srimahabharat - Udyoga Parva (book 5) chapters 61 to 70

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 61

1 [v]
      tathā tu pṛcchantam atīva pārthān; vaicitravīryaṃ tam acintayitvā
      uvāca karṇo dhṛtarāṣṭra putraṃ; praharṣayan saṃsadi kauravāṇām
  2 mithyāpratijñāya mayā yad astraṃ; rāmād dhṛtaṃ brahma puraṃ purastāt
      vijñāya tenāsmi tadaivam uktas; tavānta kāle 'pratibhāsyatīti
  3 mahāparādhe hy api saṃnatena; maharṣiṇāhaṃ guruṇā ca śaptaḥ
      śaktaḥ pradagdhuṃ hy api tigmatejāḥ; sa sāgarām apy avaniṃ maharṣiḥ
  4 prasāditaṃ hy asya mayā mano 'bhūc; chuśrūṣayā svena ca pauruṣeṇa
      tatas tad astraṃ mama sāvaśeṣaṃ; tasmāt samartho 'smi mamaiṣa bhāraḥ
  5 nimeṣa mātraṃ tam ṛṣiprasādam; avāpya pāñcāla karūṣamatsyān
      nihatya pārthāṃś ca saputrapautrāṁl; lokān ahaṃ śastrajitān prapatsye
  6 pitāmahas tiṣṭhatu te samīpe; droṇaś ca sarve ca narendramukhyāḥ
      yathāpradhānena balena yātvā; pārthān haniṣyāmi mamaiṣa bhāraḥ
  7 evaṃ bruvāṇaṃ tam uvāca bhīṣmaḥ; kiṃ katthase kālaparīta buddhe
      na karṇa jānāsi yathā pradhāne; hate hatāḥ syur dhṛtarāṣṭra putrāḥ
  8 yat khāṇḍavaṃ dāhayatā kṛtaṃ hi; kṛṣṇa dvitīyena dhanaṃjayena
      śrutvaiva tat karma niyantum ātmā; śakyas tvayā vai saha bāndhavena
  9 yāṃ cāpi śaktiṃ tridaśādhipas te; dadau mahāmā bhagavān mahendraḥ
      bhasmīkṛtāṃ tāṃ patitāṃ viśīrṇāṃ; cakrāhatāṃ drakṣyasi keśavena
  10 yas te śaraḥ sarpamukho vibhāti; sadāgrya mālyair mahitaḥ prayatnāt
     sa pāṇḍuputrābhihataḥ śaraughaiḥ; saha tvayā yāsyati karṇa nāśam
 11 bāṇasya bhaumasya ca karṇa hantā; kirīṭinaṃ rakṣati vāsudevaḥ
     yas tvādṛśānāṃ ca garīyasāṃ ca; hantā ripūṇāṃ tumule pragāḍhe
 12 [karṇa]
     asaṃśayaṃ vṛṣṇipatir yathoktas; tathā ca bhūyaś ca tato mahātmā
     ahaṃ yad uktaḥ paruṣaṃ tu kiṃ cit; pitāmahas tasya phalaṃ śṛṇotu
 13 nyasyāmi śastrāṇi na jātu saṃkhye; pitāmaho drakṣyati māṃ sabhāyām
     tvayi praśānte tu mama prabhāvaṃ; drakṣyanti sarve bhuvi bhūmipālāḥ
 14 ity evam uktvā sa mahādhanuṣmān; hitvā sabhāṃ svaṃ bhavanaṃ jagāma
     bhīṣmas tu duryodhanam eva rājan; madhye kurūṇāṃ prahasann uvāca
 15 satyapratijñaḥ kila sūtaputras; tathā sa bhāraṃ viṣaheta kasmāt
     vyūhaṃ prativyūhya śirāṃsi bhittvā; lokakṣayaṃ paśyata bhīmasenāt
 16 āvantyakāliṅgajayadratheṣu; vedidhvaje tiṣṭhati bāhlike ca
     ahaṃ haniṣyāmi sadā pareṣāṃ; sahasraśaś cāyutaśaś ca yodhān
 17 yadaiva rāme bhagavaty anindye; brahma bruvāṇaḥ kṛtavāṃs tad astram
     tadaiva dharmaś ca tapaś ca naṣṭaṃ; vaikartanasyādhama puruṣasya
 18 athokta vākye nṛpatau tu bhīṣme; nikṣipya śastrāṇi gate ca karṇe
     vaicitravīryasya suto 'lpabuddhir; duryodhanaḥ śāṃtanavaṃ babhāṣe

