srimahabharat - udyoga parva (book 5) chapters 131 to 140

 

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by

                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

Book 5
Chapter 131

  1 [k]
      atrāpy udāharantīmam itihāsaṃ purātanam
      vidurāyāś ca saṃvādaṃ putrasya ca paraṃtapa
  2 atra śreyaś ca bhūyaś ca yathā sā vaktum arhati
      yaśasvinī manumatī kule jātā vibhāvarī
  3 kṣatradharmaratā dhanyā vidurā dīrghadarśinī
      viśrutā rājasaṃsatsu śrutavākyā bahuśrutā
  4 vidurā nāma vai satyā jagarhe putram aurasam
      nirjitaṃ sindhurājena śayānaṃ dīnacetasam
      anandanam adharmajñaṃ dviṣatāṃ harṣavardhanam
  5 na mayā tvaṃ na pitrāsi jātaḥ kvābhyāgato hy asi
      nirmanyur upaśākhīyaḥ puruṣaḥ klība sādhanaḥ
  6 yāvaj jīvaṃ nirāśo 'si kalyāṇāya dhuraṃ vaha
      mātmānam avamanyasva mainam alpena bībharaḥ
      manaḥ kṛtvā sukalyāṇaṃ mā bhais tvaṃ pratisaṃstabha
  7 uttiṣṭha he kāpuruṣa mā śeṣvaivaṃ parājitaḥ
      amitrān nandayan sarvān nirmāno bandhuśokadaḥ
  8 supūrā vai kunadikā supūro mūṣikāñjaliḥ
      susaṃtoṣaḥ kāpuruṣaḥ svalpakenāpi tuṣyati
  9 apy arer ārujan daṃṣṭrām āśvā iva nidhanaṃ vraja
      api vā saṃśayaṃ prāpya jīvite 'pi parākrama
  10 apy areḥ śyenavac chidraṃ paśyes tvaṃ viparikraman
     vinadan vātha vā tūṣṇīṃ vyomni vāpariśaṅkitaḥ
 11 tvam evaṃ pretavac cheṣe kasmād vajrahato yathā
     uttiṣṭha he kāpuruṣa mā śeṣvaivaṃ parājitaḥ
 12 māstaṃ gamas tvaṃ kṛpaṇo viśrūyasva svakarmaṇā
     mā madhye mā jaghanye tvaṃ mādho bhūs tiṣṭha corjitaḥ
 13 alātaṃ tindukasyeva muhūrtam api vijvala
     mā tuṣāgnir ivānarciḥ kākaraṅkhā jijīviṣuḥ
     muhūrtaṃ jvalitaṃ śreyo na tu dhūmāyitaṃ ciram
 14 mā ha sma kasya cid gehe janī rājñaḥ kharī mṛduḥ
     kṛtvā mānuṣyakaṃ karma sṛtvājiṃ yāvad uttamam
     dharmasyānṛṇyam āpnoti na cātmānaṃ vigarhate
 15 alabdhvā yadi vā labdhvā nānuśocanti paṇḍitāḥ
     ānantaryaṃ cārabhate na prāṇānāṃ dhanāyate
 16 udbhāvayasva vīryaṃ vā tāṃ vā gaccha dhruvāṃ gatim
     dharmaṃ putrāgrataḥ kṛtvā kiṃnimittaṃ hi jīvasi
 17 iṣṭāpūrtaṃ hi te klība kīrtiś ca sakalā hatā
     vicchinnaṃ bhogamūlaṃ te kiṃnimittaṃ hi jīvasi
 18 śatrur nimajjatā grāhyo jaṅghāyāṃ prapatiṣyatā
     viparicchinna mūlo 'pi na viṣīdet kathaṃ cana
     udyamya duram utkarṣed ājāneya kṛtaṃ smaran
 19 kuru sattvaṃ ca mānaṃ ca viddhi pauruṣam ātmanaḥ
     udbhāvaya kulaṃ magnaṃ tvatkṛte svayam eva hi
 20 yasya vṛttaṃ na jalpanti mānavā mahad adbhutam
     rāśivardhana mātraṃ sa naiva strī na punaḥ pumān
 21 dāne tapasi śaurye ca yasya na prathitaṃ yaśaḥ
     vidyāyām arthalābhe vā mātur uccāra eva saḥ
 22 śrutena tapasā vāpi śriyā vā vikrameṇa vā
     janān yo 'bhibhavaty anyān karṇamā hi sa vai pumān
 23 na tv eva jālmīṃ kāpālīṃ vṛttim eṣitum arhasi
     nṛśaṃsyām ayaśasyāṃ ca duḥkhāṃ kāpuruṣocitām
 24 yam enam abhinandeyur amitrāḥ puruṣaṃ kṛśam
     lokasya samavajñātaṃ nihītāśana vāsasam
 25 aho lābhakaraṃ dīnam alpajīvanam alpakam
     nedṛśaṃ bandhum āsādya bāndhavaḥ sukham edhate
 26 avṛttyaiva vipatsyāmo vayaṃ rāṣṭrāt pravāsitāḥ
     sarvakāmarasair hīnāḥ sthānabhraṣṭā akiṃcanāḥ
 27 avarṇa kāriṇaṃ satsu kulavaṃśasya nāśanam
     kaliṃ putra pravādena saṃjaya tvām ajījanam
 28 niramarṣaṃ nirutsāhaṃ nirvīryam arinandanam
     mā sma sīmantinī kā cij janayet putram īdṛśam
 29 mā dhūmāya jvalātyantam ākramya jahi śātravān
     jvala mūrdhany amitrāṇāṃ muhūrtam api vā kṣaṇam
 30 etāvān eva puruṣo yad amarṣī yad akṣamī
     kṣamāvān niramarśaś ca naiva strī na punaḥ pumān
 31 saṃtoṣo vai śriyaṃ hanti tathānukrośa eva ca
     anutthāna bhaye cobhe nirīho nāśnute mahat
 32 ebhyo nikṛtipāpebhyaḥ pramuñcātmānam ātmanā
     āyasaṃ hṛdayaṃ kṛtvā mṛgayasva punaḥ svakam
 33 puraṃ viṣahate yasmāt tasmāt puruṣa ucyate
     tam āhur vyarthanāmānaṃ strīvad ya iha jīvati
 34 śūrasyorjita sattvasya siṃhavikrānta gāminaḥ
     diṣṭa bhāvaṃ gatasyāpi vighase modate prajā
 35 ya ātmanaḥ priya sukhe hitvā mṛgayate śriyam
     amātyānām atho harṣam ādadhāty acireṇa saḥ
 36 kiṃ nu te mām apaśyantyāḥ pṛthivyā api sarvayā
     kim ābharaṇakṛtyaṃ te kiṃ bhogair jīvitena vā
 37 kim adyakānāṃ ye lokā dviṣantas tān avāpnuyuḥ
     ye tv ādṛtātmanāṃ lokāḥ suhṛdas tān vrajantu naḥ
 38 bhṛtyair vihīyamānānāṃ parapiṇḍopajīvinām
     kṛpaṇānām asattvānāṃ mā vṛttim anuvartithāḥ
 39 anu tvāṃ tāta jīvantu brāhmaṇāḥ suhṛdas tathā
     parjanyam iva bhūtāni devā iva śatakratum
 40 yam ājīvanti puruṣaṃ sarvabhūtāni saṃjaya
     pakvaṃ drumam ivāsādya tasya jīvitam arthavat
 41 yasya śūrasya vikrāntair edhante bāndhavāḥ sukham
     tridaśā iva śakrasya sādhu tasyeha jīvitam
 42 svabāhubalam āśritya yo 'bhyujjīvati mānavaḥ
     sa loke labhate kīrtiṃ paratra ca śubhāṃ gatim

SECTION CXXXI

"Vaisampayana said, 'After Vidura had said this, Kesava, that slayer of hostile divisions, endued with great energy, addressed Dhritarashtra's son, Duryodhana, and said, 'From delusion, O Suyodhana, thou regardest
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me to be alone, and it is for this, O thou of little understanding, that thou seekest to make me a captive after vanquishing me by violence. Here, however, are all the Pandavas and all the Vrishnis and Andhakas. Here are all the Adityas, the Rudras, and the Vasus, with all the great Rishis. Saying this Kesava, that slayer of hostile heroes burst out into a loud laughter. And as the high-souled Sauri laughed, from his body, that resembled a blazing fire, issued myriads of gods, each of lightning effulgence, and not bigger than the thumb. And on his forehead appeared Brahman, and on his breast Rudra. And on his arms appeared the regents of the world, and from his mouth issued Agni, the Adityas, the Sadhyas, the Vasus, the Aswins, the Marutas, with Indra, and the Viswedevas. And myriads of Yakshas, and the Gandharvas, and Rakshasas also, of the same measure and form, issued thence. And from his two arms issued Sankarshana and Dhananjaya. And Arjuna stood on his right, bow in hand, and Rama stood on his left, armed with the plough. And behind him stood Bhima, and Yudhishthira, and the two sons of Madri, and before him were all the Andhakas and the Vrishnis with Pradyumna and other chiefs bearing mighty weapons upraised. And on his diverse arms were seen the conch, the discus, the mace, the bow called Saranga, the plough, the javelin, the Nandaka, and every other weapon, all shining with effulgence, and upraised for striking. And from his eyes and nose and ears and every part of his body, issued fierce sparks of fire mixed with smoke. And from the pores of his body issued sparks of fire like unto the rays of the sun. And beholding that awful form of the high-souled Kesava, all the kings closed their eyes with affrighted hearts, except Drona, and Bhishma, and Vidura, endued with great intelligence, greatly blessed Sanjaya, and the Rishis, possessed of wealth of asceticism, for the divine Janardana gave unto them this divine sight on the occasion. And beholding in the (Kuru) court that highly wonderful sight, celestial drums beat (in the sky) and a floral shower fell (upon him). And the whole Earth trembled (at the time) and the oceans were agitated. And, O bull of the Bharata's race, all the denizens of the earth were filled with great wonder. Then that tiger among men, that chastiser of foes, withdrew that divine and highly wonderful, and extremely varied and auspicious form. And arm-in-arm with Satyaki on one side and Hridika's son (Kritavarman) on the other, and obtaining permission of the Rishis, the slayer of Madhu went out. And during the uproar that then took place, the Rishis, Narada and others vanquished, for repairing to their respective places. And this also was another wonderful incident that happened. And seeing that tiger among men leave the court, the Kauravas with all the kings followed him, like the gods following Indra. Sauri, however, of immeasurable soul, without bestowing a single thought on those that followed him, issued from the court, like a blazing fire mixed with smoke. And he beheld (at the gate his charioteer) Daruka waiting with his large white car, furnished with rows of tinkling bells, decked with golden ornaments, and endued with
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great speed, the clatter of whose wheels resounded like the rumbling of the clouds, and which was covered all over with white tiger-skins, and unto which were harnessed his steeds Saivya (and others). And there also appeared, mounted on his car, that favourite hero of Vrishnis, the mighty car-warrior Kritavarman, the son of Hridika. And that chastiser of foes, Sauri, who had his car ready, was about to depart, king Dhritarashtra addressed him once more and said, 'O grinder of foes, thou hast seen, O Janardana, the power I wield over my sons! Thou hast, indeed, witnessed all with thy own eyes. Nothing now is unknown to thee. Seeing me endeavour to bring about peace between the Kurus, and the Pandavas, in fact, knowing the state (in which I am), it behoveth thee not to entertain any suspicion regarding me. O Kesava, I have no sinful feelings towards the Pandavas. Thou knowest what words have been spoken by me to Suyodhana. The Kauravas and all the kings of the Earth, also know, O Madhava, that I have made every endeavour to bring about peace.'
"Vaisampayana continued, 'The mighty-armed Janardana then addressed Dhritarashtra, Drona, grandsire Bhishma, Kshattri, Vahlika, and Kripa and said, 'Ye have yourselves witnessed all that hath happened in the assembly of the Kurus, viz., how wicked Duryodhana, like an uneducated wretch, left the court from anger, and how king Dhritarashtra also describeth himself to be powerless. With the permission of you all, I shall now go back to Yudhishthira.' Saluting them, that bull amongst men, Sauri then mounted his car and set out. And those heroic bulls amongst the Bharatas, those mighty bowmen, viz., Bhishma, Drona, and Kripa, and Kshattri, and Aswatthaman and Vikarna, and that mighty car-warrior Yuyutsu, all began to follow him. And Kesava, on his large white car, furnished with rows of tinkling bells, proceeded then, in the very sight of the Kurus, to the abode of his paternal aunt (Kunti).'"

