srimahabharat - udyoga parva (book 5) chapters 151 to 162

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 151

1 [v]
      vāsudevasya tad vākyam anusmṛtya yudhiṣṭhiraḥ
      punaḥ papraccha vārṣṇeyaṃ kathaṃ mando 'bravīd idam
  2 asminn abhyāgate kāle kiṃ ca naḥ kṣamam acyuta
      kathaṃ ca vartamānā vai svadharmān na cyavemahi
  3 duryodhanasya karṇasya śakuneḥ saubalasya ca
      vāsudeva matajño 'si mama sabhrātṛkasya ca
  4 vidurasyāpi te vākyaṃ śrutaṃ bhīṣmasya cobhayoḥ
      kuntyāś ca vipulaprajña prajñā kārtsnyena te śrutā
  5 sarvam etad atikramya vicārya ca punaḥ punaḥ
      ya naḥ kṣamaṃ mahābāho tad bravīhy avicārayan
  6 śrutvaitad dharmarājasya dharmārthasahitaṃ vacaḥ
      meghadundubhi nirghoṣaḥ kṛṣṇo vacanam abravīt
  7 uktavān asmi yad vākyaṃ dharmārthasahitaṃ hitam
      na tu tan nikṛtiprajñe kauravye pratitiṣṭhati
  8 na ca bhīṣmasya durmedhāḥ śṛṇoti vidurasya vā
      mama vā bhāṣitaṃ kiṃ cit sarvam evātivartate
  9 na sa kāmayate dharmaṃ na sa kāmayate yaśaḥ
      jitaṃ sa manyate sarvaṃ durātmā karṇam āśritaḥ
  10 bandham ājñāpayām āsa mama cāpi suyodhanaḥ
     na ca taṃ labdhavān kāmaṃ durātmā śāsanātigaḥ
 11 na ca bhīṣmo na ca droṇo yuktaṃ tatrāhatur vacaḥ
     sarve tam anuvartante ṛte viduram acyuta
 12 śakuniḥ saubalaś caiva karṇa duḥśāsanāv api
     tvayy ayuktāny abhāṣanta mūḍhā mūḍham amarṣaṇam
 13 kiṃ ca tena mayoktena yāny abhāṣanta kauravāḥ
     saṃkṣepeṇa durātmāsau na yuktaṃ tvayi vartate
 14 na pārthiveṣu sarveṣu ya ime tava sainikāḥ
     yat pāpaṃ yan na kalyāṇaṃ sarvaṃ tasmin pratiṣṭhitam
 15 na cāpi vayam atyarthaṃ parityāgena karhi cit
     kauravaiḥ śamam icchāmas tatra yuddham anantaram
 16 tac chrutvā pārthivāḥ sarve vāsudevasya bhāṣitam
     abruvanto mukhaṃ rājñaḥ samudaikṣanta bhārata
 17 yudhiṣṭhiras tv abhiprāyam upalabhya mahīkṣitām
     yogam ājñāpayām āsa bhīmārjunayamaiḥ saha
 18 tataḥ kila kilā bhūtam anīkaṃ pāṇḍavasya ha
     ājñāpite tadā yoge samahṛṣyanta sainikāḥ
 19 avadhyānāṃ vadhaṃ paśyan dharmarājo yudhiṣṭhiraḥ
     niṣṭhanan bhīmasenaṃ ca vijayaṃ cedam abravīt
 20 yadarthaṃ vanavāsaś ca prāptaṃ duḥkhaṃ ca yan mayā
     so 'yam asmān upaity eva paro 'narthaḥ prayatnataḥ
 21 yasmin yatnaḥ kṛto 'smābhiḥ sa no hīnaḥ prayatnataḥ
     akṛte tu prayatne 'smān upāvṛttaḥ kalir mahān
 22 kathaṃ hy avadhyaiḥ saṃgrāmaḥ kāryaḥ saha bhaviṣyati
     kathaṃ hatvā gurūn vṛddhān vijayo no bhaviṣyati
 23 tac chutvā dharmarājasya savyasācī paraṃtapaḥ
     yad uktaṃ vāsudevena śrāvayām āsa tad vacaḥ
 24 uktavān devakīputraḥ kuntyāś ca vidurasya ca
     vacanaṃ ta tvayā rājan nikhilenāvadhāritam
 25 na ca tau vakṣyato 'dharmam iti me naiṣṭhikī matiḥ
     na cāpi yuktaṃ kaunteya nivartitum ayudhyataḥ
 26 tac chrutvā vāsudevo 'pi savyasāci vacas tadā
     smayamāno 'bravīt pārtham evam etad iti bruvan
 27 tatas te dhṛtasaṃkalpā yuddhāya saha sainikāḥ
     pāṇḍaveyā mahārāja tāṃ rātriṃ sukham āvasan

SECTION CLI

"Vaisampayana said, 'Hearing these words of Janardana, king Yudhishthira the Just, of virtuous soul, addressed his brothers in the presence of Kesava and said, 'Ye have heard all that had happened in the court of the assembled Kurus. Ye have also understood the words uttered by Kesava. Ye, best of men, draw up, therefore, my troops now in battle-array in which they are to fight. Here are seven Akshauhinis of troops assembled for our victory. Hear the names of those seven celebrated warriors that would lead those seven Akshauhinis. They are Drupada, and Virata, and Dhristadyumna, and Sikhandin, and Satyaki, Chekitana, and Bhimasena of great energy. Those heroes will be the leaders of my troops. All of them are conversant with the Vedas. Endued with great bravery, all of them have practised excellent vows. Possessed of modesty, all of them are conversant with policy, and accomplished in war. Well-skilled in arrows and weapons, all of them are competent in the use of every kind of weapon. Tell us now, O Sahadeva, O son of Kuru's race, who that warrior, is conversant with all kinds of battle-array, that may become the leader of these seven and may also withstand in battle Bhishma who is like unto a fire having arrows for its flames. Give us thy own opinion, O tiger among men, as who is fit to be our generalissimo.'
"Sahadeva said, 'Closely related to us, sympathising with us in our distress, endued with great might, conversant with every virtue, skilled in weapons, and irresistible in battle, the mighty king of the Matsyas, Virata, relying upon whom we hope to recover our share of the kingdom, will be able to bear in battle both Bhishma and all those mighty car-warriors.'
"Vaisampayana continued, 'After Sahadeva had said this, eloquent Nakula then said these words, 'He that in years, in knowledge of scriptures, in perseverance, in family and birth, is respectable; he that is endued with modesty, strength, and prosperity; he that is well-versed in all branches of learning; he that studied the science of weapons (with the sage Bharadwaja); he, who is irresistible and firmly devoted to truth; he that always challenges Drona and mighty Bhishma; he that belongs to one of the foremost of royal houses; he that is a famous leader of hosts; he that resembles a tree of hundred branches in consequence of sons and grandsons that surround him; that king, who, with his wife, performed, moved by wrath, the austerest of penances for the destruction of Drona; that hero, who is an ornament of assemblies; that bull among monarchs who always cherishes us like a father; that father-in-law of ours, Drupada, should be our generalissimo. It is my opinion that he will be able to withstand both Drona and Bhishma rushing to battle, for that king is the friend of Angira's descendant Drona and is conversant with celestial weapons.'
p. 291
'After the two sons of Madri had thus expressed their individual opinions, Vasava's son, Savyasachin, who was equal to Vasava himself, said these words, 'This celestial person of the hue of fire and endued with mighty arms, who sprang into life through the power of ascetic penances and the gratification of sages; who issued from the sacrificial fire-hole armed with bow and sword, accoutred in armour of steel, mounted on a car unto which were yoked excellent steeds of the best breed, and the clatter of whose car-wheels was as deep as the roar of mighty masses of clouds; this hero endued with that energy and strength and resembling the very lion in his frame of body and prowess, and possessed of leonine shoulders, arms, chest, and voice like the lion's roar; this hero of great effulgence; this warrior of handsome brows, fine teeth, round cheeks, long arms, of stout make, excellent thighs, large expansive eyes, excellent legs, and strong frame; this prince who is incapable of being penetrated by weapons of any kind, and who looks like an elephant with rent temples; this Dhrishtadyumna, truthful in speech, and with passions under control, was born for the destruction of Drona. It is this Dhrishtadyumna, I think, that will be able to bear Bhishma's arrows which strike with the vehemence of the thunderbolt and look like snakes with blazing mouths, which resemble the messengers of Yama in speed, and fall like flames of fire (consuming everything they touch), and which were borne before by Rama alone in battle. I do not, O king, see the man except Dhrishtadyumna, who is able to withstand Bhishma of great vows. This is just what I think. Endued with great lightness of hand and conversant with all the modes of warfare, accoutred in coat of mail that is incapable of being penetrated by weapons, this handsome hero, resembling the leader of a herd of elephants, is according to my opinion, fit to be our generalissimo.'
"Bhima then said, 'That son of Drupada, Sikhandin, who is born for the destruction of Bhishma, as is said, 'O king, by the sages and Siddhas assembled together, whose form on the field of battle, while displaying celestial weapons, will be seen by men to resemble that of the illustrious Rama himself, I see not, O king, the person who is able to pierce with weapons that Sikhandin, when he is stationed for battle on his car, accoutred in mail. Except the heroic Sikhandin, there is no other warrior who is able to slay Bhishma in single combat. It is for this, O king, that I think Sikhandin is fit to be our generalissimo.'
"Yudhishthira said, 'O sire, the strength and weakness, might and feebleness, of everything in the universe, and the intentions of every person here, are well-known to virtuous Kesava. Skilled or unskilled in weapons, old or young, let him be the leader of my forces, who may be indicated by Krishna of Dasarha's race. Even he is the root of our success or defeat. In him are our lives, our kingdom, our prosperity and adversity, our happiness and misery. Even he is the Ordainer and Creator. In him is established the fruition of our desires. Let him, therefore, be the leader of our host, who may be named by Krishna. Let
p. 292
that foremost of speakers say, for the night approacheth. Having selected our leader, worshipped our weapons with offerings of flowers and perfumes, we will, at day-break, under Krishna's orders march to the field of battle!'
"Vaisampayana continued, 'Hearing these words of the intelligent king, Yudhishthira the Just, the lotus-eyed Krishna said, eyeing Dhananjaya, the white, O king, I fully approve of all those powerful warriors whom ye have named for becoming the leaders of thy troops. All of them are competent to withstand thy foes. Indeed, they can frighten Indra himself in great battle, let alone the covetous and wicked-minded sons of Dhritarashtra. O thou of mighty arms, for thy good I made great efforts to prevent the battle by bringing about peace. By that we have been freed from the debt we owed to virtue. Fault-finding persons will not be able to reproach us for anything. Foolish Duryodhana, destitute of understanding, regardeth himself as skilled in weapons, and though really weak thinketh himself to be possessed of strength. Array thy troops soon, for slaughter is the only means by which they can be made to yield to our demands. Indeed, the sons of Dhritarashtra will never be able to keep their ground when they will behold Dhananjaya with Yuyudhana as his second, and Abhimanyu, and the five sons of Draupadi, and Virata, and Drupada, and the other kings of fierce prowess,--all lords of Akshauhinis. Our army is possessed of great strength, and is invincible and incapable of being withstood. Without doubt, it will slay the Dhartarashtra host. As regards our leader, I would name that chastiser of foes, Dhrishtadyumna.'"

Book 5
Chapter 152

1 [v]
      vyuṣitāyāṃ rajanyāṃ tu rājā duryodhanas tataḥ
      vyabhajat tāny anīkāni daśa caikaṃ ca bhārata
  2 narahastirathāśvānāṃ sāraṃ madhyaṃ ca phalgu ca
      sarveṣv eteṣv anīkeṣu saṃdideśa mahīpatiḥ
  3 sānukarṣāḥ satūṇīrāḥ savarūthāḥ satomarāḥ
      sopāsaṅgāḥ saśaktīkāḥ saniṣaṅgāḥ sapothikāḥ
  4 sadhvajāḥ sapatākāś ca saśarāsana tomarāḥ
      rajjubhiś ca vicitrābhiḥ sapāśāḥ saparistarāḥ
  5 sakaca grahavikṣepāḥ sataila guḍa vālukāḥ
      sāśīviṣaghaṭāḥ sarve sasarja rasapāṃsavaḥ
  6 saghaṇṭā phalakāḥ sarve vāsī vṛkṣādanānvitāḥ
      vyāghracarma parīvārā vṛtāś ca dvīpicarmabhiḥ
  7 savastayaḥ saśṛṅgāś ca saprāsa vividhāyudhāḥ
      sakuṭhārāḥ sakuddālāḥ sataila kṣaumasarpiṣaḥ
  8 citrānīkāḥ suvapuṣo jvalitā iva pāvakāḥ
      tathā kavacinaḥ śūrāḥ śastreṣu kṛtaniśramāḥ
  9 kulīnā hayayonijñāḥ sārathye viniveśitāḥ
      baddhāriṣṭā baddhakakṣyā baddhadhvajapatākinaḥ
  10 caturyujo rathāḥ sarve sarve śastrasamāyutāḥ
     saṃhṛṣṭavāhanāḥ sarve sarve śataśarāsanāḥ
 11 duryayor hayayor ekas tathānyau pārṣṇisārathī
     tau cāpi rathināṃ śreṣṭhau rathī ca hayavit tathā
 12 nagarāṇīva guptāni durādeyāni śatrubhiḥ
     āsan rathasahasrāṇi hemamālīni sarvaśaḥ
 13 yathā rathās tathā nāgabaddhakakṣyāḥ svalaṃkṛtāḥ
     babhūvuḥ sapta puruṣā ratnavanta ivādrayaḥ
 14 dvāv aṅkuśa dharau teṣu dvāv uttamadhanurdharau
     dvau varāsi dharau rājann ekaḥ śaktipatākadhṛk
 15 gajair mattaiḥ samākīrṇaṃ savarmāyudha kośakaiḥ
     tad babhūva balaṃ rājan kauravyasya sahasraśaḥ
 16 vicitrakavacāmuktaiḥ sapatākaiḥ svalaṃkṛtaiḥ
     sādibhiś copasaṃpannā āsann ayutaśo hayāḥ
 17 susaṃgrāhāḥ susaṃtoṣā hemabhāṇḍa paricchadāḥ
     anekaśatasāhasrās te ca sādivaśe sthitāḥ
 18 nānārūpavikārāś ca nānā kavacaśastriṇaḥ
     padātino narās tatra babhūvur hemamālinaḥ
 19 rathasyāsan daśa gajā gajasya daśavājinaḥ
     narā daśa hayasyāsan pādarakṣāḥ samantataḥ
 20 rathasya nāgāḥ pañcāśan nāgasyāsañ śataṃ hayāḥ
     hayasya puruṣāḥ sapta bhinnasaṃdhāna kāriṇaḥ
 21 senā pañcaśataṃ nāgā rathās tāvanta eva ca
     daśa senā ca pṛtanā pṛtanā daśavāhinī
 22 vāhinī pṛtanā senā dhvajinī sādinī camūḥ
     akṣauhiṇīti paryāyair niruktātha varūthinī
     evaṃ vyūḍhāny anīkāni kauraveyeṇa dhīmatā
 23 akṣauhiṇyo daśaikā ca saṃkhyātāḥ sapta caiva ha
     akṣauhiṇyas tu saptaiva pāṇḍavānām abhūd balam
     akṣauhiṇyo daśaikā ca kauravāṇām abhūd balam
 24 narāṇāṃ pañca pañcāśad eṣā pattir vidhīyate
     senāmukhaṃ ca tisras tā gulma ity abhisaṃjñitaḥ
 25 daśa gulmā gaṇas tv āsīd gaṇās tv ayutaśo 'bhavan
     duryodhanasya senāsu yotsyamānāḥ prahāriṇaḥ
 26 tatra duryodhano rājā śūrān buddhimato narān
     prasamīkṣya mahābāhuś cakre senāpatīṃs tadā
 27 pṛthag akṣauhiṇīnāṃ ca praṇetṝn narasattamān
     vidhipūrvaṃ samānīya pārthivān abhyaṣecayat
 28 kṛpaṃ droṇaṃ ca śalyaṃ ca saindhavaṃ ca mahāratham
     sudakṣiṇaṃ ca kāmbojaṃ kṛtavarmāṇam eva ca
 29 droṇaputraṃ ca karṇaṃ ca bhūriśravasam eva ca
     śakuniṃ saubalaṃ caiva bāhlīkaṃ ca mahāratham
 30 divase divase teṣāṃ prativelaṃ ca bhārata
     cakre sa vividhāḥ saṃjñāḥ pratyakṣaṃ ca punaḥ punaḥ
 31 tathā viniyatāḥ sarve ye ca teṣāṃ padānugāḥ
     babhūvuḥ sainikā rājan rājñaḥ priyacikīrṣavaḥ

