srimahabharat - sabha parva - from chapters 51 to 72

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

Book 2
Chapter 51

1 [ṣ]
      yāṃ tvam etāṃ śriyaṃ dṛṣṭvā pāṇḍuputre yudhiṣṭhire
      tapyase tāṃ hariṣyāmi dyūtenāhūyatāṃ paraḥ
  2 agatvā saṃśayam aham ayuddhvā ca camūmukhe
      akṣān kṣipann akṣataḥ san vidvān aviduṣo jaye
  3 glahān dhanūṃsi me viddhi śarān akṣāṃś ca bhārata
      akṣāṇāṃ hṛdayaṃ me jyāṃ rathaṃ viddhi mamāstaram
  4 [d]
      ayam utsahate rājañ śriyam āhartum akṣavit
      dyūtena pāṇḍuputrebhyas tat tubhyaṃ tāta rocatām
  5 [dh]
      sthito 'smi śāsane bhrātur vidurasya mahātmanaḥ
      tena saṃgamya vetsyāmi kāryasyāsya viniścayam
  6 [d]
      vihaniṣyati te buddhiṃ viduro muktasaṃśayaḥ
      pāṇḍavānāṃ hite yukto na tathā mama kaurava
  7 nārabhet parasāmarthyāt puruṣaḥ kāryam ātmanaḥ
      matisāmyaṃ dvayor nāsti kāryeṣu kurunandana
  8 bhayaṃ pariharan manda ātmānaṃ paripālayan
      varṣāsu klinnakaṭavat tiṣṭhann evāvasīdati
  9 na vyādhayo nāpi yamaḥ śreyaḥ prāptiṃ pratīkṣate
      yāvad eva bhavet kalpas tāvac chreyo samācaret
  10 [dh]
     sarvathā putrabalibhir vigrahaṃ te na rocaye
     vairaṃ vikāraṃ sṛjati tad vai śastram anāyasam
 11 anartham arthaṃ manyase rājaputra; saṃgranthanaṃ kalahasyātighoram
     tad vai pravṛttaṃ tu yathā kathaṃ cid; vimokṣayec cāpy asi sāyakāṃś ca
 12 [dur]
     dyūte purāṇair vyavahāraḥ pranītas; tatrātyayo nāsti na saṃprahāraḥ
     tad rocatāṃ śakuner vākyam adya sabhāṃ; kṣipraṃ tvam ihājñāpayasva
 13 svargadvāraṃ dīvyatāṃ no viśiṣṭaṃ; tad vartināṃ cāpi tathaiva yuktam
     bhaved evaṃ hy ātmanā tulyam eva; durodaraṃ pāṇḍavais tvaṃ kuruṣva
 14 [dhṛ]
     vākyaṃ na me rocate yat tvayoktaṃ; yat te priyaṃ tat kriyatāṃ narendra
     paścāt tapyase tad upākramya vākyaṃ; na hīdṛśaṃ bhāvi vaco hi dharmyam
 15 dṛṣṭaṃ hy etad vidurenaivam eva; sarvaṃ pūrvaṃ buddhividyānugena
     tad evaitad avaśasyābhyupaiti; mahad bhayaṃ kṣatriya bījaghāti
 16 [v]
     evam uktvā dhṛtarāsthro manīṣī; daivaṃ matvā paramaṃ dustaraṃ ca
     śaśāsoccaiḥ puruṣān putra vākye; sthito rājā daivasaṃmūḍhacetāḥ
 17 sahasrastambhāṃ hemavaiḍūrya citrāṃ; śatadvārāṃ toraṇasphāṭi śṛṅgām
     sabhām agryāṃ krośamātrāyatāṃ; me tad vistārām āśu kurvantu yuktāḥ
 18 śrutvā tasya tvaritā nirviśaṅkāḥ; prājñā dakṣās tāṃ tathā cakrur āśu
     sarvadravyāṇy upajahruḥ sabhāyāṃ; sahasraśaḥ śilpinaś cāpi yuktāḥ
 19 kālenālpenātha niṣṭhāṃ gatāṃ; tāṃ sabhāṃ ramyāṃ bahuratnāṃ vicitrām
     citrair hemair āsanair abhyupetām; ācakhyus te tasya rājñaḥ pratītāḥ
 20 tato vidvān viduraṃ mantrimukhyam; uvācedaṃ dhṛtarāṣṭro narendraḥ
     yudhiṣṭhiraṃ rājaputraṃ hi gatvā; madvākyena kṣipram ihānayasva
 21 sabheyaṃ me bahuratnā vicitrā; śayyāsanair upapannā mahārhaiḥ
     sā dṛśyatāṃ bhrātṛbhiḥ sārdham etya; suhṛd dyūtaṃ vartatām atra ceti
 22 matam ājñāya putrasya dhṛtarāṣṭro narādhipaḥ
     matvā ca dustaraṃ daivam etad rājā cakāra ha
 23 anyāyena tathoktas tu viduro viduṣāṃ varaḥ
     nābhyanandad vaco bhrātur vacanaṃ cedam abravīt
 24 nābhinandāmi nṛpate praiṣam etaṃ; maivaṃ kṛthāḥ kulanāśād bibhemi
     putrair bhinnaiḥ kalahas te dhruvaṃ syād; etac chaṅke dyūtakṛte narendra
 25 [dh]
     neha kṣattaḥ kalahas tapsyate māṃ; na ced daivaṃ pratilomaṃ bhaviṣyat
     dhātrā tu diṣṭasya vaśe kiledaṃ sarvaṃ; jagac ceṣṭati na svatantram
 26 tad adya vidura prāpya rājānaṃ mama śāsanāt
     kṣipram ānaya durdharṣaṃ kuntīputraṃ yudhiṣṭhiram

SECTION LI

Duryodhana said,--'O sinless one, listen to me as I describe that large mass of wealth consisting of various kinds of tribute presented unto Yudhishthira by the kings of the earth. They that dwell by the side of the river Sailoda flowing between the mountains of Mer and Mandara and enjoy the delicious shade of topes of the Kichaka bamboo, viz., the Khashas, Ekasanas, the Arhas, the Pradaras, the Dirghavenus, the Paradas, the Kulindas, the Tanganas, and the other Tanganas, brought as tribute heaps of gold measured
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in dronas (jars) and raised from underneath the earth by ants and therefore called after these creatures. The mountain tribes endued with great strength having brought as tribute numerous Chamaras (long brushes) soft and black and others white as moon-beam and sweet honey extracted from the flowers growing on the Himavat as also from the Mishali champaka and garlands of flowers brought from the region of the northern Kurus, and diverse kinds of plants from the north even from Kailasa, waited with their heads bent down at the gate of king Yudhishthira, being refused permission to enter. I also beheld there numberless chiefs of the Kiratas armed with cruel weapons and ever engaged in cruel deeds, eating of fruits and roots and attired in skins and living on the northern slopes of the Himavat and on the mountain from behind which the sun rises and in the region of Karusha on the sea-coast and on both sides of the Lohitya mountains. And, O king, having brought with them as tribute loads upon loads of sandal and aloe as also black aloe, and heaps upon heaps of valuable skins and gold and perfumes, and ten thousand serving-girls of their own race, and many beautiful animals and birds of remote countries, and much gold of great splendour procured from mountains, the Kiratas waited at the gate, being refused permission to enter. The Kairatas, the Daradas, the Darvas, the Suras, the Vaiamakas, the Audumvaras, the Durvibhagas, the Kumaras, the Paradas along with the Vahlikas, the Kashmiras, the Ghorakas, the Hansakayanas, the Sivis, the Trigartas, the Yauddheyas, the ruler of Madras and the Kaikeyas, the Amvashtas, the Kaukuras, the Tarkshyas, the Vastrapas along with the Palhavas, the Vashatayas, the Mauleyas along with the Kshudrakas, and the Malavas, the Paundrayas, the Kukkuras, the Sakas, the Angas, the Vangas, the Punras, the Sanavatyas, and the Gayas--these good and well-born Kshatriyas distributed into regular clans and trained to the use of arms, brought tribute unto king Yudhishthira by hundreds and thousands. And the Vangas, the Kalingas, the Magadhas, the Tamraliptas, the Supundrakas, the Dauvalikas, the Sagarakas, the Patrornas, the Saisavas, and innumerable Karnapravaranas, who presented themselves at the gate, were told by the gate-keepers at the command of the king, that if they could wait and bring good tribute they could obtain admission. Then the kings of those nations each gave a thousand elephants furnished with tusks like unto the shafts of ploughs and decked with girdles made of gold, and covered with fine blankets and therefore, resembling the lotus in hue. And they were all darkish as rocks and always musty, and procured from the sides of the Kamyaka lake, and covered with defensive armour. And they were also exceedingly patient and of the best breed. And having made these presents, those kings were permitted to enter. O king, these and many others, coming from various regions, and numberless other illustrious kings, brought jewels and gems unto this sacrifice. And Chitraratha, also the king of Gandharvas, the friend of Indra, gave four hundred
p. 105
horses gifted with the speed of the wind. And the Gandharva Tumvuru gladly gave a hundred horses of the colour of mango leaf and decked in gold. And, O thou of the Kuru race, the celebrated king of the Mlechcha tribe, called the Sukaras, gave many hundreds of excellent elephants. And Virata, the king of Matsya, gave as tribute two thousand elephants decked in gold. And king Vasudana from the kingdom of Pansu presented unto the son of Pandu six and twenty elephants and two thousand horses. O king, all decked in gold and endued with speed and strength and in full vigour of youth, and diverse other kinds of wealth. And Yajnasena presented unto the sons of Pandu for the sacrifice, fourteen thousand serving-girls and ten thousand serving-men with their wives, many hundreds of excellent elephants, six and twenty cars with elephants yoked unto them, and also his whole kingdom. And Vasudeva of the Vrishni race, in order to enhance the dignity of Arjuna, gave fourteen thousands of excellent elephants. Indeed, Krishna is the soul of Arjuna and Arjuna is the soul of Krishna, and whatever Arjuna may say Krishna is certain to accomplish. And Krishna is capable of abandoning heaven itself for the sake of Arjuna. and Arjuna also is capable of sacrificing his life for the sake of Krishna. And the Kings of Chola and Pandya, though they brought numberless jars of gold filled with fragrant sandal juice from the hills of Malaya, and loads of sandal and aloe wood from the Dardduras hills, and many gems of great brilliancy and fine cloths inlaid with gold, did not obtain permission (to enter). And the king of the Singhalas gave those best of sea-born gems called the lapis lazuli, and heaps of pearls also, and hundreds of coverlets for elephants. And numberless dark-coloured men with the ends of their, eyes red as copper, attired in clothes decked with gems, waited at the gate with those presents. And numberless Brahmanas and Kshatriyas who had been vanquished, and Vaisyas and serving Sudras, from love of Yudhishthira, brought tribute unto the son of Pandu. And even all the Mlechchas, from love and respect, came unto Yudhishthira. And all orders of men, good, indifferent and low, belonging to numberless races, coming from diverse lands made Yudhishthira's habitation the epitome of the world.
"And beholding the kings of the earth to present unto the foes such excellent and valuable presents, I wished for death out of grief. And O king, I will now tell thee of the servants of the Pandavas, people for whom Yudhishthira supplieth food, both cooked and uncooked. There are a hundred thousand billions of mounted elephants and cavalry and a hundred millions of cars and countless foot soldiers. At one place raw provisions are being measured out; at another they are being cooked; and at another place the foods are being distributed. And the notes of festivity are being heard everywhere. And amongst men of all orders I beheld not a single one in the mansion of Yudhishthira that had not food and drink and ornaments. And eighty-eight thousands of Snataka Brahmanas leading
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domestic lives, all supported by Yudhishthira, with thirty serving-girls given unto each, gratified by the king, always pray with complacent hearts for the destruction of his foes. And ten thousands of other ascetics with vital seed drawn up, daily eat of golden plates in Yudhishthira's palace. And, O king, Yajnaseni, without having eaten herself, daily seeth whether everybody, including even the deformed and the dwarfs, hath eaten or not. And, O Bharata, only two do not pay tribute unto the son of Kunti, viz., the Panchalas in consequence of their relationship by marriage, and the Andhakas and Vrishnis in consequence of their friendship.

Book 2
Chapter 52

1 [v]
      tataḥ prāyād viduro 'śvair udārair; mahājavair balibhiḥ sādhu dāntaiḥ
      balān niyukto dhṛtarāṣṭreṇa rājñā; manīṣiṇāṃ pāṇḍavānāṃ sakāśam
  2 so 'bhipatya tad adhvānam āsādya nṛpateḥ puram
      praviveśa mahābuddhiḥ pūjyamāno dvijātibhiḥ
  3 sa rājagṛham āsādya kuvera bhavanopamam
      abhyagacchata dharmātmā dharmaputraṃ yudhiṣṭhiram
  4 taṃ vai rājā satyadhṛtir mahātmā; ajātaśatrur viduraṃ yathāvat
      pūjā pūrvaṃ pratigṛhyājamīḍhas; tato 'pṛcchad dhṛtarāṣṭraṃ saputram
  5 [y]
      vijñāyate te manaso na praharṣaḥ; kac cit kṣattaḥ kuśalenāgato 'si
      kac cit putrāḥ sthavirasyānulomā; vaśānugāś cāpi viśo 'pi kac cit
  6 [vi]
      rājā mahātmā kuśalī saputra; āste vṛto jñātibhir indrakalpaiḥ
      prīto rājan putra gaṇair vinītair; viśoka evātma ratir dṛḍhātmā
  7 idaṃ tu tvāṃ kururājo 'bhyuvāca; pūrvāṃ pṛṣṭvā kuśalaṃ cāvyayaṃ ca
      iyaṃ sabhā tvat sabhā tulyarūpā; bhrātṝṇāṃ te paśyatām etya putra
  8 samāgamya bhrātṛbhiḥ pārtha tasyāṃ; suhṛd dyūtaṃ kriyatāṃ ramyatāṃ ca
      prīyāmahe bhavataḥ saṃgamena; samāgatāḥ kuravaś caiva sarve
  9 durodarā vihitā ye tu tatra; mahātmanā dhṛtarāṣṭreṇa rājñā
      tān drakṣyase kitavān saṃniviṣṭān; ity āgato 'haṃ nṛpate taj juṣasva
  10 [y]
     dyūte kṣattaḥ kalaho vidyate; naḥ kaś vai dyūtaṃ rocayed yudhyamānaḥ
     kiṃ vā bhavān manyate yuktarūpaṃ; bhavadvākye sarva eva sthitāḥ sma
 11 [vi]
     jānāmy ahaṃ dyūtam anarthamūlaṃ; kṛtaś ca yatno 'sya mayā nivāraṇe
     rājā tu māṃ prāhinot tvatsakāśaṃ; śrutvā vidvañ śreya ihācarasva
 12 [y]
     ke tatrānye kitavā dīvyamānā; vinā rājño dhṛtarāṣṭrasya putraiḥ
     pṛcchāmi tvāṃ vidura brūhi nas tān; yair dīvyāmaḥ śataśaḥ saṃnipatya
 13 [vi]
     gāndhārarājaḥ śakunir viśāṃ pate; rājātidevī kṛtahasto matākṣaḥ
     viviṃśatiś citrasenaś ca rājā; satyavrataḥ purumitro jayaś ca
 14 [y]
     mahābhayāḥ kitavāḥ saṃniviṣṭā; māyopadhā devitāro 'tra santi
     dhātrā tu diṣṭasya vaśe kiledaṃ; nādevanaṃ kitavair adya tair me
 15 nāhaṃ rājño dhṛtarāṣṭrasya śāsanān; na gantum icchāmi kave durodaram
     iṣṭo hi putrasya pitā sadaiva; tad asmi kartā vidurāttha māṃ yathā
 16 na cākāmaḥ śakuninā devitāhaṃ; na cen māṃ dhṛṣṇur āhvayitā sabhāyām
     āhūto 'haṃ na nivarte kadā cit; tad āhitaṃ śāśvataṃ vai vrataṃ me
 17 [v]
     evam uktvā viduraṃ dharmarājaḥ; prāyātrikaṃ sarvam ājñāpya tūrṇam
     prāyāc chvo bhūte sagaṇaḥ sānuyātraḥ; saha strībhir draupadīm ādi kṛtvā
 18 daivaṃ prajñāṃ tu muṣṇāti tejaś cakṣur ivāpatat
     dhātuś ca vaśam anveti pāśair iva naraḥ sitaḥ
 19 ity uktvā prayayau rājā saha kṣattrā yudhiṣṭhiraḥ
     amṛṣyamāṇas tat pārthaḥ samāhvānam ariṃdamaḥ
 20 bāhlikena rathaṃ dattam āsthāya paravīrahā
     paricchanno yayau pārtho bhrātṛbhiḥ saha pāṇḍavaḥ
 21 rājaśriyā dīpyamāno yayau brahma puraḥsaraḥ
     dhṛtarāṣṭreṇa cāhūtaḥ kālasya samayena ca
 22 sa hāstinapuraṃ gatvā dhṛtarāṣṭra gṛhaṃ yayau
     samiyāya ca dharmātmā dhṛtarāṣṭreṇa pāṇḍavaḥ
 23 tathā droṇena bhīṣmeṇa karṇena ca kṛpeṇa ca
     samiyāya yathānyāyaṃ drauṇinā ca vibhuḥ saha
 24 sametya ca mahābāhuḥ somadattena caiva ha
     duryodhanena śalyena saubalena ca vīryavān
 25 ye cānye tatra rājānaḥ pūrvam eva samāgatāḥ
     jayadrathena ca tathā kurubhiś cāpi sarvaśaḥ
 26 tataḥ sarvair mahābāhur bhrātṛbhiḥ parivāritaḥ
     praviveśa gṛhaṃ rājño dhṛtarāṣṭrasya dhīmataḥ
 27 dadarśa tatra gāndhārīṃ devīṃ patim anuvratām
     snuṣābhiḥ saṃvṛtāṃ śaśvat tārābhir iva rohiṇīm
 28 abhivādya sa gāndhārīṃ tayā ca pratinanditaḥ
     dadarśa pitaraṃ vṛddhaṃ prajñā cakṣuṣam īśvaram
 29 rājñā mūrdhany upāghrātās te ca kauravanandanāḥ
     catvāraḥ pāṇḍavā rājan bhīmasenapurogamāḥ
 30 tato harṣaḥ samabhavat kauravāṇāṃ viśāṃ pate
     tān dṛṣṭvā puruṣavyāghrān pāṇḍavān priyadarśanān
 31 viviśus te 'bhyanujñātā ratnavanti gṛhāṇy atha
     dadṛśuś copayātās tān draupadī pramukhāḥ striyaḥ
 32 yājñasenyāḥ parām ṛddhiṃ dṛṣṭvā prajvalitām iva
     snuṣās tā dhṛtarāṣṭrasya nātipramanaso 'bhavan
 33 tatas te puruṣavyāghrā gatvā strībhis tu saṃvidam
     kṛtvā vyāyāmapūrvāṇi kṛtyāni pratikarma ca
 34 tataḥ kṛtāhnikāḥ sarve divyacandana rūṣitāḥ
     kalyāṇa manasaś caiva brāhmaṇān svasti vācya ca
 35 manojñam aśanaṃ bhuktvā viviśuḥ śaraṇāny atha
     upagīyamānā nārībhir asvapan kurunandanāḥ
 36 jagāma teṣāṃ sā rātriḥ puṇyā rativihāriṇām
     stūyamānāś ca viśrāntāḥ kāle nidrām athātyajan
 37 sukhoṣitās tāṃ rajanīṃ prātaḥ sarve kṛtāhnikāḥ
     sabhāṃ ramyāṃ praviviśuḥ kitavair abhisaṃvṛtām

SECTION LII

Duryodhana said,--"Those king that are revered over all the world, who are devoted to truth and who are pledged to the observance of rigid vows, who are possessed of great learning and eloquence, who are fully conversant with the Vedas and their branches as also with sacrifices, who have piety and modesty, whose souls are devoted to virtue, who possess fame, and who have enjoyed the grand rites of coronation, all wait upon and worship Yudhishthira. And, O king, I beheld there many thousands of wild kine with as many vessels of white copper for milking them, brought thither by the kings of the earth as sacrificial presents to be given away by Yudhishthira unto the Brahmana. And, O Bharata, for bathing Yudhishthira at the conclusion of the sacrifice, many kings with the greatest alacrity, themselves brought there in a state of purity many excellent jars (containing water). And king Vahlika brought there a car decked with pure gold. And king Sudakshina himself yoked thereto four white horses of Kamboja breed, and Sunitha of great might fitted the lower pole and the ruler of Chedi with his own hands took up and fitted the flag-staff. And the king of the Southern country stood ready with the coat of mail; the ruler of Magadha, with garlands of flowers and the head-gear; the great warrior Vasudana with a sixty years old elephant, the king of Matsya, with the side-fittings of the car, all encased in gold; king Ekalavya, with the shoes; the king of Avanti, with diverse kinds of water for the final bath; king Chekitana, with the quiver; the king of Kasi, with the bow; and Salya; with a sword whose hilt and straps were adorned with gold. Then Dhaumya and Vyasa, of great ascetic merit, with Narada and Asita's son Devala, standing before performed the ceremony of sprinkling the sacred water over the king. And the great Rishis with cheerful hearts sat where the sprinkling ceremony was performed. And other illustrious Rishis conversant with the Vedas, with Jamadagni's son among them, approached
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[paragraph continues] Yudhishthira, the giver of large sacrificial presents, uttering mantras all the while, like the seven Rishis, approaching the great India in heaven. And Satyaki of unbaffled prowess held the umbrella (over the king's head). And Dhananjaya and Bhima were engaged in tanning the king; while the twins held a couple of chamaras in their hands. And the Ocean himself brought in a sling that big conch of Varuna which the celestial artificer Viswakarman had constructed with a thousand Nishkas of gold, and which Prajapati had in a former Kalpa, presented unto India. It was with that conch that Krishna bathed Yudhishthira after the conclusion of the sacrifice, and beholding it, I swooned away. People go to the Eastern or the Western seas and also to the Southern one. But, O father, none except birds can ever go to the Northern sea. But the Pandavas have spread their dominion even there, for I heard hundreds of conches that had been brought thence blown (in the sacrificial mansion) indicative of auspicious rejoicing. And while those conches blew simultaneously, my hair stood on end. And those among the kings, who were weak in strength fell down. And Dhrishtadyumna and Satyaki and the sons of Pandu and Kesava,--those eight, endued with strength and prowess and handsome in person, beholding the kings deprived of consciousness and myself in that plight, laughed outright. Then Vibhatsu (Arjuna) with a cheerful heart gave, O Bharata, unto the principal Brahmanas five hundred bullocks with horns plated with gold. And king Yudhishthira, the son of Kunti, having completed the Rajasuya sacrifice, obtained like the exalted Harishchandra such prosperity that neither Rantideva nor Nabhaga, nor Jauvanaswa, nor Manu, nor king Prithu the son of Vena, nor Bhagiratha, Yayati, nor Nahusha, had obtained its like. And beholding, O exalted one, such prosperity, in the son of Pritha which is even like that which Harishchandra had, I do not see the least good in continuing to live, O Bharata! O ruler of men, a yoke that is tied (to the bullock's shoulders) by a blind man becomes loosened. Even such is the case with us. The younger ones are growing while the elder ones are decaying. And beholding all this, O chief of the Kurus, I cannot enjoy peace even with the aid of reflection. And it is for this, O king, that I am plunged into grief and becoming pale and emaciated."

Book 2
Chapter 53

1 [ṣ]
      upastīrṇā sabhā rājan rantuṃ caite kṛtakṣaṇāḥ
      akṣān uptvā devanasya samayo 'stu yudhiṣṭhira
  2 [y]
      nikṛtir devanaṃ pāpaṃ na kṣātro 'tra parākramaḥ
      na ca nītir dhruvā rājan kiṃ tvaṃ dyūtaṃ praśaṃsasi
  3 na hi mānaṃ praśaṃsanti nikṛtau kitavasya ha
      śakune maiva no jaiṣīr amārgeṇa nṛśaṃsavat
  4 [ṣ]
      yo 'nveti saṃkhyāṃ nikṛtau vidhijñaś; ceṣṭāsv akhinnaḥ kitavo 'kṣajāsu
      mahāmatir yaś ca jānāti dyūtaṃ; sa vai sarvaṃ sahate prakriyāsu
  5 akṣaglahaḥ so 'bhibhavet paraṃ; nas tenaiva kālo bhavatīdam āttha
      dīvyāmahe pārthiva mā viśaṅkāṃ; kuruṣva pāṇaṃ ca ciraṃ ca mā kṛthāḥ
  6 [y]
      evam āhāyam asito devalo munisattamaḥ
      imāni lokadvārāṇi yo vai saṃcarate sadā
  7 idaṃ vai devanaṃ pāpaṃ māyayā kitavaiḥ saha
      dharmeṇa tu jayo yuddhe tatparaṃ sādhu devanam
  8 nāryā mlecchanti bhāṣābhir māyayā na caranty uta
      ajihmam aśaṭhaṃ yuddham etat satpuruṣavratam
  9 śaktito brāhmaṇān vandyāñ śikṣituṃ prayatāmahe
      tad vai vittaṃ mātidevīr mā jaiṣīḥ śakune param
  10 nāhaṃ nikṛtyā kāmaye sukhāny uta dhanāni vā
     kitavasyāpy anikṛter vṛttam etan na pūjyate
 11 [ṣ]
     śrotriyo 'śrotriyam uta nikṛtyaiva yudhiṣṭhira
     vidvān aviduṣo 'bhyeti nāhus tāṃ nikṛtiṃ janāḥ
 12 evaṃ tvaṃ mām ihābhyetya nikṛtiṃ yadi manyase
     devanād vinivartasva yadi te vidyate bhayam
 13 [y]
     āhūto na nivarteyam iti me vratam āhitam
     vidhiś ca balavān rājan diṣṭasyāsmi vaśe sthitaḥ
 14 asmin samāgame kena devanaṃ me bhaviṣyati
     pratipāṇaś ca ko 'nyo 'sti tato dyūtaṃ pravartatām
 15 [d]
     ahaṃ dātāsmi ratnānāṃ dhanānāṃ ca viśāṃ pate
     madarthe devitā cāyaṃ śakunir mātulo mama
 16 [y]
     anyenānyasya viṣamaṃ devanaṃ pratibhāti me
     etad vidvann upādatsva kāmam evaṃ pravartatām
 17 [v]
     upohyamāne dyūte tu rājānaḥ sarva eva te
     dhṛtarāṣṭraṃ puraskṛtya viviśus te sabhāṃ tataḥ
 18 bhīṣmo droṇaḥ kṛpaś caiva viduraś ca mahāmatiḥ
     nātīva prītimanasas te 'nvavartanta bhārata
 19 te dvandvaśaḥ pṛthak caiva siṃhagrīvā mahaujasaḥ
     siṃhāsanāni bhūrīṇi vicitrāṇi ca bhejire
 20 śuśubhe sā sabhā rājan rājabhis taiḥ samāgataiḥ
     devair iva mahābhāgaiḥ samavetais triviṣṭapam
 21 sarve vedavidaḥ śūrāḥ sarve bhāsvaramūrtayaḥ
     prāvartata mahārāja suhṛd dyūtam anantaram
 22 [y]
     ayaṃ bahudhano rājan sāgarāvarta saṃbhavaḥ
     maṇir hārottaraḥ śrīmān kanakottama bhūṣaṇaḥ
 23 etad rājan dhanaṃ mahyaṃ pratipāṇas tu kas tava
     bhavatv eṣa kramas tāta jayāmy enaṃ durodaram
 24 [d]
     santi me maṇayaś caiva dhanāni vividhāni ca
     matsaraś ca na me 'rtheṣu jayāmy enaṃ durodaram
 25 [v]
     tato jagrāha śakunis tān akṣān akṣatattvavit
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata

SECTION LIII

"Dhritrashtra said,--Thou art my eldest son and born also of my eldest wife. Therefore, O son, be not jealous of the Pandavas. He that is jealous is always unhappy and suffereth the pangs of death. O bull of the Bharata
p. 108
race, Yudhishthira knoweth not deception, possesseth wealth equal unto thine, hath thy friends for his, and is not jealous of thee. Why shouldst thou, therefore, be jealous of him? O king, in respect of friends and allies thou art equal unto Yudhishthira. Why shouldst thou, therefore, covet, from folly, the property of thy brother? Be not so. Cease to be jealous. Do not grieve. O bull of the Bharata race, it thou covetest the dignity attaching to the performance of a sacrifice, let the priests arrange for thee the great sacrifice, called the Saptatantu. The kings of the earth will then, cheerfully and with great respect, bring for thee also much wealth and gems and ornaments. O child, coveting other's possessions is exceedingly mean. He, on the other hand, enjoyeth happiness, who is content with his own being engaged in the practices of his own order. Never striving to obtain the wealth of others, persevering in one's own affairs, and protecting what hath been earned,--these are the indications of true greatness. He that is unmoved in calamity, skilled in his own business, ever exerting vigilant and humble, always beholdeth prosperity. The sons of Pandu are as thy arms. Do not lop off those arms of thine. Plunge not into internal dissensions for the sake of that wealth of thy brothers. O king, be not jealous of the sons of Pandu. Thy wealth is equal unto that of thy brothers in his entirety. There is great sin in quarrelling with friends. They that are thy grandsires are theirs also. Give away in charity on occasions of sacrifices, gratify every dear object of thy desire, disport in the company of women freely, and enjoy thou peace.'"