SECTION LXI

"Vaisampayana said, 'Hearing these words of his father, the passionate son of Dhritarashtra inflamed with great wrath, again said these words, of envy, of 'Thou thinkest the Parthas having the celestials for their allies, are incapable of being vanquished. Let this thy fear, O best of kings, be dispelled. The gods attained to their divinity for absence of desire, covetousness, and of enmity, as also for their indifference to all worldly affairs. Formerly, Dwaipayana-Vyasa and Narada of great ascetic austerities, and Rama, the son of Jamadagni, told us this. The gods never like human beings engage in work, O bull of the Bharata race, from desire, or wrath, or covetousness, or envy. Indeed, if Agni, or Vayu, or Dharma, or Indra, or the Aswins had ever engaged themselves in works from worldly desire, then the sons of Pritha could never have fallen into distress. Do not, therefore, by any means, indulge in such anxiety, because the gods, O Bharata, always set their eyes on affairs worthy of themselves. If, however, envy or lust become noticeable in the gods in consequence of their yielding to desire, then, according to what has been ordained by the gods themselves, such envy or Just can never prevail. Charmed by me, Agni will be instantly extinguished, even if he blazes up all around for consuming all creatures. The energy with which the gods are endued is, indeed, great, but know, O Bharata, that mine is greater than that of the gods. If the Earth herself cleaves in twain, or mountain crests split, I can re-unite them, O king, by my incantations before the eyes of all. If for the destruction of this universe of animate and inanimate, mobile and immobile creatures, there happeneth a terrific tempest or stony shower of loud roar, I can always, from compassion for created beings, stop it before the eyes of all. When the waters are solidified by me, even cars and infantry can move over them. It is I who set agoing all the affairs of both gods and Asuras. Unto whatever countries I go with my Akshauhinis on any mission, my steeds move whithersoever I desire. Within my dominions there are no fearful snakes, and protected by my incantations, creatures within my territories are never injured by others that are frightful. The very clouds, O king, pour, as regards those dwelling in my dominions, showers as much as they desire and when they
p. 142
desire. All my subjects, again, are devoted to religion and are never subject to calamities of season. The Aswins, Vayu, Agni, Indra with the Maruts, and Dharma will not venture to protect my foes. If these had been able to protect by their might my adversaries, never would the sons of Pritha have fallen into such distress for three and ten years. I tell thee truly that neither gods, nor Gandharvas nor Asuras nor Rakshasas are capable of saving him who hath incurred my displeasure; I have never before been baffled as regards the reward to punishment that I intended to bestow or inflict on friend or foe. If ever, O repressor of foes, I said this is to be,--that hath always been. People, therefore, have always known me as a speaker of truth. All persons can bear witness to my greatness, the fame of which hath spread all around. I mention this, O king, for thy information and not from pride. Never had I, O king, praised myself before, for to praise one's own self is mean. Thou wilt hear of defeat of the Pandavas and the Matsyas, the Panchalas and the Kekayas, of Satyaki and Vasudeva, at my hands. Indeed, as rivers, on entering the ocean, are entirely lost in it, so the Pandavas with all their followers, on approaching me, will all be annihilated. My intelligence is superior, my energy is superior, my prowess is superior, my knowledge is superior, my resources are superior by far to those of the Pandavas. Whatever knowledge of weapons is in the Grandsire, in Drona, and Kripa, and Salya, and Shalya, exist in me as well.
'Having said these words, O Bharata, Duryodhana, that repressor of foes, again asked Sanjaya, in order to ascertain the proceedings of Yudhishthira bent upon war.'"