Book 5
Chapter 132

 1 [vidurā]
      athaitasyām avasthāyāṃ pauruṣaṃ hātum icchasi
      nihīna sevitaṃ mārgaṃ gamiṣyasy acirād iva
  2 yo hi tejo yathāśakti na darśayati vikramāt
      kṣatriyo jīvitākāṅkṣī stena ity eva taṃ viduḥ
  3 arthavanty upapannāni vākyāni guṇavanti ca
      naiva saṃprāpnuvanti tvāṃ mumūrṣum iva bheṣajam
  4 santi vai sindhurājasya saṃtuṣṭā bahavo janāḥ
      daurbalyād āsate mūḍhā vyasanaughapratīkṣiṇaḥ
  5 sahāyocapayaṃ kṛtvā vyavasāyya tatas tataḥ
      anuduṣyeyur apare paśyantas tava pauruṣam
  6 taiḥ kṛtvā saha saṃghātaṃ giridurgālayāṃś cara
      kāle vyasanam ākāṅkṣan naivāyam ajarāmaraḥ
  7 saṃjayo nāmataś ca tvaṃ na ca paśyāmi tat tvayi
      anvartha nāmā bhava me putra mā vyarthanāmakaḥ
  8 samyag dṛṣṭir mahāprājño bālaṃ tvāṃ brāhmaṇo 'bravīt
      ayaṃ prāpya mahat kṛcchraṃ punar vṛddhiṃ gamiṣyati
  9 tasya smarantī vacanam āśaṃse vijayaṃ tava
      tasmāt tāta bravīmi tvāṃ vakṣyāmi ca punaḥ punaḥ
  10 yasya hy arthābhinirvṛttau bhavanty āpyāyitāḥ pare
     tasyārthasiddhir niyatā nayeṣv arthānusāriṇaḥ
 11 samṛddihr asamṛddhir vā pūrveṣāṃ mama saṃjaya
     evaṃ vidvān yuddhamanā bhava mā pratyupāhara
 12 nātaḥ pāpīyasīṃ kāṃ cid avasthā śambaro 'bravīt
     yatra naivādya na prātra bhojanaṃ pratidṛśyate
 13 patiputra vadhād etat paramaṃ duḥkham abravīt
     dāridryam iti yat proktaṃ paryāya maraṇaṃ hi tat
 14 ahaṃ mahākule jātā hradād dhradam ivāgatā
     īśvarī sarvakalyāṇair bhartrā paramapūjitā
 15 mahārhamālyābharaṇāṃ sumṛṣṭāmbara vāsasam
     purā dṛṣṭvā suhṛdvargo mām apaśyat sudurgatām
 16 yadā māṃ caiva bhāryāṃ ca draṣṭāsi bhṛśadurbale
     na tadā jīvitenārtho bhavitā tava saṃjaya
 17 dāsakarma karān bhṛtyān ācāryartvik purohitān
     avṛttyāsmān prajahato dṛṣṭvā kiṃ jīvitena te
 18 yadi kṛtyaṃ na paśyāmi tavādyeha yathā purā
     ślāghanīyaṃ yaśasyaṃ ca kā śāntir hṛdayasya me
 19 neti ced brāhmaṇān brūyāṃ dīryate hṛdayaṃ mama
     na hy ahaṃ na ca me bhartā neti brāhmaṇam uktavān
 20 vayam āśramaṇīyāḥ sma nāśritāraḥ parasya ca
     sānyān āśritya jīvantī parityakṣyāmi jīvitam
 21 apāre bhava naḥ pāram aplave bhava naḥ plavaḥ
     kuruṣva sthānam asthāne mṛtān saṃjīvayasva naḥ
 22 sarve te śatravaḥ sahyā na cej jīvitum icchasi
     atha ced īdṛśīṃ vṛttiṃ klībām abhyupapadyase
 23 nirviṇṇātmā hatamanā muñcaitāṃ pāpajīvikām
     ekaśatruvadhenaiva śūro gacchati viśrutim
 24 indro vṛtravadhenaiva mahendraḥ samapadyata
     māhendraṃ ca grahaṃ lebhe lokānāṃ ceśvaro 'bhavat
 25 nāma viśrāvya vā saṃkhye śatrūr āhūya daṃśitān
     senāgraṃ vāpi vidrāvya hatvā vā puruṣaṃ varam
 26 yadaiva labhate vīraḥ suyuddhena mahad yaśaḥ
     tadaiva pravyathante 'sya śatravo vinamanti ca
 27 tyaktvātmānaṃ raṇe dakṣaṃ śūraṃ kāpuruṣā janāḥ
     avaśāḥ pūrayanti sma sarvakāmasamṛddhibhiḥ
 28 rājyaṃ vāpy ugravibhraṃśaṃ saṃśayo jīvitasya vā
     pralabdhasya hi śatror vai śeṣaṃ kurvanti sādhavaḥ
 29 svargadvāropamaṃ rājyam atha vāpy amṛtopamam
     ruddham ekāyane matvā patolmuka ivāriṣu
 30 jahi śatrūn raṇe rājan svadharmam anupālaya
     mā tvā paśyet sukṛpaṇaṃ śatruḥ śrīmān kadā cana
 31 asmadīyaiś ca śocadbhir nadadbhiś ca parair vṛtam
     api tvāṃ nānupaśyeyaṃ dīnā dīnam avasthitam
 32 uṣya sauvīrakanyābhiḥ ślāghasvārthair yathā purā
     mā ca saindhava kanyānām avansan no vaśaṃ gamaḥ
 33 yuvā rūpeṇa saṃpanno vidyayābhijanena ca
     yas tvādṛśo vikurvīta yaśasvī lokaviśrutaḥ
     voḍhavye dhury anaḍuvan manye maraṇam eva tat
 34 yadi tvām anupaśyāmi parasya priyavādinam
     pṛṣṭhato 'nuvrajantaṃ vā kā kāntir hṛdayasya me
 35 nāsmiñ jātu kule jāto gacched yo 'nyasya pṛṣṭhataḥ
     na tvaṃ parasyānudhuraṃ tāta jīvitum arhasi
 36 ahaṃ hi kṣatrahṛdayaṃ veda yat pariśāśvatam
     pūrvaiḥ pūrvataraiḥ proktaṃ paraiḥ paratarair api
 37 yo vai kaś cid ihājātaḥ kṣatriyaḥ kṣatradharmavit
     bhayād vṛtti samīkṣo vā na named iha kasya cit
 38 udyacched eva na named udyamo hy eva pauruṣam
     apy aparvaṇi bhajyeta na named iha kasya cit
 39 mātaṅgo matta iva ca parīyāt sumahāmanāḥ
     brāhmaṇebhyo namen nityaṃ dharmāyaiva ca saṃjaya
 40 niyacchann itarān varṇān vinighnan sarvaduṣkṛtaḥ
     sasahāyo 'sahāyo vā yāvaj jīvaṃ tathā bhavet

SECTION CXXXII

"Vaisampayana said, 'Entering her abode and worshipping her feet, Kesava represented to her briefly all that had transpired in the assembly of the Kurus. And Vasudeva said, 'Diverse words, worthy of being accepted and fraught with reasons, were said both by myself and the Rishis, but Duryodhana accepted them not. As regards Suyodhana and his followers, their hour is come. With thy leave now, I shall speedily repair unto the Pandavas. What should I say unto the Pandavas as thy instructions to them? Tell me that, O thou endued with great wisdom. I desire to hear thy words.'
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"Kunti said, 'O Kesava, say unto king Yudhishthira of virtuous soul these words, 'Thy virtue, O son, is decreasing greatly. Do not act vainly. O king, like a reader of the Vedas incapable of catching their real meaning, and, therefore, truly unlearned. Thy understanding, affected by only the words of the Vedas, vieweth virtue alone. Cast thy eyes on the duties of thy own order, as ordained by the Self-create. For all ruthless deeds and for the protection of the people, from his (Brahmana's) arms was created the Kshatriya, who is to depend upon the prowess of his own arms. Listen, an instance is cited in this connection, that hath been heard by me from the aged. In days of yore, Vaisravana, having been gratified, made a gift of this Earth to the royal sage Muchukunda. The latter without accepting the gift, said, 'I desire to enjoy that sovereignty which is won by prowess of arms.' At this, Vaisravana was highly delighted and filled with wonder. King Muchukunda then, fully observing the duties of the Kshatriya order ruled this earth, having conquered it by the prowess of his arms. Then again, a sixth part of the virtue, practised by subjects well-protected by the king, is obtained, 'O Bharata, by the king. The virtue again that the king himself practiseth conferreth godhead on him, while if he perpetrateth sin, he goeth to hell. The penal code properly applied by the ruler, maketh the four orders adhere to their respective duties, and leadeth to an acquisition (by the ruler himself) of virtue (profit, and salvation). When the king properly abideth by the penal code, without making any portion of it a dead letter, then that best of periods called the Krita Yuga setteth in. Let not this doubt be thine, viz., whether the era is the cause of the king, or the king the cause of the era, for (know this to be certain that) the king is the cause of the era. It is the king that createth the Krita, the Treta, or the Dwapara age. Indeed, it is the king that is the cause of also the fourth Yuga (viz., the Kali). That king who causeth the Krita age to set in, enjoyeth heaven exceedingly. That king who causeth the Treta age to set in, doth enjoy heaven but not exceedingly. For thus causing the Dwapara age to set in, a king enjoyeth heaven according to his due. The king, however, who causeth the Kali age to set in, earneth sin exceedingly. Thereupon, that king of wicked deeds resideth in hell for countless years. Indeed, the king's sins affect the world, and the world's sins affect him. Observe thou those kingly duties of thine that befit thy ancestry. That is not the conduct of a royal sage in which thou wishest to abide. Indeed, he that is stained by weakness of heart and adhereth to compassion, and is unsteady, never obtaineth the merit born of cherishing his subjects with love. That understanding according to which thou art now acting was never wished (to thee) by Pandu, or myself, or thy grandsire, while we uttered blessings on thee before; sacrifice, gift, merit, and bravery, subjects and children, greatness of soul, and might, and energy, these were always prayed by me for thee. Well-wishing Brahmanas duly worshipped and gratified the gods and the Pitris for your long life, wealth, and children, by adding Swaha and Swadha. The mother and the father, as also the
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gods always desire for their children liberality and gift and study and sacrifice and sway over subjects. Whether all this be righteous or unrighteous, you are to practise it, in consequence of your very birth. (Behold, O Krishna, so far from doing all this), though born in a high race, they are yet destitute of the very means of support, and are afflicted with misery. Hungry men, approaching a brave and bountiful monarch, are gratified, and live by his side. What virtue can be superior to this? A virtuous person, upon acquiring a kingdom, should in this world make all persons his own, attaching some by gift, some by force, and some by sweet words. A Brahmana should adopt mendicancy; a Kshatriya should protect (subjects); a Vaisya should earn wealth; and a Sudra should serve the other three. Mendicancy, therefore, is forbidden to thee. Nor is agriculture suited to thee. Thou art a Kshatriya and therefore, the protector of all in distress. Thou art to live by the prowess of thy arms. O thou of mighty arms, recover thy paternal share of the kingdom which thou hast lost, by conciliation, or by working disunion among thy foes, or by gift of money or violence, or well-directed policy. What can be a matter of greater grief than that I, deprived of friends, should live upon food supplied by others, after having brought thee forth, thou enhancer of the joys of friends? Fight, according to the practices of kings. Do not sink thy ancestors (in infamy). With thy merit worn out, do not, with thy younger brothers, obtain a sinful end.'"

