srimahabharat - Udyoga Parva (book 5 ) chapters 71 to 80

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

 

Udyoga Parva

Book – 5

Book 5
Chapter 71

 1 [bhagavān]
      saṃjayasya śrutaṃ vākyaṃ bhavataś ca śrutaṃ mayā
      sarvaṃ jānāmy abhiprāyaṃ teṣāṃ ca bhavataś ca yaḥ
  2 tava dharmāśritā buddhis teṣāṃ vairāśritā matiḥ
      yad ayuddhena labhyeta tat te bahumataṃ bhavet
  3 na ca tan naiṣṭhikaṃ karma kṣatriyasya viśāṃ pate
      āhur āśramiṇaḥ sarve yad bhaikṣaṃ kṣatriyaś caret
  4 jayo vadho vā saṃgrāme dhātrā diṣṭaḥ sanātanaḥ
      svadharmaḥ kṣatriyasyaiṣa kārpaṇyaṃ na praśasyate
  5 na hi kārpaṇyam āsthāya śakyā vṛttir yudhiṣṭhira
      vikramasva mahābāho jahi śatrūn ariṃdama
  6 atigṛddhāḥ kṛtasnehā dīrghakālaṃ sahoṣitāḥ
      kṛtamitrāḥ kṛtabalā dhārtarāṣṭrāḥ paraṃtapa
  7 na paryāyo 'sti yat sāmyaṃ tvayi kuryur viśāṃ pate
      balavattāṃ hi manyante bhīṣmadroṇakṛpādibhiḥ
  8 yāvac ca mārdavenaitān rājann upacariṣyasi
      tāvad ete hariṣyanti tava rājyam ariṃdama
  9 nānukrośān na kārpaṇyān na ca dharmārthakāraṇāt
      alaṃ kartuṃ dhārarāṣṭrās tava kāmam ariṃdama
  10 etad eva nimittaṃ te pāṇḍavās tu yathā tvayi
     nānvatapyanta kaupīnaṃ tāvat kṛtvāpi duṣkaram
 11 pitāmahasya droṇasya vidurasya ca dhīmataḥ
     paśyatāṃ kurumukhyānāṃ sarveṣām eva tattvataḥ
 12 dānaśīlaṃ mṛduṃ dāntaṃ dharmakāmam anuvratam
     yat tvām upadhinā rājan dyūtenāvañcayat tadā
     na cāpatrapate pāpo nṛśaṃsas tena karmaṇā
 13 tathāśīra samācāre rājan mā praṇayaṃ kṛthāḥ
     vadhyās te sarvalokasya kiṃ punas tava bhārata
 14 vāgbhis tv apratirūpābhir atudat sa kanīyasam
     ślāghamānaḥ prahṛṣṭaḥ san bhāṣate bhrātṛbhiḥ saha
 15 etāvat pāṇḍavānāṃ hi nāsti kiṃ cid iha svakam
     nāmadheyaṃ ca gotraṃ ca tad apy eṣāṃ na śiṣyate
 16 kālena mahatā caiṣāṃ bhaviṣyati parābhavaḥ
     prakṛtiṃ te bhajiṣyanti naṣṭaprakṛtayo janāḥ
 17 etāś cānyāś ca paruṣā vācaḥ sa samudīrayan
     ślāghate jñātimadhye sma tvayi pavrajite vanam
 18 ye tatrāsan samānītās te dṛṣṭvā tvām anāgasam
     aśrukaṇṭhā rudantaś ca sabhāyām āsate tadā
 19 na cainam abhyanandaṃs te rājāno brāhmaṇaiḥ saha
     sarve duryodhanaṃ tatra nindanti sma sabhāsadaḥ
 20 kulīnasya ca yā nindā vadhaś cāmitrakarśana
     mahāguṇo vadho rājan na tu nindā kujīvikā
 21 tadaiva nihato rājan yadaiva nirapatrapaḥ
     ninditaś ca mahārāja pṛthivyāṃ sarvarājasu
 22 īṣatkāryo vadhas tasya yasya cāritram īdṛśam
     praskambhana pratistabdhaś chinnamūla iva drumaḥ
 23 vadhyaḥ sarpa ivānāryaḥ sarvalokasya durmatiḥ
     jahy enaṃ tvam amitraghna mā rājan vicikitsithāḥ
 24 sarvathā tvat kṣamaṃ caitad rocate ca mamānagha
     yat tvaṃ pitari bhīṣme ca praṇipātaṃ samācareḥ
 25 ahaṃ tu sarvalokasya gatvā chetsyāmi saṃśayam
     yeṣām asti dvidhā bhāvo rājan duryodhanaṃ prati
 26 madhye rājñām ahaṃ tatra prātipauruṣikān guṇān
     tava saṃkīrtayiṣyāmi ye ca tasya vyatikramāḥ
 27 bruvatas tatra me vākyaṃ dharmārthasahitaṃ hitam
     niśamya pārthivāḥ sarve nānājanapadeśvarāḥ
 28 tvayi saṃpratipatsyante dharmātmā satyavāg iti
     tasmiṃś cādhigamiṣyanti yathā lobhād avartata
 29 garhayiṣyāmi caivainaṃ paurajānapadeṣv api
     vṛddhabālān upādāya cāturvarṇyasamāgame
 30 śamaṃ ced yācamānas tvaṃ na dharmaṃ tatra lapsyase
     kurūn vigarhayiṣyanti dhṛtarāṣṭraṃ ca pārthivāḥ
 31 tasmiṁl lokaparityakte kiṃ kāryam avaśiṣyate
     hate duryodhane rājan yad anyat kriyatām iti
 32 yātvā cāhaṃ kurūn sarvān yuṣmadartham ahāpayan
     yatiṣye praśamaṃ kartuṃ lakṣayiṣye ca ceṣṭitam
 33 kauravāṇāṃ pravṛttiṃ ca gatvā yuddhādhikārikām
     niśāmya vinivartiṣye jayāya tava bhārata
 34 sarvathā yuddham evāham āśaṃsāmi paraiḥ saha
     nimittāni hi sarvāṇi tathā prādurbhavanti me
 35 mṛgāḥ śakuntāś ca vadanti ghoraṃ; hastyaśvamukhyeṣu niśāmukheṣu
     ghorāṇi rūpāṇi tathaiva cāgnir; varṇān bahūn puṣyati ghorarūpān
     manuṣyalokakṣapaṇo 'tha ghoro; no ced anuprāpta ihāntakaḥ syāt
 36 śastrāṇi patraṃ kavacān rathāṃś ca; nāgān dhvajāṃś ca pratipādayitvā
     yodhāś ca sarve kṛtaniśramās te; bhavantu hastyaśvaratheṣu yattāḥ
     sāṃgrāmikaṃ te yad upārjanīyaṃ; sarvaṃ samagraṃ kuru tan narendra
 37 duryodhano na hy alam adya dātuṃ; jīvaṃs tavaitan nṛpate kathaṃ cit
     yat te purastād abhavat samṛddhaṃ; dyūte hṛtaṃ pāṇḍavamukhyarājyam

SECTION LXXI

"Dhritarashtra said, 'O Sanjaya, I envy those gifted with sight, who will behold before them that Vasudeva whose body endued with great beauty shineth with effulgence, illuminating the cardinal and subsidiary points of the compass; who will give utterance to words that will be listened to with respect by the Bharatas,--words that are auspicious to the Srinjayas, acceptable, by those desirous of prosperity, faultless in every respect, and unacceptable by those that are doomed to death; who is full of high resolves, eternal, possessed of unrivalled heroism, who is the bull of the Yadavas and their leader, and who is the slayer and awe-inspirer of all foes, and who is the destroyer of the fame of every enemy? The assembled Kauravas will behold that high-souled and adorable One, that slayer of foes, that chief of the Vrishnis, uttering words full of kindness, and fascinating all of my party. I put myself in the hand of that Eternal one, that Rishi endued with knowledge of Self, that ocean of eloquence, that Being who is easily attainable by ascetics, that bird called Arishta furnished with beautiful wings, that destroyer of creatures, that refuge of the universe; that one of a thousand heads, that Creator and Destroyer of all things, that Ancient one, that one without beginning, middle, or end, that one of infinite achievements, that cause of the Prime seed, that unborn one, that Eternity's self, that highest of the high, that Creator of the three worlds, that Author of gods, Asuras, Nagas, and Rakshasas, that foremost of all learned persons and rulers of men, that younger brother of Indra.'"