Book 5
Chapter 62

1 [dur]
      sadṛśānāṃ manuṣyeṣu sarveṣāṃ tulyajanmanām
      katham ekāntatas teṣāṃ pārthānāṃ manyase jayam
  2 sarve sma samajātīyāḥ sarve mānuṣayonayaḥ
      pitāmaha vijānīṣe pārtheṣu vijayaṃ katham
  3 nāhaṃ bhavati na droṇe na kṛpe na ca bāhlike
      anyeṣu ca narendreṣu parākramya samārabhe
  4 ahaṃ vaikartanaḥ karṇo bhrātā duḥśāsanaś ca me
      pāṇḍavān samare pañca haniṣyāmaḥ śitaiḥ śaraiḥ
  5 tato rājan mahāyajñair vividhair bhūridakṣiṇaiḥ
      brāhmaṇāṃs tarpayiṣyāmi gobhir aśvair dhanena ca
  6 śakunīnām ihārthāya pāśaṃ bhūmāv ayojayat
      kaś cic chākunikas tātha pūrveṣām iti śuśruma
  7 tasmin dvau śakunau baddhau yugapat samapauruṣau
      tāv upādāya taṃ pāśaṃ jagmatuḥ khacarāv ubhau
  8 tau vihāyasam ākrāntau dṛṣṭvā śākunikas tadā
      anvadhāvad anirviṇṇo yena yena sma gacchataḥ
  9 tathā tam anudhāvantaṃ mṛgayuṃ śakunārthinam
      āśramastho muniḥ kaś cid dadarśātha kṛtāhnikaḥ
  10 tāv antarikṣagau śīghram anuyāntaṃ mahī caram
     ślokenānena kauravya papraccha sa munis tadā
 11 vicitram idam āścaryaṃ mṛgahan pratibhāti me
     plavamānau hi khacarau padātir anudhāvasi
 12 [ṣākunika]
     pāśam ekam ubhāv etau sahitau harato mama
     yatra vai vivadiṣyete tatra me vaśam eṣyataḥ
 13 tau vivādam anuprāptau śakunau mṛtyusaṃdhitau
     vigṛhya ca sudurbuddhī pṛthivyāṃ saṃnipetatuḥ
 14 tau yudhyamānau saṃrabdhau mṛtyupāśavaśānugau
     upasṛtyāparijñāto jagrāha mṛgayus tadā
 15 evaṃ ye jñātayo 'rtheṣu mitho gacchanti vigraham
     te 'mitravaśam āyānti śakunāv iva vigrahāt
 16 saṃbhojanaṃ saṃkathanaṃ saṃpraśno 'tha samāgamaḥ
     etāni jñātikāryāṇi na virodhaḥ kadā cana
 17 yasmin kāle sumanasaḥ sarve vṛddhān upāsate
     siṃhaguptam ivāraṇyam apradhṛṣyā bhavanti te
 18 ye 'rthaṃ saṃtatam āsādya dīnā iva samāsate
     śriyaṃ te saṃprayacchanti dviṣadbhyo bharatarṣabha
 19 dhūmāyante vyapetāni jvalanti sahitāni ca
     dhṛtarāṣṭrolmukānīva jñātayo bharatarṣabha
 20 idam anyat pravakṣyāmi yathādṛṣṭaṃ girau mayā
     śrutvā tad api kauravya yathā śreyas tathā kuru
 21 vayaṃ kirātaiḥ sahitā gacchāmo girim uttaram
     brāhmaṇair devakalpaiś ca vidyā jambhaka vātikaiḥ
 22 kuñja bhūtaṃ giriṃ sarvam abhito gandhamādanam
     dīpyamānauṣadhi gaṇaṃ siddhagandharvasevitam
 23 tatra paśyāmahe sarve madhu pītam amākṣikam
     maru prapāte viṣame niviṣṭaṃ kumbhasaṃmitam
 24 āśīviṣai rakṣyamāṇaṃ kubera dayitaṃ bhṛśam
     yat prāśya puruṣo martyo amaratvaṃ nigacchati
 25 acakṣur labhate cakṣur vṛddho bhavati vai yuvā
     iti te kathayanti sma brāhmaṇā jambha sādhakāḥ
 26 tataḥ kirātās tad dṛṣṭvā prārthayanto mahīpate
     vineśur viṣame tasmin sasarpe girigahvare
 27 tathaiva tava putro 'yaṃ pṛthivīm eka icchati
     madhu paśyati saṃmohāt prapātaṃ nānupaśyati
 28 duryodhano yoddhumanāḥ samare savyasācinā
     na ca paśyāmi tejo 'sya vikramaṃ vā tathāvidham
 29 ekena ratham āsthāya pṛthivī yena nirjitā
     pratīkṣamāṇo yo vīraḥ kṣamate vīkṣitaṃ tava
 30 drupado matsyarājaś ca saṃkruddhaś ca dhanaṃjayaḥ
     na śeṣayeyuḥ samare vāyuyuktā ivāgnayaḥ
 31 aṅke kuruṣva rājānaṃ dhṛtarāṣṭra yudhiṣṭhiram
     yudhyator hi dvayor yuddhe naikāntena bhavej jayaḥ

SECTION LXII

"Vaisampayana said, 'Without much minding Dhritarashtra, the son of Vichitravirya who was about to ask of Partha, Karna said unto Dhritarashtra's son these words, cheering up the spirit of the assembled Kurus, 'Coming to know of the false pretence under which I obtained the Brahma weapon of old from Rama, the latter told me,--When thy hour will come thy memory will fail thee in respect of this weapon. Even for so great an offence I was cursed so lightly by that great Rishi, my preceptor. That great Rishi of fierce energy is capable of consuming even the entire Earth with her seas. By attention and personal bravery, I appeased his heart. I have that weapon with me still, and my period is not yet run. I am, therefore, fully competent (to win victory) Let the responsibility be mine. Having obtained the favour of that Rishi, I will slay within the twinkling of an eye the Panchalas, the Karushas, the Matsyas, and the sons of Pritha with their sons and grandsons, and bestow on
p. 143
thee numerous regions won by my weapons. Let the Grandsire and Drona and all the kings stay with thee. I will slay the sons of Pritha, marching forth with the chief warriors of my army. Let that task be mine.' Unto him speaking thus, Bhishma said, 'What sayest thou, O Karna? Thy intellect is clouded at the approach of thy hour. Knowest thou not, O Karna, that when the chief is slain, the sons of Dhritarashtra will all be slain? Having heard of the feat achieved by Dhananjaya, with Krishna only as his ally, at the burning of the Khandava forest, it behoveth thee with thy friends and relatives to restrain thy mind. The shaft that the illustrious and adorable chief of the celestials, the great Indra, gave thee, thou wilt see, will be broken and reduced to ashes when struck by Kesava with his discus. That other shaft of serpentine mouth that shineth (in thy quiver) and is respectfully worshipped by thee with flowery garlands, will, O Karna, when struck by the son of Pandu with his shafts, perish with thee. O Karna, the slayer of Vana and Bhumi's son (Naraka), Vasudeva himself, who hath, in the thickest of battle, slain foes equal and even superior to thee, protecteth the diadem-decked Arjuna'.
"Karna said, 'Without doubt, the chief of the Vrishnis is even so. Further, I admit, that that high-souled one is even more than that. Let, however, the Grandsire listen to the effect of the bit of harsh speech that he hath uttered. I lay down my weapons. The Grandsire will henceforth behold me in court only and not in battle. After thou hast become quiet, the rulers of the earth will behold my prowess in this world.'
"Vaisampayana continued, 'Having said this, that great bowman (Karna), leaving the court went to his own abode. Bhishma, however, O king, addressing Duryodhana in the midst of the Kurus, and laughing aloud, said, 'How truly doth the Suta's son keep his promise. Why having repeatedly given his pledge, saying,--The kings of Avanti and Kalinga, Jayadratha, and Chediddhaja and Valhika standing as spectators, I will slay hostile warriors by thousands and tens of thousands,--how will he discharge that obligation? Having distributed his divisions in counter-array and scattering heads by thousands, behold the havoc committed by Bhimasena. Indeed, that moment, when, representing himself as a Brahmana unto the holy and blameless Rama, Vikartana's son obtained that weapon, that vile wretch lost both his virtue and asceticism.' O king of kings, when Bhishma said this after Karna had gone away giving up his weapons, Duryodhana, that foolish son of Vichitravirya's son, addressed Santanu's son in these words.'"