Book 2
Chapter 54

 1 [y]
      mattaḥ kaitavakenaiva yaj jito 'smi durodaram
      śakune hanta dīvyāmo glahamānāḥ sahasraśaḥ
  2 ime niṣkasahasrasya kuṇḍino bharitāḥ śatam
      kośo hiraṇyam akṣayyaṃ jātarūpam anekaśaḥ
      etad rājan dhanaṃ mahyaṃ tena dīvyāmy ahaṃ tvayā
  3 [v]
      ity uktaḥ śakuniḥ prāha jitam ity eva taṃ nṛpam
  4 [y]
      ayaṃ sahasrasamito vaiyāghraḥ supravartitaḥ
      sucakropaskaraḥ śrīmān kiṅkiṇījālamaṇḍitaḥ
  5 saṃhrādano rājaratho ya ihāsmān upāvahat
      jaitro rathavaraḥ puṇyo meghasāgara niḥsvanaḥ
  6 aṣṭau yaṃ kurarac chāyāḥ sadaśvā rāṣṭrasaṃmatāḥ
      vahanti naiṣām ucyeta padā bhūmim upaspṛśan
      etad rājan dhanaṃ mahyaṃ tena dīvyāmy ahaṃ tvayā
  7 [v]
      etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
      jitam ity eva śakunir yudhiṣṭhiram abhāṣata
  8 [y]
      sahasrasaṃkhyā nāgā me mattās tiṣṭhanti saubala
      hemakakṣāḥ kṛtāpīḍāḥ padmino hemamālinaḥ
  9 sudāntā rājavahanāḥ sarvaśabdakṣamā yudhi
      īṣā dantā mahākāyāḥ sarve cāṣṭa kareṇavaḥ
  10 sarve ca purabhettāro nagameghanibhā gajāḥ
     etad rājan dhanaṃ mahyaṃ tena dīvyāmy ahaṃ tvayā
 11 [v]
     tam evaṃ vādinaṃ pārthaṃ prahasann iva saubalaḥ
     jitam ity eva śakunir yudhiṣṭhiram abhāsata
 12 [y]
     śataṃ dāsī sahasrāṇi taruṇyo me prabhadrikāḥ
     kambukeyūra dhāriṇyo niṣkakanthyaḥ svalaṃ kṛtāḥ
 13 mahārhamālyābharaṇāḥ suvastrāś candanokṣitāḥ
     maṇīn hemaca bibhratyaḥ sarvā vai sūkṣmavāsasaḥ
 14 anusevāṃ carantīmāḥ kuśalā nṛtyasāmasu
     snātakānām amātyānāṃ rājñāṃ ca mama śāsanāt
     etad rājan dhanaṃ mahyaṃ tena dīvyāmy ahaṃ tvayā
 15 [v]
     etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata
 16 [y]
     etāvanty eva dāsānāṃ sahasrāṇy uta santi me
     pradakṣiṇānulomāś ca prāvāra vasanāḥ sadā
 17 prājñā medhāvino dakṣā yuvāno mṛṣṭakuṇḍalāḥ
     pātrī hastā divārātram atithīn bhojayanty uta
     etad rājan dhanaṃ mahyaṃ tena dīvyāmy ahaṃ tvayā
 18 [v]
     etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata
 19 [y]
     rathās tāvanta eveme hemabhāṇḍāḥ patākinaḥ
     hayair vinītaiḥ saṃpannā rathibhiś citrayodhibhiḥ
 20 ekaiko yatra labhate sahasraparamāṃ bhṛtim
     yudhyato 'yudhyato vāpi vetanaṃ māsakālikam
     etad rājan dhanaṃ mahyaṃ tena dīvyāmy ahaṃ tvayā
 21 [v]
     ity evam ukte pārthena kṛtavairo durātmavān
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata
 22 [y]
     aśvāṃs tittiri kalmāṣān gāndharvān hemamālinaḥ
     dadau citrarathas tuṣṭo yāṃs tān gāṇḍīvadhanvane
     etad rājan dhanaṃ mahyaṃ tena dīvyāmy ahaṃ tvayā
 23 [v]
     etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata
 24 [y]
     rathānāṃ śakaṭānāṃ ca hayānāṃ cāyutāni me
     yuktānām eva tiṣṭhanti vāhair uccāvacair vṛtāḥ
 25 evaṃ varṇasya varṇasya samuccīya sahasraśaḥ
     kṣīraṃ pibantas tiṣṭhanti bhuñjānāḥ śālitaṇḍulān
 26 ṣaṣṭis tāni sahasrāṇi sarve pṛthula vakṣasaḥ
     etad rājan dhanaṃ mahyaṃ tena dīvyāmy ahaṃ tvayā
 27 [v]
     etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata
 28 [y]
     tāmralohair parivṛtā nidhayo me caturśatāḥ
     pañca drauṇika ekaikaḥ suvarṇasyāhatasya vai
     etad rājan dhanaṃ mahyaṃ tena dīvyāmy ahaṃ tvayā
 29 [v]
     etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata

SECTION LIV

"Duryodhana said,--'He that is devoid of intellect but hath merely heard of many things, can scarcely understand the real import of the scriptures, like the spoon that hath no perception of the taste of the soup it toucheth. Thou knowest everything, but yet confoundest me. Like a boat fastened to another, thou and I are tied to each other. Art thou unmindful of thy own interests? Or, dost thou entertain hostile feeling towards me? These thy sons and allies are doomed to destruction, inasmuch as they have thee for their ruler, for thou describest as attainable in the future what is to be done at the present moment. He often trippeth whose guide acts under the instructions of others. How then can his followers expect to come across a right path? O king, thou art of mature wisdom; thou hast the opportunity to listen to the words of old, and thy senses also are under thy control. It behoveth thee not to confound us who are ready to seek our own interests. Vrihaspati hath said that the usage of kings are different from those of common
p. 109
people. Therefore kings should always attend to their own interests with vigilance. The attainment of success is the sole criterion that should guide the conduct of a Kshatriya. Whether, therefore, the means is virtuous or sinful, what scruples can there be in the duties of one's own order? He that is desirous of snatching the blazing prosperity of his foe, should, O bull of the Bharata race, bring every direction under his subjection like the charioteer taming the steeds with his whip. Those used to handling weapons say that, a weapon is not simply an instrument that cuts but is a means, whether covert or overt, that can defeat a foe. Who is to be reckoned a foe and who a friend, doth not depend on one's figure or dimensions. He that paineth another is, O king, to be regarded a foe by him that is pained. Discontent is the root of prosperity. Therefore, O king, I desire to be discontented. He that striveth after the acquisition of prosperity is, O king, a truly politic person. Nobody should be attached to wealth and affluence, for the wealth that hath been earned and hoarded may be plundered. The usages of kings are even such. It was during a period of peace that Sakra cut off the head of Namuchi after having given a pledge to the contrary, and it was because he approved of this eternal usage towards the enemy that he did so. Like a snake that swalloweth up frogs and other creatures living in holes, the earth swalloweth up a king that is peaceful and a Brahmana that stirreth not out of home. O king, none can by nature be any person's foe. He is one's foe, and not anybody else, who hath common pursuits with one. He that from folly neglecteth a growing foe, hath his vitals cut off as by a disease that he cherished without treatment. A foe, however insignificant, if suffered to grow in prowess, swalloweth one like the white ants at the root of a tree eating off the tree itself. O Bharata, O Ajamida, let not the prosperity of the foe be acceptable to thee. This policy (of neglecting the foe) should always be borne on their heads by the wise even like a load. He that always wisheth for the increase of his wealth, ever groweth in the midst of his relatives even like the body naturally growing from the moment of birth. Prowess conferreth speedy growth. Coveting as I do the prosperity of the Pandavas. I have not yet made it my own. At present I am a prey to doubts in respect of my ability. I am determined to resolve those doubts of mine. I will either obtain that prosperity of theirs, or lie down having perished in battle. O king when the state of my mind is such, what do I care now for life, for the Pandavas are daily growing while our possessions know no increase?'"

Book 2
Chapter 55

1 [vidura]
      mahārāja vijānīhi yat tvāṃ vakṣyāmi tac chṛṇu
      mumūrṣor auṣadham iva na rocetāpi te śrutam
  2 yad vai purā jātamātro rurāva; gomāyuvad visvaraṃ pāpacetāḥ
      duryodhano bhāratānāṃ kulaghnaḥ; so 'yaṃ yukto bhavitā kālahetuḥ
  3 gṛhe vasantaṃ gomāyuṃ tvaṃ vai matvā na budhyase
      duryodhanasya rūpeṇa śṛṇu kāvyāṃ giraṃ mama
  4 madhu vai mādhviko labdhvā prapātaṃ nāvabudhyate
      āruhya taṃ majjati vā patanaṃ vādhigacchati
  5 so 'yaṃ matto 'kṣadevena madhuvan na parīkṣate
      prapātaṃ budhyate naiva vairaṃ kṛtvā mahārathaiḥ
  6 viditaṃ te mahārāja rājasv evāsamañjasam
      andhakā yādavā bhojāḥ sametāḥ kaṃsam atyajan
  7 niyogāc ca hate tasmin kṛṣṇenāmitra ghātinā
      evaṃ te jñātayaḥ sarve modamānāḥ śataṃ samāḥ
  8 tvan niyuktaḥ savyasācī nigṛhṇātu suyodhanam
      nigrahād asya pāpasya modantāṃ kuravaḥ sukham
  9 kākenemāṃś citrabarhāñ śārdūlān kroṣṭukena ca
      krīṇīṣva pāṇḍavān rājan mā majjīḥ śokasāgare
  10 tyajet kulārthe puruṣaṃ grāmasyārthe kulaṃ tyajet
     grāmaṃ janapadasyārthe ātmārthe pṛthivīṃ tyajet
 11 sarvajñaḥ sarvabhāvajñaḥ sarvaśatrubhayaṃ karaḥ
     iti sma bhāṣate kāvyo jambha tyāge mahāsurān
 12 hiraṇyaṣṭhīvinaḥ kaś cit pakṣiṇo vanagocarān
     gṛhe kila kṛtāvāsāṁl lobhād rājann apīḍayat
 13 sadopabhojyāṁl lobhāndho hiraṇyārthe paraṃtapa
     āyātiṃ ca tadā tvaṃ ca ubhe sadyo vyanāśayat
 14 tadātva kāmaḥ pāṇḍūṃs tvaṃ mā druho bharatarṣabha
     mohātmā tapyase paścāt pakṣihā puruṣo yathā
 15 jātaṃ jātaṃ pāṇḍavebhyaḥ puṣpam ādatsva bhārata
     mālā kāra ivārāme snehaṃ kurvan punaḥ punaḥ
 16 vṛkṣān aṅgārakārīva mainān dhākṣīḥ samūlakān
     mā gamaḥ sasutāmātyaḥ sabalaś ca parābhavam
 17 samavetān hi kaḥ pārthān pratiyudhyeta bhārata
     marudbhiḥ sahito rājann api sākṣān marutpatiḥ

SECTION LV

"Sakuni said,--O thou foremost of victorious persons, I will snatch (for thee) this prosperity of Yudhishthira, the son of Pandu, at the sight of which thou grievest so. Therefore, O king, let Yudhishthira the son of Kunti be summoned. By throwing dice a skilful man, himself uninjured, may vanquish one that hath no skill. Know, O Bharata, that betting is my bow, the dice are my arrows, the marks on them my bow-string, and the dice-board my car.
"Duryodhana said,--'This Sukuni skilled at dice, is ready, O king, to snatch the prosperity of the son of Pandu by means of dice. It behoveth thee to give him permission.
"Dhritarashtra said,--'I am obedient to the counsels of my brother, the illustrious Vidura. Consulting with him, I shall tell what should be done in this matter.
"Duryodhana said,--'Vidura is always engaged in doing good to the sons of Pandu. O Kaurava, his feelings towards us are otherwise. He will, therefore, without doubt, withdraw thy heart from the proposed act. No man should set himself to any task depending upon the counsels of another, for, O son of Kuru's race, the minds of two persons seldom agree in any particular act. The fool that liveth shunning all causes of fear wasteth himself like an insect in the rainy season. Neither sickness nor Yama waiteth till one is in prosperity. So long, therefore, as there is life and health, one should (without waiting for prosperity) accomplish his purpose.'
"Dhritarashtra said,--'O son, hostility with those that are strong, is what never recommendeth itself to me. Hostility bringeth about a change of feelings, and that itself is a weapon though not made of steel. Thou regardest, O Prince, as a great blessing what will bring in its train the terrible consequences of war. What is really fraught with mischief. If once it beginneth, it will create sharp swords and pointed arrows.'
"Duryodhana replied,--'Men of the most ancient times invented the use of dice. There is no destruction in it, nor is there any striking with, weapons. Let the words of Sakuni, therefore, be acceptable to thee, and let thy command be issued for the speedy construction of the assembly house. The door of heaven, leading us to such happiness, will be opened to us by gambling. Indeed, they that betake to gambling (with such aid) deserve such good fortune. The Pandavas then will become thy equals (instead of, as now, superiors); therefore, gamble thou with the Pandavas.
"Dhritarashtra said.--'The words uttered by thee do not recommend themselves to me. Do what may be agreeable to thee, O ruler of men. But thou shall have to repent for acting according to these words; for, words
p. 111
that are fraught with such immorality can never bring prosperity in the future. Even this was foreseen by the learned Vidura ever treading the path of truth and wisdom. Even the great calamity, destructive of the lives of the Kshatriyas, cometh as destined by fate.'"
Vaisampayana continued--"Having said this, the weak-minded Dhritarashtra regarded fate as supreme and unavoidable. And the king deprived of reason by Fate, and obedient to the counsels of his son, commanded his men in loud voice, saying--'Carefully construct, without loss of time, an assembly house of the most beautiful description, to be called the crystal-arched palace with a thousand columns, decked with gold and lapis lazuli, furnished with a hundred gates, and full two miles in length and in breadth the same.' Hearing those words of his, thousands of artificers endued with intelligence and skill soon erected the palace with the greatest alacrity, and having erected it brought thither every kind of article. And soon after they cheerfully represented unto the king that the palace had been finished, and that it as delightful and handsome and furnished with every kind of gems and covered with many-coloured carpets inlaid with gold. Then king Dhritarashtra, possessed of learning, summoning Vidura the chief of his ministers, said:--'Repairing, (to Khandavaprastha), bring prince Yudhishthira here without loss of time. Let him come hither with his brothers, and behold his handsome assembly house of mine, furnished with countless jewels and gems, and costly beds and carpets, and let a friendly match at dice commence here.'"

Book 2
Chapter 56

  1 [vi]
      dyūtaṃ mūlaṃ kalahasyānupāti; mitho bhedāya mahate vā raṇāya
      yad āsthito 'yaṃ dhṛtarāṣṭrasya putro; duryodhanaḥ sṛjate vairam ugram
  2 prātipīyāḥ śāṃtanavā bhaimasenāḥ sa bāhlikāḥ
      duryodhanāparādhena kṛcchraṃ prāpsyanti sarvaśaḥ
  3 duryodhano madenaiva kṣemaṃ rāṣṭrād apohati
      viṣāṇaṃ gaur iva madāt svayam ārujate balāt
  4 yaś cittam anveti parasya rājan; vīraḥ kaviḥ svām atipatya dṛṣṭim
      nāvaṃ samudra iva bāla netrām; āruhya ghore vyasane nimajjet
  5 duryodhano glahate pāṇḍavena; priyāyase tvaṃ jayatīti tac ca
      atinarmāj jāyate saṃprahāro; yato vināśaḥ samupaiti puṃsām
  6 ākarṣas te 'vākphalaḥ ku praṇīto; hṛdi prauḍho mantrapadaḥ samādhiḥ
      yudhiṣṭhireṇa saphalaḥ saṃstavo 'stu; sāmnaḥ surikto 'rimateḥ sudhanvā
  7 prātipīyāḥ śāṃtanavāś ca rājan; kāvyāṃ vācaṃ śṛṇuta mātyagād vaḥ
      vaiśvānaraṃ prajvalitaṃ sughoram; ayuddhena praśamayatotpatantam
  8 yadā manyuṃ pāṇḍavo 'jātaśatrur; na saṃyacched akṣamayābhibhūtaḥ
      vṛkodaraḥ savyasācī yamau ca; ko 'tra dvīpaḥ syāt tumule vas tadānīm
  9 mahārāja prabhavas tvaṃ dhanānāṃ; purā dyūtān manasā yāvad iccheḥ
      bahu vittaṃ pāṇḍavāṃś cej jayes tvaṃ; kiṃ tena syād vasu vindeha pārthān
  10 jānīmahe devitaṃ saubalasya; veda dyūte nikṛtiṃ pārvatīyaḥ
     yataḥ prāptaḥ śakunis tatra yātu; māyā yodhī bhārata pārvatīyaḥ

SECTION LVI

Vaisampayana said,--"King Dhritarashtra, ascertaining the inclinations of his son and knowing that Fate is inevitable, did what I have said. Vidura, however, that foremost of intelligent men, approved not his brother's words and spoke thus, 'I approve not, O king, of this command of thine. Do not act so. I fear, this will bring about the destruction of our race. When thy sons lose their unity, dissension will certainly ensue amongst them. This I apprehend, O king, from this match at dice.'
"Dhritarashtra said,--'If Fate be not hostile, this quarrel will not certainly grieve me. The whole universe moveth at the will of its Creator, under the controlling influence of Fate. It is not free. Therefore, O Vidura, going unto king Yudhishthira at my command, bring thou soon that invincible son of Kunti.'"

Book 2
Chapter 57

1 [dur]
      pareṣām eva yaśasā ślāghase tvaṃ; sadā channaḥ kutsayan dhārtarāṣṭrān
      jānīmas tvāṃ vidura yat priyas tvaṃ; bālān ivāsmān avamanyase tvam
  2 suvijñeyaḥ puruṣo 'nyatra kāmo; nindā praśaṃse hi tathā yunakti
      jihvā manas te hṛdayaṃ nirvyanakti; jyāyo nirāha manasaḥ prātikūlyam
  3 utsaṅgena vyāla ivāhṛto 'si; mārjāravat poṣakaṃ copahaṃsi
      bhartṛghnatvān na hi pāpīya āhus; tasmāt kṣattaḥ kiṃ na bibheṣi pāpāt
  4 jitvā śatrūn phalam āptaṃ mahan no; māsmān kṣattaḥ paruṣāṇīha vocaḥ
      dviṣadbhis tvaṃ saṃprayogābhinandī; muhur dveṣaṃ yāsi naḥ saṃpramohāt
  5 amitratāṃ yāti naro 'kṣamaṃ bruvan; nigūhate guhyam amitrasaṃstave
      tad āśritāpatrapā kiṃ na bādhate; yad icchasi tvaṃ tad ihādya bhāṣase
  6 mā no 'vamansthā vidma manas tavedaṃ; śikṣasva buddhiṃ sthavirāṇāṃ sakāśāt
      yaśo rakṣasva vidura saṃpraṇītaṃ; mā vyāpṛtaḥ parakāryeṣu bhūs tvam
  7 ahaṃ karteti vidura māvamansthā; mā no nityaṃ paruṣāṇīha vocaḥ
      na tvāṃ pṛcchāmi vidura yad dhitaṃ me; svasti kṣattar mā titikṣūn kṣiṇu tvam
  8 ekaḥ śāstā na dvitīyo 'sti śāstā; garbhe śayānaṃ puruṣaṃ śāsti śāstā
      tenānuśiṣṭaḥ pravaṇād ivāmbho; yathā niyukto 'smi tathā vahāmi
  9 bhinatti śirasā śailam ahiṃ bhojayate ca yaḥ
      sa eva tasya kurute kāryāṇām anuśāsanam
  10 yo balād anuśāstīha so 'mitraṃ tena vindati
     mitratām anuvṛttaṃ tu samupekṣeta paṇḍitaḥ
 11 pradīpya yaḥ pradīptāgniṃ prāk tvaran nābhidhāvati
     bhasmāpi na sa vindeta śiṣṭaṃ kva cana bhārata
 12 na vāsayet pāravargyaṃ dviṣantaṃ; viśeṣataḥ kṣattar ahitaṃ manuṣyam
     sa yatrecchasi vidura tatra gaccha; susāntvitāpi hy asatī strī jahāti
 13 [vi]
     etāvatā ye puruṣaṃ tyajanti; teṣāṃ sakhyam antavad brūhi rājan
     rājñāṃ hi cittāni pariplutāni; sāntvaṃ dattvā musalair ghātayanti
 14 abālas tvaṃ manyase rājaputra; bālo 'ham ity eva sumandabuddhe
     yaḥ sauhṛde puruṣaṃ sthāpayitvā; paścād enaṃ dūṣayate sa bālaḥ
 15 na śreyase nīyate mandabuddhiḥ; strī śrotriyasyeva gṛhe praduṣṭā
     dhruvaṃ na roced bharatarṣabhasya; patiḥ kumāryā iva ṣaṣṭivarṣaḥ
 16 anupriyaṃ ced anukāṅkṣase tvaṃ; sarveṣu kāryeṣu hitāhiteṣu
     striyaś ca rājañ jada paṅgukāṃś ca; pṛccha tvaṃ vai tādṛśāṃś caiva mūḍhān
 17 labhyaḥ khalu prātipīya naro 'nupriya vāg iha
     apriyasya tu pathyasya vaktā śrotā ca durlabhaḥ
 18 yas tu dharme parāśvasya hitvā bhartuḥ priyāpriye
     apriyāṇy āha pathyāni tena rājā sahāyavān
 19 avyādhijaṃ kaṭukaṃ tīkṣṇam uṣṇaṃ; yaśo muṣaṃ paruṣaṃ pūti gandhi
     satāṃ peyaṃ yan na pibanty asanto; manyuṃ mahārāja piba praśāmya
 20 vaicitravīryasya yaśo dhanaṃ ca; vāñchāmy ahaṃ sahaputrasya śaśvat
     yathātathā vo 'stu namaś ca vo 'stu; mamāpi ca svasti diśantu viprāḥ
 21 āśīviṣān netraviṣān kopayen na tu paṇḍitaḥ
     evaṃ te 'haṃ vadāmīdaṃ prayataḥ kurunandana

SECTION LVII

Vaisampayana said,--"Vidura then, thus commanded against his will by king Dhritarashtra, set out, with the help of horses of high mettle and endued with great speed and strength, and quiet and patient, for the abode of the wise sons of Pandu. Possessed of great intelligence, Vidura proceeded by the way leading to the capital of the Pandavas. And having arrived at the city of king Yudhishthira, he entered it and proceeded towards the palace, worshipped by numberless Brahmanas. And coming to the palace which was even like unto the mansion of Kuvera himself, the virtuous Vidura approached Yudhishthira, the son of Dharma. Then the illustrious Ajamida devoted to truth and having no enemy on earth, reverentially saluted Vidura, and asked him about Dhritarashtra and his sons. And Yudhishthira said, "O Kshatta, thy mind seemeth to be cheerless. Dost thou come here in happiness and peace? The sons of Dhritarashtra, I hope, are obedient to their old father. The people also, I hope, are obedient to Dhritarashtra's rule.'
"Vidura said,--'The illustrious king, with his sons, is well and happy, and surrounded by his relatives he reigneth even like Indra himself. The king is happy with his sons who are all obedient to him and hath no grief. The illustrious monarch is bent on his own aggrandisement. The king of the Kurus hath commanded me to enquire after thy peace and prosperity, and to ask thee to repair to Hastinapore with thy brothers and to say, after beholding king Dhritarashtra's newly erected palace, whether that one is equal to thy own. Repairing thither, O son of Pritha, with thy brothers, enjoy ye in that mansion and sit to a friendly match at dice. We shall be glad if thou goest, as the Kurus have already arrived there. And thou wilt see there those gamblers and cheats that the illustrious king Dhritarashtra hath already brought thither. It is for this, O king, that I have come hither. Let the king's command be approved by thee.
"Yudhishthira said,--'O Kshatta, if we sit to a match at dice, we may quarrel. What man is there, who knowing all this, will consent to gamble? What dost thou think fit for us? We all are obedient to thy counsels.'
"Vidura said,--'I know that gambling is the root of misery, and I strove to dissuade the king from it. The king, however, hath sent me to thee. Having known all this, O learned one, do what is beneficial.
"Yudhishthira said,--'Besides the sons of Dhritarashtra what other dishonest gamblers are there ready for play? Tell us, O Vidura, who they are and with whom we shall have to play, staking hundreds upon hundreds of our possessions.'
"Vidura said,--'O monarch, Sakuni, the king of Gandhara, an adept at
p. 113
dice, having great skill of hand and desperate in stakes, Vivingati, king Chitrasena, Satyavrata, Purumitra and Jaya, these, O king, are there.'
"Yudhishthira said,--'It would seem then that some of the most desperate and terrible gamblers always depending upon deceit are there. This whole universe, however, is at the will of its Maker, under the control of fate. It is not free. O learned one, I do not desire, at the command of king Dhritarashtra to engage myself in gambling. The father always wisheth to benefit his son. Thou art our master, O Vidura. Tell me what is proper for us. Unwilling as I am to gamble, I will not do so, if the wicked Sakuni doth not summon me to it in the Sabha? If, however, he challengeth me, I will never refuse. For that, as settled, is my eternal vow."
Vaisampayana continued,--"King Yudhishthira the just having said this unto Vidura, commanded that preparations for his journey might be made without loss of time. And the next day, the king accompanied by his relatives and attendants and taking with him also the women of the household with Draupadi in their midst, set out for the capital of the Kurus. 'Like some brilliant body falling before the eyes, Fate depriveth us of reason, and man, tied as it were with a cord, submitteth to the sway of Providence,' saying this, king Yudhishthira, that chastiser of the foe, set out with Kshatta, without deliberating upon that summons from Dhritarashtra. And that slayer of hostile heroes, the son of Pandu and Pritha, riding upon the car that had been given him by the king of Valhika, and attired also in royal robes, set out with his brothers. And the king, blazing as it were with royal splendour, with Brahmanas walking before him, set out from his city, summoned by Dhritarashtra and impelled by what hath been ordained by Kala (Time). And arriving at Hastinapore he went to the palace of Dhritarashtra. And going there, the son of Pandu approached the king. And the exalted one then approached Bhishma and Drona and Karna, and Kripa, and the son of Drona, and embraced and was embraced by them all. And the mighty-armed one, endued with great prowess, then approached Somadatta, and then Duryodhana and Salya, and the son of Suvala, and those other kings also that had arrived there before him. The king then went to the brave Dusshasana and then to all his (other) brothers and then to Jayadratha and next to all the Kurus one after another. And the mighty-armed one, then surrounded by all his brothers, entered the apartment of the wise king Dhritarashtra. And then Yudhishthira beheld the reverend Gandhari, ever obedient to her lord, and surrounded by her daughters-in-law like Rohini by the stars. And saluting Gandhari and blessed by her in return, the king then beheld his old uncle, that illustrious monarch whose wisdom was his eye. King Dhritarashtra then, O monarch, smelt his head as also the heads of those four other princes of the Kuru race, viz., the sons of Pandu with Bhimasena as their eldest. And, O king, beholding--the handsome Pandava those tigers among men, all the Kurus became exceedingly
p. 114
glad. And commanded by the king, the Pandavas then retired to the chambers allotted to them and which were all furnished with jewels and gems. And when they had retired into the chambers, the women of Dhritarashtra's household with Dussala taking the lead visited them. And the daughters-in-law of Dhritarashtra beholding the blazing and splendid beauty and prosperity of Yajnaseni, became cheerless and filled with jealousy. And those tigers among men, having conversed with the ladies went through their daily physical exercises and then performed the religious rites of the day. And having finished their daily devotions, they decked their persons with sandal paste of the most fragrant kind. And desiring to secure good luck and prosperity they caused (by gifts) the Brahmanas to utter benedictions. And then eating food that was of the best taste they retired to their chambers for the night. And those bulls among the Kurus then were put to sleep with music by handsome females. And obtaining from them what came in due succession, those subjugators of hostile towns passed with cheerful hearts that delightful night in pleasure and sport. And waked by the bards with sweet music, they rose from their beds, and having passed the night thus in happiness, they rose at dawn and having gone through the usual rites, they entered into the assembly house and were saluted by those that were ready there for gambling."

Book 2
Chapter 58

  1 [ṣ]
      bahu vittaṃ parājaiṣīḥ pāṇḍavānāṃ yudhiṣṭhira
      ācakṣva vittaṃ kaunteya yadi te 'sty aparājitam
  2 [y]
      mama vittam asaṃkhyeyaṃ yad ahaṃ veda saubala
      atha tvaṃ śakune kasmād vittaṃ samanupṛcchasi
  3 ayutaṃ prayutaṃ caiva kharvaṃ padmaṃ tathārbudam
      śaṅkhaṃ caiva nikharvaṃ ca samudraṃ cātra paṇyatām
      etan mama dhanaṃ rājaṃs tena dīvyāmy ahaṃ tvayā
  4 [v]
      etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
      jitam ity eva śakunir yudhiṣṭhiram abhāṣata
  5 [y]
      gavāśvaṃ bahudhenūkam asaṃkhyeyam ajāvikam
      yat kiṃ cid anuvarṇānāṃ prāk sindhor api saubala
      etan mama dhanaṃ rājaṃs tena dīvyāmy ahaṃ tvayā
  6 [v]
      etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
      jitam ity eva śakunir yudhiṣṭhiram abhāṣata
  7 [y]
      puraṃ janapado bhūmir abrāhmaṇa dhanaiḥ saha
      abrāhmaṇāś ca puruṣā rājañ śiṣṭaṃ dhanaṃ mama
      etad rājan dhanaṃ mahyaṃ tena dīvyāmy ahaṃ tvayā
  8 [v]
      etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
      jitam ity eva śakunir yudhiṣṭhiram abhāṣata
  9 [y]
      rājaputrā ime rājañ śobhante yena bhūṣitāḥ
      kuṇḍalāni ca niṣkāś ca sarvaṃ cāṅgavibhūṣaṇam
      etaṃ mama dhanaṃ rājaṃs tena dīvyāmy ahaṃ tvayā
  10 [v]
     etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata
 11 [y]
     śyāmo yuvā lohitākṣaḥ siṃhaskandho mahābhujaḥ
     nakulo glaha eko me yac caitat svagataṃ dhanam
 12 [ṣ]
     priyas te nakulo rājan rājaputro yudhiṣṭhira
     asmākaṃ dhanatāṃ prāpto bhūyas tvaṃ kena dīvyasi
 13 [v]
     evam uktvā tu śakunis tān akṣān pratyapadyata
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata
 14 [y]
     ayaṃ dharmān sahadevo 'nuśāsti; loke hy asmin paṇḍitākhyāṃ gataś ca
     anarhatā rājaputreṇa tena; tvayā dīvyāmy apriyavat priyeṇa
 15 [v]
     etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata
 16 [ṣ]
     mādrīputrau priyau rājaṃs tavemau vijitau mayā
     garīyāṃsau tu te manye bhīmasenadhanaṃjayau
 17 [y]
     adharmaṃ carase nūnaṃ yo nāvekṣasi vai nayam
     yo naḥ sumanasāṃ mūḍha vibhedaṃ kartum icchasi
 18 [ṣ]
     garte mattaḥ prapatati pramattaḥ sthāṇum ṛcchati
     jyeṣṭho rājan variṣṭho 'si namas te bharatarṣabha
 19 svapne na tāni paśyanti jāgrato vā yudhiṣṭhira
     kitavā yāni dīvyantaḥ pralapanty utkaṭā iva
 20 [y]
     yo naḥ saṃkhye naur iva pāranetā; jetā ripūṇāṃ rājaputras tarasvī
     anarhatā lokavīreṇa tena; dīvyāmy ahaṃ śakune phalgunena
 21 [v]
     etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata
 22 [ṣ]
     ayaṃ mayā pāṇḍavānāṃ dhanurdharaḥ; parājitaḥ pāṇḍavaḥ savyasācī
     bhīmena rājan dayitena dīvya; yat kaivavyaṃ pāṇḍava te 'vaśiṣṭam
 23 [y]
     yo no netā yo yudhāṃ naḥ praṇetā; yathā vajrī dānava śatrur ekaḥ
     tiryak prekṣī saṃhatabhrūr mahātmā; siṃhaskandho yaś ca sadātyamarṣī
 24 balena tulyo yasya pumān na vidyate; gadā bhṛtām agrya ihāri mardanaḥ
     anarhatā rājaputreṇa tena; dīvyāmy ahaṃ bhīmasenena rājan
 25 [v]
     etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata
 26 [ṣ]
     bahu vittaṃ parājaiṣīr bhrātṝṃś ca sahayadvipān
     ācakṣva vittaṃ kaunteya yadi te 'sty aparājitam
 27 [y]
     ahaṃ viśiṣṭaḥ sarveṣāṃ bhrātṝṇāṃ dayitas tathā
     kuryāmas te jitāḥ karma svayam ātmany upaplave
 28 [v]
     etac chrutvā vyavasito nikṛtiṃ samupāśritaḥ
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata
 29 [ṣ]
     etat pāpiṣṭham akaror yad ātmānaṃ parājitaḥ
     śiṣṭe sati dhane rājan pāpa ātmaparājayaḥ
 30 [v]
     evam uktvā matākṣas tān glahe sarvān avasthitān
     parājayal lokavīrān ākṣepeṇa pṛthak pṛthak
 31 [ṣ]
     asti vai te priyā devī glaha eko 'parājitaḥ
     paṇasva kṛṣṇāṃ pāñcālīṃ tayātmānaṃ punar jaya
 32 [y]
     naiva hrasvā na mahatī nātikṛṣṇā na rohiṇī
     sarāga raktanetrā ca tayā dīvyāmy ahaṃ tvayā
 33 śāradotpala patrākṣyā śāradotpala gandhayā
     śāradotpala sevinyā rūpeṇa śrīsamānayā
 34 tathaiva syād ānṛśaṃsyāt tathā syād rūpasaṃpadā
     tathā syāc chīla saṃpattyā yām icchet puruṣaḥ striyam
 35 caramaṃ saṃviśati yā prathamaṃ pratibudhyate
     ā gopālāvi pālebhyaḥ sarvaṃ veda kṛtākṛtam
 36 ābhāti padmavad vaktraṃ sasvedaṃ mallikeva ca
     vedīmadhyā dīrghakeśī tāmrākṣī nātiromaśā
 37 tayaivaṃ vidhayā rājan pāñcālyāhaṃ sumadhyayā
     glahaṃ dīvyāmi cārv aṅgyā draupadyā hanta saubala
 38 [v]
     evam ukte tu vacane dharmarājena bhārata
     dhig dhig ity eva vṛddhānāṃ sabhyānāṃ niḥsṛtā giraḥ
 39 cukṣubhe sā sabhā rājan rājñāṃ saṃjajñire kathāḥ
     bhīṣmadroṇakṛpādīnāṃ svedaś ca samajāyata
 40 śiro gṛhītvā viduro gatasattva ivābhavat
     āste dhyāyann adho vaktro niḥśvasan pannago yathā
 41 dhṛtarāṣṭras tu saṃhṛṣṭaḥ paryapṛcchat punaḥ punaḥ
     kiṃ jitaṃ kiṃ jitam iti hy ākāraṃ nābhyalakṣata
 42 jaharṣa karṇo 'tibhṛśaṃ saha duḥśāsanādibhiḥ
     itareṣāṃ tu sabhyānāṃ netrebhyaḥ prāpataj jalam
 43 saubalas tv avicāryaiva jitakāśī madotkaṭaḥ
     jitam ity eva tān akṣān punar evānvapadyata

SECTION LVIII

Vaisampayana said,--"The sons of Pritha with Yudhishthira at their head, having entered that assembly house, approached all the kings that were present there. And worshipping all those that deserved to be worshipped, and saluting others as each deserved according to age, they seated themselves on seats that were clean and furnished with costly carpets. After they had taken their seats, as also all the kings, Sakuni the son of Suvala addressed Yudhishthira and said, 'O king, the assembly is full. All had been waiting for thee. Let, therefore, the dice be cast and the rules of play be fixed, O Yudhishthira.'
'Yudhishthira replied, 'Deceitful gambling is sinful. There is no Kshatriya prowess in it. There is certainly no morality in it. Why, then, O king, dost thou praise gambling so? The wise applaud not the pride that gamesters feel in deceitful play. O Sakuni, vanquish us, not like a wretch, by deceitful means.'
Sakuni said,--'That high-souled player who knoweth the secrets of winning and losing, who is skilled in baffling the deceitful arts of his confrere, who is united in all the diverse operations of which gambling consisteth,
p. 115
truly knoweth the play, and he suffereth all in course of it. O son of Pritha, it is the staking at dice, which may be lost or won that may injure us. And it is for that reason that gambling is regarded as a fault. Let us, therefore, O king, begin the play. Fear not. Let the stakes be fixed. Delay not!'
"Yudhishthira said,--'That best of Munis, Devala, the son of Asita, who always instructeth us about all those acts that may lead to heaven, hell, or the other regions, hath said, that it is sinful to play deceitfully with a gamester. To obtain victory in battle without cunning or stratagem is the best sport. Gambling, however, as a sport, is not so. Those that are respectable never use the language of the Mlechchas, nor do they adopt deceitfulness in their behaviour. War carried on without crookedness and cunning, this is the act of men that are honest. Do not, O Sakuni, playing desperately, win of us that wealth with which according to our abilities, we strive to learn how to benefit the Brahmanas. Even enemies should not be vanquished by desperate stakes in deceitful play. I do not desire either happiness or wealth by means of cunning. The conduct of one that is a gamester, even if it be without deceitfulness, should not be applauded.'
"Sakuni said,--'O Yudhishthira, it is from a desire of winning, which is not a very honest motive, that one high-born person approacheth another (in a contest of race superiority). So also it is from a desire of defeating, which is not a very honest motive, that one learned person approacheth another (in a contest of learning). Such motives, however, are scarcely regarded as really dishonest. So also, O Yudhishthira, a person skilled at dice approacheth one that is not so skilled from a desire of vanquishing him. One also who is conversant with the truths of science approacheth another that is not from desire of victory, which is scarcely an honest motive. But (as I have already said) such a motive is not really dishonest. And, O Yudhishthira, so also one that is skilled in weapons approacheth one that is not so skilled; the strong approacheth the weak. This is the practice in every contest. The motive is victory, O Yudhishthira. If, therefore, thou, in approaching me, regardest me to be actuated by motives that are dishonest, if thou art under any fear, desist then from play.'
"Yudhishthira said,--'Summoned, I do not withdraw. This is my established vow. And, O king, Fate is all powerful. We all are under the control of Destiny. With whom in this assembly am I to play? Who is there that can stake equally with me? Let the play begin.'
"Duryodhana said,--'O monarch, I shall supply jewels and gems and every kind of wealth. And it is for me that this Sakuni, my uncle, will play.'
"Yudhishthira said,--'Gambling for one's sake by the agency of another seemeth to me to be contrary to rule. Thou also, O learned one, will admit this. If, however, thou art still bent on it, let the play begin.'"