SECTION CLII

"Vaisampayana said, 'When Krishna had said this, all the monarchs there were filled with joy. And the shout sent forth by those delighted kings was tremendous. And the troops began to move about with great speed, saying, 'Draw up, Draw up.' And the neighing of steeds and roars of elephants and the clatter of car-wheels and the blare of conchs and the sound of drums, heard everywhere, produced a tremendous din. And teeming with cars and foot-soldiers and steeds and elephants, that invincible host of the marching Pandavas moving hither and thither, donning their coats of mail, and uttering their war-cries, looked like the impetuous current of the Ganga when at its full, agitated with fierce eddies and waves. And in the van of that host marched Bhimasena, and the two sons of Madri encased in their coats of mail, and Subhadra's son and the five sons of Draupadi and Dhrishtadyumna of Prishata's race. And the Prabhadrakas and the Panchalas marched
p. 293
behind Bhimasena. And the din made by the marching hosts, filled with joy, was like unto the roars of the deep when the tide is highest on the day of the new moon. Indeed, the tumult was such that it seemed to reach the very heavens. And capable of breaking hostile ranks, those warriors cased in armour marched thus, filled with joy. And Kunti's son, king Yudhishthira, amongst them marched, taking with him the cars and other vehicles for transport, the food-stores and fodder, the tents, carriages, and draught-cattle, the cash-chests, the machines and weapons, the surgeons and physicians, the invalids, and all the emaciated and weak soldiers, and all the attendants and camp-followers. And truthful Draupadi, the princess of Panchala, accompanied by the ladies of the household, and surrounded by servants and maids, remained at Upaplavya. And causing their treasure and ladies to be guarded by bodies of soldiers, some of whom were placed as permanent lines of circumvallation and some ordered to move about at a distance from this line, the Pandavas set out with their mighty host. And having made presents of kine and gold to the Brahmanas, who walked around them and uttered blessings, the sons of Pandu commenced the march on their cars decked with jewels. And the princes of Kekaya, and Dhrishtaketu, and the son of the king of the Kasis, and Srenimat, and Vasudana, and the invincible Sikhandin, all hale and hearty, cased in armour and armed with weapons and decked with ornaments, marched behind Yudhishthira, keeping him in their centre. And in the rear, were Virata, Yajnasena's son of the Somaka race (Dhrishtadyumna), Susarman, Kuntibhoja, Dhrishtadyumna's sons, forty thousand cars, five times as much cavalry, infantry ten times more numerous (than the last), and sixty thousand elephants. And Anadhrishti, and Chekitana and Dhrishtaketu and Satyaki all marched, surrounding Vasudeva and Dhananjaya. And reaching the field of Kurukshetra with their forces in battle-array, those smiters, the sons of Pandu, looked like roaring bulls. And entering the field, those chastisers of foes blew their conchs. And Vasudeva and Dhananjaya also blew their conchs. And hearing the blare of the conch called Panchajanya, which resembled the roll of the thunder, all the warriors (of the Pandava army) were filled with joy. And the leonine roars of those warriors, endued with lightness of hand and speed of motion, mingling with the blare of conchs and beat of Drums, made the whole earth, the welkin, and the oceans resound therewith.'"

Book 5
Chapter 153

1 [v]
      tataḥ śāṃtanavaṃ bhīṣmaṃ prāñjalir dhṛtarāṣṭrajaḥ
      saha sarvair mahīpālair idaṃ vacanam abravīt
  2 ṛte senā praṇetāraṃ pṛtanā sumahaty api
      dīryate yuddham āsādya pipīlika puṭaṃ yathā
  3 na hi jātu dvayor buddhiḥ samā bhavati karhi cit
      śauryaṃ ca nāma netṝṇāṃ spardhate ca parasparam
  4 śrūyate ca mahāprājña haihayān amitaujasaḥ
      abhyayur brāhmaṇāḥ sarve samucchritakuśadhvajāḥ
  5 tān anvayus tadā vaiśyāḥ śūdrāś caiva pitāmaha
      ekatas tu trayo varṇā ekataḥ kṣatriyarṣabhāḥ
  6 te sma yuddheṣv abhajyanta trayo varṇāḥ punaḥ punaḥ
      kṣatriyās tu jayanty eva bahulaṃ caikato balam
  7 tatas te kṣatriyān eva papracchur dvijasattamāḥ
      tebhyaḥ śaśaṃsur dharmajñā yāthātathyaṃ pitāmaha
  8 vayam ekasya śṛṇumo mahābuddhimato raṇe
      bhavantas tu pṛthak sarve svabuddhivaśavartinaḥ
  9 tatas te brāhmaṇāś cakrur ekaṃ senāpatiṃ dvijam
      nayeṣu kuśalaṃ śūram ajayan kṣatriyāṃs tataḥ
  10 evaṃ ye kuśalaṃ śūlaṃ hite sthitam akalmaṣam
     senāpatiṃ prakurvanti te jayanti raṇe ripūn
 11 bhavān uśanasā tulyo hitaiṣī ca sadā mama
     asaṃhāryaḥ sthito dharme sa naḥ senāpatir bhava
 12 raśmīvatām ivādityo vīrudhām iva candramāḥ
     kubera iva yakṣāṇāṃ marutām iva vāsavaḥ
 13 parvatānāṃ yathā meruḥ suparṇaḥ patatām iva
     kumāra iva bhūtānāṃ vasūnām iva havyavāṭ
 14 bhavatā hi vayaṃ guptāḥ śakreṇeva divaukasaḥ
     anādhṛṣyā bhaviṣyāmas tridaśānām api dhruvam
 15 prayātu no bhavān agre devānām iva pāvakiḥ
     vayaṃ tvām anuyāsyāmaḥ saurabheyā ivarṣabham
 16 evam etan mahābāho yathā vadasi bhārata
     yathaiva hi bhavanto me tathaiva mama pāṇḍavāḥ
 17 api caiva maya śreyo vācyaṃ teṣāṃ narādhipa
     yoddhavyaṃ tu tavārthāya yathā sa samayaḥ kṛtaḥ
 18 na tu paśyāmi yoddhāram ātmanaḥ sadṛśaṃ bhuvi
     ṛte tasmān naravyāghrāt kuntīputrād dhanaṃjayāt
 19 sa hi veda mahābāhur divyāny astrāṇi sarvaśaḥ
     na tu māṃ vivṛto yuddhe jātu yudhyeta pāṇḍavaḥ
 20 ahaṃ sa ca kṣaṇenaiva nirmanuṣyam idaṃ jagat
     kuryāṃ śastrabalenaiva sasurāsurarākṣasam
 21 na tv evotsādanīyā me pāṇḍoḥ putrā narādhipa
     tasmād yodhān haniṣyāmi prayogeṇāyutaṃ sadā
 22 evam eṣāṃ kariṣyāmi nidhanaṃ kurunandana
     na cet te māṃ haniṣyanti pūrvam eva samāgame
 23 senāpatis tv ahaṃ rājan samayenāpareṇa te
     bhaviṣyāmi yathākāmaṃ tan me śrotum ihārhasi
 24 karṇo vā yudhyatāṃ pūrvam ahaṃ vā pṛthivīpate
     spardhate hi sadātyarthaṃ sūtaputro mayā raṇe
 25 nāhaṃ jīvati gāṅgeye yotsye rājan kathaṃ cana
     hate bhīṣme tu yotsyāmi saha gāṇḍīvadhanvanā
 26 tataḥ senāpatiṃ cakre vidhivad bhūridakṣiṇam
     dhṛtarāṣṭrātmajo bhīṣmaṃ so 'bhiṣikto vyarocata
 27 tato bherīś ca śaṅkhāṃś ca śataśaś caiva puṣkarān
     vadayām āsur avyagrāḥ puruṣā rājaśāsanāt
 28 siṃhanāśāś ca vividhā vāhanānāṃ canisvanāḥ
     prādurāsann anabhre ca varṣaṃ rudhirakardamam
 29 nirghātāḥ pṛthivī kampā gajabṛṃhita nisvanāḥ
     āsaṃś ca sarvayodhānāṃ pātayanto manāṃsy uta
 30 vācaś cāpy aśarīriṇyo divaś colkāḥ prapedire
     śivāś ca bhayavedinyo nedur dīptasvarā bhṛśam
 31 senāpatye yadā rājā gāṅgeyam abhiṣiktavān
     tadaitāny ugrarūpāṇi abhavañ śataśo nṛpa
 32 tataḥ senāpatiṃ kṛtvā bhīṣmaṃ parabalārdanam
     vācayitvā dvijaśreṣṭhān niṣkair gobhiś ca bhūriśaḥ
 33 vardhamāno jayāśīrbhir niryayau sainikair vṛtaḥ
     āpageyaṃ puraskṛtya bhrātṛbhiḥ sahitas tadā
     skandhāvāreṇa mahatā kurukṣetraṃ jagāma ha
 34 parikramya kurukṣetraṃ karṇena saha kauravaḥ
     śibiraṃ māpayām āsa same deśe narādhipaḥ
 35 madhurānūṣare deśe prabhūtayavasendhane
     yathaiva hāstinapuraṃ tadvac chibiram ābabhau

SECTION CLIII

"Vaisampayana said, 'King Yudhishthira then caused his troops to encamp on a part of the field that was level, cool, and abounding with grass
p. 294
and fuel. Avoiding cemeteries, temples and compounds consecrated to the deities, asylums of sages, shrines, and other sacred plots. Kunti's high-souled son, Yudhishthira, pitched his camp on a delightful, fertile, open and sacred part of the plain. And rising up, again, after his animals had been given sufficient rest, the king set out joyously surrounded by hundreds and thousands of monarchs. And Kesava accompanied by Partha began to move about, scattering numerous soldiers of Dhritarashtra (kept as outposts). And Dhrishtadyumna of Prishata's race and that mighty car-warrior of great energy, viz., Yuyudhana, otherwise called Satyaki, measured the ground for the encampment. And arrived, O Bharata, at the holy Hiranwati which flows through Kurukshetra, which was filled with sacred water, and whose bed was divested of pointed pebbles and mire, and which was regarded as an excellent tirtha, Kesava caused a moat to be excavated there, and for its protection stationed a sufficient number of troops with proper instructions. And the rules that were observed in respect of the tents of the high-souled Pandavas, were followed by Kesava in the matter of the tents he caused to be set up for the kings (that came as their allies). And, O monarch, costly tents, incapable of being attacked, apart from one another, were, by hundreds and thousands, set up for those kings on the surface of the earth, that looked like palatial residences and abounded with fuels and edibles and drinks. And there were assembled hundreds upon hundreds of skilled mechanics, in receipt of regular wages and surgeons and physicians, well-versed in their own science, and furnished with every ingredient they might need. And king Yudhishthira caused to be placed in every pavilion large quantities, high as hills, of bow-strings and bows and coats of mail and weapons, honey and clarified butter, pounded lac, water, fodder of cattle, chaff and coals, heavy machines, long shafts, lances, battleaxes, bow-staffs, breast-plates, scimitars and quivers. And innumerable elephants cased in plates of steel with prickles thereon, huge as hills, and capable of fighting with hundreds and thousands, were seen there. And learning that the Pandavas had encamped on that field, their allies, O Bharata, with their forces and animals, began to march thither. And many kings who had practised Brahmacharya vows, drunk (consecrated) Soma and had made large presents to Brahmanas at sacrifices, came there for the success of the sons of Pandu.'"