Book 5
Chapter 63

 1 [dhṛ]
      duryodhana vijānīhi yat tvāṃ vakṣyāmi putraka
      utpathaṃ manyase mārgam anabhijña ivādhvagaḥ
  2 pañcānāṃ pāṇḍuputrāṇāṃ yat tejaḥ pramimīṣasi
      pañcānām iva bhūtānāṃ mahatāṃ sumahātmanām
  3 yudhiṣṭhiraṃ hi kaunteyaṃ paraṃ dharmam ihāsthitam
      parāṃ gatim asaṃprekṣya na tvaṃ vettum ihārhasi
  4 bhīmasenaṃ ca kaunteyaṃ yasya nāsti samo bale
      raṇāntakaṃ tarkayase mahāvātam iva drumaḥ
  5 sarvaśastrabhṛtāṃ śreṣṭhaṃ meruṃ śikhariṇām iva
      yudhi gāṇḍīvadhanvānaṃ ko nu yudhyeta buddhimān
  6 dhṛṣṭadyumnaś ca pāñcālyaḥ kam ivādya na śātayet
      śatrumadhye śarān muñcan devarāḍ aśanīm iva
  7 sātyakiś cāpi durdharṣaḥ saṃmato 'ndhakavṛṣṇiṣu
      dhvaṃsayiṣyati te senāṃ pāṇḍaveya hite rataḥ
  8 yaḥ punaḥ pratimānena trīṁl lokān atiricyate
      taṃ kṛṣṇaṃ puṇḍarīkākṣaṃ ko nu yudhyeta buddhimān
  9 ekato hy asya dārāś ca jñātayaś ca sa bāndhavāḥ
      ātmā ca pṛthivī ceyam ekataś ca dhanaṃjayaḥ
  10 vāsudevo 'pi durdharṣo yatātmā yatra pāṇḍavaḥ
     aviṣahyaṃ pṛthivyāpi tad balaṃ yatra keśavaḥ
 11 tiṣṭha tāta satāṃ vākye suhṛdām arthavādinām
     vṛddhaṃ śāṃtanavaṃ bhīṣmaṃ titikṣasva pitāmaham
 12 māṃ ca bruvāṇaṃ śuśrūṣa kurūṇām arthavādinam
     droṇaṃ kṛpaṃ vikarṇaṃ ca mahārājaṃ ca bāhlikam
 13 ete hy api yathaivāhaṃ mantum arhasi tāṃs tathā
     sarve dharmavido hy ete tulyasnehāś ca bhārata
 14 yat tad virāṭanagare saha bhrātṛbhir agrataḥ
     utsṛjya gāḥ susaṃtrastaṃ balaṃ te samaśīryata
 15 yac caiva tasmin nagare śrūyate mahad adbhutam
     ekasya ca bahūnāṃ ca paryāptaṃ tannidarśanam
 16 arjunas tat tathākārṣīt kiṃ punaḥ sarva eva te
     sa bhrātṝn abhijānīhi vṛttyā ca pratipādaya