Book 5
Chapter 133

1 [putra]
      kṛṣṇāyasasyeva ca te saṃhatya hṛdayaṃ kṛtam
      mama mātas tv akaruṇe vairaprajñe hy amarṣaṇe
  2 aho kṣatrasamācāro yatra mām aparaṃ yathā
      īdṛśaṃ vacanaṃ brūyād bhavatī putram ekajam
  3 kiṃ nu te mām apaśyantyāḥ pṛthivyā api sarvayā
      kim ābharaṇakṛtyaṃ te kiṃ bhogair jīvitena vā
  4 sarvārambhā hi viduṣāṃ tāta dharmārthakāraṇāt
      tān evābhisamīkṣyāhaṃ saṃjaya tvām acūcudam
  5 sa samīkṣya kramopeto mukhyaḥ kālo 'yam āgataḥ
      asmiṃś ced āgate kāle kāryaṃ na pratipadyase
      asaṃbhāvita rūpas tvaṃ sunṛśaṃsaṃ kariṣyasi
  6 taṃ tvām ayaśasā spṛṣṭaṃ na brūyāṃ yadi saṃjaya
      kharī vātsalyam āhus tan niḥ sāmarthyam ahetukam
  7 sadbhir vigarhitaṃ mārgaṃ tyaja mūrkha niṣevitam
      avidyā vai mahaty asti yām imāṃ saṃśritāḥ prajāḥ
  8 tava syād yadi sadvṛttaṃ tena me tvaṃ priyo bhaveḥ
      dharmārthaguṇayuktena netareṇa kathaṃ cana
      daivamānuṣayuktena sadbhir ācaritena ca
  9 yo hy evam avinītena ramate putra naptṛṇā
      anutthānavatā cāpi moghaṃ tasya prajā phalam
  10 akurvanto hi karmāṇi kurvanto ninditāni ca
     sukhaṃ naiveha nāmutra labhante puruṣādhamāḥ
 11 yuddhāya kṣatriyaḥ sṛṣṭaḥ saṃjayeha jayāya ca
     krūrāya karmaṇe nityaṃ prajānāṃ paripālane
     jayan vā vadhyamāno vā prāpnotīndra salokatām
 12 na śakra bhavane puṇye divi tadvidyate sukham
     yad amitrān vaśe kṛtvā kṣatriyaḥ sukham aśnute
 13 manyunā dahyamānena puruṣeṇa manasvinā
     nikṛteneha bahuśaḥ śatrūn pratijigīṣayā
 14 ātmānaṃ vā parityajya śatrūn vā vinipātya vai
     ato 'nyena prakāreṇa śāntir asya kuto bhavet
 15 iha prājñḍo hi puruṣaḥ svalpam apriyam icchati
     yasya svalpaṃ priyaṃ loke dhruvaṃ tasyālpam apriyam
 16 priyābhāvāc ca puruṣo naiva prāpnoti śobhanam
     dhruvaṃ cābhāvam abhyeti gatvā gaṅgeva sāgaram
 17 [putra]
     neyaṃ matis tvayā vācyā mātaḥ putre viśeṣataḥ
     kāruṇyam evātra paśya bhūtveha jaḍa mūkavat
 18 ato me bhūyasī nandir yad evam anupaśyasi
     codyaṃ māṃ codayasy etad bhṛśaṃ vai codayāmi te
 19 atha tvāṃ pūjayiṣyāmi hatvā vai sarvasaindhavān
     ahaṃ paśyāmi vijayaṃ kṛtsnaṃ bhāvinam eva te
 20 akośasyāsahāyasya kutaḥ svid vijayo mama
     ity avasthāṃ viditvemām ātmanātmani dāruṇām
     rājyād bhāvo nivṛtto me tridivād iva duṣkṛteḥ
 21 īdṛśaṃ bhavatī kaṃ cid upāyam anupaśyati
     tan me pariṇata prajñe samyak prabrūhi pṛcchate
     kariṣyāmi hi tat sarvaṃ yathāvad anuśāsanam
 22 putrātmā nāvamantavyaḥ pūrvābhir asamṛddhibhiḥ
     abhūtvā hi bhavanty arthā bhūtvā naśyanti cāpare
 23 amarṣeṇaiva cāpy arthā nārabdhavyāḥ subāliśaiḥ
     sarveṣāṃ karmaṇāṃ tāta phale nityam anityatā
 24 anityam iti jānanto na bhavanti bhavanti ca
     atha ye naiva kurvanti naiva jātu bhavanti te
 25 aikaguṇyam anīhāyām abhāvaḥ karmaṇāṃ phalam
     atha dvaiguṇyam īhāyāṃ phalaṃ bhavati vā na vā
 26 yasya prāg eva viditā sarvārthānām anityatā
     nuded vṛddhisamṛddhī sa pratikūle nṛpātmaja
 27 utthātavyaṃ jāgṛtavyaṃ yoktavyaṃ bhūtikarmasu
     bhaviṣyatīty eva manaḥ kṛtvā satatam avyathaiḥ
     maṅgalāni puraskṛtya brāhmaṇaiś ceśvaraiḥ saha
 28 prājñasya nṛpater āśu vṛddhir bhavati putraka
     abhivartati lakṣmīs taṃ prācīm iva divākaraḥ
 29 nidarśanāny upāyāṃś ca bahūny uddharṣaṇāni ca
     anudarśita rūpo 'si paśyāmi kuru pauruṣam
     puruṣārtham abhipretaṃ samāhartum ihārhasi
 30 kruddhāṁl lubdhān parikṣīṇān avakṣiptān vimānitān
     spardhinaś caiva ye ke cit tān yukta upadhāraya
 31 etena tvaṃ prakāreṇa mahato bhetsyase gaṇān
     mahāvega ivoddhūto mātariśvā balāhakān
 32 teṣām agrapradāyī syāḥ kalyotthāyī priyaṃvadaḥ
     te tvāṃ priyaṃ kariṣyanti puro dhāsyanti ca dhruvam
 33 yadaiva śatrur jānīyāt sapatnaṃ tyaktajīvitam
     tadaivāsmād udvijate sarpād veśma gatād iva
 34 taṃ viditvā parākrāntaṃ vaśe na kurute yadi
     nirvādair nirvaded enam antatas tad bhaviṣyati
 35 nirvādād āspadaṃ labdhvā dhanavṛddhir bhaviṣyati
     dhanavantaṃ hi mitrāṇi bhajante cāśrayanti ca
 36 sphalitārthaṃ punas tāta saṃtyajanty api bāndhavāḥ
     apy asminn āśrayante ca jugupsanti ca tādṛśam
 37 śatruṃ kṛtvā yaḥ sahāyaṃ viśvāsam upagacchati
     ataḥ saṃbhāvyam evaitad yad rājyaṃ prāpnuyād iti

SECTION CXXXIII

"Kunti said, 'In this connection, O chastiser of foes, is cited an old story of the conversation between Vidula and her son. It behoveth thee to say unto Yudhishthira anything that can be gathered from this or anything more beneficial than that.
'There was a high-born dame of great foresight, named Vidula. She was famous, slightly wrathful, of crooked disposition, and devoted to Kshatriya virtues. Well-educated, she was known to all the kings of the earth. Of great learning, she had listened to the speeches and instructions of diverse mien. And the princess Vidula, one day, rebuked her own son, who, after his defeat by the king of the Sindhus, lay prostrate with heart depressed by despair. And she said, 'Thou art not my son, O enhancer of the joys of foes. Begotten thou hast not been by myself and thy father! Whence hast thou come? Without wrath as thou art, thou canst not be counted as a man. Thy features betray thee to be a eunuch. Sinkest thou in despair as long as thou livest? If thou art desirous of thy own welfare, bear thou the burthen (of thy affairs on thy shoulders), Do not disgrace thy soul. Do not suffer it to be gratified with a little. Set thy heart on thy
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welfare, and be not afraid. Abandon thy fears. Rise, O coward. Do not lie down thus, after thy defeat, delighting all thy foes and grieving the friends, and reft of all sense of honour. Little streams are filled up with only a quantity of water. The palms of a mouse are filled with only a small quantity. A coward is soon gratified, with acquisitions that are small. Rather perish in plucking the fangs of a snake than die miserable like a dog. Put forth thy prowess even at the risk of thy life. Like a hawk that fearlessly rangeth the sky, do thou also wander fearlessly or put forth thy prowess, or silently watch thy foes for an opportunity. Why dost thou lie down like a carcass or like one smitten by thunder? Rise, O coward, do not slumber after having been vanquished by the foe. Do not disappear from the sight of all so miserably. Make thyself known by thy deeds. Never occupy the intermediate, the low, or the lowest station. Blaze up (like a well-fed fire). Like a brand of Tinduka wood, blaze up even for a moment, but never smoulder from desire, like a flameless fire of paddy chaff. It is better to blaze up for a moment than smoke for ever and ever. Let no son be born in a royal race, who is either exceedingly fierce or exceedingly mild. Repairing to the field of battle and achieving every great feat that is possible for man to achieve, a brave man is freed from the debt he oweth to the duties of the Kshatriya order. Such a person never disgraceth his own self. Whether he gaineth his object or not, he that is possessed of sense never indulgeth in grief. On the other hand, such a person accomplisheth what should be next done, without caring for even his life. Therefore, O son, display thy prowess, or obtain that end which is inevitable. Why, Indeed, dost thou live, disregarding the duties of thy order? All thy religious rites, O eunuch, and all thy achievements are gone. The every root of all thy enjoyments is cut off. What for then dost thou live? If fall and sink one must, he should seize the foe by the hips (and thus fall with the foe). Even if one's roots are cut off, he should not yet give way to despair. Horse of high mettle put forth all their prowess for dragging or bearing heavy weights. Remembering their behaviour, muster, all thy strength and sense of honour. Know also in what thy manliness consists. Exert thyself in raising that race which hath sunk, in consequence of thee. He that hath not achieved a great feat forming the subject of men's conversation, only increaseth the number of population. He is neither man nor woman. He whose fame is not founded in respect of charity, asceticism, truth, learning and acquisition of wealth, is only his mother's excreta. On the other hand, he that surpasseth others in learning, asceticism, wealth, prowess, and deeds, is (truly) a man. It behoveth thee not to adopt the idle, wretched, infamous, and miserable profession of mendicancy that is worthy only of a coward. Friends never derive any happiness on obtaining that weak person for a friend, at whose sight foes are delighted, who is despised by men, who is without seats and robes, who is gratified with small acquisitions, who is destitute, and who hath no courage, and is low. Alas, exiled from our kingdom, driven from
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home, deprived of all means of enjoyment and pleasure, and destitute, of resources, we shall have to perish from want of the very means of life! Misbehaving in the midst of those that are good, and the destroyer of thy race and family, by bringing thee forth, O Sanjaya, I have brought forth Kali himself in the shape of a son. Oh, let no woman bring forth such a son (as thou) that art without wrath, without exertion, without energy, and that art the joy of foes. Do not smoulder. Blaze thou up, effectively displaying thy prowess. Slay thy foes. For but a moment, for ever so small a space of time, blaze thou up on the heads of thy enemies. He is a man who cherisheth wrath and forgiveth not. He, on the other hand, who is forgiving and without wrath, is neither a man nor woman. Contentment and softness of heart and these two, viz., want of exertion and fear, are destructive of prosperity. He that is without exertion never winneth what is great. Therefore, O son, free thyself, by thy own exertions, from these faults that lead to defeat and downfall. Steel thy heart and seek to recover thy own. A man is called Purusha because he is competent to trouble his foe (param). He, therefore, who liveth like a woman is misnamed Purusha (man). A brave king of mighty strength, and who moveth like a lion, may go the way of all creatures. The subjects, however, that reside in his dominions do not yet become unhappy. That king, who, disregarding his own happiness and pleasures, seeketh the prosperity of his kingdom, succeedeth soon in gladdening his counsellors and friends.'
"Hearing these words, the son said, 'If thou dost not behold me, of what use would the whole earth be to thee, of what use thy ornaments, of what use all the means of pleasure and even life itself?' The mother said, 'Let those regions be obtained by our foes which belong to those that are low. Let those again that are friends go to those regions which are obtainable by persons whose souls are held in respect. Do not adopt the course of life that is followed by those wretched persons, who, destitute of strength, and without servants and attendants (to do their bidding) live upon the food supplied by others. Like the creatures of the earth that depend on the clouds, or the gods depending on Indra, let the Brahmanas and thy friends all depend on thee for their sustenance. His life, O Sanjaya, is not vain on whom all creatures depend for their sustenance, like birds repairing to a tree abounding with ripe fruits. The life of that brave man is, indeed, praiseworthy, through whose prowess friends derive happiness, like the gods deriving happiness through the prowess of Sakra. That man who liveth in greatness depending on the prowess of his own arms, succeedeth in winning fame in this world and blessed state in the next!'"