Book 5
Chapter 72

 1 [bhīma]
      yathā yathaiva śāntiḥ syāt kurūṇāṃ madhusūdana
      tathā tathaiva bhāṣethā mā sma yuddhena bhīṣayeḥ
  2 amarṣī nityasaṃrabdhaḥ śreyo dveṣī mahāmanāḥ
      nograṃ duryodhano vācyaḥ sāmnaivainaṃ samācareḥ
  3 prakṛtyā pāpasattvaś ca tulyacetāś ca dasyubhiḥ
      aiśvaryamadamattaś ca kṛtavairaś ca pāṇḍavaiḥ
  4 adīrghadarśī niṣṭhūrī kṣeptā krūraparākramaḥ
      dīrghamanyur aneyaś ca pāpātmā nikṛtipriyaḥ
  5 mriyetāpi na bhajyeta naiva jahyāt svakaṃ matam
      tādṛśena śamaṃ kṛṣṇa maye paramaduṣkaram
  6 suhṛdām apy avācīnas tyaktadharmaḥ priyānṛtaḥ
      pratihanty eva suhṛdāṃ vācaś caiva manāṃsi ca
  7 sa manyuvaśam āpannaḥ svabhāvaṃ duṣṭam āsthitaḥ
      svabhāvāt pāpam anveti tṛṇais tunna ivoragaḥ
  8 duryodhano hi yat senaḥ sarvathā viditas tava
      yac chīlo yat svabhāvaś ca yad balo yat parākramaḥ
  9 purā prasannāḥ kuravaḥ saha putrās tathā vayam
      indra jyeṣṭhā ivābhūma modamānāḥ sa bāndhavāḥ
  10 duryodhanasya krodhena bhāratā madhusūdana
     dhakṣyante śiśirāpāye vanānīva hutāśanaiḥ
 11 aṣṭādaśeme rājānaḥ prakhyātā madhusūdana
     ye samuccicchidur jñātīn suhṛdaś ca sa bāndhavān
 12 asurāṇāṃ samṛddhānāṃ jvalatām iva tejasā
     paryāya kāle dharmasya prāpte balir ajāyata
 13 haihayānām udāvarto nīpānāṃ janamejayaḥ
     bahulas tālajaṅghānāṃ kṛmīṇām uddhato vasuḥ
 14 aja binduḥ suvīrāṇāṃ surāṣṭrāṇāṃ kuśarddhikaḥ
     arkajaś ca balīhānāṃ cīnānāṃ dhautamūlakaḥ
 15 hayagrīvo videhānāṃ varapraś ca mahaujasām
     bāhuḥ sundara vegānāṃ dīptākṣāṇāṃ purūravāḥ
 16 sahajaś cedimatsyānāṃ pracetānāṃ bṛhadbalaḥ
     dhāraṇaś cendra vatsānāṃ mukuṭānāṃ vigāhanaḥ
 17 śamaś ca nandivegānām ity ete kulapāṃsanāḥ
     yugānte kṛṣṇa saṃbhūtāḥ kuleṣu puruṣādhamāḥ
 18 apy ayaṃ naḥ kurūṇāṃ syād yugānte kālasaṃbhṛtaḥ
     duryodhanaḥ kulāṅgāro jaghanyaḥ pāpapūruṣaḥ
 19 tasmān mṛdu śanair enaṃ brūyā dharmārthasaṃhitam
     kāmānubandha bahulaṃ nogram ugraparākramam
 20 api duryodhanaṃ kṛṣṇa sarve vayam adhaś carāḥ
     nīcair bhūtvānuyāsyāmo mā sma no bharatā naśan
 21 apy udāsīnavṛttiḥ syād yathā naḥ kurubhiḥ saha
     vāsudeva tathā kāryaṃ na kurūn anayaḥ spṛśet
 22 vācyaḥ pitāmaho vṛddho ye ca kṛṣṇa sabhāsadaḥ
     bhrātṝṇām astu saubhrātraṃ dhārtarāṣṭraḥ praśāmyatām
 23 aham etad bravīmy evaṃ rājā caiva praśaṃsati
     arjuno naiva yuddhārthī bhūyasī hi dayārjune

SECTION LXXII

(Bhagwat Yana Parva)

"Janamejaya said, 'When good Sanjaya (leaving the Pandava camp) went back to the Kurus, what did my grandsires, the sons of Pandu, then do? O foremost of Brahmanas, I desire to hear all this. Tell me this, therefore.'
"Vaisampayana said, 'After Sanjaya had gone, Yudhishthira the just, addressed Krishna of the Dasarha race--that chief of all the Sattwatas, saying, 'O thou that art devoted to friends, the time hath come for friends to show their friendship. I do not see any other persons besides thee that can save us in this season of distress. Relying on thee, O Madhava, we have fearlessly asked back our share from Duryodhana who is filled with immeasurable pride and from his counsellors. O chastiser of foes, thou protectest the Vrishnis in all their calamities, do thou now protect the Pandavas also from a great danger, for they deserve thy protection.'
p. 154
"Divine Krishna said, 'Here am I O mighty-armed one. Tell me what thou desirest to say, for I will, O Bharata, accomplish whatever thou wilt tell me.'
"Yudhishthira said, 'Thou hast heard what the intention is of Dhritarashtra and his own. All that Sanjaya, O Krishna, said unto me hath certainly the assent of Dhritarashtra. Sanjaya is Dhritarashtra's soul, and spoke out his mind. An envoy speaketh according to his instructions, for if he speaketh otherwise he deserveth to be slain. Without looking equally on all that are his, moved by avarice and a sinful heart, Dhritarashtra seeketh to make peace with us without giving us back our kingdom. Indeed, at Dhritarashtra's command we spent twelve years in the woods and one additional year in concealment, well-believing, O lord, that Dhritarashtra would abide firmly by that pledge of ours. That we did not deviate from our promise is well-known to the Brahmanas who were with us. The covetous king Dhritarashtra, is now unwilling to observe Kshatriya virtues. Owing to affection for his son, he is listening to the counsels of wicked men. Abiding by counsels of Suyodhana, the king, O Janardana, actuated by avarice and seeking his own good, behaveth untruthfully towards us. What can be more sorrowful, O Janardana, than this, that I am unable to maintain my mother and my friends? Having the Kasis, the Panchalas, the Chedis, and the Matsyas, for my allies and with thee, O slayer of Madhu, for my protector, I prayed for only five villages, etc., Avishthala, Vrikasthala, Makandi, Varanavata, with any other, O Govinda, as the fifth;--Grant us, we said, five villages or towns, O sire, where we five may dwell in union, for we do not desire the destruction of the Bharatas.--The wicked-minded son of Dhritarashtra, however, regarding the lordship of the world to be; in him, doth not agree to even that. What can be more sorrowful than this? When a man born and brought up in a respectable family, covereth the possessions of others, that avarice of his destroyeth his intelligence; and intelligence being destroyed, shame is lost; and loss of shame leadeth to diminution of virtue; and loss of virtue bringeth on loss of prosperity, Destruction of prosperity, in its turn, ruineth a person, for poverty is a person's death. Kinsmen and friends and Brahmanas shun a poor man as birds avoid, O Krishna, a tree that beareth neither Rower nor fruits. Even this, O sire, is death to me that kinsmen shun me, as if I were a fallen one like the breath of life quitting 'a dead body. Samvara said that no condition of life could be more distressful than that in which one is always racked by the anxiety caused by the thought--I have no meat for today, what will become of me tomorrow?--It is said that wealth is the highest virtue, and everything depends on wealth. They that have wealth are said to live, whereas those that are without wealth are more dead than alive. They that by violence rob a man of his wealth not only kill the robbed but destroy also his virtue, profit and pleasure. Some men when overtaken by poverty choose death; others remove from cities to hamlets others retire into the wood; while others, again, become religious mendicants
p. 155
to destroy their lives. Some for the sake of wealth are driven to madness; others for wealth, live under Subjection to their foes; while many others, again, for the sake of wealth, betake themselves to the servitude of others. A man's poverty is even more distressful to him than death, for wealth is the sole cause or virtue and pleasure. The natural death of a person is not much regarded, for that is the eternal path of all creatures. Indeed, none among created beings can transgress it. O Krishna, a man who is poor from birth is not so much distressed as one, who, having once possessed great prosperity and having been brought up in luxury, is deprived of that prosperity. Having through his own fault fallen into distress, such a person blameth the very gods with Indra and his own self. Indeed, knowledge of even the entire scriptures faileth to mitigate his pains. Sometimes he getteth angry with his servants, and sometimes he cherisheth malice towards even his well-wishers. Subject to constant anger, he loseth his very senses, and his senses being clouded, be practiseth evil deeds. Through sinfulness such a person contributeth to a fusion of castes. A fusion of castes leadeth to hell and is the foremost of all sinful acts. If he is not awakened in time, he goeth, certainly, O Krishna, to hell., and, indeed, wisdom is the only thing that can awaken him, for if he obtaineth back the eye of wisdom, he is saved. When wisdom is regained, such a man turneth his attention to scriptures; and attention to scriptures aideth his virtue. Then shame becometh his best ornament. He that hath shame hath an aversion against sin, and his prosperity also increaseth; and he that hath prosperity truly becometh a man. He that is ever devoted to virtue, and hath his mind under control, and always acteth after deliberation, never inclineth towards unrighteousness and never engageth in any act that is sinful. He that is without shame and sense is neither man nor woman. He is incapable of earning religious merit, and is like a Sudra. He that hath shame gratifieth the gods, the Pitris, and even his own self, and by this he obtaineth emancipation, which indeed, is the highest aim of all righteous persons.'
'Thou hast, O slayer of Madhu, seen all this in me with thy own eyes. It is not unknown to thee, how, deprived of kingdom, we have lived these years. We cannot lawfully abandon that prosperity (which had been ours). Our first-efforts will be such that, O Madhava, both ourselves and the Kauravas, united in peace, will quietly enjoy our prosperity. Otherwise, we shall, after slaying the worst of the Kauravas, regain those provinces, although success through bloodshed by destruction of even despicable foes that are related to us so dearly is the worst of all fierce deeds, O Krishna. We have numerous kinsmen, and numerous also are the revered seniors that have taken this or that other side. The slaughter of these would be highly sinful. What good, therefore, can there be in battle? Alas, such sinful practices are the duties of the Kshatriya order! Ourselves have taken our births in that wretched order! Whether those practices be sinful or virtuous, any other than the profession of arms would be censurable for us. A Sudra serveth; a Vaisya
p. 156
liveth by trade; the Brahmana have choosen the wooden bowl (for begging), while we are to live by slaughter! A Kshatriya, slayeth a Kshatriya; fishes live on fish; a dog preyeth upon a dog! Behold, O thou of the Dasarha race, how each of these followeth his peculiar virtue. O Krishna, Kali is ever present in battle-fields; lives are lost all around. It is true, force regulated by policy is invoked; yet success and defeat are independent of the will of the combatants. The lives also of creatures are independent of their own wishes, and neither weal nor woe can be one's when the time is not come for it, O best of the Yadu's race. Sometimes one man killeth many, sometimes many and united together kill one. A coward may slay a hero, and one unknown to fame may stay a hero of celebrity. Both parties cannot win success, nor both be defeated. The loss, however, on both sides may be equal. If one flieth away, loss of both life and fame is his. Under all circumstances, however, war is a sin. Who in striking another is not himself struck? As regard the person, however, who is struck, victory and defeat, O Hrishikesa, are the same. It is true that defeat is not much removed from death, but his loss also, O Krishna, is not less who winneth victory. He himself may not be killed, but his adversaries will kill at least some one that is dear to him, or some others and thus the man, O sire, deprived of strength and not seeing before him his sons and brothers, becometh indifferent, O Krishna, to life itself. Those that are quiet, modest, virtuous, and compassionate, are generally slain in battle, while they that are wicked escape. Even after slaying one's foes, repentance, O Janardana, possesseth the heart. He that surviveth among the foes giveth trouble, for the survivor, collecting a force, seeketh to destroy the surviving victor. In hopes of terminating the dispute, one often seeketh to exterminate the foe. Thus victory createth animosity, and he that is defeated liveth in sorrow. He that is peaceful, sleepeth in happiness, giving up all thoughts of victory and defeat, whereas he that hath provoked hostility always sleepeth in misery, with, indeed, an anxious heart, as if sleeping with a snake in the same room. He that exterminates seldom winneth fame. On the other hand, such a person reapeth eternal infamy in the estimation of all. Hostilities, waged over so long, cease not; for if there is even one alive in the enemy's family, narrators are never wanted to remind him of the past. Enmity, O Kesava, is never neutralised by enmity; on the other hand, it is fomented by enmity, like fire fed by clarified butter. Therefore, there can be no peace without the annihilation of one party, for flaws may always be detected of which advantage may be taken by one side or other. They that are engaged in watching for flaws have this vice. Confidence in one's own prowess troubleth the core of one's heart like an incurable disease. Without either renouncing that at once, or death, there can be no peace. It is true, O slayer of Madhu, that exterminating the foe by the very roots, may lead to good result in the shape of great prosperity, yet such an act is most cruel. The peace that may be brought about by our renouncing the kingdom is hardly different from death,
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which is implied by the loss of kingdom, in consequence of the design of the enemy and the utter ruin of ourselves. We do not wish to give u the kingdom, nor do we wish to see the extinction of our race. Under these circumstances, therefore, the peace that is obtained through eve humiliation is the best. When these that strive for peace by all means without of course wishing for war, find conciliation fail, war becomes in evitable, and then is the time for the display of prowess. Indeed, when conciliation fails, frightful results follow. The learned have noticed all this in a canine contest. First, there comes the wagging of tails, then the bark, then the bark in reply, then the circumambulation, then the showing of teeth, then repeated roars, and then at last the fight. In such a contest, O Krishna., the dog that is stronger, vanquishing his antagonist, taketh the latter's meat. The same is exactly the case with men. There is no difference whatever. They that are powerful should be indifferent to avoid disputes with the weak who always bow down. The father, the king, and he that is venerable in year, always deserve regard. Dhritarashtra, therefore, O Janardana, is worthy of our respect and worship. But, O Madhava, Dhritarashtra's affection for his son is great. Obedient to his son, he will reject our submission. What dost thou, O Krishna, think best at this juncture? How may we, O Madhava, preserve both our interest and virtue? Whom also, besides thee, O slayer of Madhu, and foremost of men, shall we consult in this difficult affair? What other friend have we, O Krishna, who like thee is so dear to us, who seeketh our welfare so, who is so conversant with the course of all actions, and who is so well-acquainted with truth?'
"Vaisampayana continued, 'Thus addressed, Janardana replied unto Yudhishthira the just, saying, 'I will go to the court of the Kurus for the sake of both of You. If without sacrificing your interests I can obtain peace, O king, an act of great religious merit will be mine, productive of great fruits. I shall then also save from the meshes of death the Kurus and the Srinjayas inflamed with wrath, the Pandavas and the Dhritarashtras, and, in fact, this entire earth.'
"Yudhishthira said, It is not my wish, O Krishna, that thou wilt go to the Kurus, for Suyodhana will never act according to thy words, even if thou advisest him well. All the Kshatriyas of the world, obedient to Duryodhana's command, are assembled there. I do not like that thou, O Krishna, shouldst proceed into their midst, If any mischief be done to thee, O Madhava, Jett alone happiness; nothing, not even divinity, nor even the sovereignty over all the gods will delight us.'
"The holy one said, 'I know, O monarch, the sinfulness of Dhritarashtra's son, but by going there we will escape the blame of all the kings of the earth. Like other animals before the lion, all the kings of the earth united together are not competent to stand still before me in battle when I am enraged. If, after all, they do me any injury, then I will consume all the Kurus. Even this is my intention. My going thither, O
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[paragraph continues] Partha, will not be fruitless, for if our object be not fulfilled, we shall at least escape all blame.'
"Yudhishthira said, 'Do, O Krishna, as it pleaseth thee. Blessed be thou, go then to the Kurus. I hope to behold thee return successful and prosperous. Going unto the Kurus, make thou, O Lord, such a peace that all the sons of Bharata may live together with cheerful hearts and contentedly. Thou art our brother and friend, dear to me as much as to Vibhatsu. Such hath been our intimacy with thee that we apprehend no neglect of our interest from thee. Go thou, there for our good. Thou knowest us, thou knowest our antagonists, thou knowest what our purposes are, and thou knowest also what to say. Thou wilt, O Krishna, say unto Suyodhana such words as are for our benefit. Whether peace is to be established by (apparent) sin or by any other means, O Kesava, speak such words as may prove beneficial to us.'