SECTION LXIII

"Duryodhana said, 'The son of Pritha are all as other men, and are, in fact, of earthly birth as other men. Why then dost thou think that they are sure to win victory? Both ourselves and they are equal in energy, in prowess, in age, in intelligence, in knowledge of the scriptures, in weapons, in the art of war, in lightness of hand, and in skill. All of us are of the of same species, all being men by birth. How then, O grandsire, dost thou know that victory will be theirs? I do not seek the accomplishment of my aims by relying upon thee, or Drona, or Kripa or Valhika, or upon the other kings. Myself, and Karna, the son of Vikartana, and my brother Dussasana, will slay in battle the five sons of Pandu by sharpened arrows. Then shall we, O king, gratify Brahmanas by performing great sacrifices of diverse kinds, with abundant Dakshinas, and by gifts of kine and horses and wealth. When my troops will drag by the aid of their mighty arms the Pandavas in battle, like hunters dragging a herd of deer by a net, or whirlpools drawing a crewless boat, then the sons of Pandu, beholding us their foe, supported by crowds and cars and elephants, will give up their pride, and not they alone but Kesava also.' Hearing this, Vidura said, 'Venerable persons of infallible knowledge say that in this world self-restraint is highly beneficial. In the case of Brahmana especially, it is his duty. He whose self-restraint followeth charity, asceticism, knowledge, and study of the Vedas, always winneth success, forgiveness, and the fruit of his gifts. Self-restraint enhanceth energy, and is an excellent and holy attribute. Freed from sin and his energy increased by Self-restraint, one acquireth even Brahma through it. People are always afraid of those that are without self-restraint, as if the latter were very Rakshasas. And it is for keeping these under check that the self-Existent created the Kshatriyas. It hath been said that Self-restraint is an excellent vow for all the four modes of life. I regard those attributes as its indications which woe their origin to self-restraint, Those indications are forgiveness, firmness of mind, abstention from injury, an equal regard for all things, truthfulness of speech, simplicity, control over the senses, patience, gentleness of speech, modesty, steadiness, liberality, mildness, contentment, and faith, he that hath self-restraint casteth off Just, avarice, pride, wrath, sleep, boastfulness, self-esteem, malice, and sorrow. Purity and absence of crookedness and fraud, are the distinctive marks of a man of self-restraint. He that is not covetous, that is satisfied with a little, that regardeth not objects provoking lust, and that is as grave as the ocean, is known as a man of self-restraint. He that is well-behaved, of good disposition and contented soul, that knoweth his own self is possessed of wisdom, winneth great regard here and attaineth to a blissful state hereafter. Possessed of mature wisdom, he that hath no fear of other creatures and whom other creatures fear not, is said to be the foremost of men. Seeking the good of all, he is a universal friend,
p. 145
and no one is made unhappy by him. Endued with gravity, like that of the ocean and enjoying contentment in consequence of his wisdom, such a man is always calm and cheerful. Regulating their conduct according to the acts practised by the righteous olden times and before their eyes, they that are self-restrained, being devoted to peace, rejoice in this world. Or, abandoning Action, because contented in consequence of Knowledge, such a person, with his senses under control moveth quickly in this world, waiting for the inevitable hour and absorption into Brahma. And as the track of feathery creatures in the sky is incapable of being perceived, so the path of the sage enjoying contentment in consequence of Knowledge is not visible. Abandoning, the world he that betaketh himself, in pursuit of emancipation, to the Sannyasa mode of life, hath bright and eternal regions assigned to him in heaven.'"

Book 5
Chapter 64

 1 [v]
      evam uktvā mahāprājño dhṛtarāṣṭraḥ suyodhanam
      punar eva mahābhāgaḥ saṃjayaṃ paryapṛcchata
  2 brūhi saṃjaya yac cheṣaṃ vāsudevād anantaram
      yad arjuna uvāca tvāṃ paraṃ kautūhalaṃ hi me
  3 vāsudeva vacaḥ śrutvā kuntīputro dhanaṃjayaḥ
      uvāca kāle durdharṣo vāsudevasya śṛṇvataḥ
  4 pitāmahaṃ śāṃtanavaṃ dhṛtarāṣṭraṃ ca saṃjaya
      droṇaṃ kṛpaṃ ca karṇaṃ ca mahārājaṃ ca bāhlikam
  5 drauṇiṃ ca somadattaṃ ca śakuniṃ cāpi saubalam
      duḥśāsanaṃ śalaṃ caiva purumitraṃ viviṃśatim
  6 vikarṇaṃ citrasenaṃ ca jayatsenaṃ ca pārthivam
      vindānuvindāv āvantyau durmukhaṃ cāpi kauravam
  7 saindhavaṃ duḥsahaṃ caiva bhūriśravasam eva ca
      bhagadattaṃ ca rājānaṃ jalasaṃdhaṃ ca pārthivam
  8 ye cāpy anye pārthivās tatra yoddhuṃ; samāgatāḥ kauravāṇāṃ priyārtham
      mumūrṣavaḥ pāṇḍavāgnau pradīpte; samānītā dhārtarāṣṭreṇa sūta
  9 yathānyāyaṃ kauśalaṃ vandanaṃ ca; samāgatā madvacanena vācyāḥ
      idaṃ brūyāḥ saṃjaya rājamadhye; suyodhanaṃ pāpakṛtāṃ pradhānam
  10 amarṣaṇaṃ durmatiṃ rājaputraṃ; pāpātmānaṃ dhārtarāṣṭraṃ sulubdham
     sarvaṃ mamaitad vacanaṃ samagraṃ; sahāmātyaṃ saṃjaya śrāvayethāḥ
 11 evaṃ pratiṣṭhāpya dhanaṃjayo māṃ; tato 'rthavad dharmavac cāpi vākyam
     provācedaṃ vāsudevaṃ samīkṣya; pārtho dhīmāṁl lohitāntāyatākṣaḥ
 12 yathā śrutaṃ te vadato mahātmano; madhu pravīrasya vacaḥ samāhitam
     tathaiva vācyaṃ bhavatā hi madvacaḥ; samāgateṣu kṣitipeṣu sarvaśaḥ
 13 śarāgnidhūme rathanemi nādite; dhanuḥ sruveṇāstra balāpahāriṇā
     yathā na homaḥ kriyate mahāmṛdhe; tathā sametya prayatadhvam ādṛtāḥ
 14 na cet prayacchadhvam amitraghātino; yudhiṣṭhirasyāṃśam abhīpsitaṃ svakam
     nayāmi vaḥ svāśvapadātikuñjarān; diśaṃ pitṝṇām aśivāṃ śitaiḥ śaraiḥ
 15 tato 'ham āmantrya caturbhujaṃ hariṃ; dhanaṃjayaṃ caiva namasya sa tvaraḥ
     javena saṃprāpta ihāmara dyute; tavāntikaṃ prāpayituṃ vaco mahat