Book 5
Chapter 134

1 [m]
      naiva rājñā daraḥ kāryo jātu kasyāṃ cid āpadi
      atha ced api dīrṇaḥ syān naiva varteta dīrṇavat
  2 dīrṇaṃ hi dṛṣṭvā rājānaṃ sarvam evānudīryate
      rāṣṭraṃ balam amātyāś ca pṛthak kurvanti te matim
  3 śatrūn eke prapadyante prajahaty apare punaḥ
      anv eke prajihīrṣanti ye purastād vimānitāḥ
  4 ya evātyanta suhṛdas ta enaṃ paryupāsate
      aśaktayaḥ svasti kāmā baddhavatsā iḍā iva
      śocantam anuśocanti pratītān iva bāndhavān
  5 api te pūjitāḥ pūrvam api te suhṛdo matāḥ
      ye rāṣṭram abhimanyante rājño vyasanam īyuṣaḥ
      mā dīdaras tvaṃ suhṛdo mā tvāṃ dīrṇaṃ prahāsiṣuḥ
  6 prabhāvaṃ pauruṣaṃ buddhiṃ jijñāsantyā mayā tava
      ullapantyā samāśvāsaṃ balavān iva durbalam
  7 yady etat saṃvijānāsi yadi samyag bravīmy aham
      kṛtvāsaumyam ivātmānaṃ jayāyottiṣṭha saṃjaya
  8 asti naḥ kośanicayo mahān aviditas tava
      tam ahaṃ veda nānyas tam upasaṃpādayāmi te
  9 santi naikaśatā bhūyaḥ suhṛdas tava saṃjaya
      sukhaduḥkhasahā vīra śatārhā anivartinaḥ
  10 tādṛśā hi sahāyā vai puruṣasya bubhūṣataḥ
     īṣad ujjihataḥ kiṃ cit sacivāḥ śatrukarśanāḥ
 11 kasya tv īdṛśakaṃ vākyaṃ śrutvāpi svalpa cetasaḥ
     tamo na vyapahanyeta sucitrārtha padākṣaram
 12 udake dhūr iyaṃ dhāryā sartavyaṃ pravaṇe mayā
     yasya me bhavatī netrī bhaviṣyad bhūtadarśinī
 13 ahaṃ hi vacanaṃ tvattaḥ śuśrūṣur aparāparam
     kiṃ cit kiṃ cit prativadaṃs tūṣṇīm āsaṃ muhur muhuḥ
 14 atṛpyann amṛtasyeva kṛcchrāl labdhasya bāndhavāt
     udyacchāmy eṣa śatrūṇāṃ niyamāya jayāya ca
 15 sadaśva iva sa kṣiptaḥ praṇunno vākyasāyakaiḥ
     tac cakāra tathā sarvaṃ yathāvad anuśāsanam
 16 idam uddharṣaṇaṃ bhīmaṃ tejovardhanam uttamam
     rājānaṃ śrāvayen mantrī sīdantaṃ śatrupīḍitam
 17 jayo nāmetihāso 'yaṃ śrotavyo vijigīṣuṇā
     mahīṃ vijayate kṣipraṃ śrutvā śatrūṃś ca mardati
 18 idaṃ puṃsavanaṃ caiva vīrājananam eva ca
     abhīkṣṇaṃ garbhiṇī śrutvā dhruvaṃ vīraṃ prajāyate
 19 vidyā śūraṃ tapaḥ śūraṃ damaśūraṃ tapasvinam
     brāhmyā śriyā dīpyamānaṃ sādhuvādena saṃmatam
 20 arciṣmantaṃ balopetaṃ mahābhāgaṃ mahāratham
     dhṛṣṭavantam anādhṛṣyaṃ jetāram aparājitam
 21 niyantāram asādhūnāṃ goptāraṃ harma cāriṇām
     tadarthaṃ kṣatriyā sūte vīraṃ satyaparākramam

SECTION CXXXIV

"Vidula said, 'If, having fallen into such a plight, thou wishest to give up manliness, thou shalt then have, in no time, to tread the path that is trod by those that are low and wretched. That Kshatriya, who, from desire of life, displayeth not his energy according to the best of his might and prowess, is regarded as a thief. Alas, like medicine to a dying man, these words that are fraught with grave import, and are proper and reasonable, do not make any impression on thee! It is true, the king of the Sindhus hath many followers. They are, however, all discounted. From weakness, and ignorance of proper means, they are waiting for the distress of their master (without being able to effect a deliverance for themselves by their own exertions). As regards others (his open enemies), they will come to thee with their auxiliaries if they behold thee put forth thy prowess. Uniting with them, seek refuge now in mountain fastness, waiting for that season when calamity will overtake the foe, as it must, for he is not free from disease and death. By name thou art Sanjaya (the victorious). I do not, however, behold any such indication in thee. Be true to thy name. Be my son. Oh, do not make thy name untrue. Beholding thee while a child, a Brahmana of great foresight and wisdom, said, 'This one falling into great distress will again win greatness.' Remembering his words, I hope for thy victory. It is for that, O son, I tell thee so, and shall tell thee again and again. That man who pursueth the fruition of his objects according to the ways of policy and for the success of whose objects other people strive cordially, is always sure to win success. Whether what I have is gained or lost, I will not desist, with such a resolve, O Sanjaya, O learned one, engage in war, without withdrawing thyself from it. Samvara hath said, 'There is no more miserable state than that in which one is anxious for his food from day to day.' A state such as his hath beer said to be more unhappy than the death of one's husband and sons. That which hath been called poverty is only a form of death. As regards myself, born in a high race, I have been transplanted from one take into another. Possessed of every auspicious thing, and worshipped by my husband, my power extended over all. Staying in the midst of friends, our friends formerly beheld me decked in costly garlands and ornaments, with body well-washed, attired in excellent robes, and myself always cheerful. When thou wilt behold both me and thy wife weakened (from want of food), thou wilt then, O Sanjaya, scarcely desire to live. Of what use will life be to thee when thou wilt behold all our servants engaged in attending on us, our preceptors and our ordinary and extraordinary priests, leaving us from want of sustenance? If, again, I do not now see in thee those laudable and famous achievements in which thou wert formerly engaged, what peace can my heart know? If I have to say--Nay--to a Brahmana, my heart will burst, for neither I nor my husband ever said--Nay--to a Brahmana before. We were the refuge
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of others, without ourselves having ever taken refuge with others. Having been such, if I have to support life by depending on another, I will surely cast off my life. Be thou our means of crossing the ocean that is difficult to cross. In the absence of boats, be thou our boat. Make for us a place where place there is none. Revive us that are dead. Thou art competent to encounter all foes if thou dost not cherish the desire of life. If, however, thou art for adopting this mode of life that is fit only for a eunuch, then with troubled soul and depressed heart it would be better for thee to sacrifice thy life. A brave man winneth fame by slaying even a single foe. By slaying Vritra, Indra became the great Indra and acquired the sovereignty of all the gods and the cup for drinking Soma, and the lordship of all the worlds. Proclaiming his name in battle, challenging his foes accoutred in steel, and grinding or slaying the foremost warriors of hostile ranks, when a hero winneth far-extending fame in fair fight, his enemies then are pained and bow down unto him. They that are cowards become helpless and contribute by their own conduct to bestow every object of desire on those that are skilled and brave and that fight reckless of their lives. Whether kingdoms be overtaken by mighty ruin, or whether life itself be endangered, they that are noble never desist till they exterminate the foes within their reach. Sovereignty is either the door of heaven or Amrita. Regarding it as one of these, and bearing it in mind that is now shut against thee, fall thou like a burning brand in the midst of thy foes. O king, slay thy foes in battle. Observe the duties of thy order. Let me not behold thee cheerless, O enhancer of the fears of thy foes. Let me not in dejection behold thee standing in misery, surrounded by our sorrowing selves and rejoicing foes. Rejoice, O son, and make thyself happy in the possession of wealth in the company of the daughters of the Sauviras and do not, in weakness of heart, be ruled over by the daughters of the Saindhavas. If a young man like thee, who is possessed of beauty of person, learning and high birth, and world-wide fame, acteth in such unbecoming a way, like a vicious bull in the matter of bearing its burthen, then that, I think, would be equal to death itself. What peace can my heart know if I behold thee uttering laudatory speeches in honour of others or walking (submissively) behind them? Oh, never was one born in this race that walked behind another. O son, it behoveth thee not to live as a dependant on another. I know what the eternal essence of Kshatriya virtues is as spoken of by the old and the older ones and by those coming late and later still. Eternal and unswerving, it hath been ordained by the Creator himself. He that hath, in this world, been born as a Kshatriya in any high race and hath acquired a knowledge of the duties of that order, will never from fear or the sake of sustenance, bow down to any body on earth. One should stand erect with courage and not bow down, for exertion is manliness. One should rather break in the joints than yield in this world here to any body. A high-souled Kshatriya should always roam like an infuriated elephant. He should, O Sanjaya, bow down unto
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[paragraph continues] Brahmanas only, for the sake of virtue. He should rule over all other orders, destroying all evil-doers. Possessed of allies, or destitute of them, he should be so as long as he liveth.'"

Book 5
Chapter 135

1 [k]
      arjunaṃ keśava brūyās tvayi jāte sma sūtake
      upopaviṣṭā nārībhir āśrame parivāritā
  2 athāntarikṣe vāg āsīd divyarūpā manoramā
      sahasrākṣasamaḥ kunti bhaviṣyaty eṣa te sutaḥ
  3 eṣa jeṣyati saṃgrāme kurūn sarvān samāgatān
      bhīmasenadvitīyaś ca lokam udvartayiṣyati
  4 putras te pṛthivīṃ jetā yaśaś cāsya divaspṛśam
      hatvā kurūn grāmajanye vāsudevasahāyavān
  5 pitryam aṃśaṃ pranaṣṭaṃ ca punar apy uddhariṣyati
      bhrātṛbhiḥ sahitaḥ śrīmāṃs trīn medhān āhariṣyati
  6 taṃ satyasaṃdhaṃ bībhatsuṃ savyasācinam acyuta
      yathāham evaṃ jānāmi balavantaṃ durāsadam
      tathā tad astu dāśārha yathā vāg abhyabhāṣata
  7 dharmaś ced asti vārṣṇeya tathā satyaṃ bhaviṣyati
      tvaṃ cāpi tat tathā kṛṣṇa sarvaṃ saṃpādayiṣyasi
  8 nāhaṃ tad abhyasūyāmi yathā vāg abhyabhāṣata
      namo dharmāya mahate dharmo dhārayati prajāḥ
  9 etad dhanaṃjayo vācyo nityodyukto vṛkodaraḥ
      yadarthaṃ kṣatriyā sūte tasya kālo 'yam āgataḥ
      na hi vairaṃ samāsādya sīdanti puruṣarṣabhāḥ
  10 viditā te sadā buddhir bhīmasya na sa śāmyati
     yāvadantaṃ na kurute śatrūṇāṃ śatrukarśaṇaḥ
 11 sarvadharmaviśeṣajñāṃ snuṣāṃ pāṇḍor mahātmanaḥ
     brūyā mādhava kalyāṇīṃ kṛṣṇāṃ kṛṣṇa yaśasvinīm
 12 yuktam etan mahābhāge kule jāte yaśasvini
     yan me putreṣu sarveṣu yathāvat tvam avartithāḥ
 13 mādrīputrau ca vaktavyau kṣatradharmaratāv ubhau
     vikrameṇārjitān bhogān vṛṇītaṃ jīvitād api
 14 vikramādhigatā hy arthāḥ kṣatradharmeṇa jīvataḥ
     mano manuṣyasya sadā prīṇanti puruṣottama
 15 yac ca vaḥ prekṣamāṇānāṃ sarvadharmopacāyinī
     pāñcālī paruṣāṇy uktā ko nutat kṣantum arhati
 16 na rājyaharaṇaṃ duḥkhaṃ dyūte cāpi parājayaḥ
     pravrājanaṃ sutānāṃ vā na me tadduḥkhakāraṇam
 17 yat tu sā bṛhatī śyāmā sabhāyāṃ rudatī tadā
     aśrauṣīt paruṣā vācas tan me duḥkhataraṃ matam
 18 strī dharmiṇī varārohā kṣatradharmaratā sadā
     nādhyagacchat tadā nāthaṃ kṛṣṇā nāthavatī satī
 19 taṃ vai brūhi mahābāho sarvaśastrabhṛtāṃ varam
     arjunaṃ puruṣavyāghraṃ draupadyāḥ padavīṃ cara
 20 viditau hi tavātyantaṃ kruddhāv iva yamāntakau
     bhīmārjunau nayetāṃ hi devān api parāṃ gatim
 21 tayoś caitad avajñānaṃ yat sā kṛṣṇā sabhā gatā
     duḥśāsanaś ca yad bhīmaṃ kaṭukāny abhyabhāṣata
     paśyatāṃ kuruvīrāṇāṃ tac ca saṃsmārayeḥ punaḥ
 22 pāṇḍavān kuśalaṃ pṛccheḥ saputrān kṛṣṇayā saha
     māṃ ca kuśalinīṃ brūyās teṣu bhūyo janārdana
     ariṣṭaṃ gaccha panthānaṃ putrān me paripālaya
 23 abhivādyātha tāṃ kṛṣṇaḥ kṛtvā cābhipradakṣiṇam
     niścakrāma mahābāhuḥ siṃhakhela gatis tataḥ
 24 tato visarjayām āsa bhīṣmādīn kurupuṃgavān
     āropya ca rathe karṇaṃ prāyāt sātyakinā saha
 25 tataḥ prayāte dāśārhe kuravaḥ saṃgatā mithaḥ
     jajalpur mahad āścaryaṃ keśave paramādbhutam
 26 pramūḍhā pṛthivī sarvā mṛtyupāśasitā kṛtā
     duryodhanasya bāliśyān naitad astīti cābruvan
 27 tato niryāya nagarāt prayayau puruṣottamaḥ
     mantrayām āsa ca tadā karṇena suciraṃ saha
 28 visarjayitvā rādheyaṃ sarvayādavanandanaḥ
     tato javena mahatā tūrṇam aśvān acodayat
 29 te pibanta ivākāśaṃ dārukeṇa pracoditāḥ
     hayā jagmur mahāvegā manomārutaraṃhasaḥ
 30 te vyatītya tam adhvānaṃ kṣipraṃ śyenā ivāśugāḥ
     uccaiḥ sūryam upaplavyaṃ śārṅgadhanvānam āvahan