Book 5
Chapter 73

 1 [vai]
      etac chrutvā mahābāhuḥ keśavaḥ prahasann iva
      abhūtapūrvaṃ bhīmasya mārdavopagataṃ vacaḥ
  2 girer iva laghutvaṃ tac chītatvam iva pāvake
      matvā rāmānujaḥ śauriḥ śārṅgadhanvā vṛkodaram
  3 saṃtejayaṃs tadā vāgbhir mātariśveva pāvakam
      uvāca bhīmam āsīnaṃ kṛpayābhipariplutam
  4 tvam anyadā bhīmasena yuddham eva praśaṃsasi
      vadhābhinandinaḥ krūrān dhārtarāṣṭrān mimardiṣuḥ
  5 na ca svapiṣi jāgarṣi nyubjaḥ śeṣe paraṃtapa
      ghorām aśāntāṃ ruśatīṃ sadā vācaṃ prabhāṣase
  6 niḥśvasann agnivarṇena sataptaḥ svena manyunā
      apraśānta manā bhīma sa dhūma iva pāvakaḥ
  7 ekānte niṣṭanañ śeṣe bhārārta iva durbalaḥ
      api tvāṃ ke cid unmattaṃ manyante 'tadvido janāḥ
  8 ārujya vṛkṣān nirmūlān gajaḥ paribhujann iva
      nighnan padbhiḥ kṣitiṃ bhīma niṣṭanan paridhāvasi
  9 nāsmiñ jane 'bhiramase rahaḥ kṣiyasi pāṇḍava
      nānyaṃ niśi divā vāpi kadā cid abhinandasi
  10 akasmāt smayamānaś ca rahasy āsse rudann iva
     jānvor mūrdhānam ādhāya ciram āsse pramīlitaḥ
 11 bhrukuṭiṃ ca punaḥ kurvann oṣṭhau ca vilihann iva
     abhīkṣṇaṃ dṛśyase bhīma sarvaṃ tan manyukāritam
 12 yathā purastāt savitā dṛśyate śukram uccaran
     yathā ca paścān nirmukto dhruvaṃ paryeti raśmivān
 13 tathā satyaṃ bravīmy etan nāsti tasya vyatikramaḥ
     hantāhaṃ gadayābhyetya duryodhanam amarṣaṇam
 14 iti sma madhye bhrātṝṇāṃ satyenālabhase gadām
     tasya te paśame buddhir dhīyate 'dya paraṃtapa
 15 aho yuddhapratīpāni yuddhakāla upasthite
     paśyasīvāpratīpāni kiṃ tvāṃ bhīr bhīma vindati
 16 aho pārtha nimittāni viparītāni paśyasi
     svapnānte jāgarānte ca tasmāt praśamam icchasi
 17 aho nāśaṃsase kiṃ cit puṃstvaṃ klība ivātmani
     kaśmalenābhipanno 'si tena te vikṛtaṃ manaḥ
 18 udvepate te hṛdayaṃ manas te praviṣīdati
     ūrustambhagṛhīto 'si tasmāt praśamam icchasi
 19 anityaṃ kila martyasya cittaṃ pārtha calācalam
     vātavegapracalitā aṣṭhīlā śālmaler iva
 20 tavaiṣā vikṛtā buddhir gavāṃ vāg iva mānuṣī
     manāṃsi pāṇḍuputrāṇāṃ majjayaty aplavān iva
 21 idaṃ me mahad āścaryaṃ parvatasyeva sarpaṇam
     yadīdṛśaṃ prabhāṣethā bhīmasenāsamaṃ vacaḥ
 22 sa dṛṣṭvā svāni karmāṇi kule janma ca bhārata
     uttiṣṭhasva viṣādaṃ mā kṛthā vīra sthiro bhava
 23 na caitad anurūpaṃ te yat te glānir ariṃdama
     yad ojasā na labhate kṣatriyo na tad aśnute