SECTION LXIV

"Vidura said, 'We have heard, O sire, from old men, that once on a time a fowler spread his net on the ground for catching feathery denizens of the air. And in that net were ensnared at the same time two birds that lived together. And taking the net up, the two winged creatures soared together into the air. And seeing them soar into the sky, the fowler, without giving way to despair, began to follow them in the direction they flew, Just then, an ascetic living in a hermitage (close by), who had finished his morning prayers, saw the fowler running in that manner hoping still to secure the feathery creatures. And seeing that tenant of the earth quickly pursuing those tenants of the air, the ascetic, O Kaurava, addressed him in this Sloka,--O fowler, it appears very strange and wonderful to me that thou, that art a treader of the earth, pursuest yet a couple of creatures that are tenants of the air. The fowler said, 'These two, united together, are taking away my snare. There, however, where they will quarrel they will come under my control.'
"Vidura continued, 'The two birds, doomed to death, soon after quarrelled. And when the foolish pair quarrelled, they both fell on the earth. And when, ensnared in the meshes of death, they began to contend angrily against each other, the fowler approached unperceived and sized them both. Even thus those kinsmen who fall out with one another for the sake of wealth fall into the hands of the enemy like the birds I have cited, in consequence of their quarrel. Eating together, talking together,--these are the duties of kinsmen, and not contention under any circumstances. Those kinsmen, that with loving hearts wait on the old, become unconquerable like a forest guarded by lions. While those, O bull of the Bharata race, that having won enormous riches nevertheless, behave like
p. 146
mean-minded men, always contribute to the prosperity of their foes. Kinsmen, O Dhritarashtra, O bull of the Bharata race, are like charred brands, which blaze up when united but only smoke when disunited. I will now tell thee something else that I saw on a mountain-breast. Having listened to that also, do, O Kaurava, what is for thy best. Once on a time we repaired to the northern mountain, accompanied by some hunters and a number of Brahmanas, fond of discoursing on charms and medicinal plants. That northern mountain, Gandhamadana, looked like a grove. As its breast was overgrown on all sides with trees and diverse kinds of luminous medicinal herbs, it was inhabited by Siddhas and Gandharvas. And there we all saw a quantity of honey, of a bright yellow colour and of the measure of a jar, placed on an inaccessible precipice of the mountain. That honey, which was Kuvera's favourite drink, was guarded by snakes of virulent poison. And it was such that a mortal, drinking of it would win immortality, a sightless man obtain sight, and an old man would become a youth. It was that those Brahmanas conversant with sorcery spoke about that honey. And the hunters' seeing that honey, desired, O king, to obtain it. And they all perished in that inaccessible mountain-cave abounding with snakes. In the same way, this thy son desireth to enjoy the whole earth without a rival. He beholdeth the honey, but seeth not, from folly, the terrible fall. It is true, Duryodhana desireth an encounter in battle with Savyasachin, but I do not see that energy or prowess in him which may carry him safe through it. On a single car Arjuna conquered the whole earth. At the head of their hosts Bhishma and Drona and others were frightened by Arjuna and utterly routed at the city of Virata. Remember what took place on that occasion. He forgiveth still, looking up to thy face and waiting to know what thou wouldst do. Drupada, and the king of Matsyas, and Dhananjaya, when angry, will, like flames of fire urged by the wind, leave no remnant (of thy army). O Dhritarashtra, take king Yudhishthira on thy lap since both parties can, under no circumstances, have victory when thy will be engaged in battle.'"

Book 5
Chapter 65

 1 [v]
      duryodhane dhārtarāṣṭre tad vaco 'pratinandati
      tūṣṇīṃbhūteṣu sarveṣu samuttasthur nareśvarāḥ
  2 utthiteṣu mahārāja pṛthivyāṃ sarvarājasu
      rahite saṃjayaṃ rājā paripraṣṭuṃ pracakrame
  3 āśaṃsamāno vijayaṃ teṣāṃ putra vaśānugāḥ
      ātmanaś ca pareṣāṃ ca pāṇḍavānāṃ ca niścayam
  4 gāvalgaṇe brūhi naḥ sāraphalgu; svasenāyāṃ yāvad ihāsti kiṃ cit
      tvaṃ pāṇḍavānāṃ nipuṇaṃ vettha sarvaṃ; kim eṣāṃ jyāyaḥ kim u teṣāṃ kanīyaḥ
  5 tvam etayoḥ sāravit sarvadarśī; dharmārthayor nipuṇo niścayajñaḥ
      sa me pṛṣṭaḥ saṃjaya brūhi sarvaṃ; yudhyamānāḥ katare 'smin na santi
  6 na tvāṃ brūyāṃ rahite jātu kiṃ cid; asūyā hi tvāṃ prasaheta rājan
      ānayasva pitaraṃ saṃśitavrataṃ; gāṃdhārīṃ ca mahiṣīm ājamīḍha
  7 tau te 'suyāṃ vinayetāṃ narendra; dharmajñau tau nipuṇau niścayajñau
      tayos tu tvāṃ saṃmidhau tad vadeyaṃ; kṛtsnaṃ mataṃ vāsudevārjunābhyām
  8 tatas tan matam ājñāya saṃjayasyātmajasya ca
      abhyupetya mahāprājñaḥ kṛṣṇadvaipāyano 'bravīt
  9 saṃpṛcchate dhṛtarāṣṭrāya saṃjaya; ācakṣva sarvaṃ yāvad eṣo 'nuyuṅkte
      sarvaṃ yāvad vettha tasmin yathāvad; yāthātathyaṃ vāsudeve 'rjune ca