Book 2
Chapter 59

1 [dūṛ]
      ehi kṣattar draupadīm ānayasva; priyāṃ bhāryāṃ saṃmatāṃ pāṇḍavānām
      saṃmārjatāṃ veśma paraitu śīghram; ānando naḥ saha dāsībhir astu
  2 [v]
      durvibhāvyaṃ bhavati tvādṛśena; na mandasaṃbudhyasi pāśabaddhaḥ
      prapāte tvaṃ lambamāno na vetsi; vyāghrān mṛgaḥ kopayase 'tibālyāt
  3 āśīviṣāḥ śirasi te pūrṇakośā mahāviṣāḥ
      mā kopiṣṭhāḥ sumandātman mā gamas tvaṃ yamakṣayam
  4 na hi dāsītvam āpannā kṛṣṇā bhavati bhārata
      anīśena hi rājñaiṣā paṇe nyasteti me matiḥ
  5 ayaṃ dhatte veṇur ivātmaghātī; phalaṃ rājā dhṛtarāṣṭrasya putraḥ
      dyūtaṃ hi vairāya mahābhayāya; pakvo na budhyaty ayam antakāle
  6 nāruṃ tudaḥ syān na nṛśaṃsavādī; na hīnataḥ param abhyādadīta
      yayāsya vācā para udvijeta; na tāṃ vaded ruśatīṃ pāpalokyām
  7 samuccaranty ativādā hi vaktrād; yair āhataḥ śocati rātryahāni
      parasya nāmarmasu te patanti; tān paṇḍito nāvasṛjet pareṣām
  8 ajo hi śastram akhanat kilaikaḥ; śastre vipanne padbhir apāsya bhūmim
      nikṛntanaṃ svasya kaṇṭhasya ghoraṃ; tadvad vairaṃ mā khanīḥ pāṇḍuputraiḥ
  9 na kiṃ cid īḍyaṃ pravadanti pāpaṃ; vanecaraṃ vā gṛhamedhinaṃ vā
      tapasvinaṃ saṃparipūrṇa vidyaṃ; bhaṣanti haivaṃ śvanarāḥ sadaiva
  10 dvāraṃ sughoraṃ narakasya jihmaṃ; na budhyase dhṛtarāṣṭrasya putra
     tvām anvetāro bahavaḥ kurūṇāṃ; dyūtodaye saha duḥśāsanena
 11 majjanty alābūni śilāḥ plavante; muhyanti nāvo 'mbhasi śaśvad eva
     mūḍho rājā dhṛtarāṣṭrasya putro; na me vācaḥ pathyarūpāḥ śṛṇoti
 12 anto nūnaṃ bhavitāyaṃ kurūṇāṃ; sudāruṇaḥ sarvaharo vināśaḥ
     vācaḥ kāvyāḥ suhṛdāṃ pathyarūpā; na śrūyante vardhate lobha eva

SECTION LIX

Vaisampayana said,--"When the play commenced, all those kings with Dhritarashtra at their head took their seats in that assembly. And, O Bharata, Bhishma and Drona and Kripa and the high-souled Vidura with cheerless hearts sat behind. And those kings with leonine necks and endued with great energy took their seats separately and in pairs upon many elevated seats of beautiful make and colour. And, O king, that mansion looked resplendent with those assembled kings like heaven itself with a conclave of the celestials of great good fortune. And they were all conversant with the Vedas and brave and of resplendent countenances. And, O great king, the friendly match at dice then commenced.
Yudhishthira said,--"O king, this excellent wealth of pearls of great value, procured from the ocean by churning it (of old), so beautiful and decked with pure gold, this, O king, is my stake. What is thy counter stake, O great king,--the wealth with which thou wishest to play with me?"
"Duryodhana said,--'I have many jewels and much wealth. But I am not vain of them. Win thou this stake.'
Vaisampayana continued,--"Then Sakuni, well-skilled at dice, took up the dice and (casting them) said unto Yudhishthira, 'Lo, I have won!'"

Book 2
Chapter 60

1 [vai]
      dhig astu kṣattāram iti bruvāṇo; darpeṇa matto dhṛtarāṣṭrasya putraḥ
      avaikṣata prātikāmīṃ sabhāyām; uvāca cainaṃ paramāryamadhye
  2 tvaṃ prātikāmin draupadīm ānayasva; na te bhayaṃ vidyate pāṇḍavebhyaḥ
      kṣattā hy ayaṃ vivadaty eva bhīrur; na cāsmākaṃ vṛddhikāmaḥ sadaiva
  3 evam uktaḥ prātikāmī sasūtaḥ; prāyāc chīghraṃ rājavaco niśamya
      praviśya ca śveva sa siṃhagoṣṭhaṃ; samāsadan mahiṣīṃ pāṇḍavānām
  4 [pra]
      yudhiṣṭhire dyūtamadena matte; duryodhano draupadi tvām ajaiṣīt
      sā prapadya tvaṃ dhṛtarāṣṭrasya veśma; nayāmi tvāṃ karmaṇe yājñaseni
  5 [d]
      kathaṃ tv evaṃ vadasi prātikāmin; ko vai dīvyed bhāryayayā rājaputraḥ
      mūḍho rājā dyūtamadena matta; āho nānyat kaitavam asya kiṃ cit
  6 [p]
      yadā nābhūt kaitavam anyad asya; tadādevīt pāṇḍavo 'jātaśatruḥ
      nyastāḥ pūrvaṃ bhrātaras tena rājñā; svayaṃ cātmā tvam atho rājaputri
  7 [d]
      gaccha tvaṃ kitavaṃ gatvā sabhāyāṃ pṛccha sūtaja
      kiṃ nu pūrvaṃ parājaiṣīr ātmānaṃ māṃ nu bhārata
      etaj jñātvā tvam āgaccha tato māṃ nayasūtaja
  8 [v]
      sabhāṃ gatvā sa covāca draupadyās tad vacas tadā
      kasyeśo naḥ parājaiṣīr iti tvām āha draupadī
      kiṃ nu pūrvaṃ parājaiṣīr ātmānam atha vāpi mām
  9 yudhiṣṭhiras tu niśceṣṭo gatasattva ivābhavat
      na taṃ sūtaṃ pratyuvāca vacanaṃ sādhv asādhu vā
  10 [dur]
     ihaitya kṛṣṇā pāñcālī praśnam etaṃ prabhāṣatām
     ihaiva sarve śṛṇvantu tasyā asya ca yad vacaḥ
 11 [v]
     sa gatvā rājabhavanaṃ duryodhana vaśānugaḥ
     uvāca draupadīṃ sūtaḥ prātikāmī vyathann iva
 12 sabhyās tv amī rājaputry āhvayanti; manye prāptaḥ saṃkṣayaḥ kauravāṇām
     na vai samṛddhiṃ pālayate laghīyān; yat tvaṃ sabhām eṣyasi rājaputri
 13 [drau]
     evaṃ nūnaṃ vyadadhāt saṃvidhātā; sparśāv ubhau spṛśato vīra bālau
     dharmaṃ tv ekaṃ paramaṃ prāha loke; sa naḥ śamaṃ dhāsyati gopyamānaḥ
 14 [vai]
     yudhiṣṭhiras tu tac chrutvā duryodhana cikīrṣitam
     draupadyā saṃmataṃ dūtaṃ prāhiṇod bharatarṣabha
 15 ekavastrā adho nīvī rodamānā rajasvalā
     sabhām āgamya pāñcālī śvaśurasyāgrato 'bhavat
 16 tatas teṣāṃ mukham ālokya rājā; duryodhanaḥ sūtam uvāca hṛṣṭaḥ
     ihaivaitām ānaya prātikāmin; pratyakṣam asyāḥ kuravo bruvantu
 17 tataḥ sūtas tasya vaśānugāmī; bhītaś ca kopād drupadātmajāyāḥ
     vihāya mānaṃ punar eva sabhyān; uvāca kṛṣṇāṃ kim ahaṃ bravīmi
 18 [dur]
     duḥśāsanaiṣa mama sūtaputro; vṛkodarād udvijate 'lpacetāḥ
     svayaṃ pragṛhyānaya yājñasenīṃ; kiṃ te kariṣyanty avaśāḥ sapatnāḥ
 19 tataḥ samutthāya sa rājaputraḥ; śrutvā bhrātuḥ kopavirakta dṛṣṭiḥ
     praviśya tad veśma mahārathānām; ity abravīd draupadīṃ rājaputrīm
 20 ehy ehi pāñcāli jitāsi kṛṣṇe; duryodhanaṃ paśya vimuktalajjā
     kurūn bhajasvāyata padmanetre; dharmeṇa labdhāsi sabhāṃ paraihi
 21 tataḥ samutthāya sudurmanāḥ sā; vivarṇam āmṛjya mukhaṃ kareṇa
     ārtā pradudrāva yataḥ striyas tā; vṛddhasya rājñaḥ kurupuṃgavasya
 22 tato javenābhisasāra roṣād; duḥśāsanas tām abhigarjamānaḥ
     dīrgheṣu nīleṣv atha cormi matsu; jagrāha keśeṣu narendrapatnīm
 23 ye rājasūyāvabhṛthe jalena; mahākratau mantrapūtena siktāḥ
     te pāṇḍavānāṃ paribhūya vīryaṃ; balāt pramṛṣṭā dhṛtarāṣṭra jena
 24 sa tāṃ parāmṛśya sabhā samīpam; ānīya kṛṣṇām atikṛṣṇa keśīm
     duḥśāsano nāthavatīm anāthavac; cakarṣa vāyuḥ kadalīm ivārtām
 25 sā kṛṣyamāṇā namitāṅgayastiḥ; śanair uvācādya rajasvalāsmi
     ekaṃ ca vāso mama mandabuddhe; sabhāṃ netuṃ nārhasi mām anārya
 26 tato 'bravīt tāṃ prasabhaṃ nigṛhya; keśeṣu kṛṣṇeṣu tadā sa kṛṣṇām
     kṛṣṇaṃ ca jiṣṇuṃ ca hariṃ naraṃ ca; trāṇāya vikrośa nayāmi hi tvām
 27 rajasvalā vā bhava yājñaseni; ekāmbarā vāpy atha vā vivastrā
     dyūte jitā cāsi kṛtāsi dāsī; dāsīṣu kāmaś ca yathopajoṣam
 28 prakīrṇakeśī patitārdha vastrā; duḥśāsanena vyavadhūyamānā
     hrīmaty amarṣeṇa ca dahyamānā; śanair idaṃ vākyam uvāca kṛṣṇā
 29 ime sabhāyām upadiṣṭa śāstrāḥ; kriyāvantaḥ sarva evendra kalpāḥ
     guru sthānā guravaś caiva sarve; teṣām agre notsahe sthātum evam
 30 nṛśaṃsakarmaṃs tvam anārya vṛtta; mā māṃ vivastrāṃ kṛdhi mā vikārṣīḥ
     na marṣayeyus tava rājaputrāḥ; sendrāpi devā yadi te sahāyāḥ
 31 dharme sthito dharmasutaś ca rājā; dharmaś ca sūkṣmo nipuṇopalabhyaḥ
     vācāpi bhartuḥ paramāṇu mātraṃ; necchasi doṣaṃ svaguṇān viṣṛjya
 32 idaṃ tv anāryaṃ kuruvīramadhye; rajasvalāṃ yat parikarṣase mām
     na cāpi kaś cit kurute 'tra pūjāṃ; dhruvaṃ tavedaṃ matam anvapadyan
 33 dhig astu naṣṭaḥ khalu bhāratānāṃ; dharmas tathā kṣatravidāṃ ca vṛttam
     yatrābhyatītāṃ kuru dharmavelāṃ; prekṣanti sarve kuravaḥ sabhāyām
 34 droṇasya bhīṣmasya ca nāsti sattvaṃ; dhruvaṃ tathaivāsya mahātmano 'pi
     rājñas tathā hīmam adharmam ugraṃ; na lakṣayante kuruvṛddha mukhyāḥ
 35 tathā bruvantī karuṇaṃ sumadhyamā; kākṣeṇa bhartṝn kupitān apaśyat
     sā pāṇḍavān kopaparīta dehān; saṃdīpayām āsa kaṭākṣa pātaiḥ
 36 hṛtena rājyena tathā dhanena; ratnaiś ca mukhyair na tathā babhūva
     yathārtayā kopasamīritena; kṛṣṇā kaṭākṣeṇa babhūva duḥkham
 37 duḥśāsanaś cāpi samīkṣya kṛṣṇām; avekṣamāṇāṃ kṛpaṇān patīṃs tān
     ādhūya vegena visaṃjñakalpām; uvāca dāsīti hasann ivograḥ
 38 karṇas tu tad vākyam atīva hṛṣṭaḥ; saṃpūjayām āsa hasan saśabdam
     gāndhārarājaḥ subalasya putras; tathaiva duḥśāsanam abhyanandat
 39 sabhyās tu ye tatra babhūvur anye; tābhyām ṛte dhārtarāṣṭreṇa caiva
     teṣām abhūd duḥkham atīva kṛṣṇāṃ; dṛṣṭvā sabhāyāṃ parikṛṣyamāṇām
 40 [bhīsma]
     na dharmasaukṣmyāt subhage vivaktuṃ; śaknomi te praśnam imaṃ yathāvat
     asvo hy aśaktaḥ paṇituṃ parasvaṃ; striyaś ca bhartur vaśatāṃ samīkṣya
 41 tyajeta sarvāṃ pṛthivīṃ samṛddhāṃ; yudhiṣṭhiraḥ satyam atho na jahyāt
     uktaṃ jito 'smīti ca pāṇḍavena; tasmān na śaknomi vivektum etat
 42 dyūte 'dvitīyaḥ śakunir nareṣu; kuntīsutas tena nisṛṣṭakāmaḥ
     na manyate tāṃ nikṛtiṃ mahātmā; tasmān na te praśnam imaṃ bravīmi
 43 [d]
     āhūya rājā kuśalaiḥ sabhāyāṃ; duṣṭātmabhir naikṛtikair anāryaiḥ
     dyūtapriyair nātikṛta prayatnaḥ; kasmād ayaṃ nāma nisṛṣṭakāmaḥ
 44 sa śuddhabhāvo nikṛtipravṛttim; abudhyamānaḥ kurupāṇḍavāgryaḥ
     saṃbhūya sarvaiś ca jito 'pi yasmāt; paścāc ca yat kaitavam abhyupetaḥ
 45 tiṣṭhanti ceme kuravaḥ sabhāyām; īśāḥ sutānāṃ ca tathā snuṣāṇām
     samīkṣya sarve mama cāpi vākyaṃ; vibrūta me praśnam imaṃ yathāvat
 46 [v]
     tathā bruvantīṃ karuṇaṃ rudantīm; avekṣamāṇām asakṛt patīṃs tān
     duḥśāsanaḥ paruṣāṇy apriyāṇi; vākyāny uvācāmadhurāṇi caiva
 47 tāṃ kṛṣyamāṇāṃ ca rajasvalāṃ ca; srastottarīyām atadarhamāṇām
     vṛkodaraḥ prekṣya yudhiṣṭhiraṃ ca; cakāra kopaṃ paramārtarūpaḥ

SECTION LX

Yudhishthira said,--"Thou hast won this stake of me by unfair means. But be not so proud, O Sakuni. Let us play staking thousands upon thousands. I have many beautiful jars each full of a thousand Nishkas in my treasury, inexhaustible gold, and much silver and other minerals. This, O king, is the wealth with which I will stake with thee!'"
Vaisampayana continued,--"Thus addressed, Sakuni said unto the chief of the perpetuators of the Kuru race, the eldest of the sons of Pandu, king Yudhishthira, of glory incapable of sustaining any diminution. 'Lo, I have won!'"
Yudhishthira said,--'This my sacred and victorious and royal car which gladdeneth the heart and hath carried us hither, which is equal unto a thousand cars, which is of symmetrical proportions and covered with tiger-skin, and furnished with excellent wheels and flag-staffs which is handsome, and decked with strings of little bells, whose clatter is even like the roar of the clouds or of the ocean, and which is drawn by eight noble steeds known all over the kingdom and which are white as the moon-beam
p. 117
and from whose hoofs no terrestrial creature can escape--this, O king, is my wealth with which I will stake with thee!'"
Vaisampayana continued,--"Hearing these words, Sakuni ready with the dice, and adopting unfair means, said unto Yudhishthira, 'Lo, I have won!'
"Yudhishthira said,--'I have a hundred thousand serving-girls, all young, and decked with golden bracelets on their wrists and upper arms, and with nishkas round their necks and other ornaments, adorned with costly garlands and attired in rich robes, daubed with the sandal paste, wearing jewels and gold, and well-skilled in the four and sixty elegant arts, especially versed in dancing and singing, and who wait upon and serve at my command the celestials, the Snataka Brahmanas, and kings. With this wealth, O king, I will stake with thee!'"
Vaisampayana continued,--'Hearing these words, Sakuni ready with the dice, adopting unfair means, said unto Yudhishthira. 'Lo, I have won!'
Yudhishthira said,--"I have thousands of serving-men, skilled in waiting upon guests, always attired in silken robes, endued with wisdom and intelligence, their senses under control though young, and decked with ear-rings, and who serve all guests night and day with plates and dishes in hand. With this wealth, O king, I will stake with thee!'"
Vaisampayana continued,--"Hearing these words, Sakuni, ready with the dice, adopting unfair means said unto Yudhishthira, 'Lo, I have won!'
"Yudhishthira said,--'I have, O son of Suvala, one thousand musty elephants with golden girdles, decked with ornaments, with the mark of the lotus on their temples and necks and other parts, adorned with golden garlands, with fine white tusks long and thick as plough-shafts, worthy of carrying kings on their backs, capable of bearing every kind of noise on the field of battle, with huge bodies, capable of battering down the walls of hostile towns, of the colour of new-formed clouds, and each possessing eight she-elephants. With this wealth, O king, I will stake with thee.'"
Vaisampayana continued,--"Unto Yudhishthira who had said so, Sakuni, the son of Suvala, laughingly said, 'Lo, I have won it!'
Yudhishthira said,--'I have as many cars as elephants, all furnished with golden poles and flag-staffs and well-trained horses and warriors that fight wonderfully and each of whom receiveth a thousand coins as his monthly pay whether he fighteth or not. With this wealth, O king, I will stake with thee!'"
Vaisampayana continued,--"When these words had been spoken, the wretch Sakuni, pledged to enmity, said unto Yudhishthira, 'Lo, I have won it.'
Yudhishthira said.--'The steeds of the Tittiri, Kalmasha, and Gandharva breeds, decked with ornaments, which Chitraratha having been vanquished in battle and subdued cheerfully gave unto Arjuna, the wielder of the Gandiva. With this wealth, O king, I will stake with thee."
p. 118
Vaisampayana continued, "Hearing this, Sakuni, ready at dice, adopting unfair means, said unto Yudhishthira: 'Lo, I have won!'
Yudhishthira said,--'I have ten thousand cars and vehicles unto which are yoked draught animals of the foremost breed. And I have also sixty thousand warriors picked from each order by thousands, who are all brave and endued with prowess like heroes, who drink milk and eat good rice, and all of whom have broad chests. With this wealth, O king, I will stake with thee.'
Vaisampayana continued,--"Hearing this, Sakuni ready at dice, adopting unfair means said unto Yudhishthira, 'Lo, I have won!'
Yudhishthira said,--'I have four hundred Nidis (jewels of great value) encased in sheets of copper and iron. Each one of them is equal to five draunikas of the costliest and purest leaf gold of the Jatarupa kind. With this wealth, O king, I will stake with thee.'"
Vaisampayana continued,--"Hearing this, Sakuni ready at dice, adopting foul means, said unto Yudhishthira, 'Lo, I have won it!'"

Book 2
Chapter 61

 1 [bhm]
      bhavanti deśe bandhakyaḥ kitavānāṃ yudhiṣṭhira
      na tābhir uta dīvyanti dayā caivāsti tāsv api
  2 kāśyo yad balim āhārṣīd dravyaṃ yac cānyad uttamam
      tathānye pṛthivīpālā yāni ratnāny upāharan
  3 vāhanāni dhanaṃ caiva kavacāny āyudhāni ca
      rājyam ātmā vayaṃ caiva kaitavena hṛtaṃ paraiḥ
  4 na ca me tatra kopo 'bhūt sarvasyeśo hi no bhavān
      idaṃ tv atikṛtaṃ manye draupadī yatra paṇyate
  5 eṣā hy anarhatī bālā pāṇḍavān prāpya kauravaiḥ
      tvatkṛte kliśyate kṣudrair nṛśaṃsair nikṛtipriyaiḥ
  6 asyāḥ kṛte manyur ayaṃ tvayi rājan nipātyate
      bāhū te saṃpradhakṣyāmi sahadevāgnim ānaya
  7 [ar]
      na purā bhīmasena tvam īdṛśīr vaditā giraḥ
      parais te nāśitaṃ nūnaṃ nṛśaṃsair dharmagauravam
  8 na sakāmāḥ pare kāryā dharmam evācarottamam
      bhrātaraṃ dhārmikaṃ jyeṣṭhaṃ nātikramitum arhati
  9 āhūto hi parai rājā kṣātra dharmam anusmaran
      dīvyate parakāmena tan naḥ kīrtikaraṃ mahat
  10 [bhm]
     evam asmi kṛtaṃ vidyāṃ yady asyāhaṃ dhanaṃjaya
     dīpte 'gnau sahitau bāhū nirdayeyaṃ balād iva
 11 [v]
     tathā tān duḥkhitān dṛṣṭvā pāṇḍavān dhṛtarāṣṭrajaḥ
     kliśyamānāṃ ca pāñcālīṃ vikarṇa idam abravīt
 12 yājñasenyā yad uktaṃ tad vākyaṃ vibrūta pārthivāḥ
     avivekena vākyasya narakaḥ sadya eva naḥ
 13 bhīṣmaś ca dhṛtarāṣṭraś ca kuruvṛddha tamāv ubhau
     sametya nāhatuḥ kiṃ cid viduraś ca mahāmatiḥ
 14 bharadvājo 'pi sarveṣām ācāryaḥ kṛpa eva ca
     ata etāv api praśnaṃ nāhatur dvijasattamau
 15 ye tv anye pṛthivīpālāḥ sametāḥ sarvatodiśaḥ
     kāmakrodhau samutsṛjya te bruvantu yathāmati
 16 yad idaṃ draupadī vākyam uktavaty asakṛc chubhā
     vimṛśya kasya kaḥ pakṣaḥ pārthivā vadatottaram
 17 evaṃ sa bahuśaḥ sarvān uktavāṃs tān sabhā sadaḥ
     na ca te pṛthivīpālās tam ūcuḥ sādhv asādhu vā
 18 uktvā tathāsakṛt sarvān vikarṇaḥ pṛthivīpatīn
     pāṇiṃ pāṇau viniṣpiṣya niḥśvasann idam abravīt
 19 vibrūta pṛthivīpālā vākyaṃ mā vā kathaṃ cana
     manye nyāyyaṃ yad atrāhaṃ tad dhi vakṣyāmi kauravāḥ
 20 catvāry āhur naraśreṣṭhā vyasanāni mahīkṣitām
     mṛgayāṃ pānam akṣāṃś ca grāmye caivātisaktatām
 21 eteṣu hi naraḥ sakto dharmam utsṛjya vartate
     tathāyuktena ca kṛtāṃ kriyāṃ loko na manyate
 22 tad ayaṃ pāṇḍuputreṇa vyasane vartatā bhṛśam
     samāhūtena kitavair āsthito draupadī paṇaḥ
 23 sādhāraṇī ca sarveṣāṃ pāṇḍavānām aninditā
     jitena pūrvaṃ cānena pāṇḍavena kṛtaḥ paṇaḥ
 24 iyaṃ ca kīrtitā kṛṣṇā saubalena paṇārthinā
     etat sarvaṃ vicāryāhaṃ manye na vijitām imām
 25 etac chrutvā mahān nādaḥ sabhyānām udatiṣṭhata
     vikarṇaṃ śaṃsamānānāṃ saubalaṃ ca vinindatām
 26 tasminn uparate śabde rādheyaḥ krodhamūrchitaḥ
     pragṛhya ruciraṃ bāhum idaṃ vacanam abravīt
 27 dṛśyante vai vikarṇe hi vaikṛtāni bahūny api
     tajjas tasya vināśāya yathāgnir araṇi prajaḥ
 28 ete na kiṃ cid apy āhuś codyamānāpi kṛṣṇayā
     dharmeṇa vijitāṃ manye manyante drupadātmajām
 29 tvaṃ tu kevalabālyena dhārtarāṣṭra vidīryase
     yad bravīṣi sabhāmadhye bālaḥ sthavira bhāṣitam
 30 na ca dharmaṃ yathātattvaṃ vetsi duryodhanāvara
     yad bravīṣi jitāṃ kṛṣṇām ajiteti sumandadhīḥ
 31 kathaṃ hy avijitāṃ kṛṣṇāṃ manyase dhṛtarāṣṭraja
     yadā sabhāyāṃ sarvasvaṃ nyastavān pāṇḍavāgrajaḥ
 32 abhyantarā ca sarvasve draupadī bharatarṣabha
     evaṃ dharmajitāṃ kṛṣṇāṃ manyase na jitāṃ katham
 33 kīrtitā draupadī vācā anujñātā ca pāṇḍavaiḥ
     bhavaty avijitā kena hetunaiṣā matā tava
 34 manyase vā sabhām etām ānītām ekavāsasam
     adharmeṇeti tatrāpi śṛṇu me vākyam uttaram
 35 eko bhartā striyā devair vihitaḥ kurunandana
     iyaṃ tv anekavaśagā bandhakīti viniścitā
 36 asyāḥ sabhām ānayanaṃ na citram iti me matiḥ
     ekāmbara dharatvaṃ vāpy atha vāpi vivastratā
 37 yac caiṣāṃ draviṇaṃ kiṃ cid yā caiṣā ye ca pāṇḍavāḥ
     saubaleneha tat sarvaṃ dharmeṇa vijitaṃ vasu
 38 duḥśāsana subālo 'yaṃ vikarṇaḥ prājñavādikaḥ
     pāṇḍavānāṃ ca vāsāṃsi draupadyāś cāpy upāhara
 39 tac chrutvā pāṇḍavāḥ sarve svāni vāsāṃsi bhārata
     avakīryottarīyāṇi sabhāyāṃ samupāviśat
 40 tato duḥśāsano rājan draupadyā vasanaṃ balāt
     sabhāmadhye samākṣipya vyapakraṣṭuṃ pracakrame
 41 ākṛṣyamāṇe vasane draupadyās tu viśāṃ pate
     tad rūpam aparaṃ vastraṃ prādurāsīd anekaśaḥ
 42 tato halahalāśabdas tatrāsīd ghoranisvanaḥ
     tad adbhutatamaṃ loke vīkṣya sarvamahīkṣitām
 43 śaśāpa tatra bhīmas tu rājamadhye mahāsvanaḥ
     krodhād visphuramāṇauṣṭho viniṣpiṣya kare karam
 44 idaṃ me vākyam ādaddhvaṃ kṣatriyā lokavāsinaḥ
     noktapūrvaṃ narair anyair na cānyo yad vadiṣyati
 45 yady etad evam uktvā tu na kuryāṃ pṛthivīśvarāḥ
     pitāmahānāṃ sarveṣāṃ nāhaṃ gatim avāpnuyām
 46 asya pāpasya durjāter bhāratāpasadasya ca
     na pibeyaṃ balād vakṣo bhittvā ced rudhiraṃ yudhi
 47 tasya te vacanaṃ śrutvā sarvalokapraharṣaṇam
     pracakrur bahulāṃ pūjāṃ kutsanto dhṛtarāṣṭrajam
 48 yadā tu vāsasāṃ rāśiḥ sabhāmadhye samācitaḥ
     tato duḥśāsanaḥ śrānto vrīḍitaḥ samupāviśat
 49 dhik śabdas tu tatas tatra samabhūl lomaharṣaṇaḥ
     sabhyānāṃ naradevānāṃ dṛṣṭvā kuntīsutāṃs tadā
 50 na vibruvanti kauravyāḥ praśnam etam iti sma ha
     sajanaḥ krośati smātra dhṛtarāṣṭraṃ vigarhayan
 51 tato bāhū samucchritya nivārya ca sabhā sadaḥ
     viduraḥ sarvadharmajña idaṃ vacanam abravīt
 52 [vi]
     draupadī praśnam uktvaivaṃ roravīti hy anāthavat
     na ca vibrūta taṃ praśnaṃ sabhyā dharmo 'tra pīḍyate
 53 sabhāṃ prapadyate hy ārtaḥ prajvalann iva havyavāṭ
     taṃ vai satyena dharmeṇa sabhyāḥ praśamayanty uta
 54 dharmapraśnam atho brūyād ārtaḥ sabhyeṣu mānavaḥ
     vibrūyus tatra te praśnaṃ kāmakrodhavaśātigāḥ
 55 vikarṇena yathā prajñam uktaḥ praśno narādhipāḥ
     bhavanto 'pi hi taṃ praśnaṃ vibruvantu yathāmati
 56 yo hi praśnaṃ na vibrūyād dharmadarṣī sabhāṃ gataḥ
     anṛte yā phalāvāptis tasyāḥ so 'rdhaṃ samaśnute
 57 yaḥ punar vitathaṃ brūyād dharmadarśī sabhāṃ gataḥ
     anṛtasya phalaṃ kṛtsnaṃ saṃprāpnotīti niścayaḥ
 58 atrāpy udāharantīmam itihāsaṃ purātanam
     prahlādasya ca saṃvādaṃ muner āṅgirasasya ca
 59 prahlādo nāma daityendras tasya putro virocanaḥ
     kanyā hetor āṅgirasaṃ sudhanvānam upādravat
 60 ahaṃ jyāyān ahaṃ jyāyān iti kanyepsayā tadā
     tayor devanam atrāsīt prāṇayor iti naḥ śrutam
 61 tayoḥ praśna vivādo 'bhūt prahlādaṃ tāv apṛcchatām
     jyāyān ka āvayor ekaḥ praśnaṃ prabrūhi mā mṛṣā
 62 sa vai vivadanād bhītaḥ sudhanvānaṃ vyalokayat
     taṃ sudhanvābravīt kruddho brahmadaṇḍa iva jvalan
 63 yadi vai vakṣyasi mṛṣā prahlādātha na vakṣyasi
     śatadhā te śiro vajrī vajreṇa prahariṣyati
 64 sudhanvanā tathoktaḥ san vyathito 'śvattha parṇavat
     jagāma kaśyapaṃ daityaḥ paripraṣṭuṃ mahaujasam
 65 [prah]
     tvaṃ vai dharmasya vijñātā daivasyehāsurasya ca
     brāhmaṇasya mahāprājña dharmakṛcchram idaṃ śṛṇu
 66 yo vai praśnaṃ na vibrūyād vitathaṃ vāpi nirdiśet
     ke vai tasya pare lokās tan mamācakṣva pṛcchataḥ
 67 [kaṣ]
     jānan na vibruvan praśnaṃ kāmāt krodhāt tathā bhayāt
     sahasraṃ vāruṇān pāśān ātmani pratimuñcati
 68 tasya saṃvatsare pūrṇe pāśa ekaḥ pramucyate
     tasmāt satyaṃ tu vaktavyaṃ jānatā satyam añjasā
 69 viddho dharmo hy adharmeṇa sabhāṃ yatra prapadyate
     na cāsya śalyaṃ kṛntanti viddhās tatra sabhā sadaḥ
 70 ardhaṃ harati vai śreṣṭhaḥ pādo bhavati kartṛṣu
     pādaś caiva sabhāsatsu ye na nindanti ninditam
 71 aneno bhavati śreṣṭho mucyante ca sabhā sadaḥ
     eno gacchati kartāraṃ nindārho yatra nindyate
 72 vitathaṃ tu vadeyur ye dharmaṃ prahlāda pṛcchate
     iṣṭāpūrtaṃ ca te ghnanti sapta caiva parāvarān
 73 hṛtasvasya hi yad duḥkhaṃ hataputrasya cāpi yat
     ṛṇinaṃ prati yac caiva rājñā grastasya cāpi yat
 74 striyāḥ patyā vihīnāyāḥ sārthād bhraṣṭasya caiva yat
     adhyūḍhāyāś ca yad duḥkhaṃ sākṣibhir vihatasya ca
 75 etāni vai samāny āhur duḥkhāni tridaśeśvarāḥ
     tāni sarvāṇi duḥkhāni prāpnoti vitathaṃ bruvan
 76 samakṣa darśanāt sākṣyaṃ śravaṇāc ceti dhāraṇāt
     tasmāt satyaṃ bruvan sākṣī dharmārthābhyāṃ na hīyate
 77 [vi]
     kaśyapasya vaco śrutvā prahlādaḥ putram abravīt
     śreyān sudhanvā tvatto vai mattaḥ śreyāṃs tathāṅgirāḥ
 78 mātā sudhanvanaś cāpi śreyasī mātṛtas tava
     virocana sudhanvāyaṃ prāṇānām īśvaras tava
 79 [sudhanvan]
     putrasnehaṃ parityajya yas tvaṃ dharme pratiṣṭhitaḥ
     anujānāmi te putraṃ jīvatv eṣa śataṃ samāḥ
 80 [vi]
     evaṃ vai paramaṃ dharmaṃ śrutvā sarve sabhā sadaḥ
     yathā praśnaṃ tu kṛṣṇāyā manyadhvaṃ tatra kiṃ param
 81 [v]
     vidurasya vaco śrutvā nocuḥ kiṃ cana pārthivāḥ
     karṇo duḥśāsanaṃ tv āha kṛṣṇāṃ dāsīṃ gṛhān naya
 82 tāṃ vepamānāṃ savrīḍāṃ pralapantīṃ sma pāṇḍavān
     duḥśāsanaḥ sabhāmadhye vicakarṣa tapasvinīm