SECTION LXXIII

"The holy one said, 'I have heard Sanjaya's words and now I have heard thine. I know all about his purposes as also of thyself. Thy heart inclineth to righteousness, whereas their inclination is towards enmity. That which is obtained without war is of great value to thee. A long-life Brahmacharya is not, O lord of earth, the duty of a Kshatriya. Indeed, men of all the four orders have said that a Kshatriya should never subsist on alms; victory or death in battle, hath been eternally ordained by the Creator; even that is the duty of a Kshatriya. Cowardice is not applauded (in a Kshatriya). Subsistence, O Yudhishthira, is not possible by Cowardice, O thou of mighty arms. Display thy prowess, and vanquish, O chastiser of foes, thy enemies. The covetous son of Dhritarashtra, O chastiser of foes, living for a long time (with many kings) has by affection and friendship become very powerful. Therefore, O king, there is no hope of making his peace with thee. They regard themselves strong, having Bhishma and Drona and Kripa and others with them. As long, O king, as thou, O grinder of foes, wilt behave with them mildly, they will withhold thy kingdom. Neither from compassion, nor from mildness, nor from a sense of righteousness, will the sons of Dhritarashtra, O chastiser of foes, fulfil thy wishes. This, O son of Pandu, is another proof that they will not make peace with thee. Having pained thee so deeply by making thee put on a Kaupina, they were not stung with remorse. In the very sight of the Grandsire (Bhishma) and Drona and the wise Vidura, of many holy Brahmanas, the king, the citizens, and all the chief Kauravas, the cruel Duryodhana, deceitfully defeating thee at dice,--thee that are charitable, gentle, self-restrained, virtuous, and of rigid vows
p. 159
was not, O king, ashamed of his vile act. Do not, O monarch, show any compassion for that wretch of such disposition. They deserve death at the hands of all, how much more then of thee, O Bharata? O Bharata, with what improper speeches did Duryodhana with his brothers, filled with gladness and indulging in many a boast, afflict thee with thy brothers! He said, 'The Pandavas now have nothing of their own in this wide earth. Their very names and lineage are extinct. In time, which is never-ending, defeat will be theirs. All their virtues having merged in me, they will now be reduced to the five elements.' While the match at dice was in progress, the wretched Dussasana of most wicked soul, seizing that weeping lady by the hair dragged princess Draupadi, as if she had no protectors, to the assembly of kings, and in the presence of Bhishma and Drona and others, repeatedly called her--cow, cow! Restrained by thee, thy brothers of terrible prowess, bound also by the bonds of virtue, did nothing to avenge it; and after thou hadst been exiled to the woods, Duryodhana having uttered such and other cruel words, boasted amid his kinsmen. Knowing thee innocent, they that were assembled sat silent in the assembly-house, weeping with choked voice. The assembled kings with the Brahmanas did not applaud him for this. Indeed, all the courtiers present there censured him. To a man of noble descent, O grinder of foes, even censure is death. Death is even many times better than a life of blame. Even then, O king, he died when, upon being censured by all the kings of the earth, he felt no shame! He whose character is so abominable may easily be destroyed even like a rootless tree standing erect on a single weak root. The sinful and evil-minded Duryodhana deserveth death at the hands of every one, even like a serpent. Slay him, therefore, O killer of foes, and hesitate not in the least. It behoveth thee, O sinless one, and I like it too, that thou shouldst pay homage unto thy father Dhritarashtra and also unto Bhishma. Going thither I will remove the doubts of all men who are still undecided as to the wickedness of Duryodhana. Thither in the presence of all kings I will enumerate all those virtues of thine that are not to be met in all men, as also all the vices of Duryodhana. And hearing me speak beneficial words, pregnant with virtue and profit, the rulers of various realms will regard thee as possessed of a virtuous soul, and as a speaker of truth, while at the same time, they will understand how Duryodhana is actuated by avarice. I will also tell the vice of Duryodhana, before both the citizens and the inhabitants of the country, before both the young and the old, of all the four orders that will be collected there. And as thou askest for peace no one will charge thee sinful, while all the chiefs of the earth will censure the Kurus and Dhritarashtra; and when Duryodhana will be dead in consequence of his being forsaken by all men, there will be nothing left to do. Do then what should now be done. Going unto the Kurus, I shall strive to make peace without sacrificing thy interests, and marking their inclination for war and all their proceedings, I will soon come back, O Bharata, for thy victory. I think war with the enemy to be certain. All
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the omens that are noticeable by me point to that. Birds and animals set up frightful screeches and howls at the approach of dusk. The foremost of elephants and steeds assume horrible shapes; the very fire exhibiteth diverse kinds of terrible hues! This would never have been the case but for the fact of the world-destroying Havoc's self coming into our midst! Making ready their weapons, machines, coats of mail, and cars, elephants, and steeds, let all thy warriors be prepared for battle, and let them take care of their elephants and horses and cars. And, O king, collect everything that thou needest for the impending war. As long as he liveth, Duryodhana will, by no means, be able to give back unto thee. O king, that kingdom of thine which, abounding in prosperity, have before been taken by him at dice!'"

Book 5
Chapter 74

1 [v]
      tathokto vāsudevena nityamanyur amarṣaṇaḥ
      sadaśvavat samādhāvad babhāṣe tadanantaram
  2 anyathā māṃ cikīrṣantam anyathā manyase 'cyuta
      praṇīta bhāvam atyantaṃ yudhi satyaparākramam
  3 vettha dāśārha sattvaṃ me dīrghakālaṃ sahoṣitaḥ
      uta vā māṃ na jānāsi plavan hrada ivālpavaḥ
      tasmād apratirūpābhir vāgbhir māṃ tvaṃ samarchasi
  4 kathaṃ hi bhīmasenaṃ māṃ jānan kaś cana mādhava
      brūyād apratirūpāṇi yathā māṃ vaktum arhasi
  5 tasmād idaṃ pravakṣyāmi vacanaṃ vṛṣṇinandana
      ātmanaḥ pauruṣaṃ caiva balaṃ ca na samaṃ paraiḥ
  6 sarvathā nārya karmaitat praśaṃsā svayam ātmanaḥ
      ativādāpaviddhas tu vakṣyāmi balam ātmanaḥ
  7 paśyeme rodasī kṛṣṇa yayor āsann imāḥ prajāḥ
      acale cāpy anante ca pratiṣṭhe sarvamātarau
  8 yadīme sahasā kruddhe sameyātāṃ śile iva
      amam ete nigṛhṇīyāṃ bāhubhyāṃ sacarācare
  9 paśyaitad antaraṃ bāhvor mahāparighayor iva
      ya etat prāpya mucyeta na taṃ paśyāmi pūruṣam
  10 himavāṃś ca samudraś ca vajrī ca balabhit svayam
     mayābhipannaṃ trāyeran balam āsthāya na trayaḥ
 11 yudhyeyaṃ kṣatriyān sarvān pāṇḍaveṣv ātatāyinaḥ
     adhaḥ pādatalenaitān adhiṣṭhāsyāmi bhūtale
 12 na hi tvaṃ nābhijānāsi mama vikramam acyuta
     yathā mayā vinirjitya rājāno vaśagāḥ kṛtāḥ
 13 atha cen māṃ na jānāsi sūryasyevodyataḥ prabhām
     vigāḍhe yudhi saṃbādhe vetsyase māṃ janārdana
 14 kiṃ mātyavākṣīḥ paruṣair vraṇaṃ sūcyā ivānagha
     yathāmati bravīmy etad viddhi mām adhikaṃ tataḥ
 15 draṣṭāsi yudhi saṃbādhe pravṛtte vaiśase 'hani
     mayā praṇunnān mātaṅgān rathinaḥ sādinas tathā
 16 tathā narān abhikruddhaṃ nighnantaṃ kṣatriyarṣabhān
     draṣṭā māṃ tvaṃ ca lokaś ca vikarṣantaṃ varān varān
 17 na me sīdanti majjāno na mamodvepate manaḥ
     sarvalokād abhikruddhān na bhayaṃ vidyate mama
 18 kiṃ tu sauhṛdam evaitat kṛpayā madhusūdana
     sarvāṃs titikṣe saṃkleśān mā sma no bharatā naśan

SECTION LXXIV

"Bhima said, 'Speak thou, O slayer of Madhu, in such a strain that there may be peace with the Kurus. Do not threaten them with war. Resenting everything, his wrath always excited, hostile to his own good and arrogant, Duryodhana should not be roughly addressed. Do thou behave towards him with mildness. Duryodhana is by nature sinful of heart like that of a robber, intoxicated with the pride of prosperity, hostile to the Pandavas, without foresight, cruel in speech, always disposed to censure others, of wicked prowess, of wrath not easily to be appeased, not susceptible of being taught, of wicked soul, deceitful in behaviour, capable of giving up his very life rather than break or give up his own opinion. Peace with such a one, O Krishna, is, I suppose, most difficult. Regardless of the words of even his well-wishers, destitute of virtue, loving falsehood, he always acts against the words of his counsellors and wounds their hearts. Like a serpent hid within reeds, he naturally commits sinful acts, depending on his own wicked disposition, and obedient to the impulse of wrath. What army Duryodhana hath, what his conduct is, what his nature, what his might, and what his prowess, are all well-known to thee. Before this, the Kauravas with their son passed their days in cheerfulness, and we also with our friends rejoiced like the younger brother of Indra, with Indra himself. Alas, by Duryodhana's wrath, O slayer of Madhu, the Bharatas will all be consumed, even like forests by fire at the end of the dewy seasons, and, O slayer of Madhu, well-known are those eighteen kings that annihilated their kinsmen, friends, and relatives. Even as, when Dharma became extinct, Kali was born in the race of Asuras flourishing with prosperity and blazing with energy, so was born Udavarta among the Haihayas. Janamejaya among the Nepas, Vahula among the Talajanghas, proud Vasu among the Krimis, Ajavindu among
p. 161
the Suviras, Rushardhik among the Surashtras, Arkaja among the Valihas, Dhautamulaka among the Chinas, Hayagriva among the Videhas, Varayu among the Mahaujasas, Vahu among the Sundaras, Pururavas among the Diptakshas, Sahaja among the Chedis and Matsyas, Vrishaddhaja among the Praviras, Dharana among the Chandra-batsyas, Bigahana among the Mukutas and Sama among the Nandivegas. These vile individuals, O Krishna, spring up, at the end of each Yuga, in their respective races, for the destruction of their kinsmen. So hath Duryodhana, the very embodiment of sin and the disgrace of his race, been born, at the end of the Yuga, amongst us the Kurus. Therefore, O thou of fierce prowess, thou shouldst address him slowly and mildly, not in bitter but sweet words fraught with virtue and profit, and discourse fully on the subject so as to attract his heart. All of us, O Krishna, would rather in humiliation follow Duryodhana submissively, but, oh, let not the Bharatas be annihilated. O Vasudeva, act in such a way that we may rather live as strangers to the Kurus than incurring the sin of bringing about the destruction of the whole race should touch them, O Krishna, let the aged Grandsire and the other counsellors of the Kurus be asked to bring about brotherly feelings between brothers and to pacify the son of Dhritarashtra. Even this is what I say. King Yudhishthira also approveth of this, and Arjuna too is averse to war, for there is great compassion in him.'"