Book 5
Chapter 154

 1 [j]
      āpageyaṃ mahātmānaṃ bhīṣmaṃ śastrabhṛtāṃ varam
      pitāmahaṃ bhāratānāṃ dhvajaṃ sarvamahīkṣitām
  2 bṛhaspatisamaṃ buddhyā kṣamayā pṛthivīsamam
      samudram iva gāmbhīrye himavantam iva sthitam
  3 prajāpatim ivaudārye tejasā bhāskaropamam
      mahendram iva śatrūṇāṃ dhvaṃsanaṃ śaravṛṣṭibhiḥ
  4 raṇayajñe pratibhaye svābhīle lomaharṣaṇe
      dīkṣitaṃ cirarātrāya śrutā rājā yudhiṣṭhiraḥ
  5 kim abravīn mahābāhuḥ sarvadharmaviśāradaḥ
      bhīmasenārjunau vāpi kṛṣṇo vā pratyapadyata
  6 āpad dharmārthakuśalo mahābuddhir yudhiṣṭhiraḥ
      sarvān bhrātṝn samānīya vāsudevaṃ ca sātvatam
      uvāca vadatāṃ śreṣṭhaḥ sāntvapūrvam idaṃ vacaḥ
  7 paryākrāmata sainyāni yat tās tiṣṭhata daṃśitāḥ
      pitāmahena vo yuddhaṃ pūrvam eva bhaviṣyati
      tasmāt saptasu senāsu praṇetṝn mama paśyata
  8 yathārhati bhavān vaktum asmin kāla upasthite
      tathedam arthavad vākyam uktaṃ te bharatarṣabha
  9 rocate me mahābāho kriyatāṃ yad anantaram
      nāyakās tava senāyām abhiṣicyantu sapta vai
  10 tato drupadam ānāyya virāṭaṃ śinipuṃgavam
     dhṛṣṭadyumnaṃ ca pāñcālyaṃ dhṛṣṭaketuṃ ca pārthivam
     śikhaṇḍinaṃ ca pāñcālyaṃ sahadevaṃ ca māgadham
 11 etān sapta mahaiṣvāsān vīrān yuddhābhinandinaḥ
     senā praṇetṝn vidhivad abhyaṣiñcad yudhiṣṭhiraḥ
 12 sarvasenāpatiṃ cātra dhṛṣṭadyumnam upādiśat
     droṇānta hetor utpanno ya iddhāñ jātavedasaḥ
 13 sarveṣām eva teṣāṃ tu samastānāṃ mahātmanām
     senāpatipatiṃ cakre guḍākeśaṃ dhanaṃjayam
 14 arjunasyāpi netā ca saṃyantā cava vājinām
     saṃkarṣaṇānujaḥ śrīmān mahābuddhir janārdanaḥ
 15 tad dṛṣṭvopasthitaṃ yuddhaṃ samāsannaṃ mahātyayam
     prāviśad bhavanaṃ rājñaḥ pāṇḍavasya halāyudhaḥ
 16 sahākrūraprabhṛtibhir gada sāmbolmukādibhiḥ
     raukmiṇeyāhuka sutaiś cārudeṣṇa purogamaiḥ
 17 vṛṣṇimukhyair abhigatair vyāghrair iva balotkaṭaiḥ
     abhigupto mahābāhur marudbhir iva vāsavaḥ
 18 nīlakauśeya vasanaḥ kaulāsa śikharopamaḥ
     siṃhakhela gatiḥ śrīmān madaraktānta locanaḥ
 19 taṃ dṛṣṭvā dharmarājaś ca keśavaś ca mahādyutiḥ
     udatiṣṭhat tadā pārtho bhīmakarmā vṛkodaraḥ
 20 gāṇḍīvadhanvā ye cānye rājānas tatra ke cana
     pūjayāṃ cakrur abhyetya te sma sarve halāyudham
 21 tatas taṃ pāṇḍavo rājā kare pasparśa pāṇinā
     vāsudeva purogās tu sarva evābhyavādayan
 22 virāṭadrupadau vṛddhāv abhivādya halāyudhaḥ
     yudhiṣṭhireṇa sahita upāviśad ariṃdamaḥ
 23 tatas teṣūpaviṣṭeṣu pārthiveṣu samantataḥ
     vāsudevam abhiprekṣya rauhiṇeyo 'bhyabhāṣata
 24 bhavitāyaṃ mahāraudro dāruṇaḥ puruṣakṣayaḥ
     diṣṭam etad dhruvaṃ manye na śakyam ativartitum
 25 asmād yuddhāt samuttīrṇān api vaḥ sasuhṛjjanān
     arogān akṣatair dehaiḥ paśyeyam iti me matiḥ
 26 sametaṃ pārthivaṃ kṣatraṃ kālapakvam asaṃśayam
     vimardaḥ sumahān bhāvī māṃsaśoṇitakardamaḥ
 27 ukto mayā vāsudevaḥ punaḥ punar upahvare
     saṃbandhiṣu samāṃ vṛttiṃ vartasva madhusūdana
 28 pāṇḍavā hi yathāsmākaṃ tathā duryodhano nṛpaḥ
     tasyāpi kriyatāṃ yuktyā saparyeti punaḥ punaḥ
 29 tac ca me nākarod vākyaṃ tvadarthe madhusūdanaḥ
     niviṣṭaḥ sarvabhāvena dhanaṃjayam avekṣya ca
 30 dhruvo jayaḥ pāṇḍavānām iti me niścitā matiḥ
     tathā hy abhiniveśo 'yaṃ vāsudevasya bhārata
 31 na cāham utsahe kṛṣṇam ṛte lokam udīkṣitum
     tato 'ham anuvartāmi keṣavasya cikīrṣitam
 32 ubhau śiṣyau hi me vīrau gadāyuddhaviśāradau
     tulyasneho 'smy ato bhīme tathā duryodhane nṛpe
 33 tasmād yāsyāmi tīrthāni sarasvatyāniṣevitum
     na hi śakṣyāmi kauravyān naśyamānān upekṣitum
 34 evam uktvā mahābāhur anujñātaś ca pāṇḍavaiḥ
     tīrthayātrāṃ yayau rāmo nivartya madhusūdanam

SECTION CLIV

"Janamejaya said, 'Hearing that Yudhishthira had, with his troops marched from the desire of battle and encamped on Kurukshetra, protected by Vasudeva, and aided by Virata and Drupada with their sons,
p. 295
and surrounded by the Kekayas, the Vrishnis, and other kings by hundreds, and watched over by numerous mighty car-warriors, like the great Indra himself by the Adityas, what measures were concerted by king Duryodhana? O high-souled one, I desire to hear in detail all that happened in Kurujangala on that frightful occasion. The son of Pandu, with Vasudeva and Virata and Drupada and Dhrishtadyumna, the Panchala prince and that mighty car-warrior Sikhandin and powerful Yudhamanyu, incapable of being resisted by the very gods, might trouble the deities themselves in battle with Indra at their head. I, therefore, desire to hear in detail, O thou that art possessed of wealth of asceticism, all the acts of the Kurus and the Pandavas as they had happened.'
"Vaisampayana said, 'When he of Dasarha's race had departed (from the Kuru court), king Duryodhana, addressing Karna and Dussasana and Sakuni, said these words, 'Kesava hath gone to the sons of Pritha, without having been able to achieve his object. Filled with wrath as he is, he will surely stimulate the Pandavas. A battle between myself and Pandavas is much desired by Vasudeva. Bhimasena and Arjuna are ever of the same mind with him. Yudhishthira, again, is very much under the influence of Bhimasena. Before this, Yudhishthira with all his brothers was persecuted by me. Virata and Drupada whom I had waged hostilities with, obedient to Vasudeva, both of them have become the leaders of Yudhishthira's host. The battle, therefore, that will take place, will be a fierce and terrific one. Casting off all sloth, cause every preparation to be made for the encounter. Let the kings (my allies) pitch their tents by hundreds and thousands on Kurukshetra, all of which must be spacious, incapable of being approached by enemies, near enough to places abounding with water and fuel, in such positions that the communications thereto for sending supplies may not be stopped at any time by the foe,--full of weapons of diverse kinds, and decked with streamers and flags. Let the road from our city to the camp be made level for their march. Let it be proclaimed this very day, without loss of time, that our march will commence tomorrow.' (Hearing these words of the king), they said, 'So be it,'--and when the morrow came, those high-souled persons did everything they had been commanded to do for the accommodation of the monarchs. And all those monarchs (meanwhile), hearing the king's command, rose up from their costly seats, with wrath having the foe for its objects. And they began to slowly rub their mace-like arms, blazing with bracelets of gold, and decked with the paste of sandal and other fragrant substances. And they also commenced, with those lotus-like hands of theirs, to wear their head-gears and lower and upper garments and diverse kinds of ornaments. And many foremost of car-warriors began to superintend the furnishing of their cars, and persons conversant with horse-lore began to harness their steeds, while those versed in matters relating to elephants began to equip those huge animals. And all those warriors began to wear diverse kinds of beautiful armour made of gold, and arm themselves with diverse weapons. And
p. 296
the foot-soldiers began to take up various kinds of arms and case their bodies in various kinds of armour decorated with gold. And, O Bharata. the city of Duryodhana then, filled as it was with rejoicing millions, wore the bright aspect of a festive occasion. And, O king, the Kuru capital at the prospect of battle looked like the ocean on the appearance of the moon, with the vast crowds of humanity representing its waters with their eddies; the cars, elephants, and horses representing its fishes; the tumult of conchs and drums, its roar; the treasure-chests, its jewels and gems; the diverse kinds of ornaments and armour its waves; the bright weapons its white foam; the rows of houses the mountains on its beach; and the roads and shops, like lakes!'"

Book 5
Chapter 155

1 [v]
      etasminn eva kāle tu bhīṣmakasya mahātmanaḥ
      hiraṇyalomno nṛpateḥ sākṣād indra sakhasya vai
  2 āhṛtīnām adhipater bhojasyātiyaśasvinaḥ
      dākṣiṇātya pateḥ putro dikṣu rukmīti viśrutaḥ
  3 yaḥ kiṃpuruṣa siṃhasya gandhamādanavāsinaḥ
      śiṣyaḥ kṛtsnaṃ dhanurvedaṃ catuṣpādam avāptavān
  4 yo māhendraṃ dhanur lebhe tulyaṃ gāṇḍīvatejasā
      śārṅgeṇa ca mahābāhuḥ saṃmitaṃ divyam akṣayam
  5 trīṇy evaitāni divyāni dhanūṃṣi divi cāriṇām
      vāruṇaṃ gāṇḍivaṃ tatra māhendraṃ vijayaṃ dhanuḥ
  6 śārṅgaṃ tu vaiṣṇavaṃ prāhur divyaṃ tejomayaṃ dhanuḥ
      dhārayām āsa yat kṛṣṇaḥ parasenā bhayāvaham
  7 gāṇḍīvaṃ pāvakāl lebhe khāṇḍave pākaśāsaniḥ
      drumād rukmī mahātejā vijayaṃ pratyapadyata
  8 saṃchidya mauravān pāśān nihatya muram ojasā
      nirjitya narakaṃ bhaumam āhṛtya paṇi kuṇḍale
  9 ṣoḍaśa strīsahasrāṇi ratnāni vividhāni ca
      pratipede hṛṣīkeśaḥ śārṅgaṃ ca dhanur uttamam
  10 rukmī tu vijayaṃ labdhvā dhanur meghasamasvanam
     vibhīṣayann iva jagat pāṇḍavān abhyavartata
 11 nāmṛṣyata purā yo 'sau svabāhubaladarpitaḥ
     rukmiṇyā haraṇaṃ vīro vāsudevena dhīmatā
 12 kṛtvā pratijñāṃ nāhatvā nivartiṣyāmi keśavam
     tato 'nvadhāvad vārṣṇeyaṃ sarvaśastrabhṛtāṃ varam
 13 senayā caturaṅgiṇyā mahatyā dūrapātayā
     vicitrāyudha varmiṇyā gaṅgayeva pravṛddhayā
 14 sa samāsādya vārṣṇeyaṃ gonānām īśvaraṃ prabhum
     vyaṃsito vrīḍito rājann ājagāma sa kuṇḍinam
 15 yatraiva kṛṣṇena raṇe nirjitaḥ paravīrahā
     tatra bhojakaṭaṃ nāma cakre nagaram uttamam
 16 sainyena mahatā tena prabhūtagajavājinā
     puraṃ tad bhuvi vikhyātma nāmna bhojakaṭaṃ nṛpa
 17 sa bhojarājaḥ sainyena mahatā parivāritaḥ
     akṣauhiṇyā mahāvīryaḥ pāṇḍavān samupāgamat
 18 tataḥ sa kavacī khaḍgī śarī dhanvī talī rathī
     dhvajenāditya varṇena praviveśa mahācamūm
 19 viditaḥ pāṇḍaveyānāṃ vāsudeva priyepsayā
     yudhiṣṭhiras tu taṃ rājā pratyudgamyābhyapūjayat
 20 sa pūjitaḥ pāṇḍusutair yathānyāyaṃ susatkṛtaḥ
     pratipūjya ca tān sarvān viśrāntaḥ saha sainikaḥ
     uvāca madhye vīrāṇāṃ kuntīputraṃ dhanaṃjayam
 21 sahāyo 'smi sthito yuddhe yadi bhīto 'si pāṇḍava
     kariṣyāmi raṇe sāhyam asahyaṃ tava śatrubhiḥ
 22 na hi me vikrame tulyaḥ pumān astīha kaś cana
     nihatya samare śatrūṃs tava dāsyāmi phalguna
 23 ity ukto dharmarājasya keśavasya ca saṃnidhau
     śṛṇvatāṃ pārthivendrāṇām anyeṣāṃ caiva sarvaśaḥ
 24 vāsudevam abhiprekṣya dharmarājaṃ ca pāṇḍavam
     uvāca dhīmān kaunteyaḥ prahasya sakhipūrvakam
 25 yudhyamānasya me vīra gandharvaiḥ sumahābalaiḥ
     sahāyo ghoṣayātrāyāṃ kas tadāsīt sakhā mama
 26 tathā pratibhaye tasmin devadānava saṃkule
     khāṇḍave yudhyamānasya kaḥ sahāyas tadābhavat
 27 nivātakavacair yuddhe kālakeyaiś ca dānavaiḥ
     tatra me yudhyamānasya kaḥ sahāyas tadābhavat
 28 tathā virāṭanagare kurubhiḥ saha saṃgare
     yudhyato bahubhis tāta kaḥ sahāyo 'bhavan mama
 29 upajīvya raṇe rudraṃ śakraṃ vaiśvaraṇaṃ yamam
     varuṇaṃ pāvakaṃ caiva kṛpaṃ droṇaṃ ca mādhavam
 30 dhārayan gāṇḍivaṃ divyaṃ dhanus tejomayaṃ dṛḍham
     akṣayya śarasaṃyukto divyāstraparibṛṃhitaḥ
 31 kauravāṇāṃ kule jātaḥ pāṇḍoḥ putro viśeṣataḥ
     droṇaṃ vyapadiśañ śiṣyo vāsudevasahāyavān
 32 katham asmadvidho brūyād bhīto 'stīty ayaśaskaram
     vacanaṃ naraśārdūla vajrāyudham api svayam
 33 nāsmi bhīto mahābāho sahāyārthaś ca nāsti me
     yathākāmaṃ yathāyogaṃ gaccha vānyatra tiṣṭha vā
 34 vinivartya tato rukmī senāṃ sāgarasaṃnibhām
     duryodhanam upāgacchat tathaiva bharatarṣabha
 35 tathaiva cābhigamyainam uvāca sa narādhipaḥ
     pratyākhyātaś ca tenāpi sa tadā śūramāninā
 36 dvāv eva tu mahārāja tasmād yuddhād vyapeyatuḥ
     rauhiṇeyaś ca vārṣṇeyo rukmī ca vasudhādhipaḥ
 37 gate rāme tīrthayātrāṃ bhīṣmakasya sute tathā
     upāviśan pāṇḍaveyā mantrāya punar eva hi
 38 samitir dharmarājasya sā pārthiva samākulā
     śuśubhe tārakā citrā dyauś candreṇeva bhārata

SECTION CLV

"Vaisampayana said, 'Recollecting the words spoken by Vasudeva, Yudhishthira once more addressed that scion of Vrishni's race, saying, 'How, O Kesava, could wicked Duryodhana say it? O thou of unfading glory, what should we do in view of the occasion that hath come? By acting in what way may we keep on the track of our duty? Thou, O Vasudeva, art acquainted with the views of Duryodhana, Karna, and Sakuni, the son of Suvala. Thou knowest also what views are entertained by myself and my brothers. Thou hast heard the words uttered by both Vidura and Bhishma. O thou of great wisdom, thou hast also heard in their entirety the words of wisdom spoken by Kunti. Overlooking all these, tell us, O thou of mighty arms, after reflection, and without hesitation, what is for our good.'
"Hearing these words of king Yudhishthira the Just, that were fraught with virtue and profit. Krishna replied, in a voice deep as that of the clouds or cymbals, saying, 'Responding to his advantage and consistent with both virtue and profit, those words that were uttered by me in the Kuru court found no response in the Kuru prince Duryodhana with whom deceit supplieth the place of wisdom. That wretch of wicked understanding listeneth not in the least to the counsels of Bhishma or Vidura or mine. He transgresseth everybody. He wisheth not to earn virtue, nor doth he wish for fame. That wicked-souled wight, relying upon Karna, regardeth everything as already won. Indeed, Suyodhana of wicked heart and sinful in his resolves, even ordered my incarceration but he did not, however, obtain the fruition of that wish. Neither Bhishma nor Drona said anything on that subject. Indeed, all of them follow Duryodhana, except Vidura, O thou of unfading glory, Sakuni, the son of Suvala, and Karna, and Dussasana, all equally foolish, gave foolish and vindictive Duryodhana much improper advice regarding thee.
p. 297
[paragraph continues] Indeed, what use is there in my repeating to thee all that the Kuru prince hath said? In brief, that wicked-souled wight beareth no good will towards thee. Not even in all these kings together, that form thy army, is that measure of sinfulness and wickedness which resideth in Duryodhana alone. As regards ourselves, we do not desire to make peace with the Kauravas by abandoning our property. War, therefore, is that which should now take place.'
"Vaisampayana continued, 'Hearing these words uttered by Vasudeva, all the kings (there present), O Bharata, without saying anything, looked at Yudhishthira's face. And Yudhishthira, understanding the intention of those monarchs, said, with Bhima and Arjuna and the twins, 'Draw up the troops in battle array.' And the word of command having been passed, a great uproar rose amongst the Pandava army and all the soldiers were filled with joy. King Yudhishthira the Just, however, beholding the (impending) slaughter of those that deserved not to be slain, began to sigh deeply, and addressing Bhimasena and Vijaya, said, 'That for the sake of which I accepted an exile into the woods and for which I suffered so much misery, that great calamity overtaketh us of a set purpose. That for which we strove so much leaveth us as if on account of our very striving. On the other hand, a great distress overtaketh us, although we did nothing to invite it. How shall we fight with those reverend superiors (of ours) whom we on no account can slay? What kind of victory shall we achieve by slaying our preceptors of venerable age?'
"Hearing these words of king Yudhishthira the Just, Savyasachin repeated to his elder brother all those words that Vasudeva had said. And addressing Yudhishthira, Arjuna continued, 'Thou hast, O king, certainly understood all the words spoken by Kunti and Vidura, that were repeated to thee by Devaki's son. I know it for certain that neither Vidura nor Kunti would say anything that is sinful. Besides this, O son of Kunti, we cannot withdraw without engaging in battle.'
"Hearing this speech of Savyasachin, Vasudeva also said unto Partha, 'It is even so (as thou hast said). The sons of Pandu then, O great king, made up their minds for war, and passed that night with their soldiers in great happiness.'"