SECTION LXI

Vaisampayana said,--"During the course of this gambling, certain to bring about utter ruin (on Yudhishthira), Vidura, that dispeller of all doubts, (addressing Dhritarashtra) said, 'O great king, O thou of the Bharata race, attend to what I say, although my words may not be agreeable to thee, like medicine to one that is ill and about to breathe his last. When this Duryodhana of sinful mind had, immediately after his birth, cried discordantly like a jackal, it was well known that he had been ordained to bring about the destruction of the Bharata race. Know, O king, that he will be the cause of death of ye all. A jackal is living in thy house, O king, in the form of Duryodhana. Thou knowest it not in consequence of thy folly. Listen now to the words of the Poet (Sukra) which I will quote. They that collect honey (in mountains), having received what they seek, do not notice that they are about to fall. Ascending dangerous heights, abstracted in the pursuit of what they seek, they fall down and meet with destruction. This Duryodhana also, maddened with the play at dice, like the collector of honey, abstracted in what he seeketh, marketh not the consequences. Making enemies of these great warriors, he beholdeth not the fall that is before him. It is known to thee, O thou of great wisdom, that amongst the Bhojas, they abandoned, for the good of the citizens a son that was unworthy of their race. The Andhakas, the Yadavas, and the Bhojas uniting together, abandoned Kansa. And afterwards, when at the
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command of the whole tribe, the same Kansa had been slain by Krishna that slayer of foes, all the men of the tribe became exceedingly happy for a hundred years. So at thy command, let Arjuna slay this Suyodhana. And in consequence of the slaying of this wretch, let the Kurus be glad and pass their days in happiness. In exchange of a crow, O great king, buy these peacocks--the Pandavas; and in exchange of a jackal, buy these tigers. For the sake of a family a member may be sacrificed; for the sake of a village a family may be sacrificed, for the sake of a province a village may be sacrificed and for the sake of one's own soul the whole earth may be sacrificed. Even this was what the omniscient Kavya himself, acquainted with the thoughts of every creature, and a source of terror unto all foes, said unto the great Asuras to induce them to abandon Jambha at the moment of his birth. It is said that a certain king, having caused a number of wild birds that vomited gold to take up their quarters in his own house, afterwards killed them from temptation. O slayer of foes, blinded by temptation and the desire of enjoyment, for the sake of gold, the king destroyed at the same time both his present and future gains. Therefore, O king, prosecute not the Pandavas from desire of profit, even like the king in story. For then, blinded by folly thou wilt have to repent afterwards, even like the person that killed the birds. Like a flower-seller that plucketh (many flowers) in the garden from trees that he cherisheth with affection from day to day, continue, O Bharata, to pluck flowers day by day from the Pandavas. Do not scorch them to their roots like a fire-producing breeze that reduceth everything to black charcoal. Go not, O king, unto the region of Yama, with thy sons and troops, for who is there that is capable of fighting with the sons of Pritha, together? Not to speak of others, is the chief of the celestials at the head of the celestials themselves, capable of doing so?"

Book 2
Chapter 62

 1 [drau]
      purastāt karaṇīyaṃ me na kṛtaṃ kāryam uttaram
      vihvalāsmi kṛtānena karṣatā balinā balāt
  2 abhivādaṃ karomy eṣāṃ gurūṇāṃ kurusaṃsadi
      na me syād aparādho 'yaṃ yad idaṃ na kṛtaṃ mayā
  3 [vai]
      sā tena ca samuddhūtā duḥkhena ca tapasvinī
      patitā vilalāpedaṃ sabhāyām atathocitā
  4 [drau]
      svayaṃvare yāsmi nṛpair dṛṣṭā raṅge samāgataiḥ
      na dṛṣṭapūrvā cānyatra sāham adya sabhāṃ gatā
  5 yāṃ na vāyur na cādityo dṛṣṭavantau purā gṛhe
      sāham adya sabhāmadhye dṛśyāmi kurusaṃsadi
  6 yāṃ na mṛṣyanti vātena spṛśyamānāṃ purā gṛhe
      spṛśyamānāṃ sahante 'dya pāṇḍavās tāṃ durātmanā
  7 mṛṣyante kuravaś ceme manye kālasya paryayam
      snuṣāṃ duhitaraṃ caiva kliśyamānām anarhatīm
  8 kiṃ tv ataḥ kṛpaṇaṃ bhūyo yad ahaṃ strī satī śubhā
      sabhāmadhyaṃ vigāhe 'dya kva nu dharmo mahīkṣitām
  9 dharmyāḥ striyaḥ sabhāṃ pūrvaṃ na nayantīti naḥ śrutam
      sa naṣṭaḥ kauraveyeṣu pūrvo dharmaḥ sanātanaḥ
  10 kathaṃ hi bhāryā pāṇḍūnāṃ pārṣatasya svasā satī
     vāsudevasya ca sakhī pārthivānāṃ sabhām iyām
 11 tām imāṃ dharmarājasya bhāryāṃ sadṛśavarṇajām
     brūta dāsīm adāsīṃ vā tat kariṣyāmi kauravāḥ
 12 ayaṃ hi māṃ dṛḍhaṃ kṣudraḥ kauravāṇāṃ yaśoharaḥ
     kliśnāti nāhaṃ tat soḍhuṃ ciraṃ śakṣyāmi kauravāḥ
 13 jitāṃ vāpy ajitāṃ vāpi manyadhvaṃ vā yathā nṛpāḥ
     tathā pratyuktam icchāmi tat kariṣyāmi kauravāḥ
 14 [bhs]
     uktavān asmi kalyāṇi dharmasya tu parāṃ gatim
     loke na śakyate gantum api viprair mahātmabhiḥ
 15 balavāṃs tu yathā dharmaṃ loke paśyati pūruṣaḥ
     sa dharmo dharmavelāyāṃ bhavaty abhihitaḥ paraiḥ
 16 na vivektuṃ ca te praśnam etaṃ śaknomi niścayāt
     sūkṣmatvād gahanatvāc ca kāryasyāsya ca gauravāt
 17 nūnam antaḥ kulasyāsya bhavitā nacirād iva
     tathā hi kuravaḥ sarve lobhamohaparāyaṇāḥ
 18 kuleṣu jātāḥ kalyāṇi vyasanābhyāhatā bhṛśam
     dharmyān mārgān na cyavante yathā nas tvaṃ vadhūḥ sthitā
 19 upapannaṃ ca pāñcāli tavedaṃ vṛttam īdṛśam
     yat kṛcchram api saṃprāptā dharmam evānvavekṣase
 20 ete droṇādayaś caiva vṛddhā dharmavido janāḥ
     śūnyaiḥ śarīrais tiṣṭhanti gatāsava ivānatāḥ
 21 yudhiṣṭhiras tu praśne 'smin pramāṇam iti me matiḥ
     ajitāṃ vā jitāṃ vāpi svayaṃ vyāhartum arhati
 22 [v]
     tathā tu dṛṣṭvā bahu tat tad evaṃ; rorūyamāṇāṃ kurarīm ivārtām
     nocur vacaḥ sādhv atha vāpy asādhu; mahīkṣito dhārtarāṣṭrasya bhītāḥ
 23 dṛṣṭvā tu tān pārthiva putrapautrāṃs; tūṣṇīṃbhūtān dhṛtarāṣṭrasya putraḥ
     smayann ivedaṃ vacanaṃ babhāṣe; pāñcālarājasya sutāṃ tadānīm
 24 tiṣṭhatv ayaṃ praśna udārasattve; bhīme 'rjune sahadeve tathaiva
     patyau ca te nakule yājñaseni; vadantv ete vacanaṃ tvat prasūtam
 25 anīśvaraṃ vibruvantv āryamadhye; yudhiṣṭhiraṃ tava pāñcāli hetoḥ
     kurvantu sarve cānṛtaṃ dharmarājaṃ; pāñcāli tvaṃ mokṣyase dāsabhāvāt
 26 dharme sthito dharmarājo mahātmā; svayaṃ cedaṃ kathayatv indrakalpaḥ
     īśo vā te yady anīśo 'tha vaiṣa; vākyād asya kṣipram ekaṃ bhajasva
 27 sarve hīme kauraveyāḥ sabhāyāṃ; duḥkhāntare vartamānās tavaiva
     na vibruvanty ārya sattvā yathāvat; patīṃś ca te samavekṣyālpa bhāgyān
 28 [v]
     tataḥ sabhyāḥ kururājasya tatra; vākyaṃ sarve praśaśaṃsus tadoccaiḥ
     celāvedhāṃś cāpi cakrur nadanto; hāhety āsīd api caivātra nādaḥ
     sarve cāsan pārthivāḥ prītimantaḥ; kuruśreṣṭhaṃ dhārmikaṃ pūjayantaḥ
 29 yudhiṣṭhiraṃ ca te sarve samudaikṣanta pārthivāḥ
     kiṃ nu vakṣyati dharmajña iti sācī kṛtānanāḥ
 30 kiṃ nu vakṣyati bībhatsur ajito yudhi pāṇḍavaḥ
     bhīmaseno yamau ceti bhṛśaṃ kautūhalānvitāḥ
 31 tasminn uparate śabde bhīmaseno 'bravīd idam
     pragṛhya vipulaṃ vṛttaṃ bhujaṃ candanarūṣitam
 32 yady eṣa gurur asmākaṃ dharmarājo yudhiṣṭhiraḥ
     na prabhuḥ syāt kulasyāsya na vayaṃ marṣayemahi
 33 īśo naḥ puṇyatapasāṃ prāṇānām api ceśvaraḥ
     manyate jitam ātmānaṃ yady eṣa vijitā vayam
 34 na hi mucyeta jīvan me padā bhūmim upaspṛśan
     martyadharmā parāmṛśya pāñcālyā mūrdhajān imān
 35 paśyadhvam āyatau vṛttau bhujau me parighāv iva
     naitayor antaraṃ prāpya mucyetāpi śatakratuḥ
 36 dharmapāśasitas tv evaṃ nādhigacchāmi saṃkaṭam
     gauraveṇa niruddhaś ca nigrahād arjunasya ca
 37 dharmarāja nisṛṣṭas tu siṃhaḥ kṣudramṛgān iva
     dhārtarāṣṭrān imān pāpān niṣpiṣeyaṃ talāsibhiḥ
 38 tam uvāca tadā bhīṣmo droṇo vidura eva ca
     kṣamyatām evam ity evaṃ sarvaṃ saṃbhavati tvayi

SECTION LXII

"Vidura said,--"Gambling is the root of dissensions. It bringeth about disunion. Its consequences are frightful. Yet having recourse to this, Dhritarashtra's son Duryodhana createth for himself fierce enmity. The descendants of Pratipa and Santanu, with their fierce troops and their allies the Vahlikas, will, for the sins of Duryodhana meet with destruction. Duryodhana, in consequence of this intoxication, forcibly driveth away luck and prosperity from his kingdom, even like an infuriate bull breaking his own horns himself. That brave and learned person who disregarding his own foresight, followeth, O king, (the bent of) another man's heart, sinketh in
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terrible affliction even like one that goeth into the sea in a boat guided by a child. Duryodhana is gambling with the son of Pandu, and thou art in raptures that he is winning. And it is such success that begeteth war, which endeth in the destruction of men. This fascination (of gambling) that thou has well-devised only leadeth to dire results. Thus hast thou simply brought on by these counsels great affliction to thy heart. And this thy quarrel with Yudhishthira, who is so closely related to thee, even if thou hadst not foreseen it, is still approved by thee. Listen, ye sons of Santanu, ye descendants of Pratipa, who are now in this assembly of the Kauravas, to these words of wisdom. Enter ye not into the terrible fire that hath blazed forth following the wretch. When Ajatasatru, the son of Pandu, intoxicated with dice, giveth way to his wrath, and Vrikodara and Arjuna and the twins (do the same), who, in that hour of confusion, will prove your refuge? O great king, thou art thyself a mine of wealth. Thou canst earn (by other means) as much wealth as thou seekest to earn by gambling. What dost thou gain by winning from the Pandavas their vast wealth? Win the Pandavas themselves, who will be to thee more than all the wealth they have. We all know the skill of Suvala in play. This hill-king knoweth many nefarious methods in gambling. Let Sakuni return whence he came. War not, O Bharata, with the sons of Pandu!'

Book 2
Chapter 63

 1 [karṇa]
      trayaḥ kileme adhanā bhavanti; dāsaḥ śiṣyaś cāsvatantrā ca nārī
      dāsasya patnī tvaṃ dhanam asya bhadre; hīneśvarā dāsadhanaṃ ca dāsī
  2 praviśya sā naḥ paricārair bhajasva; tat te kāryaṃ śiṣṭam āveśya veśma
      īśāḥ sma sarve tava rājaputri; bhavanti te dhārtarāṣṭrā na pārthāḥ
  3 anyaṃ vṛṇīṣva patim āśu bhāmini; yasmād dāsyaṃ na labhase devanena
      anavadyā vai patiṣu kāmavṛttir; nityaṃ dāsye viditaṃ vai tavāstu
  4 parājito nakulo bhīmaseno; yudhiṣṭhiraḥ sahadevo 'rjunaś ca
      dāsī bhūtā praviśa yājñaseni; parājitās te patayo na santi
  5 prayojanaṃ cātmani kiṃ nu manyate; parākramaṃ pauruṣaṃ ceha pārthaḥ
      pāñcālyasya drupadasyātmajām imāṃ; sabhāmadhye yo 'tidevīd glaheṣu
  6 [v]
      tad vai śrutvā bhīmaseno 'ty amarṣī; bhṛśaṃ niśaśvāsa tadārtarūpaḥ
      rājānugo dharmapāśānubaddho; dahann ivainaṃ kopavirakta dṛṣṭiḥ
  7 [bhm]
      nāhaṃ kupye sūtaputrasya rājann; eṣa satyaṃ dāsadharmaḥ praviṣṭaḥ
      kiṃ vidviṣo vādya māṃ dhārayeyur; nādevīs tvaṃ yady anayā narendra
  8 [vai]
      rādheyasya vaco śrutvā rājā duryodhanas tadā
      yudhiṣṭhiram uvācedaṃ tūṣṇīṃbhūtam acetasam
  9 bhīmārjunau yamau caiva sthitau te nṛpaśāsane
      praśnaṃ prabrūhi kṛṣṇāṃ tvam ajitāṃ yadi manyase
  10 evam uktvā sa kaunteyam apohya vasanaṃ svakam
     smayann ivaikṣat pāñcālīm aiśvaryamadamohitaḥ
 11 kadalī daṇḍasadṛśaṃ sarvalakṣaṇapūjitam
     gajahastapratīkāśaṃ vajrapratima gauravam
 12 abhyutsmayitvā rādheyaṃ bhīmam ādharṣayann iva
     draupadyāḥ prekṣamāṇāyāḥ savyam ūrum adarśayat
 13 vṛkodaras tad ālokya netre utphālya lohite
     provāca rājamadhye taṃ sabhāṃ viśrāvayann iva
 14 pitṛbhiḥ saha sālokyaṃ mā sma gacched vṛkodaraḥ
     yady etam ūruṃ gadayā na bhindyāṃ te mahāhave
 15 kruddhasya tasya srotobhyaḥ sarvebhyaḥ pāvakārciṣaḥ
     vṛkṣasyeva viniśceruḥ koṭarebhyaḥ pradahyataḥ
 16 [vi]
     paraṃ bhayaṃ paśyata bhīmasenād; budhyadhvaṃ rājño varuṇasyeva pāśāt
     daiverito nūnam ayaṃ purastāt; paro 'nayo bharateṣūdapādi
 17 ati dyūtaṃ kṛtam idaṃ dhārtarāṣṭrā; ye 'syāṃ striyaṃ vivadadhvaṃ sabhāyām
     yogakṣemo dṛśyate vo mahābhayaḥ; pāpān mantrān kuravo mantrayanti
 18 imaṃ dharmaṃ kuravo jānatāśu; durdṛṣṭe 'smin pariṣat saṃpraduṣyet
     imāṃ cet pūrvaṃ kitavo 'glahīṣyad; īśo 'bhaviṣyad aparājitātmā
 19 svapne yathaitad dhi dhanaṃ jitaṃ syāt; tad evaṃ manye yasya dīvyaty anīśaḥ
     gāndhāri putrasya vaco niśamya; dharmād asmāt kuravo māpayāta
 20 [dur]
     bhīmasya vākye tadvad evārjunasya; sthito 'haṃ vai yamayoś caivam eva
     yudhiṣṭhiraṃ cet pravadanty anīśam; atho dāsyān mokṣyase yājñaseni
 21 [ar]
     īśo rājā pūrvam āsīd glahe; naḥ kuntīputro dharmarājo mahātmā
     īśas tv ayaṃ kasya parājitātmā; taj jānīdhvaṃ kuravaḥ sarva eva
 22 [v]
     tato rājño dhṛtarāṣṭrasya gehe; gomāyur uccair vyāharad agnihotre
     taṃ rāsabhāḥ pratyabhāṣanta rājan; samantataḥ pakṣiṇaś caiva raudrāḥ
 23 taṃ ca śabdaṃ viduras tattvavedī; śuśrāva ghoraṃ subalātmajā ca
     bhīṣmadroṇau gautamaś cāpi vidvān; svasti svastīty api caivāhur uccaiḥ
 24 tato gāndhārī viduraś caiva vidvāṃs; tam utpātaṃ ghoram ālakṣya rājñe
     nivedayām āsatur ārtavat tadā; tato rājā vākyam idaṃ babhāṣe
 25 hato 'si duryodhana mandabuddhe; yas tvaṃ sabhāyāṃ kurupuṃgavānām
     striyaṃ samābhāṣasi durvinīta; viśeṣato draupadīṃ dharmapatnīm
 26 evam uktvā dhṛtarāṣṭro manīṣī; hitānveṣī bāndhavānām apāyāt
     kṛṣṇāṃ pāñcālīm abravīt sāntvapūrvaṃ; vimṛśyaitat prajñayā tattvabuddhiḥ
 27 [dh]
     varaṃ vṛṇīṣva pāñcāli matto yad abhikāṅkṣasi
     vadhūnāṃ hi viśiṣṭā me tvaṃ dharmaparamā satī
 28 [dra]
     dadāsi ced varaṃ mahyaṃ vṛṇomi bharatarṣabha
     sarvadharmānugaḥ śrīmān adāso 'stu yudhiṣṭhiraḥ
 29 manasvinam ajānanto mā vai brūyuḥ kumārakāḥ
     eṣa vai dāsaputreti prativindhyaṃ tam āgatam
 30 rājaputraḥ purā bhūtvā yathā nānyaḥ pumān kva cit
     lālito dāsaputratvaṃ paśyan naśyed dhi bhārata
 31 [dh]
     dvitīyaṃ te varaṃ bhadre dadāmi varayasva mām
     mano hi me vitarati naikaṃ tvaṃ varam arhasi
 32 [dra]
     sarathau sadhanuṣkau ca bhīmasenadhanaṃjayau
     nakulaṃ sahadevaṃ ca dvitīyaṃ varaye vayam
 33 [dh]
     tṛtīyaṃ varayāsmatto nāsi dvābhyāṃ susat kṛtā
     tvaṃ hi sarvasnuṣāṇāṃ me śreyasī dharmacāriṇī
 34 [dra]
     lobho dharmasya nāśāya bhagavan nāham utsahe
     anarhā varam ādātuṃ tṛtīyaṃ rājasattama
 35 ekam āhur vaiśya varaṃ dvau tu kṣatrastriyā varau
     trayas tu rājño rājendra brāhmaṇasya śataṃ varāḥ
 36 pāpīyāṃsa ime bhūtvā saṃtīrṇāḥ patayo mama
     vetsyanti caiva bhadrāṇi rājan puṇyena karmaṇā

SECTION LXIII

Duryodhana said,--'O Kshatta, thou art always boasting of the fame of our enemies, deprecating the sons of Dhritarashtra. We know, O Vidura, of whom thou art really fond. Thou always disregardest us as children, That man standeth confest, who wisheth for success unto those that are near to him and defeat unto those that are not his favourites. His praise and blame are applied accordingly. Thy tongue and mind betray thy heart. But the hostility thou showeth in speech is even greater than what is in thy heart. Thou hast been cherished by us like a serpent on our lap. Like a cat thou wishest evil unto him that cherisheth thee. The wise have said that there is no sin graver than that of injuring one's master. How is it, O Kshatta, that thou dost not fear this sin? Having vanquished our enemies we have obtained great advantages. Use not harsh words in respect of us. Thou art always willing to make peace with the foes. And it is for this reason that thou hatest us always. A man becometh a foe by speaking words that are unpardonable. Then again in praising the enemy, the secrets of one's own party should not be divulged. (Thou however, transgressest this rule). Therefore, O thou parasite, why dost
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thou obstruct us so? Thou sayest whatever thou wishest. Insult us not. We know thy mind. Go and learn sitting at the feet of the old. Keen up the reputation that thou hast won. Meddle not with the affairs of other men. Do not imagine that thou art our chief. Tell us not harsh words always, O Vidura. We do not ask thee what is for our good. Cease, irritate not those that have already borne too much at thy hands. There is only one Controller, no second. He controlleth even the child that is in the mother's womb. I am controlled by Him. Like water that always floweth in a downward course, I am acting precisely in the way in which He is directing me. He that breaketh his head against a stone-wall, and he that feedeth a serpent, are guided in those acts of theirs by their own intellect. (Therefore, in this matter I am guided by my own intelligence). He becometh a foe who seeketh to control others by force. When advice, however, is offered in a friendly spirit, the learned bear with it. He again that hath set fire to such a highly inflammable object as camphor, beholdeth not its ashes. If he runneth immediately to extinguish it. One should not give shelter to another who is the friend of his foes, or to another who is ever jealous of his protector or to another who is evil-minded. Therefore, O Vidura, go whither-so-ever thou pleasest. A wife that is unchaste, however well-treated, forsaketh her husband yet.'
"Vidura addressing Dhritarashtra, said, 'O monarch, tell us (impartially) like a witness what thou thinkest of the conduct of those who abandon their serving-men thus for giving instruction to them. The hearts of kings are, indeed, very fickle. Granting protection at first, they strike with clubs at last. O prince (Duryodhana), thou regardest thyself as mature in intellect, and, O thou of bad heart, thou regardest me as a child. But consider that he is a child who having first accepted one for a friend, subsequently findeth fault with him. An evil-hearted man can never be brought to the path of rectitude, like an unchaste wife in the house of a well-born person. Assuredly, instruction is not agreeable to this bull of the Bharata race like a husband of sixty years to a damsel that is young. After this, O king, if thou wishest to hear words that are agreeable to thee, in respect of all acts good or bad, ask thou women and idiots and cripples or persons of that description. A sinful man speaking words that are agreeable may be had in this world. But a speaker of words that are disagreeable though sound as regimen, or a hearer of the same, is very rare. He indeed, is a king's true ally who disregarding what is agreeable or disagreeable to his master beareth himself virtuously and uttereth what may be disagreeable but necessary as regimen. O great king, drink thou that which the honest drink and the dishonest shun, even humility, which is like a medicine that is bitter, pungent, burning, unintoxicating, disagreeable, and revolting. And drinking it, O king, regain thou thy sobriety. I always wish Dhritarashtra and his sons affluence
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and fame. Happen what may unto thee, here I bow to thee (and take my leave). Let the Brahmanas wish me well. O son of Kuru, this is the lesson I carefully inculcate, that the wise should never enrage such as adders as have venom in their very glances!"