SECTION CXXXV

"Kunti said, 'Hearing these words of his mother the son said, O ruthless and wrathful mother, O thou that thinkest highly of martial heroism, thy heart is surely made of steel beat into that shape. Fie on Kshatriya practices, in accordance with which thou urgest me to battle, as if I were a stranger to thee, and for the sake of which thou speakest to me--thy only son--such words as if thou wert not my mother. If thou beholdest me not, if thou art dissociated with me--thy son, of what use then would the whole earth be to thee, of what use all thy ornaments and all the means of enjoyment, indeed, of what use would life itself be to thee?'
"The mother said, 'All the acts of those that are wise, are (undertaken), O son, for the sake of virtue and profit. Eyeing these (virtue and profit) only, I urge thee, O Sanjaya, to battle. The fit hour hath come for exhibiting thy prowess. If at such a time thou dost not resort to action, then disrespected by the people thou wouldst do that which would be most disagreeable to me. If, O Sanjaya, thou art about to be stained with infamy and I do not (from affection) tell thee anything, then that affection, worthless and unreasonable, would be like that of the she-ass's for her young. Do not tread the path that is disapproved by the wise and adopted by the fool. Great is the ignorance here. Innumerable creatures of the world have taken refuge in it. If thou, however, adoptest the behaviour of the wise, thou wilt then be dear to me. Indeed, if thou hast recourse to virtue and profit, if with God above thou reliest upon human exertion, if thy conduct becometh like that of the good, then it is by this and not by any other means that thou wilt become dear to me. He that taketh delight in sons and grandsons that are well-instructed (enjoyeth a delight that is real). He, on the other hand, that taketh delight in a son who is destitute of exertion, refractory, and wicked minded, hath not the very object accomplished for which a son is desired. Those worst of men that never do what is proper and always do what is censurable, do not obtain happiness here or hereafter. A Kshatriya, O Sanjaya, hath been created for battle and victory. Whether he winneth or perisheth, he obtaineth the region of Indra. The happiness that a Kshatriya obtaineth by reducing his foes to subjection is such that the like of it doth not exist in heaven in the sacred region of Indra. Burning with wrath, a Kshatriya of great energy, if vanquished many times, should wait desiring to vanquish his foes. Without either casting
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away his own life or slaying his foes, how can he obtain peace of mind by any other course? He that is possessed of wisdom regardeth anything little as disagreeable. Unto that person to whom anything little becomes agreeable, that little (ultimately) becometh a source of pain. The man that hath not what is desirable soon becometh wretched. Indeed, he soon feeleth every want and is lost like the Ganga on entering the ocean.'
"The son said, 'Thou shouldst not, O mother, give expression to such views before thy son. Show him kindness now, staying by his side, like a silent and dumb being.'
"The mother said, 'Great is my gratification since thou sayest so. I who may be urged (by thee to what is my duty) am thus urged by thee. I shall, therefore, urge thee more (for doing what thou shouldst do). I will, indeed, honour thee then when I will behold thee, crowned with complete success after the slaughter of all the Saindhavas.'
"The son said, 'Without wealth, without allies, how can success and victory be mine? Conscious of this exceedingly miserable state of mine, I have myself abstained from desire of kingdom, like an evil-doer abstaining from desire of heaven. If, therefore, O thou of mature wisdom, thou seest any means (by which all this can be effected), speak fully of it to me as I ask thee, for I shall do all that thou mayst command me to do.'
"The mother said, 'Do not disgrace thy soul, O son, by anticipations of failure. Objects unattained have been attained; while those attained have been lost. The accomplishment of objects should never be sought with wrath and folly. In all acts, O son, the attainment of success is always uncertain. Knowing that success is uncertain, people still act, so that they sometimes succeed, and sometimes do not. They, however, who abstain from action, never obtain success. In the absence of exertion, there is but one result, viz., the absence of success. There are, however, two results in the case of exertion, viz., the acquisition of success or its non-acquisition. He, O prince, who hath settled beforehand that all acts are uncertain in respect of their results, maketh both success and prosperity unattainable by himself. This will be,--with such a belief should one, casting off all sloth, exert and wake up and address himself to every act. That wise king, who, O son, engageth in acts, having performed all auspicious rites and with the gods and the Brahmanas on his side, soon winneth success. Like the sun embracing the east, the goddess of prosperity embraceth him. I see thou hast shown thyself fit for the various suggestions and means and encouraging speeches thou hast had from me. Display (now) thy prowess. It behoveth thee to win, by every exertion, the object thou hast in view. Bring together to thy own side those that are angry (with thy foes), those that are covetous, those that have been weakened (by thy foes), those that are jealous (of thy foes), those that have been humiliated (by them), those that always challenge (them) from excess of pride, and all others of this class. By this means thou wilt be able to break the mighty host (of thy enemy) like an impetuous and fierce-rising tempest scattering the clouds. Give them (thy
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would be allies) wealth before it is due, seek their food, be up and doing, and speak sweetly unto them all. They will then do the good, and place thee at their head. When the enemy cometh to know that his foe hath become reckless of his life, then is he troubled on the latter's account, from a snake living in his chamber? If, knowing one to be powerful, one's enemy doth not strive to subjugate him, he should at least make one friendly by the application of the arts of conciliation, gift, and the like. Even that would be tantamount to subjugation. Obtaining a respite by means of the art of conciliation, one's wealth may increase. And if one's wealth increaseth, one is worshipped and sought as a refuge by one's friends. If, again, one is deprived of wealth, one is abandoned by friends and relatives, and more than that mistrusted and even despised by them. It is perfectly impossible for him to ever regain his kingdom, who, having united himself with his foe, liveth confidently.'"

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by

                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

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

Book 5
Chapter 136

1 [v]
      kuntyās tu vacanaṃ śrutvā bhīṣmadroṇau mahārathau
      duryodhanam idaṃ vākyam ūcatuḥ śāsanātigam
  2 śrutaṃ te puruṣavyāghra kuntyāḥ kṛṣṇasya saṃnidhau
      vākyam arthavad avyagram uktaṃ dharmyam anuttamam
  3 tat kariṣyanti kaunteyā vāsudevasya saṃmatam
      na hi te jātu śāmyerann ṛte rājyena kaurava
  4 kleśitā hi tvayā pārthā dharmapāśasitās tadā
      sabhāyāṃ draupadī caiva taiś ca tan marṣitaṃ tava
  5 kṛtāstraṃ hy arjunaṃ prāpya bhīmaṃ ca kṛtaniśramam
      gāṇḍīvaṃ ceṣudhī caiva rathaṃ ca dhvajam eva ca
      sahāyaṃ vāsudevaṃ ca na kṣaṃsyati yudhiṣṭhiraḥ
  6 pratyakṣaṃ te mahābāho yathā pārthena dhīmatā
      virāṭanagare pūrvaṃ sarve sma yudhi nirjitāḥ
  7 dānavān ghorakarmāṇo nivātakavacān yudhi
      raudram astraṃ samādhāya dagdhavān astravahninā
  8 karṇaprabhṛtayaś ceme tvaṃ cāpi kavacī rathī
      mokṣitā ghoṣayātrāyāṃ paryāptaṃ tannidarśanam
  9 praśāmya bharataśreṣṭha bhrātṛbhiḥ saha pāṇḍavaiḥ
      rakṣemāṃ pṛthivīṃ sarvāṃ mṛtyor daṃṣṭrāntaraṃ gatām
  10 jyeṣṭho bhrātā dharmaśīlo vatsalaḥ ślakṣṇavāk śuciḥ
     taṃ gaccha puruṣavyāghraṃ vyapanīyeha kilbiṣam
 11 dṛṣṭaś cet tvaṃ pāṇḍavena vyapanītaśarāsanaḥ
     prasannabhrukuṭiḥ śrīmān kṛtā śāntiḥ kulasya naḥ
 12 tam abhyetya sahāmātyaḥ pariṣvajya nṛpātmajam
     abhivādaya rājānaṃ yathāpūrvam ariṃdama
 13 abhivādayamānaṃ tvāṃ pāṇibhyāṃ bhīma pūrvajaḥ
     pratigṛhṇātu sauhārdāt kuntīputro yudhiṣṭhiraḥ
 14 siṃhaskandhoru bāhus tvāṃ vṛttāyatamahābhujaḥ
     pariṣvajatu bāhubhyāṃ bhīmaḥ praharatāṃ varaḥ
 15 siṃhagrīvo guḍākeśas tatas tvāṃ puṣkarekṣaṇaḥ
     abhivādayatāṃ pārthaḥ kuntīputro dhanaṃjayaḥ
 16 āśvineyau naravyāghrau rūpeṇāpratimau bhuvi
     tau ca tvāṃ guruvat premṇā pūjayā pratyudīyatām
 17 muñcantv ānandajāśrūṇi dāśārha pramukhā nṛpāḥ
     saṃgaccha bhrātṛbhiḥ sārdhaṃ mānaṃ saṃtyajya pārthiva
 18 praśādhi pṛthivīṃ kṛtsnāṃ tatas taṃ bhrātṛbhiḥ saha
     samāliṅgya ca harṣeṇa nṛpā yāntu parasparam
 19 alaṃ yuddhena rājendra suhṛdāṃ śṛṇu kāraṇam
     dhruvaṃ vināśo yuddhe hi kṣatriyāṇāṃ pradṛśyate
 20 jyotīṃṣi pratikūlāni dāruṇā mṛgapakṣiṇaḥ
     utpātā vividhā vīra dṛśyante kṣatranāśanāḥ
 21 viśeṣata ihāsmākaṃ nimittāni vināśane
     ulkābhir hi pradīptābhir vadhyate pṛtanā tava
 22 vāhanāny aprahṛṣṭāni rudantīva viśāṃ pate
     gṛdhrās te paryupāsante sainyāni ca samantataḥ
 23 nagaraṃ na yathāpūrvaṃ tathā rājaniveśanam
     śivāś cāśiva nirghoṣā dīptāṃ sevanti vai diśam
 24 kuru vākyaṃ pitur mātur asmākaṃ ca hitaiṣiṇām
     tvayy āyatto mahābāho śamo vyāyāma eva ca
 25 na cet kariṣyasi vacaḥ suhṛdām arikarśana
     tapsyase vāhinīṃ dṛṣṭvā pārtha bāṇaprapīḍitām
 26 bhīmasya ca mahānādaṃ nadataḥ śuṣmiṇo raṇe
     śrutvā smartāsi me vākyaṃ gāṇḍīvasya ca nisvanam
     yady etad apasavyaṃ te bhaviṣyati vaco mama

SECTION CXXXVI

"The mother said, 'Into whatever calamity a king may fail, he should not still betray it. Beholding the king afflicted with fright, the whole kingdom, the army, the counsellors, all yield to fear, and all the subjects become disunited. Some go and embrace the side of the enemy; others simply abandon the king; and others again, that had before been humiliated, strive to strike. They, however, that are intimate friends wait by his side, and though desiring his welfare yet from inability to do anything wait helplessly, like a cow whose calf hath been tethered. As friends grieve for friends that are plunged into distress, so those well-wishers also grieve upon beholding their lord plunged into grief. Even thou hast many friends whom thou hadst worshipped before. Even thou hast many friends after thy heart, who feel for thy kingdom and who desire to take a state of thy calamities on themselves. Do not frighten those friends, and do not suffer them to abandon thee on beholding thee afflicted with fear. Desiring to test thy might, manliness, and understanding, and wishing also to encourage thee, I have said all this for enhancing thy energy. If thou understandest what I have said, and if all I have said appears proper and sufficient, then, O Sanjaya, muster thy patience and gird up thy lions for victory. We have a large number of treasure-houses unknown to thee. I alone know of their existence, and no other person. I will place all these at thy disposal. Thou hast also, O Sanjaya, more than one friend who sympathise with thee in thy joys and woes, and who, O hero, never retreat from the field of battle. O grinder of foes, allies such as these, always play the part of faithful counsellors to a person who seeketh his own welfare and desireth to acquire what is agreeable to himself.'
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"Kunti continued, 'Hearing this speech of his mother fraught with excellent words, and sense, the despair that had overtaken Sanjaya's heart left instantly, although that prince was not gifted with great intelligence. And the son said, 'When I have thee that are so observant of my future welfare for my guide, I shall certainly either rescue my paternal kingdom that is sunk in water or perish in the attempt. During thy discourse I was almost a silent listener. Now and then only I interposed a word. It was, however, only with the view of drawing thee out, so that I might hear more on the subject. I have not been satiated with thy words, like a person not satiated with drinking amrita. Deriving support from any allies, behold, I gird up my loins for repressing my foes and obtaining victory.'
"Kunti continued, 'Pierced by the wordy arrows of his mother, the son roused himself like a steed of proud mettle and achieved all that his mother had pointed out. When a king is afflicted by foes and overcome with despair, his minister should make him hear this excellent history that enhanceth energy and inspireth might. Indeed, this history is called Jaya and should be listened to by every one desirous of victory. Indeed, having listened to it, one may soon subjugate the whole earth and grind his foes. This history causeth a woman to bring forth a heroic son, the woman quick with child that listeneth to it repeatedly, certainly giveth birth to a hero. The Kshatriya woman that listeneth to it bringeth forth a brave son of irresistible prowess, one that is foremost in learning, foremost in ascetic austerities, foremost in liberality, devoted to asceticism, blazing forth with Brahmic beauty, enumerable with the good, radiant with effulgence, endued with great might, blessed, a mighty car-warrior, possessed of great intelligence, irresistible (in battle), ever victorious, invincible, a chastiser of the wicked and a protector of all practisers of virtue.'"