Book 5
Chapter 75

1 [bhagavān]
      bhāvaṃ jijñāsamāno 'haṃ praṇayād idam abruvam
      na cākṣepān na pāṇḍityān na krodhān na vivakṣayā
  2 vedāhaṃ tava māhātmyam uta te veda yad balam
      uta te veda karmāṇi na tvāṃ paribhavāmy aham
  3 yathā cātmani kalyāṇaṃ saṃbhāvayasi pāṇḍava
      sahasraguṇam apy etat tvayi saṃbhāvayāmy aham
  4 yādṛśe ca kule janma sarvarājābhipūjite
      bandhubhiś ca suhṛdbhiś ca bhīma tvam asi tādṛśaḥ
  5 jijñāsanto hi dharmasya saṃdigdhasya vṛkodara
      paryāyaṃ na vyavasyanti daivamānuṣayor janāḥ
  6 sa eva hetur bhūtvā hi puruṣasyārtasiddhiṣu
      vināśe 'pi sa evāsya saṃdigdhaṃ karma pauruṣam
  7 anyathā paridṛṣṭāni kavibhir doṣadarśibhiḥ
      anyathā parivartante vegā iva nabhasvataḥ
  8 sumantritaṃ sunītaṃ ca nyāyataś copapāditam
      kṛtaṃ mānuṣyakaṃ karma daivenāpi virudhyate
  9 daivam apy akṛtaṃ karma pauruṣeṇa vihanyate
      śītam uṣṇaṃ tathā varṣaṃ kṣutpipāse ca bhārata
  10 yad anyad diṣṭa bhāvasya puruṣasya svayaṃ kṛtam
     tasmād anavarodhaś ca vidyate tatra lakṣaṇam
 11 lokasya nānyato vṛttiḥ pāṇḍavānyatra karmaṇaḥ
     evaṃ buddhiḥ pravarteta phalaṃ syād ubhayānvayāt
 12 ya evaṃ kṛtabuddhiḥ san karmasv eva pravartate
     nāsiddhau vyathate tasya na siddhau harṣam aśnute
 13 tatreyam arthamātrā me bhīmasena vivakṣitā
     naikānta siddhir mantavyā kurubhiḥ saha saṃyuge
 14 nātipraṇīta raśmiḥ syāt tathā bhavati paryaye
     viṣādam arched glāniṃ vā etadarthaṃ bravīmi te
 15 śvobhūte dhṛtarāṣṭrasya samīpaṃ prāpya pāṇḍava
     yatiṣye praśamaṃ kartuṃ yuṣmadartham ahāpayan
 16 śamaṃ cet te kariṣyanti tato 'nantaṃ yaśo mama
     bhavatāṃ ca kṛtaḥ kāmas teṣāṃ ca śreya uttamam
 17 te ced abhinivekṣyanti nābhyupaiṣyanti me vacaḥ
     kuravo yuddham evātra raudraṃ karma bhaviṣyati
 18 asmin yuddhe bhīmasena tvayi bhāraḥ samāhitaḥ
     dhūr arjunena dhāryā syād voḍhavya itaro janaḥ
 19 ahaṃ hi yantā bībhatsor bhavitā saṃyuge sati
     dhanaṃjayasyaiṣa kāmo na hi yuddhaṃ na kāmaye
 20 tasmād āśaṅkamāno 'haṃ vṛkodara matiṃ tava
     tudann aklībayā vācā tejas te samadīpayam

SECTION LXXV

"Vaisampayana said, 'Hearing these words from Bhima, that were fraught with such mildness and that were, as unexpected as if the hills had lost their weight and fire had become cold, Rama's younger brother Kesava of Sura's race and mighty arms, wielding the bow called Saranga, laughed aloud, and as if to stimulate Bhima by his words, like the breeze fanning a fire, addressed him who was then so overwhelmed by the impulse of kindness, saying, 'At other times, O Bhimasena, thou applaudest war only, desirous of crushing the wicked sons of Dhritarashtra that take delight in the destruction of others. O chastiser of foes, thou dost not steep but wakest the whole night, sitting up face downwards. Thou often utterest frightful exclamation of wrath, indicative of the storm within thy heart. Inflamed with the fire of thy own fury, thou sighest, O Bhima with an unquiet heart, like a flame of fire mixed with smoke. Withdrawing from company thou liest down breathing hot sighs, like a weak man pressed down by a heavy load. They, who do not know the cause regard thee as insane. As an elephant breaking into fragments uprooted trees lying on the ground grunteth in rage while trampling them
p. 162
under his feet, so thou also, O Bhima, runnest on, breathing deep sighs and shaking the earth under the tread. Here in the region thou takest no delight in company but passest thy time in privacy. Night or day, Nothing pleases thee so much as seclusion. Sitting apart thou sometimes laughest aloud all on a sudden, and sometimes placing thy head between thy two knees, thou continuest in that posture for a long time with closed eyes. At the other times, O Bhima, contracting thy brows frequently and biting thy lips, thou starest fiercely before thee. All this is indicative of wrath. At one time, thou hadst, in the midst of thy brothers, grasped the mace, uttering this oath, 'As the sun is seen rising in the east displaying his radiance, and as he truly setteth in the west journeying around the Meru, so do I swear that I will certainly slay insolent Duryodhana with this mace of mine, and this oath of mine will never be untrue.' How then doth that same heart of thine, O chastiser of foes, now follow the counsels of peace? Alas, when fear entereth thy heart, O Bhima, it is certain that the hearts of all who desire war are upset when war becometh actually imminent. Asleep or awake, thou beholdest, O son of Pritha, inauspicious omens. Perhaps, it is this for which thou desirest peace. Alas, like a eunuch, thou dost not display any sign indicative of manliness in thee. Thou art overwhelmed by panic, and it is for this that thy heart is upset. The heart trembleth, thy mind is overwhelmed by despair, thy thighs tremble, and it is for this that thou desirest peace. The hearts of mortals, O Partha, are surely as inconstant as the pods of the Salmali seed exposed to the force of the wind. This frame of thy mind is as strange as articulate speech in kine. Indeed, the hearts of thy brothers are about to sink in an ocean of despair,--like swimmers in the sea without a raft to rescue them. That thou, O Bhimasena, shouldst utter words so unexpected of thee is as strange as the shifting of a hill. Recollecting thy own deeds and the race also in which thou art born, arise, O Bharata, yield not, to grief, O hero, and be firm. Such langour, O repressor of foes, is not worthy of thee, for a Kshatriya never enjoyeth that which he doth not acquire through prowess.'"

Book 5
Chapter 76

  1 [arjuna]
      uktaṃ yudhiṣṭhireṇaiva yāvad vācyaṃ janārdana
      tava vākyaṃ tu me śrutvā pratibhāti paraṃtapa
  2 naiva praśamam atra tvaṃ manyase sukaraṃ prabho
      lobhād vā dhṛtarāṣṭrasya dainyād vā samupasthitāt
  3 aphalaṃ manyase cāpi puruṣasya parākramam
      na cāntareṇa karmāṇi pauruṣeṇa phalodayaḥ
  4 tad idaṃ bhāṣitaṃ vākyaṃ tathā ca na tathaiva ca
      na caitad evaṃ draṣṭavyam asādhyam iti kiṃ cana
  5 kiṃ caitan manyase kṛcchram asmākaṃ pāpam āditaḥ
      kurvanti teṣāṃ karmāṇi yeṣāṃ nāsti phalodayaḥ
  6 saṃpādyamānaṃ samyak ca syāt karma saphalaṃ prabho
      sa tathā kṛṣṇa vartasva yathā śarma bhavet paraiḥ
  7 pāṇḍavānāṃ kurūṇāṃ ca bhavān paramakaḥ suhṛt
      surāṇām asurāṇāṃ ca yathā vīra prajāpatiḥ
  8 kurūṇāṃ pāṇḍavānāṃ ca pratipatsva nirāmayam
      asmaddhitam anuṣṭhātuṃ na manye tava duṣkaram
  9 evaṃ cet kāryatām eti kāryaṃ tava janārdana
      gamanād evam eva tvaṃ kariṣyasi na saṃśayaḥ
  10 cikīrṣitam athānyat te tasmin vīra durātmani
     bhaviṣyati tathā sarvaṃ yathā tava cikīrṣitam
 11 śarma taiḥ saha vā no 'stu tava vā yac cikīrṣitam
     vicāryamāṇo yaḥ kāmas tava kṛṣṇa sa no guruḥ
 12 na sa nārhati duṣṭātmā vadhaṃ sasuta bāndhavaḥ
     yena dharmasute dṛṣṭvā na sā śrīr upamarṣitā
 13 yac cāpy apaśyatopāyaṃ dharmiṣṭhaṃ madhusūdana
     upāyena nṛśaṃsena hṛtā durdyūta devinā
 14 kathaṃ hi puruṣo jātaḥ kṣatriyeṣu dhanurdharaḥ
     samāhūto nivarteta prāṇatyāge 'py upasthite
 15 adhameṇa jitān dṛṣṭvā vane pravrajitāṃs tathā
     vadhyatāṃ mama vārṣṇeya nirgato 'sau suyodhanaḥ
 16 na caitad adbhutaṃ kṛṣṇa mitrārthe yac cikīrṣasi
     kriyā kathaṃ nu mukhyā syān mṛdunā vetareṇa vā
 17 atha vā manyase jyāyān vadhas teṣām anantaram
     tad eva kriyatām āśu na vicāryam atas tvayā
 18 jānāsi hi yathā tena draupadī pāpabuddhinā
     parikliṣṭā sabhāmadhye tac ca tasyāpi marṣitam
 19 sa nāma samyag varteta pāṇḍaveṣv iti mādhava
     na me saṃjāyate buddhir bījam uptam ivoṣare
 20 tasmād yan manyase yuktaṃ pāṇḍavānāṃ ca yad dhitam
     tad āśu kuru vārṣṇeya yan naḥ kāryam anantaram