Book 2
Chapter 64

1 [karṇa]
      yā naḥ śrutā manuṣyeṣu striyo rūpeṇa saṃmatāḥ
      tāsām etādṛśaṃ karma na kasyāṃ cana śuśrumaḥ
  2 krodhāviṣṭeṣu pārtheṣu dhārtarāṣṭreṣu cāpy ati
      draupadī pāṇḍuputrāṇāṃ kṛṣṇā śāntir ihābhavat
  3 aplave 'mbhasi magnānām apratiṣṭhe nimajjatām
      pāñcālī pāṇḍuputrāṇāṃ naur eṣā pāragābhavat
  4 [v]
      tad vai śrutvā bhīmasenaḥ kurumadhye 'ty amarṣaṇaḥ
      strī gatiḥ pāṇḍuputrāṇām ity uvāca sudurmanāḥ
  5 trīṇi jyotīṃṣi puruṣa iti vai devalo 'bravīt
      apatyaṃ karma vidyā ca yataḥ sṛṣṭāḥ prajās tataḥ
  6 amedhye vai gataprāṇe śūnye jñātibhir ujjhite
      dehe tritayam evaitat puruṣasyopajāyate
  7 tan no jyotir abhihataṃ dārāṇām abhimarśanāt
      dhanaṃjaya kathaṃsvit syād apatyam abhimṛṣṭajam
  8 [ar]
      na caivoktā na cānuktā hīnataḥ paruṣā giraḥ
      bhāratāḥ pratijalpanti sadā tūttama pūruṣāḥ
  9 smaranti sukṛtāny eva na vairāṇi kṛtāni ca
      santaḥ prativijānanto labdhvā pratyayam ātmanaḥ
  10 [bh]
     ihaivaitāṃs turā sarvān hanmi śatrūn samāgatān
     atha niṣkramya rājendra samūlān kṛndhi bhārata
 11 kiṃ no vivaditeneha kiṃ naḥ kleśena bhārata
     adyaivaitān nihanmīha praśādhi vasudhām imām
 12 [v]
     ity uktvā bhīmasenas tu kaniṣṭhair bhrātṛbhir vṛtaḥ
     mṛgamadhye yathā siṃho muhuḥ parigham aikṣata
 13 sāntvyamāno vījyamānaḥ pārthenākliṣṭa karmaṇā
     svidyate ca mahābāhur antardāhena vīryavān
 14 kruddhasya tasya srotobhyo karṇādibhyo narādhipa
     sadhūmaḥ sasphuliṅgācriḥ pāvakaḥ samajāyata
 15 bhrukuṭī puṭaduṣprekṣyam abhavat tasya tanmukham
     yugāntakāle saṃprāpte kṛtāntasyeva rūpiṇaḥ
 16 yudhiṣṭhiras tam āvārya bāhunā bāhuśālinam
     maivam ity abravīc cainaṃ joṣam āssveti bhārata
 17 nivārya taṃ mahābāhuṃ kopasaṃrakta locanam
     pitaraṃ samupātiṣṭhad dhṛtarāṣṭraṃ kṛtāñjaliḥ

SECTION LXIV

"Sakuni said,--'Thou hast, O Yudhishthira, lost much wealth of the Pandavas. If thou hast still anything that thou hast not yet lost to us, O son of Kunti, tell us what it is!"
"Yudhishthira said,--O son of Suvala, I know that I have untold wealth. But why is it, O Sakuni, that thou askest me of my wealth? Let tens of thousands and millions and millions and tens of millions and hundreds of millions and tens of billions and hundreds of billions and trillions and tens of trillions and hundreds of trillions and tens of quadrillions and hundreds of quadrillions and even more wealth be staked by thee. I have as much. With that wealth, O king, I will play with thee."
Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting unfair means, said unto Yudhishthira, 'Lo, I have won!'
'Yudhishthira said,--'I have, O son of Suvala, immeasurable kine and horses and milch cows with calves and goats and sheep in the country extending from the Parnasa to the eastern bank of the Sindu. With this wealth, O king, I will play with thee.
Vaisampayana said,--"Hearing this Sakuni, ready with the dice, adopting unfair means, said unto Yudhishthira, 'Lo, I have won!'
Yudhishthira said,--'I have my city, the country, land, the wealth of all dwelling therein except of the Brahmanas, and all those persons themselves except Brahmanas still remaining to me. With this wealth, O king, I will play with thee.'
Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira, 'Lo! I have won.'
"Yudhishthira said,--These princes here, O king, who look resplendent in their ornaments and their ear-rings and Nishkas and all the royal ornaments on their persons are now my wealth. With this wealth, O king, I play with thee.
Vaisampayana said,--"Hearing this, Sakuni, ready with his dice, adopting foul means, said unto Yudhishthira, 'Lo! I have won them.'
"Yudhishthira said,--'This Nakula here, of mighty arms and leonine neck, of red eyes and endued with youth, is now my one stake. Know that he is my wealth.'
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Sakuni said,--'O king Yudhishthira, prince Nakula is dear to thee. He is already under our subjection. With whom (as stake) wilt thou now play?"
Vaisampayana said,--"Saying this, Sakuni cast those dice, and said unto Yudhishthira, 'Lo! He hath been won by us.'
Yudhishthira said,--"This Sahadeva administereth justice. He hath also acquired a reputation for learning in this world. However undeserving he may be to be staked in play, with him as stake I will play, with such a dear object as it, indeed, he were not so!"
Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira, 'Lo! I have won.'
"Sakuni continued,--'O king, the sons of Madri, dear unto thee, have both been won by me. It would seem, however, that Bhimasena and Dhananjaya are regarded very much by thee.'
"Yudhishthira said,--'Wretch! thou actest sinfully in thus seeking to create disunion amongst us who are all of one heart, disregarding morality.'
"Sakuni said,--'One that is intoxicated falleth into a pit (hell) and stayeth there deprived of the power of motion. Thou art, O king, senior to us in age, and possessed of the highest accomplishments. O bull of the Bharata race, I (beg my pardon and) bow to thee. Thou knowest, O Yudhishthira, that gamesters, while excited with play, utter such ravings that they never indulge in the like of them in their waking moments nor even in dream.'
"Yudhishthira said,--He that taketh us like a boat to the other shore of the sea of battle, he that is ever victorious over foes, the prince who is endued with great activity, he who is the one hero in this world, (is here). With that Falguna as stake, however, undeserving of being made so, I will now play with thee.'"
Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira, 'Lo! I have won.'
"Sakuni continued,--'This foremost of all wielders of the bow, this son of Pandu capable of using both his hands with equal activity hath now been won by me. O play now with the wealth that is still left unto thee, even with Bhima thy dear brother, as thy stake, O son of Pandu.
"Yudhishthira said,--'O king, however, undeserving he may be of being made a stake, I will now play with thee by staking Bhimasena, that prince who is our leader, who is the foremost in fight,--even like the wielder of the thunder-bolt--the one enemy of the Danavas,--the high-souled one with leonine neck and arched eye-brows and eyes looking askance, who is incapable of putting up with an insult, who hath no equal in might in the world, who is the foremost of all wielders of the mace, and who grindeth all foes,'"
p. 124
"Vaisampayana said,--"Hearing this, Sakuni, ready with the dice adopting foul means, said unto Yudhishthira. 'Lo! I have won.'
Sakuni continued,--Thou hast, O son of Kunti, lost much wealth, horses and elephants and thy brothers as well. Say, if thou hast anything which thou hast not lost.'
Yudhishthira, said--'I alone, the eldest of all my brothers and dear unto them, am still unwon. Won by thee, I will do what he that is won will have to do.'"
Vaisampayana said,--"Hearing this Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira, 'Lo! I have won.'
'Sakuni continued,--'Thou hast permitted thyself to be won. This is very sinful. There is wealth still left to thee, O king. Therefore, thy having lost thyself is certainly sinful.'"
Vaisampayana continued,--"Having said this, Sakuni, well-skilled at dice, spoke unto all the brave kings present there of his having won, one after another, all the Pandavas. The son of Suvala then, addressing Yudhishthira said,--'O king, there is still one stake dear to thee that is still unwon. Stake thou Krishna, the princess of Panchala. By her, win thyself back.'
"Yudhishthira said,--'With Draupadi as stake, who is neither short nor tall, neither spare nor corpulent, and who is possessed of blue curly locks, I will now play with thee. Possessed of eyes like the leaves of the autumn lotus, and fragrant also as the autumn lotus, equal in beauty unto her (Lakshmi) who delighteth in autumn lotuses, and unto Sree herself in symmetry and every grace she is such a woman as a man may desire for wife in respect of softness of heart, and wealth of beauty and of virtues. Possessed of every accomplishment and compassionate and sweet-speeched, she is such a woman as a man may desire for wife in respect of her fitness for the acquisition of virtue and pleasure and wealth. Retiring to bed last and waking up first, she looketh after all down to the cowherds and the shepherds. Her face too, when covered with sweat, looketh as the lotus or the jasmine. Of slender waist like that of the wasp, of long flowing locks, of red lips, and body without down, is the princess of Panchala. O king, making the slender-waisted Draupadi, who is even such as my stake, I will play with thee, O son of Suvala.'"
Vaisampayana continued,--'When the intelligent king Yudhishthira the just has spoken thus,--'Fie!' 'Fie!' were the words that were uttered by all the aged persons that were in the assembly. And the whole conclave was agitated, and the kings who were present there all gave way to grief. And Bhishma and Drona and Kripa were covered with perspiration. And Vidura holding his head between his hands sat like one that had lost his reason. He sat with face downwards giving way to his reflections and sighing like a snake. But Dhritarashtra glad, at heart, asked repeatedly,
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[paragraph continues] 'Hath the stake been won?' 'Hath the stake been won?' and could not conceal his emotions. Karna with Dussassana and others laughed aloud, while tears began to flow from the eyes of all other present in the assembly. And the son of Suvala, proud of success and flurried with excitement and repeating. Thou hast one stake, dear to thee, etc. said,--'Lo! I have won' and took up the dice that had been cast."

Book 2
Chapter 65

1 [y]
      rājan kiṃ karavāmas te praśādhy asmāṃs tvam īśvaraḥ
      nityaṃ hi sthātum icchāmas tava bhārata śāsane
  2 [dhṛ]
      ajātaśatro bhadraṃ te ariṣṭaṃ svasti gacchata
      anujñātāḥ sahadhanāḥ svarājyam anuśāsata
  3 idaṃ tv evāvaboddhavyaṃ vṛddhasya mama śāsanam
      dhiyā nigaditaṃ kṛtsnaṃ pathyaṃ niḥśreyasaṃ param
  4 vettha tvaṃ tāta dharmāṇāṃ gatiṃ sūkṣmāṃ yudhiṣṭhira
      vinīto 'si mahāprājña vṛddhānāṃ paryupāsitā
  5 yato buddhis tataḥ śāntiḥ praśamaṃ gaccha bhārata
      nādārau kramate śastraṃ dārau śastraṃ nipātyate
  6 na vairāṇy abhijānanti guṇān paśyanti nāguṇān
      virodhaṃ nādhigacchanti ye ta uttamapūruṣāḥ
  7 saṃvāde paruṣāṇy āhur yudhiṣṭhira narādhamāḥ
      pratyāhur madhyamās tv etān uktāḥ paruṣam uttaram
  8 naivoktā naiva cānuktā ahitāḥ paruṣā giraḥ
      pratijalpanti vai dhīrāḥ sadā uttamapūruṣāḥ
  9 smaranti sukṛtāny eva na vairāṇi kṛtāny api
      santaḥ prativijānanto labdhvā pratyayam ātmanaḥ
  10 tathācaritam āryeṇa tvayāsmin sat samāgame
     duryodhanasya pāruṣyaṃ tat tāta hṛdi mā kṛthāḥ
 11 mātaraṃ caiva gāndhārīṃ māṃ ca tvad guṇakāṅkṣiṇam
     upasthitaṃ vṛddham andhaṃ pitaraṃ paśya bhārata
 12 prekṣāpūrvaṃ mayā dyūtam idam āsīd upekṣitam
     mitrāṇi draṣṭukāmena putrāṇāṃ ca balābalam
 13 aśocyāḥ kuravo rājan yeṣāṃ tvam anuśāsitā
     mantrī ca viduro dhīmān sarvaśāstraviśāradaḥ
 14 tvayi dharmo 'rjune vīryaṃ bhīmasene parākramaḥ
     śraddhā ca guruśuśrūṣā yamayoḥ puruṣāgryayoḥ
 15 ajātaśatro bhadraṃ te khāṇḍava prastham āviśa
     bhrātṛbhis te 'stu saubhrātraṃ dharme te dhīyatāṃ manaḥ
 16 [v]
     ity ukto bharataśreṣṭho dharmarājo yudhiṣṭhiraḥ
     kṛtvārya samayaṃ sarvaṃ pratasthe bhrātṛbhiḥ saha
 17 te rathān meghasaṃkāśān āsthāya saha kṛṣṇayā
     prayayur hṛṣṭamanasa indraprasthaṃ purottamam

SECTION LXV

Duryodhana said,--'Come, Kshatta, bring hither Draupadi the dear and loved wife of the Pandavas. Let her sweep the chambers, force her thereto, and let the unfortunate one stay where our serving-women are.'
"Vidura said,--'Dost thou not know, O wretch, that by uttering such harsh words thou art tying thyself with cords? Dost thou not understand that thou art hanging on the edge of a precipice? Dost thou not know that being a deer thou provokest so many tigers to rage? Snakes of deadly venom, provoked to ire, are on thy head! Wretch, do not further provoke them lest thou goest to the region of Yama. In my judgement, slavery does not attach to Krishna, in as much as she was staked by the King after he had lost himself and ceased to be his own master. Like the bamboo that beareth fruit only when it is about to die, the son of Dhritarashtra winneth this treasure at play. Intoxicated, he perceiveth nor in these his last moments that dice bring about enmity and frightful terrors. No man should utter harsh speeches and pierce the hearts of the others. No man should subjugate his enemies by dice and such other foul means. No one should utter such words as are disapproved by the Vedas and lead to hell and annoy others. Some one uttereth from his lips words that are harsh. Stung by them another burneth day and night. These words pierce the very heart of another. The learned, therefore, should never utter them, pointing them at others. A goat had once swallowed a hook, and when it was pierced with it, the hunter placing the head of the animal on the ground tore its throat frightfully in drawing it out. Therefore, O Duryodhana, swallow not the wealth of the Pandavas. Make them not thy enemies. The sons of Pritha never use words such as these. It is only low men that are like dogs who use harsh words towards all classes of people, viz., those that have retired to the woods, those leading domestic lives, those employed in ascetic devotions and those that are of great learning. Alas! the son of Dhritarashtra knoweth not that dishonesty is one of the frightful doors of hell. Alas! many of the Kurus with Dussasana amongst them have followed him in the path of dishonesty in
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the matter of this play at dice. Even gourds may sink and stones may float, and boats also may always sink in water, still this foolish king, the son of Dhritarashtra, listeneth not to my words that are even as regimen unto him. Without doubt, he will be the cause of the destruction of the Kurus. When the words of wisdom spoken by friends and which are even as fit regimen are not listened to, but on the other hand temptation is on the increase, a frightful and universal destruction is sure to overtake all the Kurus."

Book 2
Chapter 66

1 janamejaya uvāca
      anujñātāṃs tān viditvā saratnadhanasaṃcayān
      pāṇḍavān dhārtarāṣṭrāṇāṃ katham āsīn manas tadā
  2 vaiśaṃpāyana uvāca
      anujñātāṃs tān viditvā dhṛtarāṣṭreṇa dhīmatā
      rājan duḥśāsanaḥ kṣipraṃ jagāma bhrātaraṃ prati
  3 duryodhanaṃ samāsādya sāmātyaṃ bharatarṣabha
      duḥkhārto bharataśreṣṭha idaṃ vacanam abravīt
  4 duḥkhenaitat samānītaṃ sthaviro nāśayaty asau
      śatrusād gamayad dravyaṃ tad budhyadhvaṃ mahārathāḥ
  5 atha duryodhanaḥ karṇaḥ śakuniś cāpi saubalaḥ
      mithaḥ saṃgamya sahitāḥ pāṇḍavān prati māninaḥ
  6 vaicitravīryaṃ rājānaṃ dhṛtarāṣṭraṃ manīṣiṇam
      abhigamya tvarāyuktāḥ ślakṣṇaṃ vacanam abruvan
  7 duryodhana uvāca
      na tvayedaṃ śrutaṃ rājan yaj jagāda bṛhaspatiḥ
      śakrasya nītiṃ pravadan vidvān devapurohitaḥ
  8 sarvopāyair nihantavyāḥ śatravaḥ śatrukarṣaṇa
      purā yuddhād balād vāpi prakurvanti tavāhitam
  9 te vayaṃ pāṇḍavadhanaiḥ sarvān saṃpūjya pārthivān
      yadi tān yodhayiṣyāmaḥ kiṃ vā naḥ parihāsyati
  10 ahīn āśīviṣān kruddhān daṃśāya samupasthitān
     kṛtvā kaṇṭhe ca pṛṣṭhe ca kaḥ samutsraṣṭum arhati
 11 āttaśastrā rathagatāḥ kupitās tāta pāṇḍavāḥ
     niḥśeṣaṃ naḥ kariṣyanti kruddhā hy āśīviṣā yathā
 12 saṃnaddho hy arjuno yāti vivṛtya parameṣudhī
     gāṇḍīvaṃ muhur ādatte niḥśvasaṃś ca nirīkṣate
 13 gadāṃ gurvīṃ samudyamya tvaritaś ca vṛkodaraḥ
     svarathaṃ yojayitvāśu niryāta iti naḥ śrutam
 14 nakulaḥ khaḍgam ādāya carma cāpy aṣṭacandrakam
     sahadevaś ca rājā ca cakrur ākāram iṅgitaiḥ
 15 te tv āsthāya rathān sarve bahuśastraparicchadān
     abhighnanto rathavrātān senāyogāya niryayuḥ
 16 na kṣaṃsyante tathāsmābhir jātu viprakṛtā hi te
     draupadyāś ca parikleśaṃ kas teṣāṃ kṣantum arhati
 17 punar dīvyāma bhadraṃ te vanavāsāya pāṇḍavaiḥ
     evam etān vaśe kartuṃ śakṣyāmo bharatarṣabha
 18 te vā dvādaśa varṣāṇi vayaṃ vā dyūtanirjitāḥ
     praviśema mahāraṇyam ajinaiḥ prativāsitāḥ
 19 trayodaśaṃ ca sajane ajñātāḥ parivatsaram
     jñātāś ca punar anyāni vane varṣāṇi dvādaśa
 20 nivasema vayaṃ te vā tathā dyūtaṃ pravartatām
     akṣān uptvā punardyūtam idaṃ dīvyantu pāṇḍavāḥ
 21 etat kṛtyatamaṃ rājann asmākaṃ bharatarṣabha
     ayaṃ hi śakunir veda savidyām akṣasaṃpadam
 22 dṛḍhamūlā vayaṃ rājye mitrāṇi parigṛhya ca
     sāravad vipulaṃ sainyaṃ satkṛtya ca durāsadam
 23 te ca trayodaśe varṣe pārayiṣyanti ced vratam
     jeṣyāmas tān vayaṃ rājan rocatāṃ te paraṃtapa
 24 dhṛtarāṣṭra uvāca
     tūrṇaṃ pratyānayasvaitān kāmaṃ vyadhvagatān api
     āgacchantu punardyūtam idaṃ kurvantu pāṇḍavāḥ
 25 vaiśaṃpāyana uvāca
     tato droṇaḥ somadatto bāhlīkaś ca mahārathaḥ
     viduro droṇaputraś ca vaiśyāputraś ca vīryavān
 26 bhūriśravāḥ śāṃtanavo vikarṇaś ca mahārathaḥ
     mā dyūtam ity abhāṣanta śamo 'stv iti ca sarvaśaḥ
 27 akāmānāṃ ca sarveṣāṃ suhṛdām arthadarśinām
     akarot pāṇḍavāhvānaṃ dhṛtarāṣṭraḥ sutapriyaḥ
 28 athābravīn mahārāja dhṛtarāṣṭraṃ janeśvaram
     putrahārdād dharmayuktaṃ gāndhārī śokakarśitā
 29 jāte duryodhane kṣattā mahāmatir abhāṣata
     nīyatāṃ paralokāya sādhv ayaṃ kulapāṃsanaḥ
 30 vyanadaj jātamātro hi gomāyur iva bhārata
     anto nūnaṃ kulasyāsya kuravas tan nibodhata
 31 mā bālānām aśiṣṭānām abhimaṃsthā matiṃ prabho
     mā kulasya kṣaye ghore kāraṇaṃ tvaṃ bhaviṣyasi
 32 baddhaṃ setuṃ ko nu bhindyād dhamec chāntaṃ ca pāvakam
     śame dhṛtān punaḥ pārthān kopayet ko nu bhārata
 33 smarantaṃ tvām ājamīḍha smārayiṣyāmy ahaṃ punaḥ
     śāstraṃ na śāsti durbuddhiṃ śreyase vetarāya vā
 34 na vai vṛddho bālamatir bhaved rājan kathaṃ cana
     tvannetrāḥ santu te putrā mā tvāṃ dīrṇāḥ prahāsiṣuḥ
 35 śamena dharmeṇa parasya buddhyā; jātā buddhiḥ sāstu te mā pratīpā
     pradhvaṃsinī krūrasamāhitā śrīr; mṛduprauḍhā gacchati putrapautrān
 36 athābravīn mahārājo gāndhārīṃ dharmadarśinīm
     antaḥ kāmaṃ kulasyāstu na śakṣyāmi nivāritum
 37 yathecchanti tathaivāstu pratyāgacchantu pāṇḍavāḥ
     punardyūtaṃ prakurvantu māmakāḥ pāṇḍavaiḥ saha

SECTION LXVI

Vaisampayana said,--"Intoxicated with pride, the son of Dhritarashtra spake,--'Fie on Kshatta! and casting his eyes upon the Pratikamin in attendance, commanded him, in the midst of all those reverend seniors, saying,--'Go Pratikamin, and bring thou Draupadi hither. Thou hast no fear from the sons of Pandu. It is Vidura alone that raveth in fear. Besides, he never wisheth our prosperity!'"
Vaisampayana continued,--"Thus commanded, the Pratikamin, who was of the Suta caste, hearing the words of the king, proceeded with haste, and entering the abode of the Pandavas, like a dog in a lion's den, approached the queen of the sons of Pandu. And he said,--'Yudhishthira having been intoxicated with dice, Duryodhana, O Draupadi, hath won thee. Come now, therefore, to the abode of Dhritarashtra. I will take thee, O Yajnaseni, and put thee in some menial work.'
Draupadi said,--'Why, O Pratikamin, dost thou say so? What prince is there who playeth staking his wife? The king was certainly intoxicated with dice. Else, could he not find any other object to stake?'
"The Pratikamin said,--'When he had nothing else to stake, it was then that Ajatasatru, the son of Pandu, staked thee. The king had first staked his brothers, then himself, and then thee, O princess.'
"Draupadi said,--'O son of the Suta race, go, and ask that gambler present in the assembly, whom he hath lost first, himself, or me. Ascertaining this, come hither, and then take me with thee, O son of the Suta race.'
Vaisampayana continued,--"The messenger coming back to the assembly told all present the words of Draupadi. And he spoke unto Yudhishthira sitting in the midst of the kings, these words,--Draupadi hath asked thee, Whose lord wert thou at the time thou lost me in play? Didst thou lose thyself first or me? Yudhishthira, however sat there like one demented and deprived of reason and gave no answer good or ill to the Suta.
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"Duryodhana then said,--'Let the princess of Panchala come hither and put her question. Let every one hear in this assembly the words that pass between her and Yudhishthira.'
Vaisampayana continued,--"The messenger, obedient to the command of Duryodhana, going once again to the palace, himself much distressed, said unto Draupadi,--'O princess, they that are in the assembly are summoning thee. It seemeth that the end of the Kauravas is at hand. When Duryodhana, O princess, is for taking thee before the assembly, this weak-brained king will no longer be able to protect his prosperity.'
"Draupadi said,--'The great ordainer of the world hath, indeed, ordained so. Happiness and misery pay their court to both the wise and unwise. Morality, however, it hath been said, is the one highest object in the world. If cherished, that will certainly dispense blessings to us. Let not that morality now abandon the Kauravas. Going back to those that are present in that assembly, repeat these my words consonant with morality. I am ready to do what those elderly and virtuous persons conversant with morality will definitely tell me.
Vaisampayana continued,--"The Suta, hearing these words of Yajnaseni, came back to the assembly and repeated the words of Draupadi. But all sat with faces downwards, uttering not a word, knowing the eagerness and resolution of Dhritarashtra's son.
"Yudhishthira, however, O bull of the Bharata race, hearing of Duryodhana's intentions, sent a trusted messenger unto Draupadi, directing that although she was attired in one piece of cloth with her navel itself exposed, in consequence of her season having come, she should come before her father-in-law weeping bitterly. And that intelligent messenger, O king, having gone to Draupadi's abode with speed, informed her of the intentions of Yudhishthira. The illustrious Pandavas, meanwhile, distressed and sorrowful, and bound by promise, could not settle what they should do. And casting his eyes upon them, king Duryodhana, glad at heart, addressed the Suta and said,--'O Pratikamin, bring her hither. Let the Kauravas answer her question before her face. The Suta, then, obedient to his commands, but terrified at the (possible) wrath of the daughter of Drupada, disregarding his reputation for intelligence, once again said to those that were in the assembly,--what shall I say unto Krishna?'
"Duryodhana, hearing this, said,--'O Dussasana, this son of my Suta, of little intelligence, feareth Vrikodara. Therefore, go thou thyself and forcibly bring hither the daughter of Yajnasena, Our enemies at present are dependent on our will. What can they do thee?' Hearing the command of his brother, prince Dussasana rose with blood-red eyes, and entering the abode of those great warriors, spake these words unto the princess, 'Come, come, O Krishna, princess of Panchala, thou hast been won by us. And O
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thou of eyes large as lotus leaves, come now and accept the Kurus for thy lords. Thou hast been won virtuously, come to the assembly.' At these words, Draupadi, rising up in great affliction, rubbed her pale face with her hands, and distressed she ran to the place where the ladies of Dhritarashtra's household were. At this, Dussasana roaring in anger, ran after her and seized the queen by her locks, so long and blue and wavy. Alas! those locks that had been sprinkled with water sanctified with mantras in the great Rajasuya sacrifice, were now forcibly seized by the son of Dhritarashtra disregarding the prowess of the Pandavas. And Dussasana dragging Krishna of long long locks unto the presence of the assembly--as if she were helpless though having powerful protectors--and pulling at her, made her tremble like the banana plant in a storm. And dragged by him, with body bent, she faintly cried--'Wretch! it ill behoveth thee to take me before the assembly. My season hath come, and I am now clad in one piece of attire. But Dussasana dragging Draupadi forcibly by her black locks while she was praying piteously unto Krishna and Vishnu who were Narayana and Nara (on earth), said unto her--'Whether thy season hath come or not, whether thou art attired in one piece of cloth or entirely naked, when thou hast been won at dice and made our slave, thou art to live amongst our serving-women as thou pleasest."
Vaisampayana continued,--"With hair dishevelled and half her attire loosened, all the while dragged by Dussasana, the modest Krishna consumed with anger, faintly said--"In this assembly are persons conversant with all the branches of learning devoted to the performance of sacrifices and other rites, and all equal unto Indra, persons some of whom are really my superiors and others who deserve to be respected as such. I can not stay before them in this state. O wretch! O thou of cruel deeds, drag me not so. Uncover me not so. The princes (my lords) will not pardon thee, even if thou hast the gods themselves with Indra as thy allies. The illustrious son of Dharma is now bound by the obligations of morality. Morality, however, is subtle. Those only that are possessed of great clearness of vision can ascertain it. In speech even I am unwilling to admit an atom of fault in my lord forgetting his virtues. Thou draggest me who am in my season before these Kuru heroes. This is truly an unworthy act. But no one here rebuketh thee. Assuredly, all these are of the same mind with thee. O fie! Truly hath the virtue of the Bharata gone! Truly also hath the usage of those acquainted with the Kshatriya practice disappeared! Else these Kurus in this assembly would never have looked silently on this act that transgresseth the limits of their practices. Oh! both Drona and Bhishma have lost their energy, and so also hath the high-souled Kshatta, and so also this king. Else, why do these foremost of the Kuru elders look silently on this great crime?"
Vaisampayana continued,--"Thus did Krishna of slender waist cry in
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distress in that assembly. And casting a glance upon her enraged lords--the Pandavas--who were filled with terrible wrath, she inflamed them further with that glance of hers. And they were not so distressed at having been robbed of their kingdom, of their wealth, of their costliest gems, as with that glance of Krishna moved by modesty and anger. And Dussasana, beholding Krishna looking at her helpless lords, dragging her still more forcibly, and addressed her, 'Slave, Slave' and laughed aloud. And at those words Karna became very glad and approved of them by laughing aloud. And Sakuni, the son of Suvala, the Gandhara king, similarly applauded Dussasana. And amongst all those that were in the assembly except these three and Duryodhana, every one was filled with sorrow at beholding Krishna thus dragged in sight of that assembly. And beholding it all, Bhishma said, 'O blessed one, morality is subtle. I therefore am unable to duly decide this point that thou hast put, beholding that on the one hand one that hath no wealth cannot stake the wealth belonging to others, while on the other hand wives are always under the orders and at the disposal of their lords. Yudhishthira can abandon the whole world full of wealth, but he will never sacrifice morality. The son of Pandu hath said--'I am won.' Therefore, I am unable to decide this matter. Sakuni hath not his equal among men at dice-play. The son of Kunti still voluntarily staked with him. The illustrious Yudhishthira doth not himself regard that Sakuni hath played with him deceitfully. Therefore, I can not decide this point."
"Draupadi said,--"The king was summoned to this assembly and though possessing no skill at dice, he was made to play with skilful, wicked, deceitful and desperate gamblers. How can he be said then to have staked voluntarily? The chief of the Pandavas was deprived of his senses by wretches of deceitful conduct and unholy instincts, acting together, and then vanquished. He could not understand their tricks, but he hath now done so. Here, in this assembly, there are Kurus who are the lords of both their sons and their daughters-in-law! Let all of them, reflecting well upon my words, duly decide the point that I have put.
Vaisampayana continued,--'Unto Krishna who was thus weeping and crying piteously, looking at times upon her helpless lord, Dussasana spake many disagreeable and harsh words. And beholding her who was then in her season thus dragged, and her upper garments loosened, beholding her in that condition which she little deserved, Vrikodara afflicted beyond endurance, his eyes fixed upon Yudhishthira, gave way to wrath."