Book 5
Chapter 137

1 [v]
      evam uktas tu vimanās tiryagdṛṣṭir adhomukhaḥ
      saṃhatya ca bhruvor madhyaṃ na kiṃ cid vyājahāra ha
  2 taṃ vai vimanasaṃ dṛṣṭvā saṃprekṣyānyonyam antikāt
      punar evottaraṃ vākyam uktavantau nararṣabhau
  3 śuśrūṣum anasūyaṃ ca brahmaṇyaṃ satyasaṃgaram
      pratiyotsyāmahe pārtham ato duḥkhataraṃ nu kim
  4 aśvatthāmni yathā putre bhūyo mama dhanaṃjaye
      bahumānaḥ paro rājan saṃnatiś ca kapidhvaje
  5 taṃ cet putrāt priyataraṃ pratiyotsye dhanaṃjayam
      kṣatradharmam anuṣṭhāya dhig astu kṣatrajīvikām
  6 yasya loke samo nāsti kaś cid anyo dhanurdharaḥ
      matprasādāt sa bībhatsuḥ śreyān anyair dhanurdharaiḥ
  7 mitradhrug duṣṭabhāvaś ca nāstiko 'thānṛjuḥ śaṭhaḥ
      na satsu labhate pūjāṃ yajñe mūrkha ivāgataḥ
  8 vāryamāṇo 'pi pāpebhyaḥ pāpātmā pāpam icchati
      codyamāno 'pi pāpena śubhātmā śubham icchati
  9 mithyopacaritā hy ete vartamānā hy anu priye
      ahitatvāya kalpante doṣā bharatasattama
  10 tvam uktaḥ kuruvṛddhena mayā ca vidureṇa ca
     vāsudevena ca tathā śreyo naivābhipadyase
 11 asti me balam ity eva sahasā tvaṃ titīrṣasi
     sagrāha nakramakaraṃ gaṅgā vegam ivoṣṇage
 12 vāsa eva yathā hi tvaṃ prāvṛṇvāno 'dya manyase
     srajaṃ tyaktām iva prāpya lobhād yaudhiṣṭhirīṃ śriyam
 13 draupadī sahitaṃ pārthaṃ sāyudhair bhrātṛbhir vṛtam
     vanastham api rājyasthaḥ pāṇḍavaṃ ko 'tijīvati
 14 nideśe yasya rājānaḥ sarve tiṣṭhanti kiṃkarāḥ
     tam ailavilam āsādya dharmarājo vyarājata
 15 kubera sadanaṃ prāpya tato ratnāny avāpya ca
     sphītam ākramya te rāṣṭraṃ rājyam icchanti pāṇḍavāḥ
 16 dattaṃ hutam adhītaṃ ca brāhmaṇās tarpitā dhanaiḥ
     āvayor gatam āyuś ca kṛtakṛtyau ca viddhi nau
 17 tvaṃ tu hitvā sukhaṃ rājyaṃ mitrāṇi ca dhanāni ca
     vigrahaṃ pāṇḍavaiḥ kṛtvā mahad vyasanam āpsyasi
 18 draupadī yasya cāśāste vijayaṃ satyavādinī
     tapo ghoravratā devī na tvaṃ jeṣyasi pāṇḍavam
 19 mantrī janārdano yasya bhrātā yasya dhanaṃjayaḥ
     sarvaśastrabhṛtāṃ śreṣṭhaṃ kathaṃ jeṣyasi pāṇḍavam
 20 sahāyā brāhmaṇā yasya dhṛtimanto jitendriyāḥ
     tam ugratapasaṃ vīraṃ kathaṃ jeṣyasi pāṇḍavam
 21 punar uktaṃ ca vakṣyāmi yat kāryaṃ bhūtim icchatā
     suhṛdā majjamāneṣu suhṛtsu vyasanārṇave
 22 alaṃ yuddhena tair vīraiḥ śāmya tvaṃ kuruvṛddhaye
     mā gamaḥ sasutāmātyaḥ sabalaś ca parābhavam

SECTION CXXXVII

"Kunti said, 'Say unto Arjuna, these words, when thou wert brought forth in the lying-in room and when I was sitting in the hermitage surrounded by ladies, a celestial and delightful voice was heard in the sky, saying, 'O Kunti, this thy son will rival the deity of a thousand eyes. This one will vanquish in battle all the assembled Kurus. Aided by Bhima, he will conquer the whole Earth and his fame will touch the very heavens. With Vasudeva as his ally, he will slay the Kurus in battle and recover his lost paternal share in the kingdom. Endued with great prosperity, he will, with his brothers, perform three great sacrifices.' O thou of unfading glory, thou knowest how steady, in truth, is Vibhatsu,
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otherwise called Savyasachin, how irresistible he is. O thou of Dasarha's race, let it be as that (celestial) voice said. If, O thou of Vrishni's race, there is anything like righteousness, those words will be true, for then, Krishna, thou wilt thyself accomplish it all. I do not doubt what that voice said. I bow to righteousness which is superior to all. It is righteousness that supports all creatures. Thou shalt say these words unto Dhananjaya. Unto Vrikodara again, who is always ready for exertion, thou shalt say these words, 'The time hath come for that in view of which Kshatriya lady bringeth forth a son! They that are foremost among men never become cheerless when they have hostilities to wage--Thou knowest what the state of Bhima's mind is. That grinder of foes is never pacified until he exterminates his foes. Thou shalt, O Madhava, next say unto the auspicious Krishna of great fame, that daughter-in-law of the high-souled Pandu, who is conversant with the details of every virtue, these words, 'O thou that art highly blessed, O thou of noble parentage, O thou that art endued with great fame, that becoming behaviour which thou always showest towards my sons is, indeed, worthy of thee.' Thou must also say unto the sons of Madri who are always devoted to Kshatriya virtues, these words, 'Covet ye more than life itself, those enjoyments that are acquired by prowess. Objects won by prowess always please the heart of a person that liveth according to Kshatriya practices. Engaged as ye are in acquiring every kind of virtue, before your eyes the princess of Panchala was addressed in cruel and abusive epithets. Who is there that can forgive that insult? The deprivation of their kingdom grieved me not. Their defeat at dice grieved me not. But that noble and fair Draupadi, however, while weeping in the midst of the assembly, had to hear those cruel and insulting words is what grieveth me most. Alas, exceedingly beautiful Krishna, ever devoted to Kshatriya virtues, found no protector on that occasion, though she was wedded to such powerful protectors. O thou of mighty arms, say unto that tiger among men, Arjuna, that foremost of all wielders of weapons, that he should always tread in the path that may be pointed out by Draupadi. Thou knowest it very well, Kesava, that Bhima and Arjuna,--that pair of fierce and all-destroying Yamas, are capable of making the very gods go the way of all creatures. Is not this an insult to them that (their wife) Krishna was dragged into the assembly? O Kesava, recall to their remembrance all those cruel and harsh words that Dussasana said unto Bhima in the very presence of all the warriors of Kuru's race. Enquire (in my name) after the welfare of the Pandavas with their children and Krishna. Say unto them, O Janardana, that I am well. Go thou on thy auspicious way, and protect my sons!'
"Vaisampayana continued, 'Saluting and walking round her, the mighty-armed Krishna whose gait resembled the majestic gait of the lion, then issued out of Pritha's abode. And he then dismissed those chiefs among the Kurus with Bhishma at their head (who had followed him), and taking Karna upon his chariot, left (the Kuru city), accompanied
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by Satyaki. And after he of Dasarha's race had departed, the Kurus assembled together and began to talk of that highly wonderful and marvellous incident connected with him. And they said, 'Overcome with ignorance, the whole earth hath been entangled in the meshes of death!' And they also said, 'Through Duryodhana's folly, all this is doomed to destruction.'
'Having issued out of the (Kuru) city, that foremost of persons proceeded, deliberating with Karna for a long time. And that delighter of all the Yadavas then dismissed Karna and urged his steeds to greater speed. And driven by Daruka, those swift coursers endued with the speed of the tempest of the mind, went on as if drinking the skies. And quickly traversing a long way like fleet hawks, they reached Upaplavya very soon, bearing the wielder of Saranga.'"

Book 5
Chapter 138

1 [dhṛ]
      rājaputraiḥ parivṛtas tathāmātyaiś ca saṃjaya
      upāropya rathe karṇaṃ niryāto madhusūdanaḥ
  2 kim abravīd rathopasthe rādheyaṃ paravīrahā
      kāni sāntvāni govindaḥ sūtaputre prayuktavān
  3 oghameghasvanaḥ kāle yat kṛṣṇaḥ karṇam abravīt
      mṛdu vā yadi vā tīkṣṇaṃ tan mamācakṣva saṃjaya
  4 ānupūrvyeṇa vākyāni ślakṣṇāni ca mṛdūni ca
      priyāṇi dharmayuktāni satyāni ca hitāni ca
  5 hṛdayagrahaṇīyāni rādheyaṃ madhusūdanaḥ
      yāny abravīd ameyātmā tāni me śṛṇu bhārata
  6 upāsitās te rādheya brāhmaṇā vedapāragāḥ
      tattvārthaṃ paripṛṣṭāś ca niyatenānasūyayā
  7 tvam eva karṇa jānāsi vedavādān sanātanān
      tvaṃ hy eva dharmaśāstreṣu sūkṣmeṣu pariniṣṭhitaḥ
  8 kānīnaś ca sahoḍhaś ca kanyāyāṃ yaś ca jāyate
      voḍhāraṃ pitaraṃ tasya prāhuḥ śāstravido janāḥ
  9 so 'si karṇa tathā jātaḥ pāṇḍoḥ putro 'si dharmataḥ
      nigrahād dharmaśāstrāṇām ehi rājā bhaviṣyasi
  10 pitṛpakṣe hi te pārthā mātṛpakṣe ca vṛṣṇayaḥ
     dvau pakṣāv abhijānīhi tvam etau puruṣarṣabha
 11 mayā sārdham ito yātam adya tvāṃ tāta pāṇḍavāḥ
     abhijānantu kaunteyaṃ pūrvajātaṃ yudhiṣṭhirāt
 12 pādau tava grahīṣyanti bhrātaraḥ pañca pāṇḍavāḥ
     draupadeyās tathā pañca saubhadraś cāparājitaḥ
 13 rājāno rājaputrāś ca pāṇḍavārthe samāgatāḥ
     pādau tava grahīṣyanti sarve cāndhakavṛṣṇayaḥ
 14 hiraṇmayāṃś ca te kumbhān rājatān pārthivāṃs tathā
     oṣadhyaḥ sarvabījāni sarvaratnāni vīrudhaḥ
 15 rājanyā rājakanyāś cāpy ānayantv abhiṣecanam
     ṣaṣṭhe ca tvāṃ tathā kāle draupady upagamiṣyati
 16 adya tvām abhiṣiñcantu cāturvaidyā dvijātayaḥ
     purohitaḥ pāṇḍavānāṃ vyāghracarmaṇy avasthitam
 17 tathaiva bhrātaraḥ pañca pāṇḍavāḥ puruṣarṣabhāḥ
     draupadeyās tathā pañca pāñcālāś cedayas tathā
 18 ahaṃ ca tvābhiṣekṣyāmi rājānaṃ pṛthivīpatim
     yuvarājo 'stu te rājā kuntīputro yudhiṣṭhiraḥ
 19 gṛhītvā vyasanaṃ śvetaṃ dharmātmā saṃśitavrataḥ
     upānvārohatu rathaṃ kuntīputro yudhiṣṭhiraḥ
 20 chatraṃ ca te mahac chvetaṃ bhīmaseno mahābalaḥ
     abhiṣiktasya kauneya kaunteyo dhārayiṣyati
 21 kiṅkiṇīśatanirghoṣaṃ vaiyāghraparivāraṇam
     rathaṃ śvetahayair yuktam arjuno vāhayiṣyati
 22 abhimanyuś ca te nityaṃ pratyāsanno bhaviṣyati
     nakulaḥ sahadevaś ca draupadeyāś ca pañca ye
 23 pāñcālās tvānuyāsyanti śikhaṇḍī ca mahārathaḥ
     ahaṃ ca tvānuyāsyāmi sarve cāndhakavṛṣṇayaḥ
     dāśārhāḥ parivārās te dāśārṇāś ca viśāṃ pate
 24 bhuṅkṣva rājyaṃ mahābāho bhrātṛbhiḥ saha pāṇḍavaiḥ
     japair homaiś ca saṃyukto maṅgalaiś ca pṛthagvidhaiḥ
 25 purogamāś ca te santu draviḍāḥ saha kuntalaiḥ
     āndhrās tālacarāś caiva cūcupā veṇupās tathā
 26 stuvantu tvādya bahuśaḥ stutibhiḥ sūtamāgadhāḥ
     vijayaṃ vasuṣeṇasya ghoṣayantu ca pāṇḍavāḥ
 27 sa tvaṃ parivṛtaḥ pārthair nakṣatrair iva candramāḥ
     praśādhi rājyaṃ kaunteya kuntīṃ ca pratinandaya
 28 mitrāṇi te prahṛṣyantu vyathantu ripavas tathā
     saubhrātraṃ caiva te 'dyāstu bhrātṛbhiḥ saha pāṇḍavaiḥ