Book 5
Chapter 156

1 [j]
      tathā vyūḍheṣv anīkeṣu kurukṣetre dvijarṣabha
      kim akurvanta kuravaḥ kālenābhipracoditāḥ
  2 tathā vyūḍheṣv anīkeṣu yat teṣu bharatarṣabha
      dhṛtarāṣṭro mahārāja saṃjayaṃ vākyam abravīt
  3 ehi saṃjaya me sarvam ācakṣvānavaśeṣataḥ
      senāniveśe yadvṛttaṃ kurupāṇḍavasenayoḥ
  4 diṣṭam eva paraṃ manye pauruṣaṃ cāpy anarthakam
      yad ahaṃ jānamāno 'pi yuddhadoṣān kṣayodayān
  5 tathāpi nikṛtiprajñaṃ putraṃ durdyūta devinam
      na śaknomi niyantuṃ vā kartuṃ vā hitam ātmanaḥ
  6 bhavaty eva hi me sūta buddhir doṣānudarśinī
      duryodhanaṃ samāsādya punaḥ sā parivartate
  7 evaṃgate vai yad bhāvi tad bhaviṣyati saṃjaya
      kṣatradharmaḥ kila raṇe tanutyāgo 'bhipūjitaḥ
  8 tvad yukto 'yam anupraśno mahārāja yathārhasi
      na tu duryodhane doṣam imam āsaktum arhasi
      śṛṇuṣvānavaśeṣeṇa vadato mama pārthiva
  9 ya ātmano duścaritād aśubhaṃ prāpnuyān naraḥ
      enasā na sa daivaṃ vā kālaṃ vā gantum arhati
  10 mahārāja manuṣyeṣu nindyaṃ yaḥ sarvam ācaret
     sa vadhyaḥ sarvalokasya ninditāni samācaran
 11 nikārā manujaśreṣṭha pāṇḍavais tvatpratīkṣayā
     anubhūtāḥ sahāmātyair nikṛtair adhidevane
 12 hayānāṃ ca gajānāṃ ca rājñāṃ cāmitatejasām
     vaiśasaṃ samare vṛttaṃ yat tan me śṛṇu sarvaśaḥ
 13 sthiro bhūtvā mahārāja sarvalokakṣayodayam
     yathā bhūtaṃ mahāyuddhe śrutvā mā vimanā bhava
 14 na hy eva kartā puruṣaḥ karmaṇoḥ śubhapāpayoḥ
     asvatantro hi puruṣaḥ kāryate dāru yantravat
 15 ke cid īśvara nirdiṣṭāḥ ke cid eva yadṛcchayā
     pūrvakarmabhir apy anye traidham etad vikṛṣyate

SECTION CLVI

"Vaisampayana said, 'After that night had passed away, king Duryodhana, O Bharata, distributed (in proper order) his eleven Akshauhinis of troops. And arranging his men, elephants, cars, and steeds, into three classes, viz., superior, middling, and inferior, the king distributed them
p. 298
amongst his divisions (by placing them in the van, centre, and rear of the ranks). And furnished with timber and planks for repairing the damages their cars might sustain in the press of battle, with large quivers borne on cars, with tiger-skins and other stiff leather for enveloping the sides of cars, with barbed javelins to be hurled by the hand, with quivers borne on the backs of steeds and elephants, with long-handled spears of iron and missiles, with quivers borne on the backs of foot-soldiers with heavy clubs of woods, with flagstaffs and banners, with long heavy shafts shot from bows, with diverse kinds of nooses and lassoes, with armour of various kinds, with short-pointed clubs of wood, with oil, treacle, and sand, with earthen pots filled with poisonous snakes, with pulverised lac and other inflammable matter, with short spears furnished with tinkling bells, with diverse weapons of iron, and machines, for hurling hot treacle, water, and stones, with whistling clubs of hard wood, with wax and heavy mallets, with clubs of wood having iron spikes, with plough-poles and poisoned darts, with long syringes for pouring warm treacle and planks of cane, with battle-axes and forked lances with spiked gauntlets, with axes and pointed iron-spikes, with cars having their sides covered with skins of tigers, and leopards, with sharp-edged circular planks of wood, with horns, with javelins and various other weapons of attack, with axes of the kuthara species, and spades, with cloths steeped in oil, and with clarified butter, the divisions of Duryodhana, glittering with robes embroidered with gold and decked with various kinds of jewels and gems and consisting of warriors endued with handsome persons, blazed forth like fire. And cased in coats of mail and well-skilled in weapons, accomplished in horse-lore, brave persons of good birth were employed as car-drivers. And all the cars were furnished with various drugs, and with horses having rows of bells and pearls on their heads, and with banners and flagstaffs, and with ornaments gracing their steeples and turrets and with shields, swords, and lances, and javelins and spiked maces. And unto each of those cars were yoked four steeds of the best breed. And upon each of them were kept a hundred bows. And each car had one driver in charge of the couple of steeds in front, and two drivers in charge of the couple of steeds attached to the wheels on the two sides. And both of the last-mentioned drivers were skilled car-warriors, while the car-warrior himself was also skilled in driving steeds. And thousands of cars thus furnished and decked with gold, and protected like fortified town and incapable of being conquered by foes, were stationed on all sides. And the elephants also were furnished with rows of bells and pearls and decked with diverse ornaments. And on the back of each of those animals, mounted seven warriors. And in consequence of such accoutrements those animals looked like hills graced with jewels. And amongst the seven, two were armed with hooks, two were excellent bowmen, two were first-rate swords-men, and one, O king, was armed with a lance and trident. And, O king, the army of the illustrious Kuru king, teemed with innumerable infuriate elephants, bearing
p. 299
on their backs loads of weapons and quivers filled with arrows. And there were also thousands of steeds ridden by brave soldiers accoutred in mail, decked in ornaments, and furnished with flags. And numbering in hundreds and thousands, all those steeds were free from the habit of scratching the ground with their forehoofs. And they were all well-trained, and decked with ornaments of gold, and exceedingly obedient to their riders. And of foot-soldiers, there were hundreds of thousands of diverse mien, accoutred in armours of diverse kinds and armed also with weapons of diverse species, and decked with golden ornaments. And unto each car, were assigned ten elephants, and unto each elephant ten horses, and unto each horse ten foot-soldiers, as protectors. Again, a large body of troops was kept as a reserve for rallying the ranks that would be broken. And this reserve consisted of cars, unto each of which were attached fifty elephants; and unto each elephant were attached a hundred horses; and unto each horse were attached seven foot-soldiers. Five hundred cars, as many elephants (fifteen hundred horses, and two thousand five hundred foot-soldiers) constitute a Sena. Ten Senas constitute a Pritana; and ten Pritanas, a Vahini. In common parlance, however, the words Sena, Vahini, Pritana, Dhwajini, Chamu, Akshauhini, and Varuthini are used in the same sense.
'It was thus that the intelligent Kaurava arrayed his force. Between the two sides, the total number was eighteen Akshauhinis. Of this, the Pandava force consisted of seven Akshauhinis, while the Kaurava force consisted of ten Akshauhinis and one more. Five times fifty men constitute a Patti. Three Pattis make a Senamukha or Gulma. Three Gulmas make a Gana. In Duryodhana's army, there were thousands and hundred of such Ganas consisting of warriors capable of smiting (the foe) and longing for battle. And the mighty-armed king Duryodhana, selecting from among them brave and intelligent warriors, made them the leaders of his troops. And placing an Akshauhini of troops under each of those best of men, viz., Kripa, Drona, Salya, Jayadratha, the king of the Sindhus, Sudakshina the ruler of the Kamvojas, Kritavarman, Drona's son (Aswatthaman), Karna, Bhurisravas, Sakuni, the son of Suvala, and the mighty Vahlika, the king used to bring them daily before him and at all hours, and speak to them. And he repeatedly offered them worship before his very eyes. And thus appointed, all warriors, with all their followers, became desirous of doing what was most agreeable to the king.'"

Book 5
Chapter 157

1 [s]
      hiraṇvatyāṃ niviṣṭeṣu pāṇḍaveṣu mahātmasu
      duryodhano mahārāja karṇena saha bhārata
  2 saubalena ca rājendra tathā duḥśāsanena ca
      āhūyopahvare rājann ulūkam idam abravīt
  3 ulūka gaccha kaitavya pāṇḍavān saha somakān
      gatvā mama vaco brūhi vāsudevasya śṛṇvataḥ
  4 idaṃ tat samanuprāptaṃ varṣapūgābhicintitam
      pāṇḍavānāṃ kurūṇāṃ ca yuddhaṃ lokabhayaṃkaram
  5 yad etat katthanā vākyaṃ saṃjayo mahad abravīt
      madhye kurūṇāṃ kaunteya tasya kālo 'yam āgataḥ
      yathā vaḥ saṃpratijñātaṃ tat sarvaṃ kriyatām iti
  6 amarṣaṃ rājyaharaṇaṃ vanavāsaṃ ca pāṇḍava
      draupadyāś ca parikleśaṃ saṃsmaran puruṣo bhava
  7 yadarthaṃ kṣatriyā sūte garbhaṃ tad idam āgatam
      balaṃ vīryaṃ ca śauryaṃ ca paraṃ cāpy astralāghavam
      pauruṣaṃ darśayan yuddhe kopasya kuru niṣkṛtim
  8 parikliṣṭasya dīnasya dīrghakāloṣitasya ca
      na sphuṭed dhṛdayaṃ kasya aiśvaryād bhraṃśitasya ca
  9 kule jātasya śūrasya paravitteṣu gṛdhyataḥ
      ācchinnaṃ rājyam ākramya kopaṃ kasya na dīpayet
  10 yat tad uktaṃ mahad vākyaṃ karmaṇā tad vibhāvyatām
     akarmaṇā katthitena santaḥ kupuruṣaṃ viduḥ
 11 amitrāṇāṃ vaśe sthānaṃ rājyasya ca punar bhavaḥ
     dvāv arthau yudhyamānasya tasmāt kuruta pauruṣam
 12 asmān vā tvaṃ parājitya praśādhi pṛthivīm imām
     atha vā nihato 'smābhir vīralokaṃ gamiṣyasi
 13 rāṣṭrāt pravrājanaṃ kleśaṃ vanavāsaṃ ca pāṇḍava
     kṛṣṇāyāś ca parikleśaṃ saṃsmaran puruṣo bhava
 14 apriyāṇāṃ ca vacane pravrajatsu punaḥ punaḥ
     amarṣaṃ darśayādya tvam amarṣo hy eva pauruṣam
 15 krodho balaṃ tathā vīryaṃ jñānayogo 'stralāghavam
     iha te pārtha dṛśyantāṃ saṃgrāme puruṣo bhava
 16 taṃ ca tūbarakam mūḍhaṃ bahv āśinam avidyakam
     ulūka madvaco brūyā asakṛd bhīmasenakam
 17 aśaktenaiva yac chaptaṃ sabhāmadhye vṛkodara
     duḥśāsanasya rudhiraṃ pīyatāṃ yadi śakyate
 18 lohābhihāro nirvṛttaḥ kurukṣetram akardamam
     puṣṭās te 'śvā bhṛtā yodhāḥ śvo yudhyasva sakeśavaḥ

SECTION CLVII

"Vaisampayana said, Dhritarashtra's son, accompanied by all the kings, then addressed Bhishma, son of Santanu, and with joined hands said
p. 300
these words, 'Without a commander, even a mighty army is routed in battle like a swarm of ants. The intelligence of two persons can never agree. Different commanders, again, are jealous of one another as regards their prowess. O thou of great wisdom, it is heard (by us) that (once on a time) the Brahmanas, raising a standard of Kusa grass, encountered in battle the Kshatriyas of the Haihaya clan endued with immeasurable energy. O grandsire, the Vaisyas and the Sudras followed the Brahmanas, so that all the three orders were on one side, while those bulls among the Kshatriyas were alone on the other. In the battles, however, that ensued, the three orders repeatedly broke, while the Kshatriyas, though alone, vanquished large army that was opposed to them. Then those best of Brahmanas enquired of the Kshatriyas themselves (as to the cause of this). O grandsire, those that were virtuous among the Kshatriyas returned the true answer to the enquirers, saying, 'In battle we obey the orders of one person endued with great intelligence, while ye are disunited from one another and act according to your individual understanding.' The Brahmanas then appointed one amongst themselves as their commander, who was brave and conversant with the ways of policy. And they then succeeded in vanquishing the Kshatriyas. Thus people always conquer their foes in battle who appoint a skilled, brave, and sinless commander, observing the good of the forces under him. As regards thee, thou art equal to Usanas himself, and always seekest my good. Incapable of being slain, thou art, again devoted to virtue. Be thou, therefore, our commander. Like the sun among all luminaries, like the moon unto all delicious herbs, like Kuvera among the Yakshas, like Vasava among the gods, like Meru among mountains, Suparna among the birds, Kumara among the gods, Havyavaha among Vasus, thou art amongst ourselves. Like the gods protected by Sakra, ourselves, protected by thee, will assuredly become invincible by the very gods. Like Agni's son (Kumara) at the head of the gods, march thou at our head, and let us follow thee like calves following the lead of a mighty bull.'
"Bhishma said, 'O mighty-armed one, it is even so, 'O Bharata, as thou sayest. But the Pandavas are as dear to me as ye yourselves. Therefore, O king, I should certainly seek their good as well, although I shall certainly fight for thee, having given thee a pledge (before) to that effect. I do not see the warrior on earth that is equal to me, except that tiger among men, Dhananjaya, the son of Kunti. Endued with great intelligence, he is conversant with innumerable celestial weapons. That son of Pandu, however, will never fight with me openly. With the power of my weapons, I can, in a trice, destroy this universe consisting of gods, Asuras, Rakshasas, and human beings. The sons of Pandu, however, O king, are incapable of being exterminated by me. I shall, therefore, slay every day ten thousand warriors. If, indeed, they do not slay me in battle first, I will continue to slaughter their forces thus. There is another understanding on which I may willingly become the commander of thy forces. It behoveth thee to listen to that. O lord of earth, either Karna
p. 301
should fight first, or I will fight first. The Suta's son always boasts of his prowess in battle, comparing it with mine.'
"Karna said, 'As long as Ganga's son liveth, O king, I shall never fight. After Bhishma is slain, I shall fight with the wielder of Gandiva.'
"Vaisampayana continued, 'After this, Dhritarashtra's son duly made Bhishma the commander of his force, distributing large presents. And after, his installation in the command, he blazed forth with beauty. And at the king's behest, musicians cheerfully played upon drums and blew conchs by hundreds and thousands. And numerous leonine roars were sent forth and all the animals in the camp uttered their cries together. And although the sky was cloudless, a bloody shower fell and made the ground miry. And fierce whirl-winds, and earthquakes, and roars of elephants, occurring, depressed the hearts of all the warriors. Incorporeal voices and flashes of meteoric falls were heard and seen in the welkin. And jackals, howling fiercely, foreboded great calamity. And, O monarch, these and a hundred other kinds of fierce portents made their appearance when the king installed Ganga's son in the command of his troops. And after making Bhishma--that grinder of hostile hosts--his general, and having also caused by abundant gifts of kine and gold to the Brahmanas to pronounce benedictions on him, and glorified by those benedictions, and surrounded by his troops, and with Ganga's son in the van, and accompanied by his brothers, Duryodhana marched to Kurukshetra with his large host. And the Kuru king, going over the plain with Karna in his company, caused his camp to be measured out on a level part, O monarch, of that plain. And the camp, pitched on a delightful and fertile spot abounding with grass and fuel, shone like Hastinapura itself.'"