Book 2
Chapter 67

 1 vaiśaṃpāyana uvāca
      tato vyadhvagataṃ pārthaṃ prātikāmī yudhiṣṭhiram
      uvāca vacanād rājño dhṛtarāṣṭrasya dhīmataḥ
  2 upastīrṇā sabhā rājann akṣān uptvā yudhiṣṭhira
      ehi pāṇḍava dīvyeti pitā tvām āha bhārata
  3 yudhiṣṭhira uvāca
      dhātur niyogād bhūtāni prāpnuvanti śubhāśubham
      na nivṛttis tayor asti devitavyaṃ punar yadi
  4 akṣadyūte samāhvānaṃ niyogāt sthavirasya ca
      jānann api kṣayakaraṃ nātikramitum utsahe
  5 vaiśaṃpāyana uvāca
      iti bruvan nivavṛte bhrātṛbhiḥ saha pāṇḍavaḥ
      jānaṃś ca śakuner māyāṃ pārtho dyūtam iyāt punaḥ
  6 viviśus te sabhāṃ tāṃ tu punar eva mahārathāḥ
      vyathayanti sma cetāṃsi suhṛdāṃ bharatarṣabhāḥ
  7 yathopajoṣam āsīnāḥ punardyūtapravṛttaye
      sarvalokavināśāya daivenopanipīḍitāḥ
  8 śakunir uvāca
      amuñcat sthaviro yad vo dhanaṃ pūjitam eva tat
      mahādhanaṃ glahaṃ tv ekaṃ śṛṇu me bharatarṣabha
  9 vayaṃ dvādaśa varṣāṇi yuṣmābhir dyūtanirjitāḥ
      praviśema mahāraṇyaṃ rauravājinavāsasaḥ
  10 trayodaśaṃ ca sajane ajñātāḥ parivatsaram
     jñātāś ca punar anyāni vane varṣāṇi dvādaśa
 11 asmābhir vā jitā yūyaṃ vane varṣāṇi dvādaśa
     vasadhvaṃ kṛṣṇayā sārdham ajinaiḥ prativāsitāḥ
 12 trayodaśe ca nirvṛtte punar eva yathocitam
     svarājyaṃ pratipattavyam itarair atha vetaraiḥ
 13 anena vyavasāyena sahāsmābhir yudhiṣṭhira
     akṣān uptvā punardyūtam ehi dīvyasva bhārata
 14 sabhāsada ūcuḥ
     aho dhig bāndhavā nainaṃ bodhayanti mahad bhayam
     buddhyā bodhyaṃ na budhyante svayaṃ ca bharatarṣabhāḥ
 15 vaiśaṃpāyana uvāca
     janapravādān subahūn iti śṛṇvan narādhipaḥ
     hriyā ca dharmasaṅgāc ca pārtho dyūtam iyāt punaḥ
 16 jānann api mahābuddhiḥ punardyūtam avartayat
     apy ayaṃ na vināśaḥ syāt kurūṇām iti cintayan
 17 yudhiṣṭhira uvāca
     kathaṃ vai madvidho rājā svadharmam anupālayan
     āhūto vinivarteta dīvyāmi śakune tvayā
 18 śakunir uvāca
     gavāśvaṃ bahudhenūkam aparyantam ajāvikam
     gajāḥ kośo hiraṇyaṃ ca dāsīdāsaṃ ca sarvaśaḥ
 19 eṣa no glaha evaiko vanavāsāya pāṇḍavāḥ
     yūyaṃ vayaṃ vā vijitā vasema vanam āśritāḥ
 20 anena vyavasāyena dīvyāma bharatarṣabha
     samutkṣepeṇa caikena vanavāsāya bhārata
 21 vaiśaṃpāyana uvāca
     pratijagrāha taṃ pārtho glahaṃ jagrāha saubalaḥ
     jitam ity eva śakunir yudhiṣṭhiram abhāṣata

SECTION LXVII

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"Bhima said,--'O Yudhishthira, gamblers have in their houses many women of loose character. They do not yet stake those women having kindness for them even. Whatever wealth and other excellent articles the king of Kasi gave, whatever, gems, animals, wealth, coats of mail and weapons that other kings of the earth gave, our kingdom, thyself and ourselves, have all been won by the foes. At all this my wrath was not excited for thou art our lord. This, however, I regard as a highly improper act--this act of staking Draupadi. This innocent girl deserveth not this treatment. Having obtained the Pandavas as her lords, it is for thee alone that she is being thus persecuted by the low, despicable, cruel, and mean-minded Kauravas. It is for her sake, O king, that my anger falleth on thee. I shall burn those hands of thine. Sahadeva, bring some fire."
'Arjuna hearing this, said,--'Thou hast never, O Bhimasena, before this uttered such words as these. Assuredly thy high morality hath been destroyed by these cruel foes. Thou shouldst not fulfil the wishes of the enemy. Practise thou the highest morality. Whom doth it behave to transgress his virtuous eldest brother? The king was summoned by the foe, and remembering the usage of the Kshatriyas, he played at dice against his will. That is certainly conducive to our great fame.
'Bhima said,--'If I had not known, O Dhananjaya, that the king had acted according to Kshatriya usage, then I would have, taking his hands together by sheer force, burnt them in a blazing fire."
Vaisampayana continued,--"Beholding the Pandavas thus distressed and the princess of Panchala also thus afflicted, Vikarna the son of Dhritarashtra said--'Ye kings, answer ye the question that hath been asked by Yajnaseni. If we do not judge a matter referred to us, all of us will assuredly have to go to hell without delay. How is that Bhishma and Dhritarashtra, both of whom are the oldest of the Kurus, as also the high-souled Vidura, do not say anything! The son of Bharadwaja who is the preceptor of us, as also Kripa, is here. Why do not these best of regenerate ones answer the question? Let also those other kings assembled here from all directions answer according to their judgment this question, leaving aside all motives of gain and anger. Ye kings, answer ye the question that hath been asked by this blessed daughter of king Drupada, and declare after reflection on which side each of ye is.' Thus did Vikarna repeatedly appeal to those that were in that assembly. But those kings answered him not one word, good or ill. And Vikarna having repeatedly appealed to all the kings began to rub his hands and sigh like a snake. And at last
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the prince said--'Ye kings of the earth, ye Kauravas, whether ye answer this question or not, I will say what I regard as just and proper. Ye foremost of men, it hath been said that hunting, drinking, gambling, and too much enjoyment of women, are the four vices of kings. The man, that is addicted to these, liveth forsaking virtue. And people do not regard the acts done by a person who is thus improperly engaged, as of any authority. This son of Pandu, while deeply engaged in one of these vicious acts, urged thereto by deceitful gamblers, made Draupadi a stake. The innocent Draupadi is, besides, the common wife of all the sons of Pandu. And the king, having first lost himself offered her as a stake. And Suvala himself desirous of a stake, indeed prevailed upon the king to stake this Krishna. Reflecting upon all these circumstances, I regard Draupadi as not won."
"Hearing these words, a loud uproar rose from among those present in that assembly. And they all applauded Vikarna and censured the son of Suvala. And at that sound, the son of Radha, deprived of his senses by anger, waving his well-shaped arms, said these words,--'O Vikarna, many opposite and inconsistent conditions are noticeable in this assembly. Like fire produced from a faggot, consuming the faggot itself, this thy ire will consume thee. These personages here, though urged by Krishna, have not uttered a word. They all regard the daughter of Drupada to have been properly won. Thou alone, O son of Dhritarashtra in consequence of thy immature years, art bursting with wrath, for though but a boy thou speakest in the assembly as if thou wert old. O younger brother of Duryodhana, thou dost not know what morality truly is, for thou sayest like a fool that this Krishna who hath been (justly) won as not won at all. O son of Dhritarashtra, how dost thou regard Krishna as not won, when the eldest of the Pandavas before this assembly staked all his possessions? O bull of the Bharata race, Draupadi is included in all the possessions (of Yudhishthira). Therefore, why regardest thou Krishna who hath been justly won as not won? Draupadi had been mentioned (by Suvala) and approved of as a stake by the Pandavas. For what reason then dost thou yet regard her as not won? Or, if thou thinkest that bringing her hither attired in a single piece of cloth, is an action of impropriety, listen to certain excellent reasons I will give. O son of the Kuru race, the gods have ordained only one husband for one woman. This Draupadi, however, hath many husbands. Therefore, certain it is that she is an unchaste woman. To bring her, therefore, into this assembly attired though she be in one piece of cloth--even to uncover her is not at all an act that may cause surprise. Whatever wealth the Pandavas had--she herself and these Pandavas themselves,--have all been justly won by the son of Suvala. O Dussasana, this Vikarna speaking words of (apparent) wisdom is but a boy. Take off the robes of the Pandavas
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as also the attire of Draupadi. Hearing these words the Pandavas, O Bharata, took of their upper garments and throwing them down sat in that assembly. Then Dussasana, O king, forcibly seizing Draupadi's attire before the eyes of all, began to drag it off her person."
Vaisampayana continued,--"When the attire of Draupadi was being thus dragged, the thought of Hari, (And she herself cried aloud, saying), 'O Govinda, O thou who dwellest in Dwaraka, O Krishna, O thou who art fond of cow-herdesses (of Vrindavana). O Kesava, seest thou not that the Kauravas are humiliating me. O Lord, O husband of Lakshmi, O Lord of Vraja (Vrindavana), O destroyer of all afflictions, O Janarddana, rescue me who am sinking in the Kaurava Ocean. O Krishna, O Krishna, O thou great yogin, thou soul of the universe, Thou creator of all things, O Govinda, save me who am distressed,--who am losing my senses in the midst of the Kurus.' Thus did that afflicted lady resplendent still in her beauty, O king covering her face cried aloud, thinking of Krishna, of Hari, of the lord of the three worlds. Hearing the words of Draupadi, Krishna was deeply moved. And leaving his seat, the benevolent one from compassion, arrived there on foot. And while Yajnaseni was crying aloud to Krishna, also called Vishnu and Hari and Nara for protection, the illustrious Dharma, remaining unseen, covered her with excellent clothes of many hues. And, O monarch as the attire of Draupadi was being dragged, after one was taken off, another of the same kind, appeared covering her. And thus did it continue till many clothes were seen. And, O exalted on, owing to the protection of Dharma, hundreds upon hundreds of robes of many hues came off Draupadi's person. And there arose then a deep uproar of many many voices. And the kings present in that assembly beholding that most extraordinary of all sights in the world, began to applaud Draupadi and censure the son of Dhritarashtra. And Bhima then, squeezing his hands, with lips quivering in rage, swore in the midst of all those kings a terrible oath in a loud voice.
"And Bhima said,--Hear these words of mine, ye Kshatriyas of the world. Words such as these were never before uttered by other men, nor will anybody in the future ever utter them. Ye lords of earth, if having spoken these words I do not accomplish them hereafter, let me not obtain the region of my deceased ancestors. Tearing open in battle, by sheer force, the breast of this wretch, this wicked-minded scoundrel of the Bharata race, if I do not drink his life-blood, let me not obtain the region of my ancestors."
Vaisampayana continued,--"Hearing these terrible words of Bhima that made the down of the auditors to stand on end, everybody present there applauded him and censured the son of Dhritarashtra. And when a mass of clothes had been gathered in that assembly, all dragged from the person of Draupadi, Dussasana, tired and ashamed, sat down. And beholding
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the sons of Kunti in that state, the persons--those gods among men--that were in that assembly all uttered the word 'Fie!'(on the son of Dhritarashtra). And the united voices of all became so loud that they made the down of anybody who heard them stand on end. And all the honest men that were in that assembly began to say,--'Alas! the Kauravas answer not the question that hath been put to them by Draupadi. And all censuring Dhritarashtra together, made a loud clamour. Then Vidura, that master of the science of morality, waving his hands and silencing every one, spake these words;--'Ye that are in this assembly, Draupadi having put her question is weeping helplessly. Ye are not answering her. Virtue and morality are being persecuted by such conduct. An afflicted person approacheth an assembly of good men, like one that is being consumed by fire. They that are in the assembly quench that fire and cool him by means of truth and morality. The afflicted person asketh the assembly about his rights, as sanctioned by morality. They that are in the assembly should, unmoved by interest and anger, answer the question. Ye kings, Vikarna hath answered the question, according to his own knowledge and judgment. Ye should also answer it as ye think proper. Knowing the rules of morality, and having attended an assembly, he that doth not answer a query that is put, incurreth half the demerit that attacheth to a lie. He, on the other hand, who, knowing the rules of morality and having joined an assembly answereth falsely, assuredly incurreth the sin of a lie. The learned quote as an example in this connection the old history of Prahlada and the son of Angirasa.
"There was of old a chief of the Daityas of the name Prahlada. He had a son named Virochana. And Virochana, for the sake of obtaining a bride, quarrelled with Sudhanwan, the son of Angiras. It hath been heard by us that they mutually wagered their lives, saying--I am superior,--I am superior,--for the sake of obtaining a bride. And after they had thus quarrelled with each other, they both made Prahlada the arbitrator to decide between them. And they asked him, saying;--Who amongst us is superior (to the other)? Answer this question. Speak not falsely. Frightened at this quarrel, Prahlada cast his eyes upon Sudhanwan. And Sudhanwan in rage, burning like unto the mace of Yama, told him,--If thou answerest falsely, or dost not answer at all thy head will then be split into a hundred pieces by the wielder of the thunderbolt with that bolt of his.--Thus addressed by Sudhanwan, the Daitya, trembling like a leaf of the fig tree, went to Kasyapa of great energy, for taking counsel with him. And Prahlada said,--'Thou art, O illustrious and exalted one, fully conversant with the rules of morality that should guide both the gods and the Asuras and the Brahmanas as well. Here, however, is a situation of great difficulty in respect of duty. Tell me, I
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ask thee, what regions are obtainable by them who upon being asked a question, answer it not, or answer it falsely. Kasyapa thus asked answered.--'He that knoweth, but answereth not a question from temptation, anger or fear, casteth upon himself a thousand nooses of Varuna. And the person who, cited as a witness with respect to any matter of ocular or auricular knowledge, speaketh carelessly, casteth a thousand nooses of Varuna upon his own person. On the completion of one full year, one such noose is loosened. Therefore, he that knoweth, should speak the truth without concealment. If virtue, pierced by sin, repaireth to an assembly (for aid), it is the duty of every body in the assembly to take off the dart, otherwise they themselves would be pierced with it. In an assembly where a truly censurable act is not rebuked, half the demerit of that act attacheth to the head of that assembly, a fourth to the person acting censurably and a fourth unto those others that are there. In that assembly, on the other hand, when he that deserveth censure is rebuked, the head of the assembly becometh freed from all sins, and the other members also incur none. It is only the perpetrator himself of the act that becometh responsible for it. O Prahlada, they who answer falsely those that ask them about morality destroy the meritorious acts of their seven upper and seven lower generations. The grief of one who hath lost all his wealth, of one who hath lost a son, of one who is in debt, of one who is separated from his companions, of a woman who hath lost her husband, of one that hath lost his all in consequence of the king's demand, of a woman who is sterile, of one who hath been devoured by a tiger (during his last struggles in the tiger's claws), of one who is a co-wife, and of one who hath been deprived of his property by false witnesses, have been said by the gods to be uniform in degree. These different sorts of grief are his who speaketh false. A person becometh a witness in consequence of his having seen, heard, and understood a thing. Therefore, a witness should always tell the truth. A truth-telling witness never loseth his religious merits and earthly possessions also.' Hearing these words of Kasyapa, Prahlada told his son, "Sudhanwan is superior to thee, as indeed, (his father) Angiras is superior to me. The mother also of Sudhanwan is superior to thy mother. Therefore, O Virochana, this Sudhanwan is now the lord of the life." At these words of Prahlada, Sudhanwan said, "Since unmoved by affection for thy child, thou hast adhered to virtue, I command, let this son of thine live for a hundred years."
"Vidura continued,--Let all the persons, therefore, present in this assembly hearing these high truths of morality, reflect upon what should be the answer to the question asked by Draupadi".
Vaisampayana continued,--"The kings that were there hearing these words of Vidura, answered not a word, yet Karna alone spoke unto Dussasana,
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telling him. Take away this serving-woman Krishna into the inner apartments. And thereupon Dussasana began to drag before all the spectators the helpless and modest Draupadi, trembling and crying piteously unto the Pandavas her lords."

Book 2
Chapter 68

 1 vaiśaṃpāyana uvāca
      vanavāsāya cakrus te matiṃ pārthāḥ parājitāḥ
      ajināny uttarīyāṇi jagṛhuś ca yathākramam
  2 ajinaiḥ saṃvṛtān dṛṣṭvā hṛtarājyān ariṃdamān
      prasthitān vanavāsāya tato duḥśāsano 'bravīt
  3 pravṛttaṃ dhārtarāṣṭrasya cakraṃ rājño mahātmanaḥ
      parābhūtāḥ pāṇḍuputrā vipattiṃ paramāṃ gatāḥ
  4 adya devāḥ saṃprayātāḥ samair vartmabhir asthalaiḥ
      guṇajyeṣṭhās tathā jyeṣṭhā bhūyāṃso yad vayaṃ paraiḥ
  5 narakaṃ pātitāḥ pārthā dīrghakālam anantakam
      sukhāc ca hīnā rājyāc ca vinaṣṭāḥ śāśvatīḥ samāḥ
  6 balena mattā ye te sma dhārtarāṣṭrān prahāsiṣuḥ
      te nirjitā hṛtadhanā vanam eṣyanti pāṇḍavāḥ
  7 citrān saṃnāhān avamuñcantu caiṣāṃ; vāsāṃsi divyāni ca bhānumanti
      nivāsyantāṃ rurucarmāṇi sarve; yathā glahaṃ saubalasyābhyupetāḥ
  8 na santi lokeṣu pumāṃsa īdṛśā; ity eva ye bhāvitabuddhayaḥ sadā
      jñāsyanti te tmānam ime 'dya pāṇḍavā; viparyaye ṣaṇḍhatilā ivāphalāḥ
  9 ayaṃ hi vāsodaya īdṛśānāṃ; manasvināṃ kaurava mā bhaved vaḥ
      adīkṣitānām ajināni yadvad; balīyasāṃ paśyata pāṇḍavānām
  10 mahāprājñaḥ somako yajñasenaḥ; kanyāṃ pāñcālīṃ pāṇḍavebhyaḥ pradāya
     akārṣīd vai duṣkṛtaṃ neha santi; klībāḥ pārthāḥ patayo yājñasenyāḥ
 11 sūkṣmān prāvārān ajināni coditān; dṛṣṭvāraṇye nirdhanān apratiṣṭhān
     kāṃ tvaṃ prītiṃ lapsyase yājñaseni; patiṃ vṛṇīṣva yam ihānyam icchasi
 12 ete hi sarve kuravaḥ sametāḥ; kṣāntā dāntāḥ sudraviṇopapannāḥ
     eṣāṃ vṛṇīṣvaikatamaṃ patitve; na tvāṃ tapet kālaviparyayo 'yam
 13 yathāphalāḥ ṣaṇḍhatilā yathā carmamayā mṛgāḥ
     tathaiva pāṇḍavāḥ sarve yathā kākayavā api
 14 kiṃ pāṇḍavāṃs tvaṃ patitān upāsse; moghaḥ śramaḥ ṣaṇḍhatilān upāsya
     evaṃ nṛśaṃsaḥ paruṣāṇi pārthān; aśrāvayad dhṛtarāṣṭrasya putraḥ
 15 tad vai śrutvā bhīmaseno 'tyamarṣī; nirbhartsyoccais taṃ nigṛhyaiva roṣāt
     uvācedaṃ sahasaivopagamya; siṃho yathā haimavataḥ śṛgālam
 16 bhīmasena uvāca
     krūra pāpajanair juṣṭam akṛtārthaṃ prabhāṣase
     gāndhāravidyayā hi tvaṃ rājamadhye vikatthase
 17 yathā tudasi marmāṇi vākśarair iha no bhṛśam
     tathā smārayitā te 'haṃ kṛntan marmāṇi saṃyuge
 18 ye ca tvām anuvartante kāmalobhavaśānugāḥ
     goptāraḥ sānubandhāṃs tān neṣyāmi yamasādanam
 19 vaiśaṃpāyana uvāca
     evaṃ bruvāṇam ajinair vivāsitaṃ; duḥkhābhibhūtaṃ parinṛtyati sma
     madhye kurūṇāṃ dharmanibaddhamārgaṃ; gaur gaur iti smāhvayan muktalajjaḥ
 20 bhīmasena uvāca
     nṛśaṃsaṃ paruṣaṃ krūraṃ śakyaṃ duḥśāsana tvayā
     nikṛtyā hi dhanaṃ labdhvā ko vikatthitum arhati
 21 mā ha sma sukṛtāṁl lokān gacchet pārtho vṛkodaraḥ
     yadi vakṣasi bhittvā te na pibec choṇitaṃ raṇe
 22 dhārtarāṣṭrān raṇe hatvā miṣatāṃ sarvadhanvinām
     śamaṃ gantāsmi nacirāt satyam etad bravīmi vaḥ
 23 vaiśaṃpāyana uvāca
     tasya rājā siṃhagateḥ sakhelaṃ; duryodhano bhīmasenasya harṣāt
     gatiṃ svagatyānucakāra mando; nirgacchatāṃ pāṇḍavānāṃ sabhāyāḥ
 24 naitāvatā kṛtam ity abravīt taṃ; vṛkodaraḥ saṃnivṛttārdhakāyaḥ
     śīghraṃ hi tvā nihataṃ sānubandhaṃ; saṃsmāryāhaṃ prativakṣyāmi mūḍha
 25 etat samīkṣyātmani cāvamānaṃ; niyamya manyuṃ balavān sa mānī
     rājānugaḥ saṃsadi kauravāṇāṃ; viniṣkraman vākyam uvāca bhīmaḥ
 26 ahaṃ duryodhanaṃ hantā karṇaṃ hantā dhanaṃjayaḥ
     śakuniṃ cākṣakitavaṃ sahadevo haniṣyati
 27 idaṃ ca bhūyo vakṣyāmi sabhāmadhye bṛhad vacaḥ
     satyaṃ devāḥ kariṣyanti yan no yuddhaṃ bhaviṣyati
 28 suyodhanam imaṃ pāpaṃ hantāsmi gadayā yudhi
     śiraḥ pādena cāsyāham adhiṣṭhāsyāmi bhūtale
 29 vākyaśūrasya caivāsya paruṣasya durātmanaḥ
     duḥśāsanasya rudhiraṃ pātāsmi mṛgarāḍ iva
 30 arjuna uvāca
     naiva vācā vyavasitaṃ bhīma vijñāyate satām
     itaś caturdaśe varṣe draṣṭāro yad bhaviṣyati
 31 duryodhanasya karṇasya śakuneś ca durātmanaḥ
     duḥśāsanacaturthānāṃ bhūmiḥ pāsyati śoṇitam
 32 asūyitāraṃ vaktāraṃ prasraṣṭāraṃ durātmanām
     bhīmasena niyogāt te hantāhaṃ karṇam āhave
 33 arjunaḥ pratijānīte bhīmasya priyakāmyayā
     karṇaṃ karṇānugāṃś caiva raṇe hantāsmi patribhiḥ
 34 ye cānye pratiyotsyanti buddhimohena māṃ nṛpāḥ
     tāṃś ca sarvāñ śatair bāṇair netāsmi yamasādanam
 35 caled dhi himavān sthānān niṣprabhaḥ syād divākaraḥ
     śaityaṃ somāt praṇaśyeta matsatyaṃ vicaled yadi
 36 na pradāsyati ced rājyam ito varṣe caturdaśe
     duryodhano hi satkṛtya satyam etad bhaviṣyati
 37 vaiśaṃpāyana uvāca
     ity uktavati pārthe tu śrīmān mādravatīsutaḥ
     pragṛhya vipulaṃ bāhuṃ sahadevaḥ pratāpavān
 38 saubalasya vadhaṃ prepsur idaṃ vacanam abravīt
     krodhasaṃraktanayano niḥśvasann iva pannagaḥ
 39 akṣān yān manyase mūḍha gāndhārāṇāṃ yaśohara
     naite 'kṣā niśitā bāṇās tvayaite samare vṛtāḥ
 40 yathā caivoktavān bhīmas tvām uddiśya sabāndhavam
     kartāhaṃ karmaṇas tasya kuru kāryāṇi sarvaśaḥ
 41 hantāsmi tarasā yuddhe tvāṃ vikramya sabāndhavam
     yadi sthāsyasi saṃgrāme kṣatradharmeṇa saubala
 42 sahadevavacaḥ śrutvā nakulo 'pi viśāṃ pate
     darśanīyatamo nṝṇām idaṃ vacanam abravīt
 43 suteyaṃ yajñasenasya dyūte 'smin dhṛtarāṣṭrajaiḥ
     yair vācaḥ śrāvitā rūkṣāḥ sthitair duryodhanapriye
 44 tān dhārtarāṣṭrān durvṛttān mumūrṣūn kālacoditān
     darśayiṣyāmi bhūyiṣṭham ahaṃ vaivasvatakṣayam
 45 nideśād dharmarājasya draupadyāḥ padavīṃ caran
     nirdhārtarāṣṭrāṃ pṛthivīṃ kartāsmi nacirād iva
 46 evaṃ te puruṣavyāghrāḥ sarve vyāyatabāhavaḥ
     pratijñā bahulāḥ kṛtvā dhṛtarāṣṭram upāgaman

SECTION LXVIII

Draupadi said,--'Wait a little, thou worst of men, thou wicked-minded Dussasana. I have an act to perform--a high duty that hath not been performed by me yet. Dragged forcibly by this wretch's strong arms, I was deprived of my senses. I salute these reverend seniors in this assembly of the Kurus. That I could not do this before cannot be my fault.'"
Vaisampayana said,--"Dragged with greater force than before, the afflicted and helpless Draupadi, undeserving of such treatment, falling down upon the ground, thus wept in that assembly of the Kurus,--
"'Alas, only once before, on the occasion of the Swayamvara, I was beheld by the assembled kings in the amphitheatre, and never even once beheld afterwards. I am to-day brought before this assembly. She whom even the winds and the sun had seen never before in her palace is to-day before this assembly and exposed to the gaze of the crowd. Alas, she whom the sons of Pandu could not, while in her palace, suffer to be touched even by the wind, is to-day suffered by the Pandavas to be seized and dragged by this wretch. Alas, these Kauravas also suffer their daughter-in-law, so unworthy of such treatment, to be thus afflicted before them. It seemeth that the times are out of joint. What can be more distressing to me, than that though high-born and chaste, I should yet be compelled to enter this public court? Where is that virtue for which these kings were noted? It hath been heard that the kings of ancient days never brought their wedded wives into the public court. Alas, that eternal usage hath disappeared from among the Kauravas. Else, how is it that the chaste wife of the Pandavas, the sister of Prishata's son, the friend of Vasudeva, is brought before this assembly? Ye Kauravas, I am the wedded wife of king Yudhishthira the just, hailing from the same dynasty to which the King belonged. Tell me now if I am a serving-maid or otherwise. I will cheerfully accept your answer. This mean wretch, this destroyer of the name of the Kurus, is afflicting me hard. Ye Kauravas, I cannot bear it any longer. Ye kings, I desire ye to answer whether ye regard me as won or unwon. I will accept your verdict whatever it be.'
"Hearing these words, Bhishma answered, I have already said, O blessed
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one that the course of morality is subtle. Even the illustrious wise in this world fail to understand it always. What in this world a strong man calls morality is regarded as such by others, however otherwise it may really be; but what a weak man calls morality is scarcely regarded as such even if it be the highest morality. From the importance of the issue involved, from its intricacy and subtlety, I am unable to answer with certitude the question thou hast asked. However, it is certain that as all the Kurus have become the slaves of covetousness and folly, the destruction of this our race will happen on no distant date. O blessed one, the family into which thou hast been admitted as a daughter-in-law, is such that those who are born in it, however much they might be afflicted by calamities, never deviate from the paths of virtue and morality. O Princess of Panchala, this conduct of thine also, viz. that though sunk in distress, thou still easiest thy eyes on virtue and morality, is assuredly worthy of thee. These persons, Drona and others, of mature years and conversant with morality, sit heads downwards like men that are dead, with bodies from which life hath departed. It seemeth to me, however, that Yudhishthira is an authority on this question. It behoveth him to declare whether thou art won or not won."

Book 2
Chapter 69

1 [y]
      āmantrayāmi bharatāṃs tathā vṛddhaṃ pitā maham
      rājānaṃ somadattaṃ ca mahārājaṃ ca bāhlikam
  2 droṇaṃ kṛpaṃ nṛpāṃś cānyān aśvatthāmānam eva ca
      viduraṃ dhṛtarāṣṭraṃ ca dhārtarāṣṭrāṃś ca sarvaśaḥ
  3 yuyutsuṃ saṃjayaṃ caiva tathaivānyān sabhā sadaḥ
      sarvān āmantrya gacchāmi draṣṭāsmi punar etya vaḥ
  4 [v]
      na ca kiṃ cit tadocus te hriyā santo yudhiṣṭhiram
      manobhir eva kalyāṇaṃ dadhyus te tasya dhīmataḥ
  5 [vi]
      āryā pṛthā rājaputrī nāraṇyaṃ gantum arhati
      sukumārī ca vṛddhā ca nityaṃ caiva sukhocitā
  6 iha vatsyati kalyāṇī satkṛtā mama veśmani
      iti pārthā vijānīdhvam agadaṃ vo 'stu sarvaśaḥ
  7 yudhiṣṭhira vijānīhi mamedaṃ bharatarṣabha
      nādharmeṇa jitaḥ kaś cid vyathate vai parājayāt
  8 tvaṃ vai dharmān vijānīṣe yudhāṃ vettā dhanaṃjayaḥ
      hantārīṇāṃ bhīmaseno nakulas tv arthasaṃgrahī
  9 saṃyantā sahadevas tu dhaumyo brahmavid uttamaḥ
      dharmārthakuśalā caiva draupadī dharmacāriṇī
  10 anyonyasya priyāḥ sarve tathaiva priyavādinaḥ
     parair abhedyāḥ saṃtuṣṭāḥ ko vo na spṛhayed iha
 11 eṣa vai sarvakalyāṇaḥ samādhis tava bhārata
     nainaṃ śatrur viṣahate śakreṇāpi samo 'cyuta
 12 himavaty anuśiṣṭo 'si merusāvarṇinā purā
     dvaipāyanena kṛṣṇena nagare vāraṇāvate
 13 bhṛgutuṅge ca rāmeṇa dṛṣadvatyāṃ ca śambhunā
     aśrauṣīr asitasyāpi maharṣer añjanaṃ prati
 14 draṣṭā sadā nāradasya dhaumyas te 'yaṃ purohitaḥ
     mā hārṣīḥ sāmparāye tvaṃ buddhiṃ tām ṛṣipūjitām
 15 purūravasam ailaṃ tvaṃ buddhyā jayasi pāṇḍava
     śaktyā jayasi rājño 'nyān ṛṣīn dharmopasevayā
 16 aindre jaye dhṛtamanā yāmye kopavidhāraṇe
     visarge caiva kaubere vāruṇe caiva saṃyame
 17 ātmapradānaṃ saumya tvam adbhyaś caivopajīvanam
     bhūmeḥ kṣamā ca tejo ca samagraṃ sūryamaṇḍalāt
 18 vāyor balaṃ viddhi sa tvaṃ bhūtebhyaś cātmasaṃbhavam
     agadaṃ vo 'stu bhadraṃ vo drakṣyāmi punarāgatān
 19 āpad dharmārthakṛcchreṣu sarvakāryeṣu vā punaḥ
     yathāvat pratipadyethāḥ kāle kāle yudhiṣṭhira
 20 āpṛṣṭo 'sīha kaunteya svasti prāpnuhi bhārata
     kṛtārthaṃ svastimantaṃ tvāṃ drakṣyāmaḥ punarāgatam
 21 [v]
     evam uktas tathety uktvā pāṇḍavaḥ satyavikramaḥ
     bhīṣmadroṇau namaskṛtya prātiṣṭhata yudhiṣṭhiraḥ

SECTION LXIX

Vaisampayana said,--"The kings present in that assembly, from tear of Duryodhana, uttered not a word, good or ill, although they beheld Draupadi crying piteously in affliction like a female osprey, and repeatedly appealing to them. And the son of Dhritarashtra beholding those kings and sons and grand sons of kings all remaining silent, smiled a little, and addressing the daughter of the king of Panchala, said,--O Yajnaseni, the question thou hast put dependeth on thy husbands--on Bhima of mighty strength, on Arjuna, on Nakula, on Sahadeva. Let them answer thy question. O Panchali, let them for thy sake declare in the midst of these respectable men that Yudhishthira is not their lord, let them thereby make king Yudhishthira the just a liar. Thou shalt then be freed from the condition of slavery. Let the illustrious son of Dharma, always adhering to virtue, who is even like Indra, himself declare whether he is not thy lord. At his words, accept thou the Pandavas or ourselves without delay. Indeed, all the Kauravas present in this assembly are floating in the ocean of thy distress. Endued with magnanimity, they are unable to answer thy question, looking at thy unfortunate husbands.'"
p. 137
Vaisampayana continued,--"Hearing these words of the Kuru king, all who were present in the assembly loudly applauded them. And shouting approvingly, they made signs unto one another by motions of their eyes and lips. And amongst some that were there, sounds of distress such as 'O! and 'Alas!" were heard. And at these words of Duryodhana, so delightful (to his partisans), the Kauravas present in that assembly became exceedingly glad. And the kings, with faces turned sideways, looked upon Yudhishthira conversant with the rules of morality, curious to hear what he would say. And every one present in that assembly became curious to hear what Arjuna, the son of Pandu never defeated in battle, and what Bhimasena, and what the twins also would say. And when that busy hum of many voices became still, Bhimasena, waving his strong and well-formed arms smeared with sandalpaste spake these words,--'If this high-souled king Yudhishthira the just, who is our eldest brother, had not been our lord, we would never have forgiven the Kuru race (for all this). He is the lord of all our religious and ascetic merits, the lord of even our lives. If he regardeth himself as won, we too have all been won. If this were not so, who is there amongst creatures touching the earth with their feet and mortal, that would escape from me with his life after having touched those locks of the princess of Panchala? Behold these mighty, well-formed arms of mine, even like maces of iron. Having once come within them, even he of a hundred sacrifices is incapable of effecting an escape. Bound by the ties of virtue and the reverence that is due to our eldest brother, and repeatedly urged by Arjuna to remain silent, I am not doing anything terrible. If however, I am once commanded by king Yudhishthira the just, I would slay these wretched sons of Dhritarashtra, making slaps do the work of swords, like a lion slaying a number of little animals."
Vaisampayana continued,--"Unto Bhima who had spoken these words Bhishma and Drona and Vidura said, 'Forbear, O Bhima. Everything is possible with thee.'"