SECTION CXXXVIII

"Vaisampayana said, 'Hearing the words of Kunti, the mighty car-warriors, Bhishma and Drona, then spoke these words unto the disobedient Duryodhana, 'Hast thou, O tiger among men, heard the fierce words of grave import, excellent and consistent with virtue, that Kunti had spoken in the presence of Krishna? Her sons will act according to them, especially as they are approved by Vasudeva. O Kaurava, they will not assuredly desist, without their share of the kingdom (being given to them). Thou hast inflicted much pain on the sons of Pritha. And Draupadi also was afflicted by thee in the assembly. They were, however, bound then by the bounds of truth and it was for this that, they tolerated that treatment. Obtaining Arjuna now, who is skilled in every weapon, and Bhima of firm resolution, and Gandiva and the couple of (inexhaustible) quivers, and that car (of Arjuna) and that banner (bearing the device of the ape), and Nakula and Sahadeva, both endued with great might and energy, and Vasudeva also, as his allies, Yudhishthira will not forgive (thee). O mighty-armed one, thou hast witnessed with thy own eyes how intelligent Arjuna vanquished us all in battle before, in the city of Virata. Indeed, after this, that Ape-bannered (warrior) consumed in battle, taking up his fierce weapons, those Danavas of terrible deeds called the Nivatakavachas. On the occasion also of the tale of cattle, when captured by the Gandharvas, this Karna and all these thy counsellors and thyself accoutred in mail and on thy car, were all liberated from the grasp of the Gandharvas by that Arjuna. That is a sufficient proof. Therefore, O foremost of the Bharatas, with all thy brothers make peace with the sons of Pandu. Save this whole earth from the Destruction's jaws. Yudhishthira is thy elder brother, virtuous in behaviour,
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affectionate towards thee, sweet-speeched and learned. Abandoning thy sinful intentions, unite thyself with that tiger among men. If Pandu's son beholdeth thee divested of thy bow, and without the wrinkles of rage on thy brow, and cheerful, even that would be for the good of our race. Approaching with all thy counsellors embrace him fraternally. O repressor of foes, salute the king respectfully as before. And let Yudhishthira, the son of Kunti, the elder brother of Bhima, hold from affection, thy saluting self with his arms. And let that foremost of smiters, Bhima, possessed of leonine shoulders and thighs round, and long, and mighty arms, embrace thee. And then let that son of Kunti, Dhananjaya, called also Partha, of eyes like lotus-petals, and curly hair and conch-like neck salute thee respectfully. Then let those tigers among men, the twin Aswins, unrivalled on earth for beauty, wait on thee with affection and reverence as on their preceptor. And let all the kings with him of Dasarha's race at their head, shed tears of joy. Abandoning thy pride, unite thyself with thy brothers. Rule thou the whole earth, with thy brothers. Let all the kings joyfully return to their respective homes, having embraced one another. There is no need of battle, O king of kings. Listen to the dissuasions of thy friends. In the battle that will ensue a great destruction of the Kshatriyas is certainly indicated. The stars are all hostile. The animals and birds have all assumed fearful aspects. Diverse portents, O hero, are visible, all indicating the slaughters of the Kshatriyas. All these portents, again, are particularly visible in our abodes. Blazing meteors are afflicting thy host. Our animals are all cheerless and seem, O king, to be crying. Vultures are wheeling around thy troops. Neither the city nor the palace looks as before. Jackals, setting forth ominous yells, are running about the four quarters which are ablaze with conflagrations. Obey thou the counsels of thy father and mother as also of ourselves who are thy well-wishers. War and peace, O thou of mighty arms, are within thy control. If, O grinder of foes, thou dost not act according to the words of thy friends, thou shalt have to repent upon beholding thy army afflicted with the arrows of Partha. Hearing in battle the terrible yells uttered by the mighty Bhima and the twang of Gandiva, thou wilt remember our these words. Indeed, if what we say appears unacceptable to thee, then it will be as we say.'"

Book 5
Chapter 139

 1 [karṇa]
      asaṃśayaṃ sauhṛdān me praṇayāc cāttha keśava
      sakhyena caiva vārṣṇeya śreyaskāmatayā eva ca
  2 sarvaṃ caivābhijānāmi pāṇḍoḥ putro 'smi dharmataḥ
      nigrahād dharmaśāstrāṇāṃ yathā tvaṃ kṛṣṇa manyase
  3 kanyā garbhaṃ samādhatta bhāskarān māṃ janārdana
      ādityavacanāc caiva jātaṃ māṃ sā vyasarjayat
  4 so 'smi kṛṣṇa tathā jātaḥ pāṇḍoḥ putro 'smi dharmataḥ
      kuntyā tv aham apākīrṇo yathā na kuśalaṃ tathā
  5 sūto hi mām adhiratho deṣṭvaiva anayad gṛhān
      rādhāyāś caiva māṃ prādāt sauhārdān madhusūdana
  6 mat snehāc caiva rādhāyāḥ sadyaḥ kṣīram avātarat
      sā me mūtraṃ purīṣaṃ ca pratijagrāha mādhava
  7 tasyāḥ piṇḍa vyapanayaṃ kuryād asmadvidhaḥ katham
      dharmavid dharmaśāstrāṇāṃ śravaṇe satataṃ ratha
  8 tathā mām abhijānāti sūtaś cādhirathaḥ sutam
      pitaraṃ cābhijānāmi tam ahaṃ sauhṛdāt sadā
  9 sa hi me jātakarmādi kārayām āsa mādhava
      śāstradṛṣṭena vidhinā putra prītyā janārdana
  10 nāma me vasuṣeṇeti kārayām āsa vai dvijaiḥ
     bhāryāś coḍhā mama prāpte yauvane tena keśava
 11 tāsu putrāś ca pautrāś ca mama jātā janārdana
     tāsu me hṛdayaṃ kṛṣṇa saṃjātaṃ kāmabandhanam
 12 na pṛthivyā sakalayā na suvarṇasya rāśibhiḥ
     harṣād bhayād vā govinda anṛtaṃ vaktum utsahe
 13 dhṛtarāṣṭra kule kṛṣṇa duryodhana samāśrayāt
     mayā trayodaśa samā bhuktaṃ rājyam akaṇṭakam
 14 iṣṭaṃ ca bahubhir yajñaiḥ saha sūtair mayāsakṛt
     āvāhāś ca vivāhāś ca saha sūtaiḥ kṛtā mayā
 15 māṃ ca kṛṣṇa samāśritya kṛtaḥ śastrasamudyamaḥ
     duryodhanena vārṣṇeya vigrahaś cāpi pāṇḍavaiḥ
 16 tasmād raṇe dvairathe māṃ pratyudyātāram acyuta
     vṛtavān paramaṃ hṛṣṭaḥ pratīpaṃ savyasācinaḥ
 17 vadhād bandhād bhayād vāpi lobhād vāpi janārdana
     anṛtaṃ notsahe kartuṃ dhārtarāṣṭrasya dhīmataḥ
 18 yadi hy adya na gaccheyaṃ dvairathaṃ savyasācinā
     akīrtiḥ syād dhṛṣīkeśa mama pārthasya cobhayoḥ
 19 asaṃśayaṃ hitārthāya brūyās tvaṃ madhusūdana
     sarvaṃ ca pāṇḍavāḥ kuryus tva vaśitvān na saṃśayaḥ
 20 mantrasya niyamaṃ kuryās tvam atra puruṣottama
     etad atra hitaṃ manye sarvayādavanandana
 21 yadi jānāti māṃ rājā dharmātmā saṃśitavrataḥ
     kuntyāḥ prathamajaṃ putraṃ na sa rājyaṃ grahīṣyati
 22 prāpya cāpi mahad rājyaṃ tad ahaṃ madhusūdana
     sphītaṃ duryodhanāyaiva saṃpradadyām ariṃdama
 23 sa eva rājā dharmātmā śāśvato 'stu yudhiṣṭhiraḥ
     netā yasya hṛṣīkeśo yodhā yasya dhanaṃjayaḥ
 24 pṛthivī tasya rāṣṭraṃ ca yasya bhīmo mahārathaḥ
     nakulaḥ sahadevaś ca draupadeyāś ca mādhava
 25 uttamaujā yudhāmanyuḥ satyadharmā ca somakiḥ
     caidyaś ca cekitānaś ca śikhaṇḍī cāparājitaḥ
 26 indra gopaka varṇāś ca kekayā bhrātaras tathā
     indrāyudhasavarṇaś ca kuntibhojo mahārathaḥ
 27 mātulo bhīmasenasya senajic ca mahārathaḥ
     śaṅkhaḥ putro virāṭasya nidhis tvaṃ ca janārdana
 28 mahān ayaṃ kṛṣṇa kṛtaḥ kṣatrasya samudānayah
     rājyaṃ prāptam idaṃ dīptaṃ prathitaṃ sarvarājasu
 29 dhārtarāṣṭrasya vārṣṇeya śastrayajño bhaviṣyati
     asya yajñasya vettā tvaṃ bhaviṣyasi janārdana
     ādhvaryavaṃ ca te kṛṣṇa kratāv asmin bhaviṣyati
 30 hotā caivātra bībhatsuḥ saṃnaddhaḥ sa kapidhvajaḥ
     gāṇḍīvaṃ sruk tathājyaṃ ca vīryaṃ puṃsāṃ bhaviṣyati
 31 aindraṃ pāśupataṃ brāhmaṃ sthūṇākarṇaṃ ca mādhava
     mantrās tatra bhaviṣyanti prayuktāḥ savyasācinā
 32 anuyātaś ca pitaram adhiko vā parākrame
     grāva stotraṃ sa saubhadraḥ samyak tatra kariṣyati
 33 udgātātra punar bhīmaḥ prastotā sumahābalaḥ
     vinadan sa naravyāghro nāgānīkāntakṛd raṇe
 34 sa caiva tatra dharmātmā śaśvad rājā yudhiṣṭhiraḥ
     japair homaiś ca saṃyukto brahmatvaṃ kārayiṣyati
 35 śaṅkhaśabdāḥ samurajā bheryaś ca madhusūdana
     utkṛṣṭasiṃhanādāś ca subrahmaṇyo bhaviṣyati
 36 nakulaḥ sahadevaś ca mādrīputrau yaśasvinau
     śāmitraṃ tau mahāvīryau samyak tatra kariṣyataḥ
 37 kalmāṣadaṇḍā govinda vimalā rathaśaktayaḥ
     yūpāḥ samupakalpantām asmin yajñe janārdana
 38 karṇinālīkanārācā vatsadantopabṛṃhaṇāḥ
     tomarāḥ somakalaśāḥ pavitrāṇi dhanūṃṣi ca
 39 asayo 'tra kapālāni puroḍāśāḥ śirāṃsi ca
     havis tu rudhiraṃ kṛṣṇa asmin yajñe bhaviṣyati
 40 idhmāḥ paridhayaś caiva śaktyo 'tha vimalā gadāḥ
     sadasyā droṇaśiṣyāś ca kṛpasya ca śaradvataḥ
 41 iṣavo 'tra paristomā muktā gāṇḍīvadhanvanā
     mahārathaprayuktāś ca droṇa drauṇipracoditāḥ
 42 prātiprasthānikaṃ karma sātyakiḥ sa kariṣyati
     dīkṣito dhārtarāṣṭro 'tra patnī cāsya mahācamūḥ
 43 ghaṭotcako 'tra śāmitraṃ kariṣyati mahābalaḥ
     atirātre mahābāho vitate yajñakarmaṇi
 44 dakṣiṇā tv asya yajñasya dhṛṣṭadyumnaḥ pratāpavān
     vaitāne karmaṇi tate jāto yaḥ kṛṣṇa pāvakāt
 45 yad abruvam ahaṃ kṛṣṇa kaṭukāni sma pāṇḍavān
     priyārthaṃ dhārtarāṣṭrasya tena tapye 'dya karmaṇā
 46 yadā drakṣyasi māṃ kṛṣṇa nihataṃ savyasācinā
     punaś citis tadā cāsya yajñasyātha bhaviṣyati
 47 duḥśāsanasya rudhiraṃ yadā pāsyati pāṇḍavaḥ
     ānardaṃ nardataḥ samyak tadā sutyaṃ bhaviṣyati
 48 yadā droṇaṃ ca bhīṣmaṃ ca pāñcālyau pātayiṣyataḥ
     tadā yajñāvasānaṃ tad bhaviṣyati janārdana
 49 duryodhanaṃ yadā hantā bhīmaseno mahābalaḥ
     tadā samāpsyate yajño dhārtarāṣṭrasya mādhava
 50 snuṣāś ca prasnuṣāś caiva dhṛtarāṣṭrasya saṃgatāḥ
     hateśvarā hatasutā hatanāthāś ca keśava
 51 gāndhāryā saha rodantyaḥ śvagṛdhrakurarākule
     sa yajñe 'sminn avabhṛtho bhaviṣyati janārdana
 52 vidyā vṛddhā vayovṛddhāḥ kṣatriyāḥ kṣatriyarṣabha
     vṛthā mṛtyuṃ na kurvīraṃs tvatkṛte madhusūdana
 53 śastreṇa nidhanaṃ gacchet samṛddhaṃ kṣatramaṇḍalam
     kurukṣetre puṇyatame trailokyasyāpi keśavan
 54 tad atra puṇḍarīkākṣa vidhatsva yad abhīpsitam
     yathā kārtsnyena vārṣṇeya kṣatraṃ svargam avāpnuyāt
 55 yāvat sthāsyanti girayaḥ saritaś ca janārdana
     tāvat kīrtibhavaḥ śabdaḥ śāśvato 'yaṃ bhaviṣyati
 56 brāhmaṇāḥ kathayiṣyanti mahābhāratam āhavam
     samāgameṣu vārṣṇeya kṣatriyāṇāṃ yaśodharam
 57 samupānaya kaunteyaṃ yuddhāya mama keśava
     mantrasaṃvaraṇaṃ kurvan nityam eva paraṃtapa