SECTION LXXVI

"Vaisampayana said, 'Thus addressed by Vasudeva, the ever-wrathful Bhima, incapable of bearing insults, was immediately awakened like a steed of high metal, and replied, without losing a moment, saying, 'O Achyuta, I wish to act in a particular way; thou, however, takest me in quite a different light. That I take great delight in war and that my prowess is incapable of being baffled, must, O Krishna. be well-known to
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thee in consequence of our having lived together for a long time. Or it may be, thou knowest me not, like one swimming in a lake ignorant of its depth. It is for this that thou chidest me in such unbecoming words. Who else, O Madhava, knowing me to be Bhimasena, could address me with such unbecoming words as thou dost? Therefore, I shall tell thee, O delighter of the Vrishnis, about my own prowess and unrivalled might. Although to speak of one's own prowess is always an ignoble act, yet, pierced as I am by thy unfriendly strictures, I will speak of my own might. Behold, O Krishna, these--the firmament and the earth--which are immovable, immense, and infinite, and which are the refuge of, and in which are born these countless creatures. If through anger these suddenly collide like two hills, just I, with my arms, can keep them asunder with all their mobile and immobile objects. Behold the joints of these my mace-like arms. I find not the person who can extricate himself having once come within their grasp. The Himavat, the ocean, the mighty wielder of the thunderbolt himself, viz., the slayer of Vala,--even these three cannot, with all their power extricate the person attacked by me. I will easily trample on the ground under my feet all the Kshatriyas, who will come to battle against the Pandavas. It is not known to thee, O Achyuta, with what prowess I vanquished the kings of the earth and brought them under subjection. If, indeed, thou really knowest not my prowess which is like the fierce energy of the midday sun thou wilt then know it, O Janardana, in the fierce melee of battle. Thou woundest me with thy cruel words, paining me with the pain of opening a foetid tumour. But know me to be mightier than what I have said of myself of my own accord. On that day, when the fierce and destructive havoc of battle will begin, thou will then see me felling elephants and car-warriors combatants on steeds and those on elephants, and slaying in rage the foremost of Kshatriya warriors. Thou, as well as others, wilt see me doing all this and grinding down the foremost of combatants. The marrow of my bones hath not yet decayed, nor doth my heart tremble. If the whole world rusheth against me in wrath, I do not yet feel the influence of fear. It is only for the sake of compassion, O slayer of Madhu, that I am for displaying goodwill to the foe. I am far quietly bearing all our injuries, lest the Bharata race be extirpated.'"

Book 5
Chapter 77

  1 [bhagavān]
      evam etan mahābāho yathā vadasi pāṇḍava
      sarvaṃ tv idaṃ samāyattaṃ bībhatso karmaṇor dvayoḥ
  2 kṣetraṃ hi rasavac chuddhaṃ karṣakeṇopapāditam
      ṛte varṣaṃ na kaunteya jātu nirvartayet phalam
  3 tatra vai pauruṣaṃ brūyur āsekaṃ yatnakāritam
      tatra cāpi dhruvaṃ paśyec choṣaṇaṃ daivakāritam
  4 tad idaṃ niścitaṃ buddhyā pūrvair api mahātmabhiḥ
      daive ca mānuṣe caiva saṃyuktaṃ lokakāraṇam
  5 ahaṃ hi tat kariṣyāmi paraṃ puruṣakārataḥ
      daivaṃ tu na mayā śakyaṃ karma kartuṃ kathaṃ cana
  6 sa hi dharmaṃ ca satyaṃ ca tyaktvā carati durmatiḥ
      na hi saṃtapyate tena tathārūpeṇa karmaṇā
  7 tāṃ cāpi buddhiṃ pāpiṣṭhāṃ vardhayanty asya mantriṇaḥ
      śakuniḥ sūtaputraś ca bhrātā duḥśāsanas tathā
  8 sa hi tyāgena rājyasya na śamaṃ samupeṣyati
      antareṇa vadhāt pārtha sānubandhaḥ suyodhanaḥ
  9 na cāpi praṇipātena tyaktum icchati dharmarāṭ
      yācyamānas tu rājyaṃ sa na pradāsyati durmatiḥ
  10 na tu manye sa tad vācyo yad yudhiṣṭhira śāsanam
     uktaṃ prayojanaṃ tatra dharmarājena bhārata
 11 tathā pāpas tu tat sarvaṃ na kariṣyati kauravaḥ
     tasmiṃś cākriyamāṇe 'sau lokavadhyo bhaviṣyati
 12 mama cāpi sa vadhyo vai jagataś cāpi bhārata
     yena kaumārake yūyaṃ sarve viprakṛtās tathā
 13 vipraluptaṃ ca vo rājyaṃ nṛśaṃsena durātmanā
     na copaśāmyate pāpaḥ śriyaṃ dṛṣṭvā yudhiṣṭhire
 14 asakṛc cāpy ahaṃ tena tvatkṛte pārtha bheditaḥ
     na mayā tadgṛhītaṃ ca pāpaṃ tasya cikīrṣitam
 15 jānāsi hi mahābāho tvam apy asya paraṃ matam
     priyaṃ cikīrṣamāṇaṃ ca dharmarājasya mām api
 16 sa jānaṃs tasya cātmānaṃ mama caiva paraṃ matam
     ajānann iva cākasmād arjunādyābhiśaṅkase
 17 yac cāpi paramaṃ divyaṃ tac cāpy avagataṃ tvayā
     vidhānavihitaṃ pārtha kathaṃ śarma bhavet paraiḥ
 18 yat tu vācā mayā śakyaṃ karmaṇā cāpi pāṇḍava
     kariṣye tad ahaṃ pārtha na tv āśaṃse śamaṃ paraiḥ
 19 kathaṃ goharaṇe brūyād icchañ śarma tathāvidham
     yācyamāno 'pi bhīṣmeṇa saṃvatsaragate 'dhvani
 20 tadaiva te parābhūtā yadā saṃkalpitās tvayā
     lavaśaḥ kṣaṇaśaś cāpi na ca tuṣṭaḥ suyodhanaḥ
 21 sarvathā tu mayā kāryaṃ dharmarājasya śāsanam
     vibhāvyaṃ tasya bhūyaś ca karma pāpaṃ durātmanaḥ

SECTION LXXVII

"The holy one said, It was only through affection that I said all this, desiring to know thy mind, and not from the desire of reproaching thee, nor from pride of learning, nor from wrath, nor from desire of making a speech. I know thy magnanimity of soul, and also thy strength, and
p. 164
thy deeds. It is not for that reason that I reproached thee. O son of Pandu, a thousand times greater will be the benefit conferred by thee on the Pandava's cause than that which thou thinkest thyself to be capable of conferring on it. Thou, O Bhima, with thy kinsmen and friends, art exactly that which one should be that has taken his birth in a family like thine, that is regarded by all the kings of the earth. The fact, however, is that they can never arrive at the truth, who under the influence of doubt proceed to enquire about the consequences hereafter of virtue and vice, or about the strength and weakness of men. For it is seen that what is the cause of the success of a person's object becometh also the cause of his ruin. Human acts, therefore, are doubtful in their consequences. Learned men, capable of judging of the evils of actions pronounce a particular course of action as worthy of being followed. It produces, however, consequences, the very opposite of what were foreseen, very much like the course of the wind. Indeed, even those acts of men that are the results of deliberation and well-directed policy, and that are consistent with considerations of propriety, are baffled by the dispensations of Providence. Then, again, Providential dispensations, such as heat and cold and rain and hunger and thirst, that are not the consequences of human acts, may be baffled by human exertion. Then again, besides those acts which a person is pre-ordained (as the result of the act of past lives) to go through, one can always get rid of all other acts begun at his pleasure, as is testified by both the Smritis and the Srutis. Therefore, O son of Pandu, one cannot go on the world without acting. One should, hence, engage in work knowing that one's purpose would be achieved by a combination of both Destiny and Exertion. He that engageth in acts under this belief is never pained by failure, nor delighted by success. This, O Bhimasena, was the intended import of my speech. It was not intended by me that victory would be certain in an encounter with the foe. A person, when his mind is upset should not lose his cheerfulness and must yield neither to langour nor depression. It is for this that I spoke to thee in the way I did. When the morrow comes, I will go, O Pandava, to Dhritarashtra's presence. I will strive to make peace without sacrificing your interests. If the Kauravas make peace, then boundless fame will be mine. Your purposes will be achieved, and they also will reap great benefit. If, however, the Kauravas, without listening to my words, resolve to maintain their opinion, then there will undoubtedly be a formidable war. In this war burthen resteth on thee, O Bhimasena. That burthen should also be borne by Arjuna, while other warriors should all be led by both of you. In case of war happening, I will certainly be the driver of Vibhatsu's car, for that, indeed, is Dhananjaya's wish and not that I myself am not desirous of fighting. It is for this that, hearing thee utter thy intention, I rekindled that thy energy, O Vrikodara.'"