Book 2
Chapter 70

 1 [v]
      tasmin saṃprasthite kṛṣṇā pṛthāṃ prāpya yaśasvinīm
      āpṛcchad bhṛśaduḥkhārtā yāś cānyās tatra yoṣitaḥ
  2 yathārhaṃ vandanāśleṣān kṛtvā gantum iyeṣa sā
      tato ninādaḥ sumahān pāṇḍavāntaḥ pure 'bhavat
  3 kuntī ca bhṛśasaṃtaptā draupadīṃ prekṣya gacchatīm
      śokavihvalayā vācā kṛcchrād vacanam abravīt
  4 vatse śoko na te kāryaḥ prāpyedaṃ vyasanaṃ mahat
      strī dharmāṇām abhijñāsi śīlācāravatī tathā
  5 na tvāṃ saṃdeṣṭum arhāmi bhartṝn prati śucismite
      sādhvī guṇasamādhānair bhūṣitaṃ te kuladvayam
  6 sabhāgyāḥ kuravaś ceme ye na dagdhās tvayānage
      ariṣṭaṃ vraja panthānaṃ mad anudhyāna bṛṃhitā
  7 bhāviny arthe hi sat strīṇāṃ vaiklavyaṃ nopajāyate
      gurudharmābhiguptā ca śreyo kṣipram avāpsyasi
  8 sahadevaś ca me putraḥ sadāvekṣyo vane vasan
      yathedaṃ vyasanaṃ prāpya nāsya sīden mahan manaḥ
  9 tathety uktvā tu sā devī sravan netrajalāvilā
      śoṇitāktaika vasanā muktakeśy abhiniryayau
  10 tāṃ krośantīṃ pṛthā duḥkhād anuvavrāja gacchatīm
     athāpaśyat sutān sarvān hṛtābharaṇa vāsasaḥ
 11 rurucarmāvṛta tanūn hriyā kiṃ cid avāṅmukhān
     paraiḥ parītān saṃhṛṣṭaiḥ suhṛdbhiś cānuśocitān
 12 tadavasthān sutān sarvān upasṛtyātivatsalā
     sasvajānāvadac chokāt tat tad vilapatī bahu
 13 kathaṃ sad dharmacāritravṛttasthiti vibhūṣitān
     akṣudrān dṛḍhabhaktāṃś ca daivatejyā parān sadā
 14 vyasanaṃ vaḥ samabhyāgāt ko 'yaṃ vidhiviparyayaḥ
     kasyāpadhyānajaṃ cedam āgo paśyāmi vo dhiyā
 15 syāt tu madbhāgyadoṣo 'yaṃ yāhaṃ yuṣmān ajījanam
     duḥkhāyāsa bhujo 'tyarthaṃ yuktān apy uttamair guṇaiḥ
 16 kathaṃ vatsyatha durgeṣu vaneṣv ṛddhivinākṛtāḥ
     vīryasattvabalotsāha tejobhir akṛśāḥ kṛśāḥ
 17 yady etad aham ajñāsyaṃ vanavāso hi vo dhruvam
     śataśṛṅgān mṛte pāṇḍau nāgamiṣyaṃ gajāhvayam
 18 dhanyaṃ vaḥ pitaraṃ manye tapo medhānvitaṃ tathā
     yaḥ putrādhim asaṃprāpya svargecchām akarot priyām
 19 dhanyāṃ cātīndriyajñānām imāṃ prāptāṃ parāṃ gatim
     manye 'dya mādrīṃ dharmajñāṃ kalyāṇīṃ sarvathaiva hi
 20 ratyā matyā ca gatyā ca yayāham abhisaṃdhitā
     jīvitapriyatāṃ mahyaṃ dhig imāṃ kleśabhāginīm
 21 evaṃ vilapatīṃ kuntīm abhisāntvya pranamya ca
     pāṇḍavā vigatānandā vanāyaiva pravavrajuḥ
 22 vidurādayaś ca tām ārtāṃ kuntīm āśvāsya hetubhiḥ
     prāveśayan gṛhaṃ kṣattuḥ svayam ārtatarāḥ śanaiḥ
 23 rājā ca dhṛtarāṣṭraḥ sa śokākulita cetanaḥ
     kṣattuḥ saṃpreṣayām āsa śīghram āgamyatām iti
 24 tato jagāma viduro dhṛtarāṣṭra niveśanam
     taṃ paryapṛcchat saṃvigno dhṛtarāṣṭro narādhipaḥ

SECTION LXX

"Karna said,--'Of all the persons in the assembly, three, viz., Bhishma, Vidura, and the preceptor of the Kurus (Drona) appear to be independent; for they always speak of their master as wicked, always censure him, and never wish for his prosperity. O excellent one, the slave, the son, and the wife are always dependent. They cannot earn wealth, for whatever they earn belongeth to their master. Thou art the wife of a
p. 138
slave incapable of possessing anything on his own account. Repair now to the inner apartments of king Dhritarashtra and serve the king's relatives. We direct that that is now thy proper business. And, O princess, all the sons of Dhritarashtra and not the sons of Pritha are now thy masters. O handsome one, select thou another husband now,--one who will not make thee a slave by gambling. It is well-known that women, especially that are slaves, are not censurable if they proceed with freedom in electing husbands. Therefore let it be done by thee. Nakula hath been won, as also Bhimasena, and Yudhishthira also, and Sahadeva, and Arjuna. And, O Yajnaseni, thou art now a slave. Thy husbands that are slaves cannot continue to be thy lords any longer. Alas, doth not the son of Pritha regards life, prowess and manhood as of no use that he offereth this daughter of Drupada, the king of Panchala, in the presence of all this assembly, as a stake at dice?'"
Vaisampayana continued,--"Hearing these words, the wrathful Bhima breathed hard, a very picture of woe. Obedient to the king and bound by the tie of virtue and duty, burning everything with his eyes inflamed by anger, he said,--'O king, I cannot be angry at these words of this son of a Suta, for we have truly entered the state of servitude. But O king, could our enemies have said so unto me, it thou hadst not played staking this princess?'"
Vaisampayana continued,--"Hearing these words of Bhimasena king Duryodhana addressed Yudhishthira who was silent and deprived of his senses, saying,--'O king, both Bhima and Arjuna, and the twins also, are under thy sway. Answer thou the question (that hath been asked by Draupadi). Say, whether thou regardest Krishna as unwon.' And having spoken thus unto the son of Kunti, Duryodhana. desirous of encouraging the son of Radha and insulting Bhima, quickly uncovered his left thigh that was like unto the stem of a plantain tree or the trunk of an elephant and which was graced with every auspicious sign and endued with the strength of thunder, and showed it to Draupadi in her very sight. And beholding this, Bhimasena expanding his red eyes, said unto Duryodhana in the midst of all those kings and as if piercing them (with his dart-like words),--'Let not Vrikodara attain to the regions, obtained by his ancestors, if he doth not break that thigh of thine in the great conflict. And sparkles of fire began to be emitted from every organ of sense of Bhima filled with wrath, like those that come out of every crack and orifice in the body of a blazing tree.
Vidura then, addressing everybody, said,--'Ye kings of Pratipa's race, behold the great danger that ariseth from Bhimasena. Know ye for certain that this great calamity that threatens to overtake the Bharatas hath been sent by Destiny itself. The sons of Dhritarashtra have, indeed, gambled disregarding every proper consideration. They are even now
p. 139
disputing in this assembly about a lady (of the royal household). The prosperity of our kingdom is at an end. Alas, the Kauravas are even now engaged in sinful consultations. Ye Kauravas, take to your heart this high precept that I declare. If virtue is persecuted, the whole assembly becometh polluted. If Yudhishthira had staked her before he was himself won, he would certainly have been regarded as her master. If, however a person staketh anything at a time when he himself is incapable of holding any wealth, to win it is very like obtaining wealth in a dream. Listening to the words of the king of Gandhara, fall ye not off from this undoubted truth.'
"Duryodhana, hearing Vidura thus speak, said,--'I am willing to abide by the words of Bhima, of Arjuna and of the twins. Let them say that Yudhishthira is not their master. Yajnaseni will then be freed from her state of bondage."
"Arjuna at this, said,--"This illustrious son of Kunti, king Yudhishthira the just, was certainly our master before he began to play. But having lost himself, let all the Kauravas judge whose master he could be after that."
Vaisampayana continued,--"Just then, a jackal began to cry loudly in the homa-chamber of king Dhritarashtra's palace. And, O king, unto the jackal that howled so, the asses began to bray responsively. And terrible birds also, from all sides, began to answer with their cries. And Vidura conversant with everything and the daughter of Suvala, both understood the meaning of those terrible sounds. And Bhishma and Drona and the learned Gautama loudly cried,--Swashti! Swashti! 1 Then Gandhari and the learned Vidura beholding that frightful omen, represented everything, in great affliction, unto the king. And the king (Dhritarashtra) thereupon said,--
'Thou wicked-minded Duryodhana, thou wretch, destruction hath all ready overtaken thee when thou insultest in language such as this the wife of these bulls among the Kurus, especially their wedded wife Draupadi. And having spoken those words, the wise Dhritarashtra endued with knowledge, reflecting with the aid of his wisdom and desirous of saving his relatives and friends from destruction, began to console Krishna, the princess of Panchala, and addressing her, the monarch said,--'Ask of me any boon, O princess of Panchala, that thou desirest, Chaste and devoted to virtue, thou art the first of all my daughters-in-law.
"Draupadi said,--'O bull of the Bharata race, if thou will grant me a boon, I ask the handsome Yudhishthira, obedient to every duty, be freed from slavery. Let not unthinking children call my child Prativindhya endued with great energy of mind as the son of a slave. Having been a
p. 140
prince, so superior to all men, and nurtured by kings it is not proper that he should be called the child of a slave.
"Dhritarashtra said unto her,--'O auspicious one, let it be as thou sayest. O excellent one, ask thou another boon, for I will give it. My heart inclineth to give thee a second boon. Thou dost not deserve only one boon.
"Draupadi said,--'I ask, O king, that Bhimasena and Dhananjaya and the twins also, with their cars and bows, freed from bondage, regain their liberty.'
'Dhritarashtra said,--'O blessed daughter, let it be as thou desirest. Ask thou a third boon, for thou hast not been sufficiently honoured with two boons. Virtuous in thy behaviour, thou art the foremost of all my daughters-in-law.
Draupadi said,--'O best of kings, O illustrious one, covetousness always bringeth about loss of virtue. I do not deserve a third boon. Therefore I dare not ask any. O king of kings, it hath been said that a Vaisya may ask one boon; a Kshatriya lady, two boons; a Kshatriya male, three, and a Brahmana, a hundred. O king, these my husbands freed from the wretched state of bondage, will be able to achieve prosperity by their own virtuous acts!'"

 

The Mahabharata The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

 

Book 2 (Sabha Parva)

Book 2
Chapter 71

1 [dh]
      kathaṃ gacchati kaunteyo dharmarājo yudhiṣṭhiraḥ
      bhīmasenaḥ savyasācī mādrīputrau ca tāv ubhau
  2 dhaumyaś caiva kathaṃ kṣattar draupadī vā tapasvinī
      śrotum icchāmy ahaṃ sarvaṃ teṣām aṅgaviceṣṭitam
  3 [vi]
      vastreṇa saṃvṛtya mukhaṃ kuntīputro yudhiṣṭhiraḥ
      bāhū viśālau kṛtvā tu bhīmo gacchati pāṇḍavaḥ
  4 sikatā vapan savyasācī rājānam anugacchati
      mādrīputraḥ sahadevo mukham ālipya gacchati
  5 pāṃsūpalipta sarvāṅgo nakulaś cittavihvalaḥ
      darśanīyatamo loke rājānam anugacchati
  6 kṛṣṇā keśaiḥ praticchādya mukham āyatalocanā
      darśanīyā prarudatī rājānam anugacchati
  7 dhaumyo yāmyāni sāmāni raudrāṇi ca viśāṃ pate
      gāyan gacchati mārgeṣu kuśān ādāya pāṇinā
  8 [dhṛ]
      vividhāny iha rūpāṇi kṛtvā gacchanti pāṇḍavāḥ
      tan mamācakṣva vidura kasmād evaṃ vrajanti te
  9 [vi]
      nikṛtasyāpi te putrair hṛte rājye dhaneṣu ca
      na dharmāc calate buddhir dharmarājasya dhīmataḥ
  10 yo 'sau rājā ghṛṇī nityaṃ dhārtarāṣṭreṣu bhārata
     nikṛtyā krodhasaṃtapto nonmīlayati locane
 11 nāhaṃ janaṃ nirdaheyaṃ dṛṣṭvā ghoreṇa cakṣuṣā
     sa pidhāya mukhaṃ rājā tasmād gacchati pāṇḍavaḥ
 12 yathā ca bhīmo vrajati tan me nigadataḥ śṛṇu
     bāhvor bale nāsti samo mameti bharatarṣabha
 13 bāhū viśālau kṛtvā tu tena bhīmo 'pi gacchati
     bāhū darśayamāno hi bāhudraviṇa darpitaḥ
     cikīrṣan karma śatrubhyo bāhudravyānurūpataḥ
 14 pradiśañ śarasaṃpātān kuntīputro 'rjunas tadā
     sikatā vapan savyasācī rājānam anugacchati
 15 asaktāḥ sikatās tasya yathā saṃprati bhārata
     asaktaṃ śaravarṣāṇi tathā mokṣyati śatruṣu
 16 na me kaś cid vijānīyān mukham adyeti bhārata
     mukham ālipya tenāsau sahadevo 'pi gacchati
 17 nāhaṃ manāṃsy ādadeyaṃ mārge strīṇām iti prabho
     pāṃsūpacita sargāṅgo nakulas tena gacchati
 18 ekavastrā tu rudatī muktakeśī rajasvalā
     śonitāktārdra vasanā draupadī vākyam abravīt
 19 yatkṛte 'ham imāṃ prāptā teṣāṃ varṣe caturdaśe
     hatapatyo hatasutā hatabandhujanapriyāḥ
 20 bandhuśonita digdhāṅgyo muktakeśyo rajasvalāḥ
     evaṃ kṛtodakā nāryaḥ pravekṣyanti gajāhvayam
 21 kṛtvā tu nairṛtān darbhān ghoro dhaumyaḥ purohitaḥ
     sāmāni gāyan yāmyāni purato yāti bhārata
 22 hateṣu bhārateṣv ājau kurūṇāṃ guravas tadā
     evaṃ sāmāni gāsyantīty uktvā dhaumyo 'pi gacchati
 23 hāhā gacchanti no nāthāḥ samavekṣadhvam īdṛśam
     iti paurāḥ suduḥkhārtāḥ krośanti sma samantataḥ
 24 evam ākāra liṅgais te vyavasāyaṃ manogatam
     kathayantaḥ sma kaunteyā vanaṃ jagmur manasvinaḥ
 25 evaṃ teṣu narāgryeṣu niryatsu gajasāhvayāt
     anabhre vidyutaś cāsan bhūmiś ca samakampata
 26 rāhur agrasad ādityam aparvaṇi viśāṃ pate
     ulkā cāpy apasavyaṃ tu puraṃ kṛtvā vyaśīryata
 27 pravyāharanti kravyādā gṛdhragomāyuvāyasāḥ
     devāyatanacaityeṣu prākārāṭṭālakeṣu ca
 28 evam ete mahotpātā vanaṃ gacchati pāṇḍave
     bhāratānām abhāvāya rājan durmantrite tava
 29 nāradaś ca sabhāmadhye kurūṇām agrataḥ sthitaḥ
     maharṣibhiḥ parivṛto raudraṃ vākyam uvāca ha
 30 itaś caturdaśe varṣe vinaṅkṣyantīha kauravāḥ
     duryodhanāparādhena bhīmārjunabalena ca
 31 ity uktvā divam ākramya kṣipram antaradhīyata
     brāhmīṃ śriyaṃ suvipulāṃ bibhrad devarṣisattamaḥ
 32 tato duryodhanaḥ karṇaḥ śakuniś cāpi saubalaḥ
     droṇaṃ dvīpam amanyanta rājyaṃ cāsmai nyavedayan
 33 athābravīt tato droṇo duryodhanam amarṣaṇam
     duḥśāsanaṃ ca karṇaṃ ca sarvān eva ca bhāratān
 34 avadhyān pāṇḍavān āhur devaputrān dvijātayaḥ
     ahaṃ tu śaraṇaṃ prāptān vartamāno yathābalam
 35 gatān sarvātmanā bhaktyā dhārtarastrān sarājakān
     notsahe samabhityaktuṃ daivamūlam ataḥ param
 36 dharmataḥ pāṇḍuputrā vai vanaṃ gacchanti nirjitāḥ
     te ca dvādaśa varṣāṇi vane vatsyanti kauravāḥ
 37 caritabrahma caryāś ca krodhāmarṣavaśānugāḥ
     vairaṃ pratyānayiṣyanti mama duḥkhāya pāṇḍavāḥ
 38 mayā tu bhraṃśito rājyād drupadaḥ sakhivigrahe
     putrārtham ayajat krodhād vadhāya mama bhārata
 39 yājopayāja tapasā putraṃ lebhe sa pāvakāt
     dhṛṣṭadyumnaṃ draupadīṃ ca vedīmadhyāt sumadhyamām
 40 jvālā varṇo devadatto dhanuṣmān kavacī śarī
     martyadharmatayā tasmād iti māṃ bhayam āviśat
 41 gato hi pakṣatāṃ teṣāṃ pārṣataḥ puruṣarṣabhaḥ
     sṛṣṭa prāṇo bhṛśataraṃ tasmād yotsye tavāribhiḥ
 42 madvadhāya śruto hy eṣa loke cāpy ativiśrutaḥ
     nūnaṃ so 'yam anuprāptas tvatkṛte kālaparyayaḥ
 43 tvaritāḥ kuruta śreyo naitad etāvatā kṛtam
     muhūrtaṃ sukham evaitat tālac chāyeva haimanī
 44 yajadhvaṃ ca mahāyajñair bhogān aśnīta dattaca
     itaś caturdaśe varṣe mahat prāpsyatha vaiśasam
 45 duryodhana niśamyaitat pratipadya yathecchasi
     sāma vā pāṇḍaveyeṣu prayuṅkṣva yadi manyase
 46 [v]
     droṇasya vacanaṃ śrutvā dhṛtarāṣṭro 'bravīd idam
     samyag āha guruḥ kṣattar upāvartaya pāṇḍavān
 47 yadi vā na nivartante satkṛtā yāntu pāṇḍavāḥ
     sa śastrarathapādātā bhogavantaś ca putrakāḥ

SECTION LXXI

"Karna said,--'We have never heard of such an act (as this one of Draupadi), performed by any of the women noted in this world for their beauty. When the sons of both Pandu and Dhritarashtra were excited with wrath, this Draupadi became unto the sons of Pandu as their salvation. Indeed the princess of Panchala, becoming as a boat unto the sons of Pandu who were sinking in a boatless ocean of distress, hath brought them in safety to the shore.'"
Vaisampayana continued,--"Hearing these words of Karna in the midst of the Kurus,--viz., that the sons of Pandu were saved by their wife,--the angry Bhimasena in great affliction said (unto Arjuna),--'O Dhananjaya, it hath been said by Devala three lights reside in every person, viz., offspring, acts and learning, for from these three hath sprung creation. When life becometh extinct and the body becometh impure and is cast off by relatives, these three become of service to every person. But the light that is in us hath been dimmed by this act of insult to our wife. How, O Arjuna, can a son born from this insulted wife of ours prove serviceable to us?
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"Arjuna replied,--'Superior persons, O Bharata, never prate about the harsh words that may or may not be uttered by inferior men. Persons that have earned respect for themselves, even if they are able to retaliate, remember not the acts of hostility done by their enemies, but, on the other hand, treasure up only their good deeds.'
'Bhima said,--'Shall I, O king, slay, without loss of time all these foes assembled together, even here, or shall I destroy them, O Bharata, by the roots, outside this palace? Or, what need is there of words or of command? I shall slay all these even now, and rule thou the whole earth, O king, without a rival. And saying this, Bhima with his younger brothers, like a lion in the midst of a herd of inferior animals, repeatedly cast his angry glances around. But Arjuna, however, of white deeds, with appealing looks began to pacify his elder brother. And the mighty-armed hero endued with great prowess began to burn with the fire of his wrath. And, O king, this fire began to issue out of Vrikodara's ears and other senses with smoke and sparks and flames. And his face became terrible to behold in consequence of his furrowed brows like those of Yama himself at the time of the universal destruction. Then Yudhishthira forbade the mighty hero, embracing him with his arms and telling him 'Be not so. Stay in silence and peace.' And having pacified the mighty-armed one with eyes red in wrath, the king approached his uncle Dhritarashtra, with hands joined in entreaty."

Book 2
Chapter 72

1 [v]
      vanaṃ gateṣu pārtheṣu nirjiteṣu durodare
      dhṛtarāṣṭraṃ mahārāja tadā cintā samāviśat
  2 taṃ cintayānam āsīnaṃ dhṛtarāṣṭraṃ janeśvaram
      niḥśvasantam anekāgram iti hovāca saṃjayaḥ
  3 avāpya vasusaṃpūrṇāṃ vasudhāṃ vasudhādhipa
      pravrājya pāṇḍavān rājyād rājan kim anuśocasi
  4 [dh]
      aśocyaṃ tu kutas teṣāṃ yeṣāṃ vairaṃ bhaviṣyati
      pāṇḍavair yuddhaśauṇḍair hi mitravadbhir mahārathaiḥ
  5 [s]
      tavedaṃ sukṛtaṃ rājan mahad vairaṃ bhaviṣyati
      vināśaḥ sarvalokasya sānubandho bhaviṣyati
  6 vāryamāṇo 'pi bhīṣmeṇa droṇena vidureṇa ca
      pāṇḍavānāṃ priyāṃ bhāryāṃ draupadīṃ dharmacāriṇīm
  7 prāhiṇod ānayeheti putro duryodhanas tava
      sūtaputraṃ sumandātmā nirlajjaḥ prātikāminam
  8 [dhṛ]
      yasmai devāḥ prayacchanti puruṣāya parābhavam
      buddhiṃ tasyāpakarṣanti so 'pācīnāni paśyati
  9 buddhau kaluṣa bhūtāyāṃ vināśe pratyupasthite
      anayo nayasaṃkāśo hṛdayān nāpasarpati
  10 anarthāś cārtharūpeṇa arthāś cānartha rūpiṇaḥ
     uttiṣṭhanti vināśānte naraṃ tac cāsya rocate
 11 na kālo daṇḍam udyamya śiro kṛntati kasya cit
     kālasya balam etāvad viparītārtha darśanam
 12 āsāditam idaṃ ghoraṃ tumulaṃ lomaharṣaṇam
     pāñcālīm apakarṣadbhiḥ sabhāmadhye tapasvinīm
 13 ayonijāṃ rūpavatīṃ kule jātāṃ vibhāvarīm
     ko nu tāṃ sarvadharmajñāṃ paribhūya yaśasvinīm
 14 paryānayet sabhāmadhyam ṛte durdyūta devinam
     strī dharmiṇīṃ varārohāṃ śonitena samukṣitā
 15 ekavastrāṃ ca pāñcālīṃ pāṇḍavān abhyavekṣatīm
     hṛtasvān bhraṣṭacittāṃs tān hṛtadārān hṛtaśriyaḥ
 16 vihīnān sarvakāmebhyo dāsabhāvavaśaṃ gatān
     dharmapāśaparikṣiptān aśaktān iva vikrame
 17 kruddhām amarṣitāṃ kṛṣṇāṃ duḥkhitāṃ kurusaṃsadi
     duryodhanaś ca karṇaś ca kaṭukāny abhyabhāṣatām
 18 tasyāḥ kṛpaṇa cakṣur bhyāṃ pradahyetāpi medinī
     api śeṣaṃ bhaved adya putrāṇāṃ mama saṃjaya
 19 bhāratānāṃ striyaḥ sarvā gāndhāryā saha saṃgatāḥ
     prākrorśan bhairavaṃ tatra dṛṣṭvā kṛṣṇāṃ sabhā gatām
 20 agnihotrāṇi sāyāhne na cāhūyanta sarvaśaḥ
     brāhmaṇāḥ kupitāś cāsan draupadyāḥ parikarṣaṇe
 21 āsīn niṣṭānako ghoro nirghātaś ca mahān abhūt
     divolkāś cāpatan ghorā rāhuś cārkam upāgrasat
     aparvaṇi mahāghoraṃ prajānāṃ janayan bhayam
 22 tathaiva rathaśālāsu prādurāsīd dhutāśanaḥ
     dhvajāś ca vyavaśīryanta bharatānām abhūtaye
 23 duryodhanasyāgnihotre prākrośan bhairavaṃ śivāḥ
     tās tadā pratyabhāṣanta rāsabhāḥ sarvatodiśam
 24 prātiṣṭhata tato bhīṣmo droṇena saha saṃjaya
     kṛpaś ca somadattaś ca bāhlīkaś ca mahārathaḥ
 25 tato 'ham abruvaṃ tatra vidureṇa pracoditaḥ
     varaṃ dadāni kṛṣṇāyai kānskitaṃ yad yad icchati
 26 avṛṇot tatra pāñcālī pāṇḍavān amitaujasaḥ
     sarathān sadhanuṣkāṃś cāpy anujñāsiṣam apy aham
 27 athābravīn mahāprājño viduraḥ sarvadharmavit
     etad antāḥ stha bharatā yad vaḥ kṛṣṇā sabhāṃ gatā
 28 eṣā pāñcālarājasya sutaiṣā śrīr anuttamā
     pāñcālī pāṇḍavān etān daivasṛṣṭopasarpati
 29 tasyāḥ pārthāḥ parikleśaṃ na kṣaṃsyante 'tyamarṣaṇāḥ
     vṛṣṇayo vā maheṣvāsāḥ pāñcālā vā mahaujasaḥ
 30 tena satyābhisaṃdhena vāsudevena rakṣitāḥ
     āgamiṣyati bībhatsuḥ pāñcālair abhirakṣitaḥ
 31 teṣāṃ madhye maheṣvāso bhīmaseno mahābalaḥ
     āgamiṣyati dhunvāno gadāṃ daṇḍam ivāntakaḥ
 32 tato gāṇḍīvanirghoṣaṃ śrutvā pārthasya dhīmataḥ
     gadā vegaṃ ca bhīmasya nālaṃ soḍhuṃ narādhipāḥ
 33 tatra me rocate nityaṃ pārthair sārdhaṃ na vigrahaḥ
     kurubhyo hi sadā manye pāṇḍavāñ śaktimattarān
 34 tathā hi balavān rājā jarāsaṃdho mahādyutiḥ
     bāhupraharaṇenaiva bhīmena nihato yudhi
 35 tasya te śama evāstu pāṇḍavair bharatarṣabha
     ubhayoḥ pakṣayor yuktaṃ kriyatām aviśaṅkayā
 36 evaṃ gāvalgaṇe kṣattā dharmārthasahitaṃ vacaḥ
     uktavān na gṛhītaṃ ca mayā putra hitepsayā

SECTION LXXII

"Yudhishthira said,--'O king, thou art our master. Command us as to what we shall do. O Bharata, we desire to remain always in obedience to thee.
"Dhritarashtra replied.--'O Ajatasatru, blest be thou. Go thou in peace and safety. Commanded by me, go, rule thy own kingdom with thy wealth. And, O child, take to heart this command of an old man, this wholesome advice that I give, and which is even a nutritive regimen. O Yudhishthira, O child, thou knowest the subtle path of morality. Possessed of great wisdom, thou art also humble, and thou waitest also upon the old. Where there is intelligence, there is forbearance. Therefore, O Bharata, follow thou counsels of peace. The axe falleth upon wood, not upon stone. (Thou art open to advice, not Duryodhana). They are the best of men that remember not the acts of hostility of their foes; that behold only the merits, not the faults, of their enemies; and that never enter into hostilities themselves. They that are good remember only the
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good deeds of their foes and not the hostile acts their foes might have done unto them. The good, besides, do good unto others without expectation of any good, in return. O Yudhishthira, it is only the worst of men that utter harsh words in quarrelling; while they that are indifferent reply to such when spoken by others. But they that are good and wise never think of or recapitulate such harsh words, little caring whether these may or may not have been uttered by their foes. They that are good, having regard to the state of their own feelings, can understand the feelings of others, and therefore remember only the good deeds and not the acts of hostility of their foes. Thou hast acted even as good men of prepossessing countenance do, who transgress not the limits of virtue, wealth, pleasure and salvation. O child, remember not the harsh words of Duryodhana. Look at thy mother Gandhari and myself also, if thou desirest to remember only what is good. O Bharata, look at me, who am thy father unto you and am old and blind, and still alive. It was for seeing our friends and examining also the strength and weakness of my children, that I had, from motives of policy, suffered this match at dice to proceed. O king those amongst the Kurus that have thee for their ruler, and the intelligent Vidura conversant with every branch of learning for their counsellor, have, indeed, nothing to grieve for. In thee is virtue, in Arjuna is patience, in Bhimasena is prowess, and the twins, those foremost of men, is pure reverence for superiors. Blest be thou, O Ajatasatru. Return to Khandavaprastha, and let there be brotherly love between thee and thy cousins. Let thy heart also be ever fixed on virtue.'"
Vaisampayana continued,--"That foremost of the Bharatas--king Yudhishthira the just--then, thus addressed by his uncle, having gone through every ceremony of politeness, set out with his brothers for Khandavaprastha. And accompanied by Draupadi and ascending their cars which were all of the hue of the clouds, with cheerful hearts they all set out for that best of cities called Indraprastha."

SECTION LXXIII

Janamejaya said,--"How did the sons of Dhritarashtra feel, when they came to know that the Pandavas had, with Dhritarashtra's leave, left Hastinapore with all their wealth and jewels?"
Vaisampayana said,--"O king, learning that the Pandavas had been commanded by the wise Dhritarashtra to return to their capital, Dussasana went without loss of time unto his brother. And, O bull of the
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[paragraph continues] Bharata race, having arrived before Duryodhana with his counsellor, the prince, afflicted with grief, began to say,--'Ye mighty warriors, that which we had won after so much trouble, the old man (our father) hath thrown away. Know ye that he hath made over the whole of that wealth to the foes. At these words, Duryodhana and Karna and Sakuni, the son of Suvala, all of whom were guided by vanity, united together, and desirous of counteracting the sons of Pandu, approaching in haste saw privately the wise king Dhritarashtra--the son of Vichitravirya and spake unto him these pleasing and artful words. Duryodhana said,--
'Hast thou not heard, O king, what the learned Vrihaspati the preceptor of the celestials, said in course of counselling Sakra about mortals and politics? Even these, O slayer of foes, were the words of Vrihaspati, 'Those enemies that always do wrong by stratagem or force, should be slain by every means.' If, therefore, with the wealth of the Pandavas, we gratify the kings of the earth and then fight with the sons of Pandu, what reverses can overtake us? When one hath placed on the neck and back of venomous snakes full of wrath for encompassing his destruction, is it possible for him to take them off? Equipped with weapon and seated on their cars, the angry sons of Pandu like wrathful and venomous snakes will assuredly annihilate us, O father. Even now Arjuna proceedeth, encased in mail and furnished with his couple of quivers, frequently taking up the Gandiva and breathing hard and casting angry glances around. It hath (also) been heard by us that Vrikodara, hastily ordering his car to be made ready and riding on it, is proceeding along, frequently whirling his heavy mace. Nakula also is going along, with the sword in his grasp and the semi-circular shield in his hand. And Sahadeva and the king (Yudhishthira) have made signs clearly testifying to their intentions. Having ascended their cars that are full of all kinds of arms, they are whipping their horses (for going to Khandava soon) and assembling their forces. Persecuted thus by us they are incapable of forgiving us those injuries. Who is there among them that will forgive that insult to Draupadi? Blest be thou. We will again gamble with the son of Pandu for sending them to exile. O bull among men, we are competent to bring them thus under our sway. Dressed in skins, either we or they defeated at dice, shall repair to the woods for twelve years. The thirteenth year shall have to be spent in some inhabited country unrecognised; and, if recognised, an exile for another twelve years shall be the consequence. Either we or they shall live so. Let the play begin, casting the dice, let the sons of Pandu once more play. O bull of the Bharata race, O king, even this is our highest duty. This Sakuni knoweth well the whole science of dice. Even if they succeed in observing this vow for thirteen years, we shall be in the meantime firmly rooted in the kingdom and making alliances, assemble a vast invincible
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host and keep them content, so that we shall, O king, defeat the sons of Pandu if they reappear. Let this plan recommend itself to thee, O slayer of foes.
"Dhritarashtra said,--Bring back the Pandavas then, indeed, even if they have gone a great way. Let them come at once again to cast dice."
Vaisampayana continued,--"Then Drona, Somadatta and Valhika, Gautama, Vidura, the son of Drona, and the mighty son of Dhritarashtra by his Vaisya wife, Bhurisravas, and Bhishma, and that mighty warrior Vikarna,--all said, 'Let not the play commence. Let there be peace. But Dhritarashtra, partial to his sons, disregarding the counsels of all his wise friends and relatives, summoned the sons of Pandu."