SECTION LXV

"Dhritarashtra said, 'Consider, O Duryodhana, O dear son, what I tell thee. Like an ignorant traveller thou thinkest, the wrong path to be the right one, since thou art desirous of robbing the energy of the five sons of Pandu, who are even as the five elements of the universe in their subtle form upholding all mobile and immobile things. Without the certain sacrifice of thy life thou art unable to vanquish Yudhishthira, the son of Kunti, who is the foremost of all virtuous persons in this world.
p. 147
[paragraph continues] Alas, like a tree defying the mighty tempest, thou chafest at Bhimasena who hath not his peer (among men) in might and who is equal unto Yama himself in battle. What man of sense would encounter in battle the wielder of Gandiva, who is the foremost of all wielders of weapons, as the Meru among mountains? What man is there whom Dhrishtadyumna, the prince of Panchala, cannot overthrow, shooting his arrows among the foes, like the chief of the celestials hurling his thunderbolt? That honoured warrior among the Andhakas and the Vrishnis, the irresistible Satyaki, ever engaged in the good of the Pandavas, will also slaughter thy host. What man of sense, again, would encounter the lotus-eyed Krishna, who, as regards the measure of his energy and power, surpasseth the three worlds? As regards Krishna, his wives, kinsmen, relatives, his own soul and the whole earth, put on one scale, weigheth with Dhananjaya on the other. That Vasudeva, upon whom Arjuna relieth, is irresistible, and that host where Kesava is, becometh irresistible everywhere. Listen, therefore, O child, to the counsels of those well-wishers of thine whose words are always for thy good. Accept thou thy aged grandsire, Bhishma, the son of Santanu, as thy guide. Listen thou to what I say, and what these well-wishers of the Kurus, Drona, and Kripa, and Vikarna, and king Vahlika say. These all are as I myself. It behoveth thee to regard them as much as thou regardest me, since, O Bharata, all these are conversant with morality and bear affection to thee as much as I myself do. The panic and rout, before thy eyes, at the city of Virata, of all thy troops with thy brothers, after surrender of the king,--indeed, that wonderful story that is heard of an encounter at that city between one and many, are sufficient proof (of the wisdom of what I say). When Arjuna singly achieves all that, what will not the Pandavas achieve when united together? Take them by the hands as thy brothers, and cherish them with a share of the kingdom.'"

Book 5
Chapter 66

1 [s]
      arjuno vāsudevaś ca dhanvinau paramārcitau
      kāmād anyatra saṃbhūtau sarvābhāvāya saṃmitau
  2 dyām antaraṃ samāsthāya yathā yuktaṃ manasvinaḥ
      cakraṃ tad vāsudevasya māyayā vartate vibho
  3 sāpahnavaṃ pāṇḍaveṣu pāṇḍavānāṃ susaṃmatam
      sārāsāra balaṃ jñātvā tat samāsena me śṛṇu
  4 narakaṃ śambaraṃ caiva kaṃsaṃ caidyaṃ ca mādhavaḥ
      jitavān ghorasaṃkāśān krīḍann iva janārdanaḥ
  5 pṛthivīṃ cāntarikṣaṃ ca dyāṃ caiva puruṣottamaḥ
      manasaiva viśiṣṭātmā nayaty ātmavaśaṃ vaśī
  6 bhūyo bhūyo hi yad rājan pṛcchase pāṇḍavān prati
      sārāsāra balaṃ jñātuṃ tan me nigadataḥ śṛṇu
  7 ekato vā jagat kṛtsnam ekato vā janārdanaḥ
      sārato jagataḥ kṛtsnād atirikto janārdanaḥ
  8 bhasma kuryāj jagad idaṃ manasaiva janārdanaḥ
      na tu kṛtsnaṃ jagac chaktaṃ bhasma kartuṃ janārdanam
  9 yataḥ satyaṃ yato dharmo yato hrīr ārjavaṃ yataḥ
      tato bhavati govindo yataḥ kṛṣṇas tato jayaḥ
  10 pṛthivīṃ cāntarikṣaṃ ca divaṃ ca puruṣottamaḥ
     viceṣṭayati bhūtātmā krīḍann iva janārdanaḥ
 11 sa kṛtvā pāṇḍavān satraṃ lokaṃ saṃmohayann iva
     adharmaniratān mūḍhān dagdhum icchati te sutān
 12 kālacakraṃ jagac cakraṃ yugacakraṃ ca keśavaḥ
     ātmayogena bhagavān parivartayate 'niśam
 13 kālasya ca hi mṛtyoś ca jaṅgama sthāvarasya ca
     īśate bhagavān ekaḥ satyam etad bravīmi te
 14 īśann api mahāyogī sarvasya jagato hariḥ
     karmāṇy ārabhate kartuṃ kīnāśa iva durbalaḥ
 15 tena vañcayate lokān māyāyogena keśavaḥ
     ye tam eva prapadyante na te muhyanti mānavāḥ