Book 5
Chapter 78

 1 [nakula]
      uktaṃ bahuvidhaṃ vākyaṃ dharmarājena mādhava
      dharmajñena vadānyena dharmayuktaṃ ca tattvataḥ
  2 matam ājñāya rājñaś ca bhīmasenena mādhava
      saṃśamo bāhuvīryaṃ ca khyāpitaṃ mādhavātmanaḥ
  3 tathaiva phalgunenāpi yad uktaṃ tat tvayā śrutam
      ātmanaś ca mataṃ vīra kathitaṃ bhavatāsakṛt
  4 sarvam etad atikramya śrutvā paramataṃ bhavān
      yat prāptakālaṃ manyethās tat kuryāḥ puruṣottama
  5 tasmiṃs tasmin nimitte hi mataṃ bhavati keśava
      prāptakālaṃ manuṣyeṇa svayaṃ kāryam ariṃdama
  6 anyathā cintito hy arthaḥ punar bhavati so 'nyathā
      anitya matayo loke narāḥ puruṣasattama
  7 anyathā buddhayo hy āsann asmāsu vanavāsiṣu
      adṛśyeṣv anyathā kṛṣṇa dṛśyeṣu punar anyathā
  8 asmākam api vārṣṇeya vane vicaratāṃ tadā
      na tathā praṇayo rājye yathā saṃprati vartate
  9 nivṛttavanavāsān naḥ śrutvā vīra samāgatāḥ
      akṣauhiṇyo hi saptemās tvatprasādāj janārdana
  10 imān hi puruṣavyāghrān acintyabalapauruṣān
     āttaśastrān raṇe dṛṣṭvā na vyathed iha kaḥ pumān
 11 sa bhavān kurumadhye taṃ sāntvapūrvaṃ bhayānvitam
     brūyād vākyaṃ yathā mando na vyatheta suyodhanaḥ
 12 yudhiṣṭhiraṃ bhīmasenaṃ bībhatsuṃ cāparājitam
     sahadevaṃ ca māṃ caiva tvāṃ ca rāmaṃ ca keśava
 13 sātyakiṃ ca mahāvīryaṃ virāṭaṃ ca sahātmajam
     drupadaṃ ca sahāmātyaṃ dhṛṣṭadyumnaṃ ca pārṣatam
 14 kāśirājaṃ ca vikrāntaṃ dhṛṣṭaketuṃ ca cedipam
     māṃsaśoṇitabhṛn martyaḥ pratiyudhyeta ko yudhi
 15 sa bhavān gamanād eva sādhayiṣyaty asaṃśayam
     iṣṭam arthaṃ mahābāho dharmarājasya kevalam
 16 viduraś caiva bhīṣmaś ca droṇaś ca saha bāhlikaḥ
     śreyaḥ samarthā vijñātum ucyamānaṃ tvayānagha
 17 te cainam anuneṣyanti dhṛtarāṣṭraṃ janādhipam
     taṃ ca pāpasamācāraṃ sahāmātyaṃ suyodhanam
 18 śrotā cārthasya viduras tvaṃ ca vaktā janārdana
     kam ivārthaṃ vivartantaṃ sthāpayetāṃ na vartmani

SECTION LXXVIII

"Arjuna said, 'O Janardana, Yudhishthira hath already said what should be said. But, O chastiser of foes, hearing what thou hast said, it seemeth to me that thou, O lord, does not think peace to be easily obtainable either in consequence of Dhritarashtra's covetousness or from our present weakness. Thou thinkest also that human prowess alone is fruitless, and also that without putting forth one's prowess one's purposes cannot be achieved. What thou hast said may be true, but at the same time it may not always be true. Nothing, however, should be regarded as impracticable. It is true, peace seemeth to thee to be impossible in consequence of our distressful condition, yet they are still acting against us without reaping the fruits of their acts. Peace, therefore, if properly proposed, O lord, may be concluded. O Krishna, strive thou, therefore, to bring about peace with the foe. Thou, O hero, art the foremost of all friends of both the Pandavas and the Kurus, even as Prajapati is of both the gods and the Asuras. Accomplish thou, therefore, that which is for the good of both the Kurus and the Pandavas. The accomplishment of our good is not, I believe, difficult for thee. If thou strivest, O Janardana, such is this act that it will be soon effected. As soon as thou goest thither, it will be accomplished. If, O hero, thou purposest to treat the evil-minded Duryodhana in any other way, that purpose of thine will be carried out exactly as thou wishest. Whether it be peace or war with the foe that thou wishest, any wish, O Krishna, that thon mayest entertain, will certainly be honoured by us. Doth not the evil-minded Duryodhana with his sons and kinsmen deserve destruction when, unable to bear the sight of Yudhishthira's prosperity and finding no other faultless expedient, that wretch, O slayer of Madhu, deprived us of our kingdom by the sinful expedient of deceitful dice? What bowman is there, who, born in the Kshatriya order, and invited to combat, turneth away from the fight even if he is sure to die? Beholding ourselves vanquished by sinful means and banished to the woods, even then, thou of the Vrishni race, I thought that Suyodhana deserved death at my hands. What thou, however, O Krishna, wishest to do for thy friends is scarcely strange, although it seems inexplicable how the object In view is capable of being effected by either mildness or its reverse. Or, if thou deemest their immediate destruction to be preferable, let it be effected soon without further deliberation. Surely, thou knowest how Draupadi was insulted in the midst of the assembly by Duryodhana of sinful soul and how also we bore it with patience. That Duryodhana, O Madhava, will behave with justice towards the Pandavas is what I cannot believe. Wise counsels will be lost on him like seed sown in a barren soil. Therefore, do without delay what thou, O thou of Vrishni race, thinkest to be proper and beneficial for the Pandavas, or what, indeed, should next be done.'"

Book 5
Chapter 79

1 [sahadeva]
      yad etat kathitaṃ rājñā dharma eṣa sanātanaḥ
      yathā tu yuddham eva syāt tathā kāryam ariṃdama
  2 yadi praśamam iccheyuḥ kuravaḥ pāṇḍavaiḥ saha
      tathāpi yuddhaṃ dāśārha yojayethāḥ sahaiva taiḥ
  3 kathaṃ nu dṛṣṭvā pāñcālīṃ tathā kliṣṭāṃ sabhā gatām
      avadhena praśāmyeta mama manyuḥ suyodhane
  4 yadi bhīmārjunau kṛṣṇa dharmarājaś ca dhārmikaḥ
      dharmam utsṛjya tenāhaṃ yoddhum icchāmi saṃyuge
  5 [sātyaki]
      satyam āha mahābāho sahadevo mahāmatiḥ
      duryodhana vadhe śāntis tasya kopasya me bhavet
  6 jānāsi hi yathādṛṣṭvā cīrājinadharān vane
      tavāpi manyur udbhūto duḥkhitān prekṣya pāṇḍavān
  7 tasmān mādrī sutaḥ śūro yad āha puruṣarṣabhaḥ
      vacanaṃ sarvayodhānāṃ tan mataṃ puruṣottama
  8 [v]
      evaṃ vadati vākyaṃ tu yuyudhāne mahāmatau
      subhīmaḥ siṃhanādo 'bhūd yodhānāṃ tatra sarvaśaḥ
  9 sarve hi sarvato vīrās tad vacaḥ pratyapūjayan
      sādhu sādhv iti śaineyaṃ harṣayanto yuyutsavaḥ

SECTION LXXIX

"The holy one said, 'It shall be, O thou of mighty arms, what thou, O Pandavas, sayest, I will strive to bring about that which would be beneficial to both the Pandavas and the Kurus. Between the two kinds of acts, war and peace, the latter, O Vibhatsu, is perhaps within my power. Behold, the soil is moistened and divested of weeds by human exertion. Without rain, however, O son of Kunti, is never yieldeth crops. Indeed, in the absence of rain some speak of artificial irrigation, as a means of success due to human exertion, but even then it may be seen that the water artificially let in is dried up in consequence of providential drought. Beholding all this, the wise men of old have said that human affairs are set agoing in consequence of the cooperation of both providential and human expedients. I will do all that can be done by human exertion at its best. But I shall, by no means, be able to control what is providential. The wicked-souled Duryodhana acteth, defying both virtue and the world. Nor doth he feel any regret in consequence of his acting in that way. Moreover, his sinful inclinations are fed by his counsellors Sakuni and Karna and his brother Dussasana. Suyodhana will never make peace by giving up the kingdom, without, O Partha, undergoing at our hands a wholesale destruction with his kinsmen. King Yudhishthira the just doth not wish to give up the kingdom submissively. The wicked-minded Duryodhana also will not at our solicitation surrender the kingdom. I, therefore, think that it is scarcely proper to deliver Yudhishthira's message to him. The sinful Duryodhana of Kuru's race will not, O Bharata, accomplish the objects spoken of by Yudhishthira. If he refuses compliance, he will deserve death at the hands of all. Indeed, he deserves death at my hands, as also, O Bharata, of every one since in your childhood he always persecuted you all, and since that wicked and sinful wretch robbed you of your kingdom and could not bear the sight of Yudhishthira's prosperity. Many a time, O Partha, he strove to withdraw me from thee, but I never reckoned those wicked attempts of his. Thou knowest, O thou of mighty arms, what the cherished intentions of Duryodhana are, and thou knowest also that I seek the welfare of king Yudhishthira the just. Knowing, therefore, Duryodhana's heart and what my most cherished wishes are, why then dost thou, O Arjuna, entertain such apprehensions in respect of myself like one unacquainted with everything? That grave act also which was ordained in heaven is known to thee, How then, O Partha, can peace be concluded with the foe? What, however, O Pandavas, is capable of being done by either speech or act, will all be done by me. Do not, however, O Partha, expect peace to be possible with the foe. About a year ago, on the occasion of attacking Virata's kine, did not Bhishma, on their way back, solicit Duryodhana about this very peace so beneficial to all? Believe me, they have been defeated even then when their defeat was resolved by thee.
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[paragraph continues] Indeed, Suyodhana doth not consent to part with the smallest portion of the kingdom for even the shortest period of time. As regards myself, I am ever obedient to the commands of Yudhishthira, and, therefore, the sinful acts of that wicked wretch must have again to be revolved in my mind!'"