SECTION LXXIV

Vaisampayana said,--'O monarch, it was then that the virtuous Gandhari, afflicted with grief on account of her affection for her sons, addressed king Dhritarashtra and said, "When Duryodhana was born, Vidura of great intelligence had said, 'It is well to send this disgrace of the race to the other world. He cried repeatedly and dissonantly like a jackal. It is certain he will prove the destruction of our race. Take this to heart, O king of the Kurus. O Bharata, sink not, for thy own fault, into an ocean of calamity. O lord, accord not thy approbation to the counsels of the wicked ones of immature years. Be not thou the cause of the terrible destruction of this race. Who is there that will break an embankment which hath been completed, or re-kindle a conflagration which hath been extinguished? O bull of the Bharata race, who is there that will provoke the peaceful sons of Pritha? Thou rememberest, O Ajamida, everything, but still I will call thy attention to this. The scriptures can never control the wicked-minded for good or evil. And, O king, a person of immature understanding will never act as one of mature years. Let thy sons follow thee as their leader. Let them not be separated from thee for ever (by losing their lives). Therefore, at my word, O king, abandon this wretch of our race. Thou couldst not, O king, from parental affection, do it before. Know that the time hath come for the destruction of race through him. Err not, O king. Let thy mind, guided by counsels of peace, virtue, and true policy, be what it naturally is. That prosperity which is acquired by the aid of wicked acts, is soon destroyed; while that which is won by mild means taketh root and descendeth from generation to generation."
"The king, thus addressed by Gandhari who pointed out to him in such
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language the path of virtue, replied unto her, saying,--'If the destruction of our race is come, let it take place freely. I am ill able to prevent it. Let it be as they (these my sons) desire. Let the Pandavas return. And let my sons again gamble with the sons of Pandu."

SECTION LXXV

Vaisampayana said,--'The royal messenger, agreeably to the commands of the intelligent king Dhritarashtra, coming upon Yudhishthira, the son of Pritha who had by that time gone a great way, addressed the monarch and said,--'Even these are the words of thy father-like uncle, O Bharata, spoken unto thee, 'The assembly is ready. O son of Pandu, O king Yudhisthira, come and cast the dice.'
Yudhishthira said,--'Creatures obtain fruits good and ill according to the dispensation of the Ordainer of the creation. Those fruits are inevitable whether I play or not. This is a summons to dice; it is, besides the command of the old king. Although I know that it will prove destructive to me, yet I cannot refuse.'
Vaisampayana continued,--"Although (a living) animal made of gold was an impossibility, yet Rama suffered himself to be tempted by a (golden) deer. Indeed, the minds of men over whom calamities hang, became deranged and out of order. Yudhishthira, therefore, having said these words, retraced his steps along with his brothers. And knowing full well the deception practised by Sakuni, the son of Pritha came back to sit at dice with him again. These mighty warriors again entered that assembly, afflicting the hearts of all their friends. And compelled by Fate they once more sat down at ease for gambling for the destruction of themselves."
"Sakuni then said,--'The old king hath given ye back all your wealth. That is well. But, O bull of the Bharata race, listen to me, there is a stake of great value. Either defeated by ye at dice, dressed in deer skins we shall enter the great forest and live there for twelve years passing the whole of the thirteenth year in some inhabited region, unrecognised, and if recognised return to an exile of another twelve years; or vanquished by us, dressed in deer skins ye shall, with Krishna, live for twelve years in the woods passing the whole of the thirteenth year unrecognised, in some inhabited region. If recognised, an exile of another twelve years is to be the consequence. On the expiry of the thirteenth year, each is to have his kingdom surrendered by the other. O Yudhishthira, with this resolution, play with us, O Bharata, casting the dice.'
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"At these words, they that were in that assembly, raising up their arms said in great anxiety of mind, and from the strength of their feelings these words,--'Alas, fie on the friends of Duryodhana that they do not apprise him of his great danger. Whether he, O bull among the Bharatas, (Dhritarashtra) understandeth or not, of his own sense, it is thy duty to tell him plainly."
"Vaisampayana continued,--King Yudhishthira, even hearing these various remarks, from shame and a sense of virtue again sat at dice. And though possessed of great intelligence and fully knowing the consequences, he again began to play, as if knowing that the destruction of the Kurus was at hand.
"And Yudhishthira said,--'How can, O Sakuni, a king like me, always observant of the uses of his own order, refuse, when summoned to dice? Therefore I play with thee."
"Sakuni answered,--'We have many kine and horses, and milch cows, and an infinite number of goats and sheep; and elephants and treasures and gold and slaves both male and female. All these were staked by us before but now let this be our one stake, viz., exile into the woods,--being defeated either ye or we will dwell in the woods (for twelve years) and the thirteenth year, unrecognised, in some inhabited place. Ye bulls among men, with this determination, will we play."
"O Bharata, this proposal about a stay in the woods was uttered but once. The son of Pritha, however, accepted it and Sakuni took up the dice. And casting them he said unto Yudhishthira,--'Lo, I have won."

SECTION LXXVI

Vaisampayana said,--"Then the vanquished sons of Pritha prepared for their exile into the woods. And they, one after another, in due order, casting off their royal robes, attired themselves in deer-skins. And Dussasana, beholding those chastisers of foes, dressed in deer-skins and deprived of their kingdom and ready to go into exile, exclaimed 'The absolute sovereignty of the illustrious king Duryodhana hath commenced. The sons of Pandu have been vanquished, and plunged into great affliction. Now have we attained the goal either by broad or narrow paths. For today becoming superior to our foes in point of prosperity as also of duration of rule have we become praiseworthy of men. The sons of Pritha have all been plunged by us into everlasting hell. They have been deprived of happiness and kingdom for ever and ever. They who, proud of their wealth, laughed in derision at the son of Dhritarashtra, will now have to go into
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the woods, defeated and deprived by us of all their wealth. Let them now put off their variegated coats of mail, their resplendent robes of celestial make, and let them all attire themselves in deer-skins according to the stake they had accepted of the son of Suvala. They who always used to boast that they had no equals in all the world, will now know and regard themselves in this their calamity as grains of sesame without the kernel. Although in this dress of theirs the Pandavas seem like unto wise and powerful persons installed in a sacrifice, yet they look like persons not entitled to perform sacrifices, wearing such a guise. The wise Yajnasena of the Somake race, having bestowed his daughter--the princess of Panchala--on the sons of Pandu, acted most unfortunately for the husbands of Yajnaseni--these sons of Pritha are as eunuchs. And O Yajnaseni, what joy will be thine upon beholding in the woods these thy husbands dressed in skins and thread-bare rags, deprived of their wealth and possessions. Elect thou a husband, whomsoever thou likest, from among all these present here. These Kurus assembled here, are all forbearing and self-controlled, and possessed of great wealth. Elect thou one amongst these as thy lord, so that these great calamity may not drag thee to wretchedness. 'The sons of Pandu now are even like grains of sesame without the kernel, or like show-animals encased in skins, or like grains of rice without the kernel. Why shouldst thou then longer wait upon the fallen sons of Pandu? Vain is the labour used upon pressing the sesame grain devoid of the kernel!'
"Thus did Dussasana, the son of Dhritarashtra, utter in the hearing of the Pandavas, harsh words of the most cruel import. And hearing them, the unforbearing Bhima, in wrath suddenly approaching that prince like a Himalayan lion upon a jackal, loudly and chastisingly rebuked him in these words,--Wicked-minded villain, ravest thou so in words that are uttered alone by the sinful? Boastest thou thus in the midst of the kings, advanced as thou art by the skill of the king of Gandhara. As thou piercest our hearts hear with these thy arrowy words, so shall I pierce thy heart in battle, recalling all this to thy mind. And they also who from anger or covetousness are walking behind thee as thy protectors,--them also shall I send to the abode of Yama with their descendants and relatives."
Vaisampayana continued,--Unto Bhima dressed in deer-skins and uttering these words of wrath without doing any thing, for he could not deviate from the path of virtue, Dussasana abandoning all sense of shame, dancing around the Kurus, loudly said, 'O cow! O cow!'
Bhima at this once more said,--Wretch darest thou, O Dussasana, use harsh words as these? Whom doth it behove to boast, thus having won wealth by foul means? I tell thee that if Vrikodara, the son of Pritha, drinketh not thy life-blood, piercing open thy breast in battle, let him not
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attain to regions of blessedness, I tell thee truly that by slaying the sons of Dhritarashtra in battle, before the very eyes of all the warriors, I shall pacify this wrath of mine soon enough.'"
Vaisampayana continued,--"And as the Pandavas were going away from the assembly, the wicked king Duryodhana from excess of joy mimiced by his own steps the playful leonine trade of Bhima. Then Vrikodara, half turning towards the king said, Think not ye fool that by this thou gainest any ascendency over me slay thee shall I soon with all thy followers, and answer thee, recalling all this to thy mind. And beholding this insult offered to him, the mighty and proud Bhima, suppressing his rising rage and following the steps of Yudhishthira, also spake these words while going out of the Kaurava court, 'I will slay Duryodhana, and Dhananjaya will slay Karna, and Sahadeva will slay Sakuni that gambler with dice. I also repeat in this assembly these proud words which the gods will assuredly make good, if ever we engage in battle with the Kurus, I will slay this wretched Duryodhana in battle with my mace, and prostrating him on the ground I will place my foot on his head. And as regards this (other) wicked person--Dussasana who is audacious in speech, I will drink his blood like a lion.
"And Arjuna said,--O Bhima, the resolutions of superior men are not known in words only. On the fourteenth year from this day, they shall see what happeneth.
"And Bhima again said,--'The earth shall drink the blood of Duryodhana, and Karna, and the wicked Sakuni, and Dussasana that maketh the fourth.'
"And Arjuna said,--'O Bhima, I will, as thou directest, slay in battle this Karna so malicious and jealous and harsh-speeched and vain. For doing what is agreeable to Bhima, Arjuna voweth that he will slay in battle with his arrows this Karna with all his followers. And I will send unto the regions of Yama also all those other kings that will from foolishness fight against me. The mountains of Himavat might be removed from where they are, the maker of the day lose his brightness, the moon his coldness, but this vow of mine will ever be cherished. And all this shall assuredly happen if on the fourteenth year from this, Duryodhana doth not, with proper respect, return us our kingdom.'"
Vaisampayana continued,--"After Arjuna had said this, Sahadeva the handsome son of Madri, endued with great energy, desirous of slaying Sakuni, waving his mighty arms and sighing like snake, exclaimed, with eyes red with anger--'Thou disgrace of the Gandhara kings, those whom thou thinkest as defeated are not really so. Those are even sharp-pointed arrows from whose wounds thou hast run the risk in battle. I shall certainly accomplish all which Bhima hath said adverting to thee with all thy followers. If therefore thou hast anything to do, do it before that
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day cometh. I shall assuredly slay thee in battle with all thy followers soon enough, it thou, O son of Suvala, stayest in the light pursuant to the Kshatriya usage.'
"'Then, O monarch hearing these words of Sahadeva, Nakula the handsomest of men spake these words,--'I shall certainly send unto the abode of Yama all those wicked sons of Dhritarashtra, who desirous of death and impelled by Fate, and moved also by the wish of doing what is agreeable to Duryodhana, have used harsh and insulting speeches towards this daughter o Yajnasena at the gambling match. Soon enough shall I, at the command of Yudhishthira and remembering the wrongs to Draupadi, make the earth destitute of the sons of Dhritarashtra.'
Vaisampayana continued,--"And those tigers among men, all endued with long arms, having thus pledged themselves to virtuous promises approached king Dhritarashtra."

SECTION LXXVII

Yudhishthira said,--'I bid farewell unto all the Bharatas, unto my old grand-sire (Bhishma), king Somadatta, the great king Vahlika, Drona, Kripa, all the other kings, Aswathaman, Vidura, Dhritarashtra, all the sons of Dhritarashtra, Yayutsu, Sanjaya, and all the courtiers, I bid fare well, all of ye and returning again I shall see you."
Vaisampayana continued,--"Overcome with shame none of those that were present there, could tell Yudhishthira anything. Within their hearts, however, they prayed for the welfare of that intelligent prince.
Vidura then said,--The reverend Pritha is a princess by birth. It behoveth her not to go into the woods. Delicate and old and ever known to happiness the blessed one will live, respected by me, in my abode. Known this, ye sons of Pandu. And let safety be always yours.'
Vaisampayana continued,--'The Pandavas thereupon said,--O sinless one, let it be as thou sayest. Thou art our uncle, and, therefore like as our father. We also are all obedient to thee. Thou art, O learned one, our most respected superior. We should always obey what thou choosest to command. And, O high-souled one, order thou whatever else there is that remaineth to be done.
"Vidura replied,--'O Yudhishthira, O bull of the Bharata race, know this to be my opinion, that one that is vanquished by sinful means need not be pained by such defeat. Thou knowest every rule of morality; Dhananjaya is ever victorious in battle; Bhimasena is the slayer of foes; Nakula is the gatherer of wealth; Sahadeva hath administrative talents,
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[paragraph continues] Dhaumya is the foremost of all conversant with the vedas; and the well-behaved Draupadi is conversant with virtue and economy. Ye are attached to one another and feel delight at one another's sight and enemies can not separate you from one another, and ye are contented. Therefore, who is there that will not envy ye? O Bharata, this patient abstraction from the possession of the world will be of great benefit to thee. No foe, even if he were equal to sakra himself, will be able to stand it. Formerly thou wert instructed on the mountains of Himavat by Meru Savarni; in the town of Varanavata by Krishna Dwaipayana; on the cliff of Bhrigu by Rama; and on the banks of the Dhrishadwati by Sambhu himself. Thou hast also listened to the instruction of the great Rishi Asita on the hills of Anjana; and thou becamest a disciple of Bhrigu on the banks of the Kalmashi. Narada and this thy priest Dhaumya will now become thy instructors. In the matter of the next world, abandon not these excellent lessons thou hast obtained from the Rishis. O son of Pandu. thou surpassest in intelligence even Pururavas, the son of Ila; in strength, all other monarchs, and in virtue, even the Rishis. Therefore, resolve thou earnestly to win victory, which belongeth to Indra; to control thy wrath, which belongeth to Yama; to give in charity, which belongeth to Kuvera; and to control all passions, which belongeth to Varuna. And, O Bharata, obtain thou the power of gladdening from the moon, the power of sustaining all from water; forbearance from the earth; energy from the entire solar disc; strength from the winds, and affluence from the other elements. Welfare and immunity from ailment be thine; I hope to see thee return. And, O Yudhishthira, act properly and duly in all seasons,--in those of distress--in those of difficulty,--indeed, in respect of everything, O son of Kunti, with our leave go hence. O Bharata, blessing be thine. No one can say that ye have done anything sinful before. We hope to see thee, therefore, return in safety and crowned with success."
Vaisampayana continued,--"Thus addressed by Vidura, Yudhishthira the son of Pandu, of prowess incapable of being baffled, saying, 'So be it,' bowing low unto Bhishma and Drona, went away."

SECTION LXXVIII

Vaisampayana said,--'Then when Draupadi was about to set out she went unto the illustrious Pritha and solicited her leave. And she also asked leave of the other ladies of the household who had all been plunged into grief. And saluting and embracing every one of them as each deserved, she desired to go away. Then there arose within the inner
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apartments of the Pandavas a loud wail of woe. And Kunti, terribly afflicted upon beholding Draupadi on the eve of her journey, uttered these words in a voice choked with grief,--
'O child, grieve not that this great calamity hath overtaken thee. Thou art well conversant with the duties of the female sex, and thy behaviour and conduct also are as they should be. It behoveth me not, O thou of sweet smiles, to instruct thee as to thy duties towards thy lords. Thou art chaste and accomplished, and thy qualities have adorned the race of thy birth as also the race into which thou hast been admitted by marriage. Fortunate are the Kauravas that they have not been burnt by thy wrath. O child, safely go thou blest by my prayers. Good women never suffer their hearts to the unstung at what is inevitable. Protected by virtue that is superior to everything, soon shalt thou obtain good fortune. While living in the woods, keep thy eye on my child Sahadeva. See that his heart sinketh not under this great calamity.'
"Saying 'So be it!' the princess Draupadi bathed in tears, and clad in one piece of cloth, stained with blood, and with hair dishevelled left her mother-in-law. And as she went away weeping and wailing Pritha herself in grief followed her. She had not gone far when she saw her sons shorn of their ornaments and robes, their bodies clad in deerskins, and their heads down with shame. And she beheld them surrounded by rejoicing foes' and pitied by friends. Endued with excess of parental affection, Kunti approached her sons in that state, and embracing them all, and in accents choked by woe, She said these words,--
"Ye are virtuous and good-mannered, and adorned with all excellent qualities and respectful behaviour. Ye are all high-minded, and engaged in the service of your superiors. And ye are also devoted to the gods and the performance of sacrifices. Why, then, hath this calamity overtaken you. Whence is this reverse of fortune? I do not see by whose wickedness this sin hath overtaken you. Alas I have brought you forth. All this must be due to my ill fortune. It is for this that ye have been overtaken by this calamity, though ye all are endued with excellent virtues. In energy and prowess and strength and firmness and might, ye are not wanting. How shall ye now, losing your wealth and possessions, live poor in the pathless woods? If I had known before that ye were destined to live in the woods, I would not have on Pandit's death come from the mountains of Satasringa to Hastinapore. Fortunate was your father, as I now regard, for he truly reaped the fruit of his asceticism, and he was gifted with foresight, as he entertained the wish of ascending heaven, without having to feel any pain on account of his sons. Fortunate also was the virtuous Madri, as I regard her today, who had, it seems, a fore-knowledge of what would happen and who on that account, obtained the high path of emancipation and every blessing therewith. All, Madri looked upon me as her stay, and her mind and her affections
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were ever fixed on me. Oh, fie on my desire of life, owing to which suffer all this woe. Ye children, ye are all excellent and dear unto me. I have obtained you alter much suffering. I cannot leave you. Even I will go with you. Alas, O Krishna, (Draupadi), why dost thou leave me so? Everything endued with life is sure to perish. Hath Dhata (Brahma) himself forgotten to ordain my death? Perhaps, it is so, and, therefore, life doth not quit me. O Krishna, O thou who dwellest in Dwaraka, O younger brother of Sankarshana, where art thou? Why dost thou not deliver me and these best of men also from such woe? They say that thou who art without beginning and without end deliverest those that think of thee. Why doth this saying become untrue. These my sons are ever attached to virtue and nobility and good fame and prowess. They deserve not to suffer affliction. Oh, show them mercy. Alas, when there are such elders amongst our race as Bhishma and Drona and Kripa, all conversant with morality and the science of worldly concerns, how could such calamity at all come? O Pandu, O king, where art thou? Why sufferest thou quietly thy good children to be thus sent into exile, defeated at dice? O Sahadeva, desist from going. Thou art my dearest child, dearer, O son of Madri, than my body itself. Forsake me not. It behoveth thee to have some kindness for me. Bound by the ties of virtue, let these thy brothers go. But then, earn thou that virtue which springeth from waiting upon me.'"
Vaisampayana continued,--"The Pandavas then consoled their weeping mother and with hearts plunged in grief set out for the woods. And Vidura himself also much afflicted, consoling the distressed Kunti with reasons, and led her slowly to his house. And the ladies of Dhritarashtra's house, hearing everything as it happened, viz., the exile (of the Pandavas) and the dragging of Krishna into the assembly where the princes had gambled, loudly wept censuring the Kauravas. And the ladies of the royal household also sat silent for a long time, covering their lotus-like faces with their fair hands. And king Dhritarashtra also thinking of the dangers that threatened his sons, became a prey to anxiety and could not enjoy peace of mind. And anxiously meditating on everything, and with mind deprived of its equanimity through grief, he sent a messenger unto Vidura, saying, 'Let Kshatta come to me without a moment's delay.'
"At this summons, Vidura quickly came to Dhritarashtra's palace. And as soon as he came, the monarch asked him with great anxiety how the Pandavas had left Hastinapore."

SECTION LXXIX

Vaisampayana said,--"As soon as Vidura endued with great foresight came unto him king Dhritarashtra, the son of Amvika, timidly asked his brother,--'How doth Yudhishthira, the son of Dharma, proceed along? And how Arjuna? And how the twin sons of Madri? And how, O Kshatta, doth Dhaumya proceed along? And how the illustrious Draupadi? I desire to hear everything, O Kshatta; describe to me all their acts.'
Vidura replied,--'Yudhishthira, the son of Kunti, hath gone away covering his face with his cloth. And Bhima, O king, hath gone away looking at his own mighty arms. And Jishnu (Arjuna) hath gone away, following the king spreading sand-grains around. And Sahadeva, the son of Madri, hath gone away besmearing his face, and Nakula, the handsomest of men, O king, hath gone away, staining himself with dust and his heart in great affliction. And the large-eyed and beautiful Krishna hath gone away, covering her face with her dishevelled hair following in the wake of the king, weeping and in tears. And O monarch, Dhaumya goeth along the road, with kusa grass in hand, and uttering the aweful mantras of Sama Veda that relate to Yama.'
Dhritarashtra asked,--"Tell me, O Vidura, why is it that the Pandavas are leaving Hastinapore in such varied guise."
"Vidura replied,--'Though persecuted by thy sons and robbed of his kingdom and wealth the mind of the wise king Yudhishthira the just hath not yet deviated from the path of virtue. King Yudhishthira is always kind, O Bharata, to thy children. Though deprived (of his kingdom and possessions) by foul means, filled with wrath as he is, he doth not open eyes. 'I should not burn the people by looking at them with angry eyes,'--thinking so, the royal son of Pandu goeth covering his face. Listen to me as I tell thee, O bull of the Bharata race, why Bhima goeth so. 'There is none equal to me in strength of arms,' thinking so Bhima goeth repeatedly stretching forth his mighty arms. And, O king, proud of the strength of his arms, Vrikodara goeth, exhibiting them and desiring to do unto his enemies deeds worthy of those arms. And Arjuna the son of Kunti, capable of using both his arms (in wielding the Gandiva) followeth the footsteps of Yudhishthira, scattering sand-grains emblematical of the arrows he would shower in battle. O Bharata, he indicateth that as the sand-grains are scattered by him with ease, so will he rain arrows with perfect ease on the foe (in time of battle). And Sahadeva goeth besmearing his lace, thinking 'None may recognise me in this day of trouble.' And, O exalted one, Nakula goeth staining himself with
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dust thinking, 'Lest otherwise I steal the hearts of the ladies that may look at me.' And Draupadi goeth, attired in one piece of stained cloth, her hair dishevelled, and weeping, signifying--'The wives of those for whom I have been reduced to such a plight, shall on the fourteenth year hence be deprived of husbands, sons and relatives and dear ones and smeared all over with blood, with hair dishevelled and all in their feminine seasons enter Hastinapore having offered oblations of water (unto the manes of those they will have lost). And O Bharata, the learned Dhaumya with passions under full control, holding the kusa grass in his hand and pointing the same towards the south-west, walketh before, singing the mantras of the Sama Veda that relate to Yama. And, O monarch, that learned Brahamana goeth, also signifying, 'When the Bharatas shall be slain in battle, the priests of the Kurus will thus sing the Soma mantras (for the benefit of the deceased).' And the citizens, afflicted with great grief, are repeatedly crying out, 'Alas, alas, behold our masters are going away! O fie on the Kuru elders that have acted like foolish children in thus banishing heirs of Pandu from covetousness alone. Alas, separated from the son of Pandu we all shall become masterless. What love can we bear to the wicked and avaricious Kurus? Thus O king, have the sons of Kunti, endued with great energy of mind, gone away,--indicating, by manner and signs, the resolutions that are in their hearts. And as those foremost of men had gone away from Hastinapore, flashes of lightning appeared in the sky though without clouds and the earth itself began to tremble. And Rahu came to devour the Sun, although it was not the day of conjunction And meteors began to fall, keeping the city to their right. And jackals and vultures and ravens and other carnivorous beasts and birds began to shriek and cry aloud from the temples of the gods and the tops of sacred trees and walls and house-tops. And these extraordinary calamitous portents, O king, were seen and heard, indicating the destruction of the Bharatas as the consequence of thy evil counsels."
Vaisampayana continued,--"And, O monarch, while king Dhritarashtra and the wise Vidura were thus talking with each other, there appeared in that assembly of the Kauravas and before the eyes of all, the best of the celestial Rishis. And appealing before them all, he uttered these terrible words, On the fourteenth year hence, the Kauravas, in consequence of Duryodhana's fault, will all be destroyed by the might of Bhima and Arjuna'. And having said this, that best of celestial Rishis, adorned with surpassing Vedic grace, passing through the skies, disappeared from the scene. Then Duryodhana and Karna and Sakuni, the son of Suvala regarding Drona as their sole refuge, offered the kingdom to him. Drona then, addressing the envious and wrathful Duryodhana and Dussasana and Karna and all the Bharata, said, 'The Brahamanas
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have said that the Pandavas being of celestial origin are incapable of being slain. The sons of Dhritarashtra, however, having, with all the kings, heartily and with reverence sought my protection, I shall look after them to the best of my power. Destiny is supreme, I cannot abandon them. The sons of Pandu, defeated at dice, are going into exile in pursuance of their promise. They will live in the woods for twelve years. Practising the Brahmacharyya mode of life for this period, they will return in anger and to our great grief take the amplest vengeance on their foes. I had formerly deprived Drupada of his kingdom in a friendly dispute. Robbed of his kingdom by me, O Bharata, the king performed a sacrifice for obtaining a son (that should slay me). Aided by the ascetic power of Yaja and Upayaja, Drupada obtained from the (sacrificial) fire a son named Dhrishtadyumna and a daughter, viz., the faultless Krishna, both risen from the sacrificial platform. That Dhrishtadyumna is the brother-in-law of the sons of Pandu by marriage, and dear unto them. It is for him, therefore that I have much fear. Of celestial origin and resplendent as the fire, he was born with bow, arrows, and encased in mail. I am a being that is mortal. Therefore it is for him that I have great fear. That slayer of all foes, the son of Parshatta, hath taken the side of the Pandavas. I shall have to lose my life, if he and I ever encounter each other in battle. What grief can be greater to me in this world than this, ye Kauravas that Dhrishtadyumna is the destined slayer of Drona--this belief is general. That he hath been born for slaying me hath been heard by me and is widely known also in the world. For thy sake, O Duryodhana, that terrible season of destruction is almost come. Do without loss of time, what may be beneficial unto thee. Think not that everything hath been accomplished by sending the Pandavas into exile. This thy happiness will last for but a moment, even as in winter the shadow of the top of the palm tree resteth (for a short time) at its base. Perform various kinds of sacrifices, and enjoy, and give O Bharata, everything thou likest. On the fourteenth year hence, a great calamity will overwhelm thee.'"
Vaisampayana continued,--"Hearing these words of Drona, Dhritarashtra said,--'O Kshatta, the preceptor hath uttered what is true. Go thou and bring back the Pandavas. If they do not come back, let them go treated with respect and affection. Let those my sons go with weapons, and cars, and infantry, and enjoying every other good thing.'"

SECTION LXXX

Vaisampayana said,--"defeated at dice, after the Pandavas had gone to the woods, Dhritarashtra, O king, was overcome with anxiety. And while he was seated restless with anxiety and sighing in grief, Sanjaya approaching him said, 'O lord of the earth having now obtained the whole earth with all its wealth and sent away the sons of Pandu into exile, why is it, O king, that thou grievest so?"
Dhritarashtra said,--'What have they not to grieve for who will have to encounter in battle those bulls among warriors--the sons of Pandu--fighting on great cars and aided by allies?'
"Sanjaya said,--"O king, all this great hostility is inevitable on account of thy mistaken action, and this will assuredly bring about the wholesale destruction of the whole world. Forbidden by Bhishma, by Drona, and by Vidura, thy wicked-minded and shameless son Duryodhana sent his Suta messenger commanding him to bring into court the beloved and virtuous wife of the Pandavas. The gods first deprive that man of his reason unto whom they send defeat and disgrace. It is for this that such a person seeth things in a strange light. When destruction is at hand, evil appeareth as good unto the understanding polluted by sin, and the man adhereth to it firmly. That which is improper appeareth as proper, and that which is proper appeareth as improper unto the man about to be overwhelmed by destruction, and evil and impropriety are what he liketh. The time that bringeth on destruction doth not come with upraised club and smash one's head. On the other hand the peculiarity of such a time is that it maketh a man behold evil in good and good in evil. The wretches have brought on themselves this terrible, wholesale, and horrible destruction by dragging the helpless princess of Panchala into the court. Who else than Duryodhana--that false player of dice could bring into the assembly, with insults, the daughter of Drupada, endued with beauty and intelligence, and conversant with every rule of morality and duty, and sprung not from any woman's womb but from the sacred fire? The handsome Krishna, then in her season, attired in one piece of stained cloth when brought into the court cast her eyes upon the Pandavas. She beheld them, however, robbed of their wealth, of their kingdom, of even their attire, of their beauty, of every enjoyment, and plunged into a state of bondage. Bound by the tie of virtue, they were then unable to exert their prowess. And before all the assembled kings Duryodhana and Karna spake cruel and harsh words unto the distressed and enraged Krishna undeserving of such treatment. O monarch, all this appeareth to me as foreboding fearful consequences.'
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Dhritarashtra said,--'O Sanjaya, the glances of the distressed daughter of Drupada might consume the whole earth. Can it be possible that even a single son of mine will live? The wives of the Bharatas, uniting with Gandhari upon beholding virtuous Krishna, the wedded wife of the Pandavas, endued with beauty and youth, dragged into the court, set up frightful wail. Even now, along with all my subjects, they weep every day. Enraged at the ill treatment of Draupadi, the Brahmanas in a body did not perform that evening their Agnihotra ceremony. The winds blew mightily as they did at the time of the universal dissolution. There was a terrible thunder-storm also. Meteors fell from the sky, and Rahu by swallowing the Sun unseasonably alarmed the people terribly. Our war-chariots were suddenly ablaze, and all their flagstaffs fell down foreboding evil unto the Bharatas. Jackals began to cry frightfully from within the sacred fire-chamber of Duryodhana, and asses from all directions began to bray in response. Then Bhishma and Drona, and Kripa, and Somadatta and the high-souled Vahlika, all left the assembly. It was then that at the advice of Vidura I addressed Krishna and said, 'I will grant thee boons, O Krishna, indeed, whatever thou wouldst ask? The princess of the Panchala there begged of me the liberation of the Pandavas. Out of my own motion I then set free the Pandavas, commanding them to return (to their capital) on their cars and with their bows and arrows. It was then that Vidura told me, 'Even this will prove the destruction of the Bharata race, viz., this dragging of Krishna into the court. This daughter of the King of Panchala is the faultless Sree herself. Of celestial origin, she is the wedded wife of the Pandavas. The wrathful sons of Pandu will never forgive this insult offered unto her. Nor will the mighty bowmen of the Vrishni race, nor the mighty warriors amongst the Panchalas suffer this in silence. Supported by Vasudeva of unbaffled prowess, Arjuna will assuredly come back, surrounded by the Panchala host. And that mighty warrior amongst them, Bhimasena endued with surpassing strength, will also come back, whirling his mace like Yama himself with his club. These kings will scarcely be able to bear the force of Bhima's mace. Therefore, O king, not hostility but peace for ever with the sons of Pandu is what seemeth to me to be the best. The sons of Pandu are always stronger than the Kurus. Thou knowest, O king, that the illustrious and mighty king Jarasandha was slain in battle by Bhima with his bare arms alone. Therefore, O bull of the Bharata race, it behoveth thee to make peace with the sons of Pandu. Without scruples of any kind, unite the two parties, O king. And it thou actest in this way, thou art sure to obtain good luck, O king. It was thus, O son of Gavalgani, that Vidura addressed me in words of both virtue and profit. And I did not accept this counsel, moved by affection for my son."

The End of Sabha Parva

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