Book 5
Chapter 158

1 [s]
      senāniveśaṃ saṃprāpya kaitavyaḥ pāṇḍavasya ha
      samāgataḥ pāṇḍaveyair yudhiṣṭhiram abhāṣata
  2 abhijño dūtavākyānāṃ yathoktaṃ bruvato mama
      duryodhana samādeśaṃ śrutvā na kroddhum arhasi
  3 ulūka na bhayaṃ te 'sti brūhi tvaṃ vigatajvaraḥ
      yan mataṃ dhārtarāṣṭrasya lubdhasyādīrgha darśinaḥ
  4 tato dyutimatāṃ madhye pāṇḍavānāṃ mahātmanām
      sṛñjayānāṃ ca sarveṣāṃ kṛṣṇasya ca yaśasvinaḥ
  5 drupadasya saputrasya virāṭasya ca saṃnidhau
      bhūmipānāṃ ca sarveṣāṃ madhye vākyaṃ jagāda ha
  6 idaṃ tvām abravīd rājā dhārtarāṣṭro mahāmanāḥ
      śṛṇvatāṃ kuruvīrāṇāṃ tan nibodha narādhipa
  7 parājito 'si dyūtena kṛṣṇā cānāyitā sabhām
      śakyo 'marṣo manuṣyeṇa kartuṃ puruṣamāninā
  8 dvādaśaiva tu varṣāṇi vane dhiṣṇyād vivāsitāḥ
      saṃvatsaraṃ virāṭasya dāsyam āsthāya coṣitāḥ
  9 amarṣaṃ rājyaharaṇaṃ vanavāsaṃ ca pāṇḍava
      draupadyāś ca parikleśaṃ saṃsmaran puruṣo bhava
  10 aśaktena ca yac chaptaṃ bhīmasenena pāṇḍava
     duḥśāsanasya rudhiraṃ pīyatāṃ yadi śakyate
 11 lohābhihāro nirvṛttaḥ kurukṣetram akardamam
     samaḥ panthā bhṛtā yodhāḥ śvo yudhyasva sakeśavaḥ
 12 asamāgamya bhīṣmeṇa saṃyuge kiṃ vikatthase
     ārurukṣur yathā mandaḥ parvataṃ gandhamādanam
 13 droṇaṃ ca yudhyatāṃ śreṣṭhaṃ śacīpatisamaṃ yudhi
     ajitvā saṃyuge pārtha rājyaṃ katham ihecchasi
 14 brāhme dhanuṣi cācāryaṃ vedayor antaraṃ dvayoḥ
     yudhi dhuryam avikṣobhyam anīka dharam acyutam
 15 droṇaṃ mohād yudhā pārtha yaj jigīṣasi tan mṛṣā
     na hi śuśruma vātena merum unmathitaṃ girim
 16 anilo vā vahen meruṃ dyaur vāpi nipaten mahīm
     yugaṃ vā parivarteta yady evaṃ syād yathāttha mām
 17 ko hy ābhyāṃ jīvitākāṅkṣī prāpyāstram arimardanam
     gajo vājī naro vāpi punaḥ svasti gṛhān vrajet
 18 katham ābhyām abhidhyātaḥ saṃsṛṣṭo dāruṇena vā
     raṇe jīvan mimucyeta padā bhūmim upaspṛśan
 19 kiṃ darduraḥ kūpaśayo yathemāṃ; na budhyase rājacamūṃ sametām
     durādharṣāṃ deva camū prakāśāṃ; guptāṃ narendrais tridaśair iva dyām
 20 prācyaiḥ pratīcyair atha dākṣiṇātyair; udīcyakāmbojaśakaiḥ khaśaiś ca
     śālvaiḥ samatsyaiḥ kurumadhyadeśair; mlecchaiḥ pulindair draviḍāndhra kāñcyaiḥ
 21 nānājanaughaṃ yudhi saṃpravṛddhaṃ; gāṅgaṃ yathā vegam avāraṇīyam
     māṃ ca sthitaṃ nāgabalasya madhye; yuyutsase mandakim alpabuddhe
 22 ity evam uktvā rājānaṃ dharmaputraṃ yudhiṣṭhiram
     abhyāvṛtya punar jiṣṇum ulūkaḥ pratyabhāṣata
 23 akatthamāno yudhyasva katthase 'rjuna kiṃ bahu
     paryāyāt siddhir etasya naitat sidhyati katthanāt
 24 yadīdaṃ katthanāt sidhyet karma loke dhanaṃjaya
     sarve bhaveyuḥ siddhārthā bahu kattheta durgataḥ
 25 jānāmi te vāsudevaṃ sahāyaṃ; jānāmi te gāṇḍivaṃ tālamātram
     jānāmy etat tvādṛśo nāsti; yodhā rājyaṃ ca te jānamāno harāmi
 26 na tu paryāya dharmeṇa siddhiṃ prāpnoti bhūyasīm
     manasaiva hi bhūtāni dhātā prakurute vaśe
 27 trayodaśa samā bhuktaṃ rājyaṃ vilapatas tava
     bhūyaś caiva praśāsiṣye nihatya tvāṃ sabāndhavam
 28 kva tadā gāṇḍivaṃ te 'bhūd yat tvaṃ dāsapaṇe jitaḥ
     kva tadā bhīmasenasya balam āsīc ca phalguna
 29 sagadād bhīmasenāc ca pārthāc caiva sagāṇḍivāt
     na vai mokṣas tadā vo 'bhūd vinā kṛṣṇām aninditām
 30 sā vo dāsyaṃ samāpannān mokṣayām āsa bhāminī
     amānuṣya samāyuktān dāsya karmaṇy avasthitān
 31 avocaṃ yat ṣaṇḍhatilān ahaṃ vas tathyam eva tat
     dhṛtā hi veṇī pārthena virāṭanagare tadā
 32 sūdakarmaṇi ca śrāntaṃ virāṭasya mahānase
     bhīmasenena kaunteya yac ca tan mama pauruṣam
 33 evam eva sadā daṇḍaṃ kṣatriyāḥ kṣatriye dadhuḥ
     śreṇyāṃ kakṣyāṃ ca veṇyāṃ ca saṃyuge yaḥ palāyate
 34 na bhayād vāsudevasya na cāpi tava phalguna
     rājyaṃ pratipradāsyāmi yudhyasva saha keśavaḥ
 35 na māyā hīndra jālaṃ vā kuhakā vā vibhīṣaṇī
     āttaśastrasya me yuddhe vahanti pratigarjanāḥ
 36 vāsudeva sahasraṃ vā phalgunānāṃ śatāni vā
     āsādya mām amogheṣuṃ draviṣyanti diśo daśa
 37 saṃyugaṃ gaccha bhīṣmeṇa bhindhi tvaṃ śirasā girim
     prataremaṃ mahāgādhaṃ bāhubhyāṃ puruṣodadhim
 38 śāradvata mahīmānaṃ viviṃśati jhaṣākulam
     bṛhadbalasamuccālaṃ saumadatti timiṃgilam
 39 duḥśāsanaughaṃ śala śalya matsyaṃ; suṣeṇa citrāyudhanāganakram
     jayadrathādriṃ purumitra gādhaṃ; durmarṣaṇodaṃ śakuniprapātam
 40 śastraugham akṣayyam atipravṛddhaṃ; yadāvagāhya śramanaṣṭacetāḥ
     bhaviṣyasi tvaṃ hatasarvabāndhavas; tadā manas te paritāpam eṣyati
 41 tadā manas te tridivād ivāśucer; nivartatāṃ pārtha mahī praśāsanāt
     rājyaṃ praśāstuṃ hi sudurlabhaṃ tvayā; bubhūṣatā svarga ivātapasvinā

SECTION CLVIII

"Janamejaya said, 'When Yudhishthira heard that Bhishma, the high-souled son of Ganga, the foremost of all wielders of weapons, the grandsire of the Bharatas, the head of all the kings, the rival of Vrihaspati in intellect, resembling the ocean in gravity, the mountains of Himavat in calmness, the Creator himself in nobleness, and the sun in energy, and capable of slaying hostile hosts like great Indra himself by showering his arrows, was installed, till his removal by death, in the command of the Kuru army on the eve of the great sacrifice of battle, terrific in its mien and capable of making one's hairs stand on their ends, what did that mighty-armed son of Pandu, that foremost of wielders of weapons, say? What also did Bhima and Arjuna say? And what too did Krishna say?'
p. 302
"Vaisampayana said, 'When news was received of this, Yudhishthira endued with great intelligence and well-acquainted with what should be done in view of dangers and calamities summoned all his brothers and also the eternal Vasudeva (to his presence). And that foremost of speakers then said in a mild voice, 'Make your rounds among the soldiers, and remain carefully, casing yourselves in mail. Our first encounter will be with our grandsire. Look ye for (seven) leaders for the seven Akshauhinis of my troops.'
"Krishna said, 'Those words of grave import, which, O bull of the Bharata race, it behoveth thee to utter on an occasion like this, have, indeed, been uttered by thee. Even this, O mighty armed one, is what I also like. Let therefore, that be done which should be done next. Let, indeed, seven leaders be selected for thy army.'
"Vaisampayana continued, 'Summoning then those warriors eager for battle, viz., Drupada and Virata, and that bull of Sini's race, and Dhrishtadyumna the prince of Panchala, and king Dhrishtaketu, and prince Shikhandi of Panchala, and Sahadeva, the ruler of the Magadhas, Yudhishthira duly appointed them in the command of his seven divisions. And above them all was placed in command of all the troops that Dhrishtadyumna who had sprung from the blazing (sacrificial) fire for the destruction of Drona. And Dhananjaya, of curly hair, was made the leader of all those high-souled leaders. And handsome Janardana endued with great intelligence, he who was the younger brother of Sankarshana, was chosen as the guide of Arjuna and the driver of his steeds.'
"And beholding that a very destructive battle was about to take place, there came, O king, into the Pandava encampment, Halayudha, accompanied by Akrura, and Gada and Samva, and Uddhava, and Rukmini's son (Pradyumna), and Ahuka's sons, and Charudeshna, and others. And surrounded and guarded by those foremost warriors of the Vrishni race, resembling a herd of mighty tigers, like Vasava in the midst of the Maruts, the mighty-armed and handsome Rama, attired in garments of blue silk and resembling the peak of the Kailasa mountain, and endued with the sportive gait of the lion and possessed of eyes having their ends reddened with drink, came there (at such a time). And beholding him, king Yudhishthira the Just, and Kesava of great effulgence, and Pritha's son Vrikodara of terrible deeds, and (Arjuna) the wielder of Gandiva, and all the other kings that were, rose from their seats. And they all offered worship unto Halayudha as he came to that place. And the Pandava king touched Rama's hands with his own. And that chastiser of foes, Halayudha, in return, accosting them all with Vasudeva at their head, and saluting (respectfully) both Virata and Drupada who were senior in years, sat down on the same seat with Yudhishthira. And after all the kings had taken their seats, Rohini's son, casting his eyes on Vasudeva, began to speak. And he said, 'This fierce and terrible slaughter is inevitable. It is, without doubt, a decree
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of fate, and I think that it cannot be averted. Let me hope, however, to behold all of you, with your friends, come safely out of this strife, with sound bodies and perfectly hale. Without doubt, all the Kshatriyas of the world that are assembled together have their hour come. A fierce melee covering with a mire of flesh and blood is sure to take place. I said unto Vasudeva repeatedly in private, 'O slayer of Madhu, unto those that bear equal relationship to us, observe thou an equal behaviour. As are the Pandavas to us, even so is king Duryodhana. Therefore, give him also the same aid. Indeed, he repeatedly soliciteth it. For thy sake, however, the slayer of Madhu regarded not my words. Looking at Dhananjaya, he hath with his whole heart, been devoted to your cause. Even this is what I certainly think, viz., that the victory of the Pandavas is sure, for Vasudeva's wish, O Bharata, is even so. As regards myself, I dare not cast my eyes on the world without Krishna (on my side). It is for this that I follow whatever Krishna seeketh to achieve. Both of these heroes, well-skilled in encounter with the mace, are my disciples. My affection, therefore, for Bhima is equal to that for king Duryodhana. For these reasons, I shall now repair to the tirtha of the Saraswati for ablutions, for I shall not be able to behold with indifference the destruction of the Kauravas.
"Having said this, the mighty-armed Rama, obtaining the leave of the Pandavas, and making the slayer of Madhu desist (from following him farther), set out on his journey for the sacred waters.'"