Book 5
Chapter 80

 1 [v]
      rājñas tu vacanaṃ śrutvā dharmārthasahitaṃ hitam
      kṛṣṇā dāśārham āsīnam abravīc chokakarṣitā
  2 sutā drupadarājasya svasitāyata mūrdhajā
      saṃpūjya sahadevaṃ ca sātyakiṃ ca mahāratham
  3 bhīmasenaṃ ca saṃśāntaṃ dṛṣṭvā paramadurmanāḥ
      aśrupūrṇekṣaṇā vākyam uvācedaṃ manasvinī
  4 viditaṃ te mahābāho dharmajña madhusūdana
      yathā nikṛtim āsthāya bhraṃśitāḥ pāṇḍavāḥ sukhāt
  5 dhṛtarāṣṭrasya putreṇa sāmātyena janārdana
      yathā ca saṃjayo rājñā mantraṃ rahasi śrāvitaḥ
  6 yudhiṣṭhireṇa dāśārha tac cāpi viditaṃ tava
      yathoktaḥ saṃjayaś caiva tac ca sarvaṃ śrutaṃ tvayā
  7 pañca nas tāta dīyantāṃ grāmā iti mahādyute
      kuśa sthalaṃ vṛkasthalam āsandī vāraṇāvatam
  8 avasānaṃ mahābāho kiṃ cid eva tu pañcamam
      iti duryodhano vācyaḥ suhṛdaś cāsya keśava
  9 tac cāpi nākarod vākyaṃ śrutvā kṛṣṇa suyodhanaḥ
      yudhiṣṭhirasya dāśārha hrīmataḥ saṃdhim icchataḥ
  10 apradānena rājyasya yadi kṛṣṇa suyodhanaḥ
     saṃdhim icchen na kartavyas tatra gatvā kathaṃ cana
 11 śakṣyanti hi mahābāho pāṇḍavāḥ sṛñjayaiḥ saha
     dhārtarāṣṭra balaṃ ghoraṃ kruddhaṃ pratisamāsitum
 12 na hi sāmnā na dānena śakyo 'rthas teṣu kaś cana
     tasmāt teṣu na kartavyā kṛpā te madhusūdana
 13 sāmnā dānena vā kṛṣṇa ye na śāmyanti śatravaḥ
     moktavyas teṣu daṇḍaḥ syāj jīvitaṃ parirakṣatā
 14 tasmāt teṣu mahādaṇḍaḥ kṣeptavyaḥ kṣipram acyuta
     tvayā caiva mahābāho pāṇḍavaiḥ saha sṛjñjayaiḥ
 15 etat samarthaṃ pārthānāṃ tava caiva yaśaḥ karam
     kriyamāṇaṃ bhavet kṛṣṇa kṣatrasya ca sukhāvaham
 16 kṣatriyeṇa hi hantavyaḥ kṣatriyo lobham āsthitaḥ
     akṣatriyo vā dāśārha svadharmam anutiṣṭhatā
 17 anyatra brāhmaṇāt tāta sarvapāpeṣv avasthitāt
     gurur hi sarvavarṇānāṃ brāhmaṇaḥ prasṛtāgra bhuj
 18 yathā vadhye bhaved doṣo vadhyamāne janārdana
     sa vadhyasyāvadhe dṛṣṭa iti dharmavido viduḥ
 19 yathā tvāṃ na spṛśed eṣa doṣaḥ kṛṣṇa tathā kuru
     pāṇḍavaiḥ saha dāśārha sṛñjayaiś ca sasainikaiḥ
 20 punar uktaṃ ca vakṣyāmi viśrambheṇa janārdana
     kā nu sīmantinī mādṛk pṛthivyām asti keśava
 21 sutā drupadarājasya vedimadhyāt samutthitā
     dhṛṣṭadyumnasya bhaginī tava kṛṣṇa priyā sakhī
 22 ājamīḍha kulaṃ prāptā snuṣā pāṇḍor mahātmanaḥ
     mahiṣī pāṇḍuputrāṇāṃ pañcendra samavarcasām
 23 sutā me pañcabhir vīraiḥ pañca jātā mahārathāḥ
     abhimanyur yathā kṛṣṇa tathā te tava dharmataḥ
 24 sāhaṃ keśagrahaṃ prāptā parikliṣṭā sabhāṃ gatā
     paśyatāṃ pāṇḍuputrāṇāṃ tvayi jīvati keśava
 25 jīvatsu kauraveyeṣu pāñcāleṣv atha vṛṣṇiṣu
     dāsī bhūtāsmi pāpānāṃ sabhāmadhye vyavasthitā
 26 nirāmarṣeṣv aceṣṭeṣu prekṣamāṇeṣu pāṇḍuṣu
     trāhi mām iti govinda manasā kāṅkṣito 'si me
 27 yatra māṃ bhagavān rājā śvaśuro vākyam abravīt
     varaṃ vṛṇīṣva pāñcāli varārhāsi matāsi me
 28 adāsāḥ pāṇḍavāḥ santu sarathāḥ sāyudhā iti
     mayokte yatra nirmuktā vanavāsāya keśava
 29 evaṃvidhānāṃ duḥkhānām abhijño 'si janārdana
     trāhi māṃ puṇḍarīkākṣa sabhartṛjñātibāndhavām
 30 nanv ahaṃ kṛṣṇa bhīṣmasya dhṛtarāṣṭrasya cobhayoḥ
     snuṣā bhavāmi dharmeṇa sāhaṃ dāsī kṛtābhavam
 31 dhig balaṃ bhīmasenasya dhik pārthasya dhanuṣmatām
     yatra duryodhanaḥ kṛṣṇa muhūrtam api jīvati
 32 yadi te 'ham anugrāhyā yadi te 'sti kṛpā mayi
     dhārtarāṣṭreṣu vai kopaḥ sarvaḥ kṛṣṇa vidhīyatām
 33 ity uktvā mṛdu saṃhāraṃ vṛjināgraṃ sudarśanam
     sunīlam asitāpāṅgī puṇyagandhādhivāsitam
 34 sarvalakṣaṇasaṃpannaṃ mahābhujaga varcasam
     keśapakṣaṃ varārohā gṛhya savyena pāṇinā
 35 padmākṣī puṇḍarīkākṣam upetya gajagāminī
     aśrupūrṇekṣaṇā kṛṣṇā kṛṣṇaṃ vacanam abravīt
 36 ayaṃ te puṇḍarīkākṣa duḥśāsana karoddhṛtaḥ
     smartavyaḥ sarvakāleṣu pareṣāṃ saṃdhim icchatā
 37 yadi bhīmārjunau kṛṣṇa kṛpaṇau saṃdhikāmukau
     pitā me yotsyate vṛddhaḥ saha putrair mahārathaiḥ
 38 pañca caiva mahāvīryāḥ putrā me madhusūdana
     abhimanyuṃ puraskṛtya yotsyanti kurubhiḥ saha
 39 duḥśāsana bhujaṃ śyāmaṃ saṃchinnaṃ pāṃsuguṇṭhitam
     yady ahaṃ taṃ na paśyāmi kā śāntir hṛdayasya me
 40 trayodaśa hi varṣāṇi pratīkṣantyā gatāni me
     nidhāya hṛdaye manyuṃ pradīptam iva pāvakam
 41 vidīryate me hṛdayaṃ bhīma vākśalya pīḍitam
     yo 'yam adya mahābāhur dharmaṃ samanupaśyati
 42 ity uktvā bāṣpasannena kaṇṭhenāyata locanā
     ruroda kṛṣṇā sotkampaṃ sasvaraṃ bāṣpagadgadam
 43 stanau pīnāyataśroṇī sahitāv abhivarṣatī
     dravī bhūtam ivātyuṣṇam utsṛjad vāri netrajam
 44 tām uvāca mahābāhuḥ keśavaḥ parisāntvayan
     acirād drakṣyase kṛṣṇe rudatīr bharata striyaḥ
 45 evaṃ tā bhīru rotsyanti nihatajñātibāndhavāḥ
     hatamitrā hatabalā yeṣāṃ kruddhāsi bhāmini
 46 ahaṃ ca tat kariṣyāmi bhīṃmārjuna yamaiḥ saha
     yudhiṣṭhira niyogena daivāc ca vidhinirmitāt
 47 dhārtarāṣṭrāḥ kālapakvā na cec chṛṇvanti me vacaḥ
     śeṣyante nihatā bhūmau śvaśṛgālādanī kṛtāḥ
 48 caled dhi himavāñ śailo medinī śatadhā bhavet
     dyauḥ patec ca sanakṣatrā na me moghaṃ vaco bhavet
 49 satyaṃ te pratijānāmi kṛṣṇe bāṣpo nigṛhyatām
     hatāmitrāñ śriyā yuktān acirād drakṣyase patīn

SECTION LXXX

"Nakula said, 'Much hath been said, O Madhava, by king Yudhishthira the just who is conversant with morality and endued with liberality, and thou hast heard what hath been said by Falguni also. As regards my own opinion, O hero, thou hast repeatedly expressed it, Hearing first what the wishes of the enemy are and disregarding all, do what thou regardest to be proper for the occasion. O Kesava, diverse are the conclusions arrived at as regards diverse matters. Success, however, O chastiser of foes, is won when a man doth that which ought to be done in view of the occasion. When a thing is settled in one way on one occasion, it becometh unsuitable when the occasion becometh different. Persons, therefore, in this world, O foremost of men, cannot stick to the same opinion throughout. While we were living in the woods, our hearts were inclined towards a particular course of action. While we were passing the period of concealment, our wishes were of one kind, and now, at the present time, O Krishna, when concealment is no longer necessary, our wishes have become different. O thou of the Vrishni race, while we wandered in the woods, attachment for the kingdom was not so great as now. The period of our exile having ceased, hearing, O hero, that we have returned, an army numbering full seven Akshauhinis hath, through thy grace, O Janardana, been assembled. Beholding these tigers among men, of inconceivable might and prowess, standing equipped for battle armed with weapons, what man is there that will not be struck with fear? Therefore going into the midst of the Kurus, speak thou first words fraught with mildness and then those fraught with threats, so that the wicked Suyodhana may be agitated with fear. What mortal man is there, of flesh and blood, who would encounter in battle Yudhishthira and Bhimasena, the invincible Vibhatsu and Sahadeva, myself, thyself and Rama, O Kesava, and Satyaki of mighty energy. Virata with his sons, Drupada with his allies, and Dhrishtadyumna, O Madhava, and the ruler of Kasi of great prowess and Dhrishtaketu the lord of the Chedis? No sooner wilt thou go there than thou wilt, without doubt, accomplish, O thou of mighty arms, the desired object of king Yudhishthira the just. Vidura, and Bhishma and Drona and Vahlika, these talents, O sinless one, will understand thee when thou wouldst utter words of wisdom. They
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will solicit that ruler of men, Dhritarashtra and Suyodhana of sinful disposition, with his counsellors, to act according to the advice. When thou, O Janardana, art the speaker and Vidura the listener, what subject is there that cannot be rendered smooth and plain?'"

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