavas fight against you. She whom a Yaksha for Bhishma's destruction metamorphosed into a male, with that formidable bowman will the Pandavas fight against you. With those mighty bowmen, all, brothers those five Kekaya princes, with those heroes clad in mail will the Pandavas fight against you. With that warrior of long arms: endued with great activity in the use of weapons, possessed of intelligence and prowess incapable of being baffled, with that Yuyudhana, the lion of the Vrishni race, will you have to fight. He, who had been the refuge of the high-souled Pandavas for a time, with that Virata, will ye have an encounter in battle. The lord of Kasi, that mighty car-warrior who ruleth in Varanasi hath become an ally of theirs; with him the Pandavas will fight against you. The high-souled sons of Draupadi, tender in years but invincible in battle, and unapproachable like snakes of virulent poison, with them, will the Pandavas fight against you. He, that in energy is like unto Krishna and in self-restraint unto Yudhishthira, with that Abhimanyu, will the Pandavas fight against you. That war-like son of Sisupala, Dhrishtaketu of great fame, who in energy is beyond comparison and who when angry is incapable of being withstood in battle, with that king of the Chedis who has joined the Pandavas at the head of an Akshauhini of his own, will the sons of Pandu fight against you. He that is the refuge of the Pandavas, even as Vasava is of the celestials, with that Vasudeva, the Pandavas will fight against you. He also, O bull of Bharata race, Sarabha the brother of the king of the Chedis, who again is united with Karakarsa, with both these, the Pandavas will fight against you. Sahadeva, the son of Jarasandha, and Jayatsena, both unrivalled heroes in battle, are resolved upon fighting for the Pandavas. And Drupada too, possessed of great might, and followed by a large force, and reckless of his life, is resolved to fight for the Pandavas. Relying upon these and other kings by hundreds, of both the eastern and northern countries, king Yudhishthira the just, is prepared for battle.'"

  (My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguli ji for the collection)