Book 5
Chapter 159

 1 [s]
      ulūkas tv arjunaṃ bhūyo yathoktaṃ vākyam abravīt
      āśīviṣam iva kruddhaṃ tudan vākyaśalākayā
  2 tasya tad vacanaṃ śrutvā ruṣitāḥ pāṇḍavā bhṛśam
      prāg eva bhṛśasaṃkruddhāḥ kaitavyena pradharṣitāḥ
  3 nāsaneṣv avatiṣṭhanta bahūṃś caiva vicikṣipuḥ
      āśīviṣā iva kruddhā vīkṣāṃ cakruḥ parasparam
  4 avākśirā bhīmasenaḥ samudaikṣata keśavam
      netrābhyāṃ lohitāntābhyām āśīviṣa iva śvasan
  5 ārtaṃ vātātmajaṃ dṛṣṭvā krodhenābhihataṃ bhṛśam
      utsmayann iva dāśārhaḥ kaitavyaṃ pratyabhāṣata
  6 prayāhi śīghraṃ kaitavya brūyāś caiva suyodhanam
      śrutaṃ vākyaṃ gṛhīto 'rtho mataṃ yat te tathāstu tat
  7 madvacaś cāpi bhūyas te vaktavyaḥ sa suyodhanaḥ
      śva idānīṃ pradṛśyethāḥ puruṣo bhava durmate
  8 manyase yac ca mūḍha tvaṃ na yotsyati janārdanaḥ
      sārathyena vṛtaḥ pārthair iti tvaṃ na bibheṣi ca
  9 jaghanyakālam apy etad bhaved yat sarvapārthivān
      nirdaheyam ahaṃ krodhāt kṛṇānīva hutāśanaḥ
  10 yudhiṣṭhira niyogāt tu phalgunasya mahātmanaḥ
     kariṣye yudhyamānasya sārathyaṃ viditātmanaḥ
 11 yady utpatasi lokāṃs trīn yady āviśasi bhūtalam
     tatra tatrārjuna rathaṃ prabhāte drakṣyase 'grataḥ
 12 yac cāpi bhīmasenasya manyase moghagarjitam
     duḥśāsanasya rudhiraṃ pītam ity avadhāryatām
 13 na tvāṃ samīkṣate pārtho nāpi rājā yudhiṣṭhiraḥ
     na bhīmaseno na yamau pratikūlaprabhāṣiṇam

SECTION CLIX

"Vaisampayana said, 'About this time, there came into the Pandava camp Bhishmaka's son, foremost among all persons of truthful resolution, and known widely by the name of Rukmi. The high-souled Bhishmaka, who was otherwise called king Hiranyaroman, was the friend of Indra. And he was most illustrious among the descendants of Bhoja and was the ruler of the whole southern country. And Rukmi was a disciple of that lion among the Kimpurushas who was known by the name of Drona, having his abode on the mountains of Gandhamadana. And he had learnt from his preceptor the whole science of weapons with its four divisions. And that mighty-armed warrior had obtained also the bow named Vijaya of celestial workmanship, belonging to the great Indra, and which was equal to Gandiva in energy and to also Sarnga (held by Krishna). There were three celestial bows owned by the denizens of heaven, viz., Gandiva owned by Varuna, the bow called Vijaya owned by Indra, and that other celestial bow of great energy said to have been owned by Vishnu. This last (Sarnga), capable of striking
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fear into the hearts of hostile warriors, was held by Krishna. The bow called Gandiva was obtained by Indra's son (Arjuna) from Agni on the occasion of the burning of Khandava, while the bow called Vijaya was obtained from Drona by Rukmi of great energy. Baffling the nooses of Mura and slaying by his might that Asura, and vanquishing Naraka, the son of the Earth, Hrishikesa, while recovering the begemmed ear-rings (of Aditi), with sixteen thousand girls and various kinds of jewels and gems, obtained that excellent bow called Sarnga. And Rukmi having obtained the bow called Vijaya whose twang resembled the roar of the clouds came to the Pandavas, as if inspiring the whole universe with dread. Formerly, proud of the might of his own arms, the heroic Rukmi could not tolerate the ravishment of his sister Rukmini by wise Vasudeva. He had set out in pursuit, having sworn that he would not return without having slain Janardana. And accompanied by a large army consisting of four kinds of forces that occupied (as it marched) a very large portion of the earth, accoutred in handsome coats of mail and armed with diverse weapons and resembling the swollen current of the Ganga, that foremost of all wielders of weapons set out in pursuit of Vasudeva of Vrishni's race. And having come up to him of Vrishni's race who was lord and master of everything obtainable by ascetic austerities, Rukmi, O king, was vanquished and covered with shame. And for this he returned not to (his city) Kundina. And on the spot where that slayer of hostile heroes was vanquished by Krishna, he built an excellent city named Bhojakata. And, O king, that city filled with large forces and teeming with elephants, steeds., is widely known on the earth by that name. Endued with great energy, that hero, cased in mail and armed with bows, fences, swords and quivers, quickly entered the Pandava camp, surrounded by an Akshauhini of troops. And Rukmi entered that vast army, under a standard effulgent as the sun, and made himself known to the Pandavas, from desire of doing what was agreeable to Vasudeva. King Yudhishthira, advancing a few steps, offered him worship. And duly worshipped and eulogised by the Pandavas, Rukmi saluted them in return and rested for a while with his troops. And addressing Dhananjaya, the son of Kunti in the midst of the heroes there assembled, he said, 'If, O son of Pandu, thou art afraid, I am here to render thee assistance in the battle. The assistance I will give thee will be unbearable by thy foes. There is no man in this world who is equal to me in prowess. I will slay those foes of thine whom thou, O son of Pandu, wilt assign to me. I will slay one of those heroes, viz., Drona and Kripa, and Bhishma, and Karna. Or, let all these kings of the earth stand aside. Slaying in battle thy foes myself, I will give thee Earth.' And he said this in the presence of king Yudhishthira the Just and of Kesava and in the hearing of the (assembled) monarchs and all others (in the camp). Then casting his eyes on Vasudeva and Pandu's son king Yudhishthira the Just, Dhananjaya the intelligent son of Kunti smilingly but in a friendly voice said these words, 'Born in the
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race of Kuru, being especially the son of Pandu, naming Drona as my preceptor, having Vasudeva for my ally, and bearing, besides the bow called Gandiva, how can I say that I am afraid? O hero, when on the occasion of the tale 'of cattle, I fought with the mighty Gandharvas, who was there to assist me? In that terrific encounter also with the Gods and Danavas banded together in great numbers at Khandava, who was my ally when I fought? When, again, I fought with the Nivatakavachas and with those other Danavas called Kalakeyas, who was my ally? When, again, at Virata's city I fought with the numberless Kurus, who was my ally in that battle? Having paid my respects, for battle's sake, to Rudra, Sakra, Vaisravana, Yama, Varuna, Pavaka, Kripa, Drona, and Madhava, and wielding that tough celestial bow of great energy called Gandiva, and accoutred with inexhaustible arrows and armed with celestial weapons, how can a person like me, O tiger among men, say, even unto Indra armed with the thunderbolt, such words as I am afraid!--words that rob one of all his fame? O thou of mighty arms, I am not afraid, nor have I any need of thy assistance. Go therefore, or stay, as it pleaseth or suiteth thee.' Hearing these words of Arjuna, Rukmi taking away with him his army vast as the sea, repaired then, O bull of Bharata's race, to Duryodhana. And king Rukmi, repairing thither, said the same words unto Duryodhana. But that king proud of his bravery, rejected him in the same way.
'Thus, O king, two persons withdrew from the battle, viz., Rohini's son (Rama) of Vrishni's race and king Rukmi. And after Rama had set out on his pilgrimage to the tirthas, and Bhishmaka's son Rukmi had departed thus, the sons of Pandu once more sat down for consulting with one another. And that conclave presided over by king Yudhishthira the Just, abounding with numerous monarchs, blazed forth like the firmament bespangled with lesser luminaries with the moon in their midst.'"

Book 5
Chapter 160

1 [s]
      duryodhanasya tad vākyaṃ niśamya bharatarṣabhaḥ
      netrābhyām atitāmrābhyāṃ kaitavyaṃ samudaikṣata
  2 sa keśavam abhiprekṣya guḍākeśo mahāyaśāḥ
      abhyabhāṣata kaitavyaṃ pragṛhya vipulaṃ bhujam
  3 svavīryaṃ yaḥ samāśritya samāhvayati vai parān
      abhītaḥ pūrayañ śaktiṃ sa vai puruṣa ucyate
  4 paravīryaṃ samāśritya yaḥ samāhvayate parān
      kṣatrabandhur aśaktatvāl loke sa puruṣādhamaḥ
  5 sa tvaṃ pareṣāṃ vīryeṇa manyase vīryam ātmanaḥ
      svayaṃ kāpuruṣo mūḍhaḥ parāṃś cakṣeptum icchasi
  6 yas tvaṃ vṛddhaṃ sarvarājñāṃ hitabuddhiṃ jitendriyam
      maraṇāya mahābuddhiṃ dīkṣayitvā vikatthase
  7 bhāvas te vidito 'smābhir durbuddhe kulapāṃsana
      na haniṣyanti gaṅgeyaṃ pāṇḍavāghṛṇayeti ca
  8 yasya vīryaṃ samāśritya dhārtarāṣṭra vikatthase
      hantāsmi prathamaṃ bhīṣmaṃ miṣatāṃ sarvadhanvinām
  9 kaitavya gatvā bharatān sametya; suyodhanaṃ dhārtarāṣṭraṃ bravīhi
      tathety āha arjunaḥ savyasācī; niśā vyapāye bhavitā vimardaḥ
  10 yad vo 'bravīd vākyam adīnasattvo; madhye kurūṇāṃ harṣayan satyasaṃdhaḥ
     ahaṃ hantā pāṇḍavānām anīkaṃ; śālveyakāṃś ceti mamaiṣa bhāraḥ
 11 hanyām ahaṃ droṇam ṛte hi lokaṃ; na te bhayaṃ vidyate pāṇḍavebhyaḥ
     tato hi te labdhatamaṃ ca rājyaṃ; kṣayaṃ gatāḥ pāṇḍavāś ceti bhāvaḥ
 12 sa darpapūrṇo na samīkṣase tvam; anartham ātmany api vartamānam
     tasmād ahaṃ te prathamaṃ samūhe; hantā samakṣaṃ kuruvṛddham eva
 13 sūryodaye yuktasenaḥ patīkṣya; dhvajī rathī rakṣa ca satyasaṃdham
     ahaṃ hi vaḥ paśyatāṃ dvīpam enaṃ; rathād bhīṣmaṃ pātayitāsmi bāṇaiḥ
 14 śvobhūte katthanā vākyaṃ vijñāsyati suyodhanaḥ
     arditaṃ śarajālena mayā dṛṣṭvā pitāmaham
 15 yad uktaś ca sabhāmadhye puruṣo hrasvadarśanaḥ
     kruddhena bhīmasenena bhrātā duḥśāsanas tava
 16 adharmajño nityavairī pāpabuddhir nṛśaṃsakṛt
     satyāṃ pratijñāṃ nacirād rakṣyase tāṃ suyodhana
 17 abhimānasya darpasya krodhapāruṣyayos tathā
     naiṣṭhuryasyāvalepasya ātmasaṃbhāvanasya ca
 18 nṛśaṃsatāyās taikṣṇyasya dharmavidveṣaṇasya ca
     adharmasyātivādasya vṛddhātikramaṇasya ca
 19 darśanasya ca vakrasya kṛtsnasyāpanayasya ca
     drakṣyasi tvaṃ phalaṃ tīvram acireṇa suyodhana
 20 vāsudeva dvitīye hi mayi kruddhe narādhipa
     āśā te jīvite mūḍha rājye vā kena hetunā
 21 śānte bhīṣme tathā droṇe sūtaputre ca pātite
     nirāśo jīvite rājye putreṣu ca bhaviṣyasi
 22 bhrātṝṇāṃ nidhanaṃ dṛṣṭvā putrāṇāṃ ca suyodhana
     bhīmasenena nihato duṣkṛtāni smariṣyasi
 23 na dvitīyāṃ pratijñāṃ hi pratijñāsyati keśavaḥ
     satyaṃ bravīmy ahaṃ hy etat sarvaṃ satyaṃ bhaviṣyati
 24 ity uktaḥ kaitavo rājaṃs tad vākyam upadhārya ca
     anujñāto nivavṛte punar eva yathāgatam
 25 upāvṛtya tu pāṇḍubhyaḥ kaitavyo dhṛtarāṣṭrajam
     gatvā yathoktaṃ tat sarvam uvāca kurusaṃsadi
 26 keśavārjunayor vākyaṃ niśamya bharatarṣabhaḥ
     duḥśāsanaṃ ca karṇaṃ ca śakuniṃ cābhyabhāṣata
 27 ājñāpayata rājñaś ca balaṃ mitrabalaṃ tathā
     yathā prāgu dayāt sarvā yuktā tiṣṭhaty anīkinī
 28 tataḥ karṇa samādiṣṭā dūtāḥ pratvaritā rathaiḥ
     uṣṭravāmībhir apy anye sadaśvairś ca mahājavaiḥ
 29 tūrṇaṃ pariyayuḥ senāṃ kṛtsnāṃ karṇasya śāsanāt
     ājñāpayanto rājñas tān yogaḥ prāg udayād iti

SECTION CLX

"Janamejaya said, 'After the soldiers had been arrayed thus in order of battle (on the field of Kurukshetra), what, O bull among Brahmanas, did the Kauravas then do, urged as they were by destiny itself?'
"Vaisampayana said, 'After the soldiers, O bull of the Bharata race, had been arrayed thus in order of battle, Dhritarashtra, O, king, said these words to Sanjaya.'
"Dhritarashtra said, 'Come, O Sanjaya, tell me with the fullest details all that hath happened in the encampment of the Kuru and the Pandava troops. I regard destiny to be superior, and exertion useless, for
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although I understand the evil consequences of war that will lead only to ruin, still I am unable to restrain my son who rejoices in gambling and considers deceit to be wisdom. Understanding everything, I am not yet able to secure my own welfare. O Suta, my understanding is capable of seeing the defects (of measures), but when I approach Duryodhana, that understanding of mine turneth away (from that right path). When such is the case, O Sanjaya, that will be which must be. Indeed, the sacrifice of one's corporeal body in battle is the laudable duty of every Kshatriya.'
"Sanjaya said, 'This question, O great king, that thou hast put, is indeed, worthy of thee. It behoveth thee not, however, to impute entire fault to Duryodhana only. Listen to me, O king, as I speak of this exhaustively. That man who cometh by evil in consequence of his own misconduct, should never impute the fault to either time or the gods. O great king, he amongst men who perpetrateth every wicked act, deserveth to be slain in consequence of his perpetrating those acts. Afflicted with injuries in consequence of the match at dice, the sons of Pandu, however, with all their counsellors quietly bore all those injuries, looking up, O best of men, to thy face alone. Hear from me fully, O king, of the slaughter that is about to take place in battle, of steeds and elephants and kings endued with immeasurable energy. Hearing patiently, O thou that art endued with great wisdom, of the destruction of the world in the fierce battle that has been brought about, come to this conclusion and no other, viz., that man is never the agent of his acts right or wrong. Indeed, like a wooden machine, man is not an agent (in all he does). In this respect, three opinions are entertained; some say that everything is ordained by God; some say that our acts are the result of free-will; and others say that our acts are the result of those of our past lives. Listen then, therefore, with patience, to the evil that hath come upon us.'"