SECTION CXXXIX

"Vaisampayana said, 'Thus addressed by them, Duryodhana, contracting the space between his eye-brows, became cheerless, and with face bent down began to cast oblique glances. And he said not a word in
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reply. Beholding him cheerless, those bulls among men, Bhishma and Drona, looking at each other, once more addressed him, and said (these words).'
"Bhishma said, 'What can be a matter of greater grief to us than that we shall have to light against that Yudhishthira who is devoted to the service of his superiors, destitute of envy, conversant with Brahma, and truthful in speech.'
"Drona said, 'My affection for Dhananjaya is greater than that which I bear for my son Aswatthaman. There is greater reverence also and humility (towards me) in that Ape-bannered hero (than in Aswatthaman). Alas, in observance of the Kshatriya duties, I shall have to light even against that Dhananjaya who is dearer to me than my son. Fie on the Kshatriya profession. That Vibhatsu who hath no other bowman in the world as his equal, hath, through my grace, acquired this superiority over all bowmen. He that hateth his friends, he that is of wicked disposition, he that denieth Godhead, he that is crooked and deceitful, never obtaineth the worship of the righteous, like an ignorant person present at a sacrifice. Though dissuaded from sin, a sinful man would still wish to commit sinful acts; while he that is righteous, though tempted by sin, would not yet abandon righteousness. Though thou hast conducted thyself with falsehood and deceit towards them, the Pandavas are still desirous of doing what is agreeable to thee. As regards thyself, O thou best of the Bharatas, all thy faults are calculated to bring about disasters on thee. Thou hast been addressed by the eldest of the Kurus, by me, by Vidura, and by Vasudeva. Thou dost not yet understand what is beneficial for thyself. I have a large force,--with this conviction thou desirest to pierce the Pandava host, abounding with heroes, like the current of the Ganga piercing the ocean abounding with sharks and alligators and makaras. Having obtained Yudhishthira's prosperity like the cast off robes or garlands of another, thou regardest it as thy own. If the son of Pritha and Pandu stayeth even in the woods with Draupadi, and surrounded by his armed brothers, who is there, even in the possession of a kingdom, that is competent to vanquish him? In the presence of even that Ailavila (Kuvera) under whose command all the Yakshas live as servants, Yudhishthira the Just, shone with splendour. Having proceeded to Kuvera's abode and having procured wealth therefrom, the Pandavas are now desirous of attacking thy swelling kingdom and winning sovereignty for themselves. (As regards us two), we have made gifts, poured libations on fire, studied (the scriptures), and gratified the Brahmanas by presents of wealth. The (allotted) periods of our life have also run out. Know that our work has been done. (As regards thyself however), giving up happiness, kingdom, friends, and wealth, great will be thy calamity if thou seekest war with the Pandavas. How canst thou vanquish the son of Pandu, when Draupadi who is truthful in speech and devoted to rigid vows and austerities, prayeth for his success? How wilt thou vanquish that son of Pandu who hath Janardana. for his counsellor, and
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who hath for a brother that Dhananjaya who is the foremost of wielders of weapons? How wilt thou vanquish that son of Pandu, of severe austerities, who hath for his allies so many Brahmanas, endued with intelligence and mastery over their senses? In accordance with what a prosperity-wishing friend should do when he sees his friends sinking in an ocean of distress, I again tell thee, there is no necessity for war. Make peace with those heroes for the sake of prosperity to the Kurus. Do not court defeat, with thy sons, counsellors, and the army!'"

Book 5
Chapter 140

1 [samjaya]
      karṇasya vacanaṃ śrutvā keśavaḥ paravīrahā
      uvāca prahasan vākyaṃ smitapūrvam idaṃ tadā
  2 api tvāṃ na tapet karṇa rājyalābhopapādanā
      mayā dattāṃ hi pṛthivīṃ na praśāsitum icchasi
  3 dhruvo jayaḥ pāṇḍavānām itīdaṃ; na saṃśayaḥ kaś cana vidyate 'tra
      jaya dhvajo dṛśyate pāṇḍavasya; samucchrito vānararāja ugraḥ
  4 divyā māyāvihitā bhauvanena; samucchritā indraketuprakāśā
      divyāni bhūtāni bhayāvahāni; dṛśyanti caivātra bhayānakāni
  5 na sajjate śailavanaspatibhya; ūrdhvaṃ tiryag yojanamātrarūpaḥ
      śrīmān dhvajaḥ karṇa dhanaṃjayasya; samucchritaḥ pāvakatulyarūpaḥ
  6 yadā drakṣyasi saṃgrāme śvetāśvaṃ kṛṣṇasārathim
      aindram astraṃ vikurvāṇam ubhe caivāgnimārute
  7 gāṇḍīvasya ca nirghoṣaṃ visphūrjitam ivāśaneḥ
      na tadā bhavitā tretā na kṛtaṃ dvāparaṃ na ca
  8 yadā drakṣyasi saṃgrāme kuntīputraṃ yudhiṣṭhiram
      japahomasamāyuktaṃ svāṃ rakṣantaṃ mahācamūm
  9 ādityam iva durdharṣaṃ tapantaṃ śatruvāhinīm
      na tadā bhavitā tretā na kṛtaṃ dvāparaṃ na ca
  10 yadā drakṣyasi saṃgrāme bhīmasenaṃ mahābalam
     duḥśāsanasya rudhiraṃ pītvā nṛtyantam āhave
 11 prabhinnam iva mātaṅgaṃ pratidviradaghātinam
     na tadā bhavitā tretā na kṛtaṃ dvāparaṃ na ca
 12 yadā drakṣyasi saṃgrāme mādrīputrau mahārathau
     vāhinīṃ dhārtarāṣṭrāṇāṃ kṣobhayantau gajāv iva
 13 vigāḍhe śastrasaṃpāte paravīra rathā rujau
     na tadā bhavitā tretā na kṛtaṃ dvāparaṃ na ca
 14 yadā drakṣyasi saṃgrāme droṇaṃ śāṃtanavaṃ kṛpam
     suyodhanaṃ ca rājānaṃ saindhavaṃ ca jayadratham
 15 yuddhāyāpatatas tūrṇaṃ vāritān savyasācinā
     na tadā bhavitā tretā na kṛtaṃ dvāparaṃ na ca
 16 brūyāḥ karṇa ito gatvā droṇaṃ śāṃtanavaṃ kṛpam
     saumyo 'yaṃ vartate māsaḥ suprāpa yavasendhanaḥ
 17 pakvauṣadhi vanasphītaḥ phalavān alpamakṣikaḥ
     niṣpaṅko rasavat toyo nātyuṣṇa śiśiraḥ sukhaḥ
 18 saptamāc cāpi divasād amāvāsyā bhaviṣyati
     saṃgrāmaṃ yojayet tatra tāṃ hy āhuḥ śakra devatām
 19 tathā rājño vadeḥ sarvān ye yuddhāyābhyupāgatāḥ
     yad vo manīṣitaṃ tad vai sarvaṃ saṃpādayāmi vaḥ
 20 rājāno rājaputrāś ca duryodhana vaśānugāḥ
     prāpya śastreṇa nidhanaṃ prāpsyanti gatim uttamām

SECTION CXL

"Dhritarashtra said, 'O Sanjaya, in the midst of all the princes and the servants, the slayer of Madhu took Karna upon his car and went out (of our city). What did that slayer of hostile heroes, that one of immeasurable soul, say unto Radha's son? What conciliatory words did Govinda speak unto the Suta's son? Tell me, O Sanjaya, what those words were, mild or fierce, that Krishna, possessed of a voice deep as that of newly-risen clouds during the rainy season said unto Karna?'
"Sanjaya said, 'Listen to me, O Bharata, as I repeat in due order those words, both intimidating and mild, agreeable and consistent with virtue, true and beneficial, and pleasing to the heart, which the slayer of Madhu, of immeasurable soul, said unto Radha's son.'
"Vasudeva said, 'O son of Radha, thou hast worshipped many Brahmanas fully conversant with the Vedas. With concentrated attention and mind free from envy thou hast also (on many an occasion) enquired of them after truth. Thou knowest, therefore, O Karna, what the eternal saying of the Vedas are. Thou art also well-versed in all the subtle conclusions of the scriptures. It is said by those conversant with the scriptures that the two kinds of sons called Kanina and Sahoda that are born of a maiden, have him for their father who weddeth the maid. Thou, O Karna, hast been born in this way. Thou art, therefore, morally the son of Pandu. Come, be a king, according to the injunction of the scriptures. On the side of thy father, thou hast the sons of Pritha, on the side of thy mother, thou hast the Vrishnis, (for thy kinsmen). O bull among men, know that thou hast these two for thy own. Proceeding this very day with me hence, O sire, let the Pandavas know thee as a son of Kunti born before Yudhishthira. The brothers, the five Pandavas, the son of Draupadi, and the invincible son of Subhadra, will all embrace thy feet. All the kings and princes, again, that have been assembled for the Pandava-cause, and all the Andhakas and Vrishnis, will also embrace thy feet. Let queens and princesses bring golden and silver and earthen jars (full of water) and delicious herbs and all kinds
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of seeds and gems, and creepers, for thy installation. During the sixth period, Draupadi also will come to thee (as a wife). Let that best of Brahmanas, Dhaumya, of restrained soul, pour libations of clarified butter on the (sacred) fire, and let those Brahmanas regarding all the four Vedas as authoritative (and who are acting as priests unto the Pandavas), perform the ceremony of thy installation. Let the family priest of the Pandavas who is devoted to Vedic rites, and those bulls among men-those brothers, the five sons of Pandu,--and the five sons of Draupadi, and the Panchalas, and the Chedis, and myself also, install thee as the lord of the whole earth. Let Dharma's son Yudhishthira, of righteous soul and rigid vows, be thy heir presumptive, ruling the kingdom under thee. Holding the white chamara in his hand (for fanning thee), let Yudhishthira, the son of Kunti, ride on the same car behind thee. After thy installation is over, let that other son of Kunti, the mighty Bhimasena, hold the white umbrella over thy head. Indeed, Arjuna then will drive thy car furnished with a hundred tinkling bells, its sides covered with tiger-skins, and with white steeds harnessed to it. Then Nakula and Sahadeva, and the five sons of Draupadi, and the Panchalas with that mighty car-warrior Sikhandin, will all proceed behind thee. I myself, with all the Andhakas and the Vrishnis, will walk behind thee. Indeed, all the Dasarhas and the Dasarnas, will, O king, be numbered with thy relatives. Enjoy the sovereignty of the earth, O thou of mighty arms, with thy brothers the Pandavas, with yapas and homas and auspicious rites of diverse kinds performed in thy honour. Let the Dravidas, with the Kuntalas, the Andhras, and the Talacharas, and the Shuchupas, and the Venupas, all walk before thee. Let chanters and panegyrists praise thee with innumerable laudatory hymns. Let the Pandavas proclaim,--Victory to Vasusena. Surrounded by the Pandavas, like the moon by the stars, rule thou the kingdom, O son of Kunti, and gladden Kunti herself. Let thy friends rejoice, and thy enemies grieve. Let there be, this day, a brotherly union between thee and thy brothers, the sons of Pandu."

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