Book 5
Chapter 161

 1 [s]
      ulūkasya vacaḥ śrutvā kuntīputro yudhiṣṭhiraḥ
      senāṃ niryāpayām āsa dhṛṣṭadyumnapurogamām
  2 padātinīṃ nāgavatīṃ rathinīm aśvavṛndinīm
      caturvidha balāṃ bhīmām akampyāṃ pṛthivīm iva
  3 bhīmasenādibhir guptāṃ sārjunaiś ca mahārathaiḥ
      dhṛṣṭadyumna vaśāṃ durgāṃ sāgarastimitopamām
  4 tasyās tv agre maheṣvāsaḥ pāñcālyo yuddhadurmadaḥ
      droṇa prepsur anīkāni dhṛṣṭadyumnaḥ prakarṣati
  5 yathābalaṃ yathotsāhaṃ rathinaḥ samupādiśat
      arjunaṃ sūtaputrāya bhīmaṃ duryodhanāya ca
  6 aśvatthāmne ca nakulaṃ śaibyaṃ ca kṛtavarmaṇe
      saindhavāya ca vārṣṇeyaṃ yuyudhānam upādiśat
  7 śikhaṇḍinaṃ ca bhīṣmāya pramukhe samakalpayat
      sahadevaṃ śakunaye cekitānaṃ śalāya ca
  8 dhṛṣṭaketuṃ ca śalyāya gautamāyottamaujasam
      draupadeyāṃś ca pañcabhyas trigartebhyaḥ samādiśat
  9 vṛṣasenāya saubhadraṃ śeṣāṇāṃ ca mahīkṣitām
      samarthaṃ taṃ hi mene vai pārthād abhyadhikaṃ raṇe
  10 evaṃ vibhajya yodhāṃs tān pṛthak ca saha caiva ha
     jvālā varṇo maheṣvāso droṇam aṃśam akalpayat
 11 dhṛṣṭadyumno maheṣvāsaḥ senāpatipatis tataḥ
     vidhivad vyūḍhya medhāvī yuddhāya dhṛtamānasaḥ
 12 yathādiṣṭāny anīkāni pāṇḍavānām ayojayat
     jayāya pāṇḍuputrāṇāṃ yattas tasthau raṇājire

SECTION CLXI

(Uluka Dutagamana Parva)

"Sanjaya said, 'After the high-souled Pandavas, O king, had encamped by the side of the Hiranwati, the Kauravas also fixed their camps. And king Duryodhana having strongly posted his troops and paid homage to all the kings (on his side) and planted outposts and bodies of soldiers for the protection of warriors, summoned those rulers of men, viz., Karna and Dussasana and Sakuni, the son of Suvala, and began O Bharata, to consult with them. And king Duryodhana, O Bharata,
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having (first) consulted with Karna, and (next), O monarch, with Karna and his (own) brother Dussasana, and Suvala's son all together, then summoned, O bull among men, Uluka and bringing him into his presence in private, told him, O king, these words, 'O Uluka, O son of an adept at dice, repair thou unto the Pandavas and the Somakas. And repairing thither, repeat these my words (unto Yudhishthira) in the hearing of Vasudeva. That terrible battle between the Kurus and the Pandavas which had been expected from a long time back has, at last come. Those boastful words which Sanjaya brought to me, in the midst of the Kurus and which thou hadst, with Vasudeva and thy younger brothers, uttered in deep roar,--the time, O son of Kunti, hath at last come for making them good. Do ye achieve, therefore, all which ye have pledged yourselves to achieve. Unto the eldest son of Kunti thou must say, as my words, the following, 'Virtuous as thou art, how canst then, with all thy brothers, with the Somakas, and the Kekayas, set thy heart upon unrighteousness? How canst thou wish the destruction of the universe, when, as I think thou shouldst be the dispeller of the fears of all creatures. O bull of Bharata's race, this sloka sung of old by Prahlada when his kingdom had been wrested from him by the gods, hath been heard by us,--Ye gods, that person whose standard of righteousness is always up, but whose sins are always concealed is said to adopt the behaviour of the cat (in the story).' I will here repeat to thee, O king, this excellent story recited by Narada to my father. A wicked cat, O king, once on a time took up his abode on the banks of the Ganges, abandoning all work and with his hands upraised (after the manner of a devotee). Pretending to have purified his heart, he said unto all creatures these words, for inspiring confidence in them, viz.,--I am now practising virtue. After a long time, all oviparous creatures reposed trust in him, and coming unto him all together, O monarch, they all applauded that cat. And worshipped by all feathery creatures, that devourer of feathery creatures, regarded his purpose already accomplished, as also the purpose of his austerities. And after some more time, the mice went to that place. And these also all beheld him to be a virtuous person engaged in the observance of vows, and proudly exerting himself in a grand act. And having arrived at that settled conviction, they entertained the following wish, O king,--'Many foes we have. Let this one, therefore, become our maternal uncle, and let him always protect all the old and young ones of our race. And going at last to the cat, all of them said, 'Through thy grace we desire to roam in happiness. Thou art our gracious shelter, thou art our great friend. For this, all of us place ourselves under thy protection. Thou art always devoted to virtue, thou art always engaged in the acquisition of virtue. O thou of great wisdom, protect us, therefore, like the wielder of the thunderbolt protecting the celestials.' Thus addressed, O king, by all the mice, the cat answered them, saying, 'I do not see the consistency of these two, viz., my ascetic pursuits and this protection (that I am
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called upon to grant). I cannot avoid, however, doing good to you agreeably to your request. You all, at the same time, should always obey my words. Staying as I am in the observance of a severe vow, I am weakened by my ascetic practices. I do not, therefore, see the means of my moving from place to place. Ye all should, therefore, bear me hence every day to the river-side.' Saying, 'So be it,' the mice then, O bull of Bharata's race, made over all their old and young ones to that cat. Then that sinful creature of wicked soul, feeding on mice, gradually became fat and of good complexion and strong in his limbs. And thus while the mice began to be reduced in number, the cat began to grow in vigour and strength. Then all the mice, coming together, said unto one another, 'Our uncle is daily growing stout, while we are being daily reduced (in number)!' Then a certain mouse endued with wisdom, named Dindika, said, O king these words unto the large swarm of mice gathered there, 'Go all of ye to the river-side together. I will follow ye, accompanying our uncle.' 'Excellent, Excellent,' they said, and applauded that one of their number. And they all did just as those words of grave import spoken by Dindika seemed to indicate. The cat, however, not knowing all this, ate up Dindika that day. All the mice then, without losing much time, began to take counsel of one another. Then a very old mouse, named Kilika, said these just words, O king, in the presence of all his kinsfolk, 'Our uncle is not really desirous of earning virtue. He hath, like a hypocrite, become our friend when in reality he is our enemy. Indeed, the excreta of a creature that liveth only upon fruits and roots never containeth hair of fur. Then again, while his limbs are growing, our number is decaying. Besides, Dindika cannot be seen for these eight days.' Hearing these words, the mice ran away in all directions. And that cat also of wicked soul returned to whence he came. O thou of wicked soul, thou too art a practiser of such feline behaviour. Thou behavest towards thy kinsmen after the manner of the cat (in the story) towards the mice. Thy speech is of one kind, and thy conduct is of another. Thy (devotion to) scripture and thy peacefulness of behaviour are only for display before men. Giving up this hypocrisy, O king, adopt the practices of a Kshatriya and do all that one should do as such. Art thou not virtuous, O bull among men? Acquiring the earth by means of the prowess of thy arms, make gifts, O best of the Bharatas, unto the Brahmanas and to the means of thy deceased ancestors as one should. Seeking the good of that mother of thine who hath been afflicted with distress for a series of years, dry up her tears, and confer honours on her by vanquishing (thy foes) in battle. Thou hadst with great abjectness, solicited only five villages. Even that was rejected by us, for how could we bring about a battle, how could we succeed in angering the Pandavas, was all that we sought. Remembering that it was for thee that the wicked Vidura was driven (by us) and that we had tried to burn you all in the house of lac, be a man now; at the time of Krishna's setting out (from Upaplavya) for the Kuru court, thou
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hadst through him communicated this message (to us), viz.,--Hear, O king, I am prepared for either war or peace! Know, O monarch, that the hour hath come for battle. O Yudhishthira, I have made all these preparations in view of that. What doth a Kshatriya regard as a more estimable accession (of good fortune) than battle? Born thou hast beer in the Kshatriya order. Known also thou art in the world. Having obtained weapons again from Drona and Kripa, why, O bull of the Bharata race, dost thou rely on Vasudeva who belongeth to the same order of life as thyself and who is, not superior to thee in might.'
'Thou must also say unto Vasudeva in the presence of the Pandavas these words,--For thy own sake, as also for the sake of the Pandavas, withstand me in battle to the best of thy power! Assuming once more that form which thou hadst assumed before in the Kuru court, rush thou with Arjuna against me (on the field)! A conjuror's tricks or illusions may (sometimes) inspire fright. But as regards the person that stands armed for fight, such deceptions (instead of inspiring fight) only provoke anger! We also are competent, by our powers of illusion, to ascend to heaven or the firmament, or penetrate into the nether region, or the city of Indra! We also can display various forms in our own body! The great Ordainer bringeth all creatures to subjection by a flat of His will (and never by such conjuror's tricks)! Thou always sayest, O thou of Vrishni's race, these words, viz.,--Causing the sons of Dhritarashtra to be slain in battle, I will confer undisputed sovereignty on the sons of Pritha!--These words of thine were brought to me by Sanjaya. Thou hadst also said, 'Know, ye Kauravas that it is with Arjuna, having me for his second, ye have provoked hostilities!' Truthfully adhering to that pledge, put forth thy energy for the Pandavas and fight now in battle to the best of thy power! Show us that thou canst be a man! He is said to be truly alive, who, having ascertained (the wight of his) foes inspireth grief in them by resorting to true manliness! Without any reason, O Krishna, great hath been thy fame spread in the world! It will, however, presently be known that there are many persons, in the world that are really eunuchs though possessed of the signs of manhood. A slave of Kansa, especially as thou art, a monarch like me should not cover himself in mail against thee!
'Say (next) repeatedly, from me, O Uluka, unto that stupid, ignorant, gluttonous Bhimasena, who is even like a bull though divested of horns, these words, viz.,--O son of Pritha, a cook thou hadst become, known by the name of Vallabha, in the city of Virata! All this is evidence of thy manliness! Let not the vow thou hadst made before in the midst of the Kuru court be falsified! Let Dussasana's blood be drunk if thou art able! O son of Kunti, thou often sayest,--Speedily shall I slay Dhritarashtra's sons in battle!--The time for accomplishing it hath now come! O Bharata, thou deservest to be rewarded in cookery! The difference, however, is very great between dressing food and fighting! Fight now, be a man! Indeed, thou shalt have to lie down,
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deprived of life, on the earth, embracing thy mace, O Bharata! The boast in which thou hadst indulged in the midst of thy assembly is all vain, O Vrikodara!
'Say, O Uluka, unto Nakula, from me, these words, viz.,--Fight now, O Bharata, patiently! We desire, O Bharata, to behold thy manliness, thy reverence for Yudhishthira, and thy hatred of myself! Recall to mind the sufferings in their entirety that Krishna had suffered!
'Next, thou must say these words of mine unto Sahadeva in the presence of the (assembled) monarchs,--Fight in battle now, to the best of thy power! Remember all your woes!
'Say next, from me, unto both Virata and Drupada, these words, viz.,--Since the beginning of the creation, slaves, endued even with great accomplishments, have never been able to fully understand their masters. Nor have affluent kings been always able to understand their slaves! This king deserveth no praise,--possibly, under such a belief, ye have come against me! United together, fight ye, therefore, against me for achieving my death, and accomplish the objects ye have in view, as also those that the Pandavas have!
Say also, from me, unto Dhrishtadyumna, the prince of Panchalas, these words, viz.,--The hour hath now come for thee, and thou also hast come for thy hour! Approaching Drona in battle thou wilt know what is best for thee! Achieve thou the business of thy friend! Accomplish that feat which is difficult of accomplishment!
'Tell, next, repeatedly from me, O Uluka, unto Sikhandin, these words, viz.,--The mighty-armed Kaurava, foremost of all bowmen, Ganga's son (Bhishma), will not slay thee, knowing thee to be only a female! Fight now without any fear! Achieve in battle what canst to the best of thy power! We desire to behold thy prowess!'
"Vaisampayana continued, 'Having said this, king Duryodhana laughed aloud. And addressing Uluka again, he said, 'Say once more unto Dhananjaya in the bearing of Vasudeva these words, viz.,--O hero, either vanquishing us rule thou this world, or vanquished by us lie thou down on the field (deprived of life)! Recalling to thy mind the sufferings occasioned by your banishment from the kingdom, the woes of your sojourn in the woods, and 'he affliction of Krishna, be a man, O son of Pandu! That for which a Kshatriya lady bringeth forth a son is now arrived! Displaying, therefore, in battle, thy might, energy, courage, manliness, and great dexterity and speed in the use of weapons, appease thy wrath! Afflicted with woe, and dispirited and exiled (from home) for a long time, and driven from his kingdom, who is there whose heart would not break? Who is there, well-born, and brave, and uncovetous of other's wealth, that would not have his wrath excited when his kingdom descending from generation to generation is attacked? Realise in deeds those high words that thou hadst said! One that only boasts without being able to do anything is regarded as a worthless man by
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those that are good. Recover thy kingdom and those possessions that are now owned by thy foes! Even these two are the purposes which a person desirous of war hath in view. Exert, therefore, thy manliness! Thou wert won (as a slave) at dice! Krishna was caused by us to be brought into the assembly! One that regardeth himself a man should certainly display his wrath at this! For twelve long years hadst thou been exiled from home into the woods, and one whole year hadst thou passed in Virata's service! Remembering the pangs of banishment from the kingdom and of thy sojourn in the woods, as also those which Krishna had suffered, be thou a man! Display thy wrath towards those that repeatedly utter harsh words at thee and thy brothers! indeed, wrath (such as that) would consist in manliness! Let thy anger, thy might and prowess, and knowledge, and thy lightness of hand in the use of weapons, be exhibited? Fight, O son of Pritha, and prove to be a man! The incantations in respect of all thy weapons have been performed. The field of Kurukshetra is free from mire. Thy steeds are hale and strong. Thy soldiers have received their pay. With Kesava, therefore, as (thy) second, fight (with us)! Without encountering Bhishma as yet, why dost thou indulge in such boasts? Like a fool, who, without having ascended the Gandhamadana mountains, boasts (of his would-be feat), thou, O son of Kunti, art indulging in a similar bragging, be a man! Without having vanquished in battle the invincible Karna of the Suta race, or Salya, that foremost of persons, or Drona, the first of all mighty warriors and equal unto the lord of Sachi in battle, how canst thou, O Partha, covet for thy kingdom? He that is a preceptor of both Vedic lore and bowmanship, he that hath crossed both those branches of learning, he that is foremost in battle and imperturbable (as a tower), he whose might knoweth no diminution, that commander of armies, Drona of great effulgence,--him, O Partha, thou wishest in vain to conquer! It is never heard that the Sumeru peak hath been crushed by the wind. Yet even the wind will bear away Sumeru, heaven itself will fall down on the earth, the very Yugas will be altered in respect of their course, if what thou hast said unto me becometh true! What man is there, desirous of life, be it Partha or any body else, who having approached that grinder of foes, would be able to return home with sound body? What person is there, treading upon the earth with his feet, who, encountered by Drona and Bhishma and struck with their arrows, would escape from the battle with life? Like a frog having its abode in a well, why art thou not able to realise the might of this vast army of the assembled monarchs, invincible, looking like the very celestial host, and protected by these lords of men, as the heavenly host by the gods themselves,--protected that is, by the kings of the East, the West, the South and the North, by the Kamvojas, the Sakas, the Khasas, the Salwas, the Matsyas, the Kurus of the middle country, the Mlechchhas, the Pulindas, the Dravidas, the Andhras, and the Kanchis,--this host of many nations, ready for battle, and resembling the uncrossable current of the Ganga.
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[paragraph continues] O thou of little understanding, how canst thou, O fool, venture to fight with me when stationed in the midst of my elephant-host? Thy inexhaustible quivers, thy car given thee by Agni, and thy celestial banner, O Partha, will all, O Bharata, be tested by us in battle! Fight, O Arjuna, without bragging! Why dost thou indulge in too much boast! Success in battle resulteth from the method in which it is fought. A battle is never gained by bragging. If, O Dhananjaya, acts in this world succeeded in consequence of vauntings, all persons would then have succeeded in their objects, for who is there that is not competent to brag? I know that thou hast Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I know that there is no warrior equal to thee. Knowing all this, I retain thy kingdom yet! A man never winneth success in consequence of the attributes of lineage. It is the Supreme Ordainer alone who by his fiat of will maketh things (hostile) friendly subservient. For these thirteen years, I have enjoyed sovereignty while ye were weeping. I shall continue to rule in the same way, slaying thee with thy kinsmen. Where was thy Gandiva then, when thou wert made slave won at stake? Where, O Falguni, was Bhima's might then? Your deliverance then came neither from Bhimasena, armed with mace, nor from you armed with Gandiva, but from the faultless Krishna. It was she, the daughter to Prishata's house, that delivered you all, sunk in slavery, engaged in occupations worthy only of the low, and working as servitors. I characterised you all as sesame seeds without kernel. That is true. For, did not Partha (some time after) bear a braid when living in Virata's city? In the cooking apartments of Virata, Bhimasena was fatigued with doing the work of a cook. Even this, O son of Pritha, is (evidence of) my manliness! Flying from an encounter with hips and braids and waist-bands, thyself binding thy hair, wert engaged in teaching the girls to dance? It is thus that Kshatriyas always inflict punishment on Kshatriyas! From fear of Vasudeva, or from fear of thyself, O Falguni, I will not give up the kingdom! Fight with Kesava as thy ally! Neither deception, nor conjuror's tricks, nor jugglery, can terrify the armed man addressed for fight. On the other hand, these provoke only his wrath. A thousand Vasudevas, a hundred Falgunis, approaching me whose arms and weapons never go for nothing, will surely fly away in all directions. Encounter Bhishma in combat, or strike the hill with thy head, or cross with the aid of thy two arms alone the vast and deep main! As regards my army, it is a veritable main with Saradwat's son as its large fish, Vivingsati as its huge snake, Bhishma as its current of immeasurable might, Drona as its unconquerable alligator, Karna and Salwa and Salya its fishes and whirlpools, the ruler of the Kamvojas its equine head emitting fire, Vrihadvala its fierce waves, Somadatta's son its whale, Yuyutsu and Durmarshana its waters, Bhagadatta its gale, Srutayus and Hridika's son its gulfs and bays, Dussasana its current, Sushena and Chitrayuda its water-elephants (hippopotamus) and crocodile, Jayadratha its (submarine) rock, Purumitra
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its depth, and Sakuni its shores! When having plunged into this surging ocean with its inexhaustible waves of weapons, thou wilt, from fatigue, be deprived of senses and have all thy relatives and friends slain, then will repentance possess thy heart! Then also will thy heart turn away from the thought of ruling the earth, like the heart of a person of impure deeds turning away from (hope of) heaven. Indeed, for thee to win a kingdom to rule is as impossible as for one not possessed of ascetic merit to obtain heaven!'"

Book 5
Chapter 162

1 [dhṛ]
      pratijñāte phalgunena vadhe bhīṣmasya saṃjaya
      kim akurvanta me mandāḥ putrā duryodhanādayaḥ
  2 hatam eva hi paśyāmi gāṅgeyaṃ pitaraṃ raṇe
      vāsudevasahāyena pārthena dṛḍhadhanvanā
  3 sa cāparimita prajñas tac chrutvā pārtha bhāṣitam
      kim uktavān maheṣvāso bhīṣmaḥ praharatāṃ varaḥ
  4 senāpatyaṃ ca saṃprāpya kauravāṇāṃ dhuraṃdharaḥ
      kim aceṣṭata gāṅgeyo mahābuddhiparākramaḥ
  5 tatas tat saṃjayas tasmai sarvam eva nyavedayat
      yathoktaṃ kuruvṛddhena bhīṣmeṇāmita tejasā
  6 senāpatyam anuprāpya bhīṣmaḥ śāṃtanavo nṛpa
      duryodhanam uvācedaṃ vacanaṃ harṣayann iva
  7 namaskṛtvā kumārāya senānye śaktipāṇaye
      ahaṃ senāpatis te 'dya bhaviṣyāmi na saṃśayaḥ
  8 senā karmaṇy abhijño 'smi vyūheṣu vividheṣu ca
      karma kārayituṃ caiva bhṛtān apy abhṛtāṃs tathā
  9 yātrā yāneṣu yuddheṣu labdhapraśamaneṣu ca
      bhṛśaṃ veda mahārāja yathā veda bṛhaspatiḥ
  10 vyūhān api mahārambhān daivagāndharva mānuṣān
     tair ahaṃ mohayiṣyāmi pāṇḍavān vyetu te jvaraḥ
 11 so 'haṃ yotsyāmi tattvena pālayaṃs tava vāhinīm
     yathāvac chāstrato rājan vyetu te mānaso jvaraḥ
 12 na vidyate me gāṅgeya bhayaṃ devāsureṣv api
     samasteṣu mahābāho satyam etad bravīmi te
 13 kiṃ punas tvayi durdharṣe senāpatye vyavasthite
     droṇe ca puruṣavyāghre sthite yuddhābhinandini
 14 bhavadbyāṃ puruṣāgryābhyāṃ sthitābhyāṃ vijayo mama
     na durlabhaṃ kuruśreṣṭha devarājyam api dhruvam
 15 rathasaṃkhyāṃ tu kārtsnyena pareṣām ātmanas tathā
     tathaivātirathānāṃ ca vettum icchāmi kaurava
 16 pitāmaho hi kuśalaḥ pareṣām ātmanas tathā
     śrotum icchāmy ahaṃ sarvaiḥ sahaibhir vasudhādhipaiḥ
 17 gāndhāre śṛṇu rājendra rathasaṃkhyāṃ svake bale
     ye rathāḥ pṛthivīpāla tathaivātirathāś ca ye
 18 bahūnīha sahasrāṇi prayutāny arbudāni ca
     rathānāṃ tava senāyāṃ yathāmukhyaṃ tu me śṛṇu
 19 bhavān agre rathodāraḥ saha sarvaiḥ sahodaraiḥ
     duḥśāsanaprabhṛtibhir bhrātṛbhiḥ śatasaṃmitaiḥ
 20 sarve kṛtapraharaṇāś chedya bhedya viśāradāḥ
     rathopasthe gajaskandhe gadāyuddhe 'si carmaṇi
 21 saṃyantāraḥ prahartāraḥ kṛtāstrā bhārasādhanāḥ
     iṣvastre droṇaśiṣyāś ca kṛpasya ca śaradvataḥ
 22 ete haniṣyanti raṇe pāñcālān yuddhadurmadān
     kṛtakilbiṣāḥ pāṇḍaveyair dhārtarāṣṭrā manasvinaḥ
 23 tato 'haṃ bharataśreṣṭha sarvasenāpatis tava
     śatrūn vidhvaṃsayiṣyāmi kadarthī kṛtyapāṇḍavān
     na tv ātmano guṇān vaktum arhāmi vidito 'smi te
 24 kṛtavarmā tv atiratho bhojaḥ praharatāṃ varaḥ
     arthasiddhiṃ tava raṇe kariṣyati na saṃśayaḥ
 25 astravidbhir anādhṛṣyo dūrapātī dṛḍhāyudhaḥ
     haniṣyati rupūṃs tubhyaṃ mahendro dānavān iva
 26 madrarājo maheṣvāsaḥ śalyo me 'tiratho mataḥ
     spardhate vāsudevena yo vai nityaṃ raṇe raṇe
 27 bhāgineyān nijāṃs tyaktvā śalyas te rathasattamaḥ
     eṣa yotsyati saṃgrāme kṛṣṇaṃ cakragadādharam
 28 sāgarormi samair vegaiḥ plāvayann iva śātravān
     bhūriśravāḥ kṛtāstraś ca tava cāpi hitaḥ suhṛt
 29 saumadattir maheṣvāso rathayūthapa yūthapaḥ
     balakṣayam amitrāṇāṃ sumahāntaṃ kariṣyati
 30 sindhurājo mahārāja mato me dviguṇo rathaḥ
     yotsyate samare rājan vikrānto rathasattamaḥ
 31 draupadī haraṇe pūrvaṃ parikliṣṭaḥ sa pāṇḍavaiḥ
     saṃsmaraṃs taṃ parikleśaṃ yotsyate paravīharā
 32 etena hi tadā rājaṃs tapa āsthāya dāruṇam
     sudurlabho varo labdhaḥ pāṇḍavān yoddhum āhave
 33 sa eṣa rathaśārdūlas tad vairaṃ saṃsmaran raṇe
     yotsyate pāṇḍavāṃ stāta prāṇāṃs tyaktvā sudustyajān

SECTION CLXII

"Sanjaya said, 'Having reached the Pandava camp, the gambler's son (Uluka) presented himself before the Pandavas, and addressing Yudhishthira said, 'Thou art fully conversant with what envoys say! It behoveth thee not, therefore, to be angry with me if I repeat those words only which Duryodhana hath instructed me to tell!'
"Hearing this, Yudhishthira said, 'Thou hast no fear., O Uluka! Tell us, without any anxiety what are the views of the covetous Duryodhana of limited sight!' Then in the midst and presence of the illustrious and high-souled Pandavas, of the Srinjayas, and Krishna possessed of great fame, of Drupada with his sons, of Virata, and of all monarchs, Uluka said these words.'
"Uluka said, 'Even this is what the high-souled king Duryodhana hath in the presence of all the Kuru heroes, said unto thee! Listen to those words, O Yudhishthira! Thou wert defeated at dice, and Krishna was brought into the assembly! At this, a person who regardeth himself a man would be justified in giving way to wrath! For twelve years wert thou banished from home into the woods! For one whole year didst thou live in Virata's service. Remembering the reason there is for wrath, thy exile, and the persecution of Krishna, be a man, O son of Pandu! Though weak, Bhima yet, O Pandava, made a vow! Let him, if able, drink the blood of Dussasana! Thy weapons have been properly worshipped and their presiding deities have been invoked! The field of Kurukshetra also is without mire. The roads are even. Thy steeds are well-fed. Engage in battle, therefore, on the morrow, with Kesava as thy ally! Without having yet approached Bhishma in battle, why dost thou indulge in boasts? Like a fool that boasteth of his intention to ascend the mountains of Gandhamadana, thou, O son of Kunti, art indulging in a vain boast. Without having vanquished in battle the Suta's son (Karna) who is invincible, and Salya, that foremost of mighty persons, and that first of all warriors and equal unto Sachi's lord himself in combat, why, O son of Pritha, dost thou wish for sovereignty? A preceptor
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in both the Vedas and the bow, he hath reached the end of both these branches of learning. Thou desirest in vain, O son of Pritha, to vanquish that leader of troops, the illustrious Drona, who fightest in the van, is incapable of being agitated, and whose strength knows no diminution. Never have we heard that the mountains of Sumeru have been crushed by the wind! But the wind will bear away Sumeru, heaven itself will fall down on the earth, the very Yugas will be reversed if what thou hast said unto me really taketh place! Who is there fond of life, fighting from the back of an elephant or of a horse or from a car, that would return home (safe and sound), after having encountered that grinder of foes? What creature treading the earth with his feet, would escape with life from battle, having been attacked by Drona and Bhishma, or pierced with their terrible shafts? Like a frog within a well, why dost thou not realise the strength of this assembled host of monarchs, which resembleth the very celestial host, and which is protected by these kings like the gods protecting theirs in heaven, and which, swarming with the kings of the East, West, South, and North, with Kamvojas, Sakas, Khasas, Salwas, Matsyas, Kurus of the middle country, Mlechchhas, Pulindas, Dravidas, Andhras, and Kanchis, indeed, with many nations, all addressed for battle, is uncrossable like the swollen tide of Ganga? O fool of little understanding, how wilt thou fight with me while I am stationed in the midst of my elephant force?'
'Having said these words unto king Yudhishthira, the son of Dharma, Uluka, turning his face then towards Jishnu, said unto him these words, 'Fight without bragging, O Arjuna! Why dost thou brag so much? Success resulteth from the application of method. A battle is never won by bragging. If acts in this world, O Dhananjaya, succeeded in consequence only of boasts, then all men would have succeeded in their objects, for who is there that is not competent to brag? I know that thou hast Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I know that there is no warrior equal to thee. Knowing all this, I retain thy kingdom yet! A man never winneth success in consequence of the attribute of lineage. It is the Supreme Ordainer alone who by his fiat maketh (things hostile) friendly and subservient. For these thirteen years have I enjoyed sovereignty, while ye were weeping! I shall continue to rule in the same way, slaying thee with thy kinsmen! Where was thy Gandiva then when thou wert made a slave won at dice? Where, O Falguni, was Bhimasena's might then? Your deliverance then came neither from Bhimasena armed with mace, nor from you armed with Gandiva, but from faultless Krishna. It was she, the daughter of Prishata's house, that delivered you all, sunk in slavery, engaged in occupations worthy only of the low, and working as servitors! I characterised ye as sesame seeds without kernel. That is very true, for, did not Partha bear a braid while living in Virata's city? In the cooking apartments of Virata, Bhimasena was fatigued with doing the work of a cook. Even this, O son of Kunti, is (evidence of) thy manliness! Flying
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from an encounter with braids and waist-bands thyself binding thy hair into a braid, thou wert employed in teaching the girls to dance! It is thus that Kshatriyas always inflict punishment on a Kshatriya! From fear of Vasudeva, or from fear of thyself, O Falguni, I will not give up the kingdom. Fight, with Kesava as thy ally! Neither deception, nor conjuror's tricks, nor jugglery can terrify an armed man ready for fight. On the other hand, all this provokes only his wrath! A thousand Vasudevas, a hundred Falgunis, approaching me whose aim and weapons never go for nothing, will fly away in all directions, Encounter Bhishma in combat, or pierce the hills with thy head, or cross with the aid of thy two arms the vast and deep main! As regards my army, it is a veritable ocean with Saradwat's son as its large fish; Vivingsati, its smaller fish; Vrihadvala its waves; Somadatta's son its whale; Bhishma its mighty force; Drona its unconquerable alligator; Karna and Salya, its fishes and whirlpools; Kamvoja its equine head vomiting fire, Jayadratha its (submarine) rock, Purumitra its depth, Durmarshana its waters, and Sakuni its shores! When having plunged into this swelling ocean with its inexhaustible waves of weapons thou wilt from fatigue be deprived of thy senses, and have all thy relatives and friends slain, then will repentance possess thy heart! Then will thy heart turn away, O Partha, from the thought of ruling the earth like the heart of a person of impure deeds turning away from (hope of) heaven. Indeed, for thee to win a kingdom to rule is as impossible as for one not possessed of ascetic merit to obtain heaven!'"

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