SECTION LXVI

"Vaisampayana said, 'Having addressed Suyodhana thus, the highly blessed and wise Dhritarashtra again asked Sanjaya, saying, 'Tell me, O Sanjaya, what thou hast not yet said, viz., what Arjuna told thee after the conclusion of Vasudeva's speech, for great is my curiosity to hear it.'
"Sanjaya said, 'Having heard the words spoken by Vasudeva, the irresistible Dhananjaya, the son of Kunti, when the opportunity came, said these words in the hearing of Vasudeva. 'O Sanjaya, our grandsire, the son of Santanu, and Dhritarashtra, and Drona, and Kripa, and Karna, and king Vahlika, and Drona's son, and Somadatta, and Sakuni the son of Suvala; and Dussasana, and Sala, and Purumitra, and Vivingsati;
p. 148
[paragraph continues] Vikarna, and Chitrasena, and king Jayatsena, and Vinda and Anuvinda, the two chiefs of Avanti, and Bhurisravas, and king Bhagadatta, and king Jarasandha and other rulers of the earth, assembled there to fight for the good of the Kauravas, are all on the eve of death. They have been assembled by Dhritarashtra's son for being offered up as libations on the blazing Pandava-fire. In my name, Sanjaya, enquire after the welfare of those assembled kings according to their respective ranks, paying them proper regard at the same time. Thou shouldest also, O Sanjaya, say this, in the presence of all kings, unto Suyodhana-that foremost of all sinful men. Wrathful and wicked, of sinful soul and exceedingly covetous, do thou, O Sanjaya, see that that fool with his counsellors hears all that I say.' And with this preface, Pritha's son Dhananjaya, endued with great wisdom, and possessed of large eyes with red corners, glancing at Vasudeva, then spoke unto me these words pregnant with both virtue and profit, 'Thou hast already heard the measured words spoken by the high-souled chief of the Madhu's race. Say unto the assembled kings that those are also my words. And say this also for me, unto those kings,--Do ye together try to act in such a way that libations may not have to be poured into the arrowy fire of the great sacrifice of battle, in which the rattle of car-wheels will sound as mantras, and the rank-routing bow will act as the ladle. If, indeed, ye do not give up unto Yudhishthira, that slayer of foes, his own share in the kingdom asked back by him, I shall then, by means of my arrows, send all of you, with cavalry, infantry, and elephants, into the inauspicious regions of departed spirits.' Then bidding adieu unto Dhananjaya and Hari of four arms and bowing unto them both, I have with great speed come hither to convey those words of grave import to thee, O thou that art endued with effulgence equal that of the very gods.'

Book 5
Chapter 67

1 [dhṛ]
      kathaṃ tvaṃ mādhavaṃ vettha sarvalokamaheśvaram
      katham enaṃ na vedāhaṃ tan mamācakṣva saṃjaya
  2 vidyā rājan na te vidyā mama vidyā na hīyate
      vidyā hīnas tamo dhvasto nābhijānāti keśavam
  3 vidyayā tāta jānāmi triyugaṃ madhusūdanam
      kartāram akṛtaṃ devaṃ bhūtānāṃ prabhavāpyayam
  4 gāvalgaṇe 'tra kā bhaktir yā te nityā janārdane
      yayā tvam abhijānāsi triyugaṃ madhusūdanam
  5 māyāṃ na seve bhadraṃ te na vṛthādharmam ācare
      śuddhabhāvaṃ gato bhaktyā śāstrād vedmi janārdanam
  6 duryodhana hṛṣīkeśaṃ prapadyasva janārdanam
      āpto naḥ saṃjayas tāta śaraṇaṃ gaccha keśavam
  7 bhagavān devakīputro lokaṃ cen nihaniṣyati
      pravadann arjune sakhyaṃ nāhaṃ gacche 'dya keśavam
  8 [tḍhṛ]
      avāg gāndhāri putrās te gacchaty eṣa sudurmatiḥ
      īrṣyur durātmā mānī ca śreyasāṃ vacanātigaḥ
  9 [g]
      aiśvaryakāmaduṣṭātman vṛddhānāṃ śāsanātiga
      aiśvaryajīvite hitvā pitaraṃ māṃ ca bāliśa
  10 vardhayan durhṛdāṃ prītiṃ māṃ ca śokena vardhayan
     nihato bhīmasenena smartāsi vacanaṃ pituḥ
 11 dayito 'si rājan kṛṣṇasya dhṛtarāṣṭra nibodha me
     yasya te saṃjayo dūto yas tvāṃ śreyasi yokṣyate
 12 jānāty eṣa hṛṣīkeśaṃ purāṇaṃ yac ca vai navam
     śuśrūṣamāṇam ekāgraṃ mokṣyate mahato bhayāt
 13 vaicitravīrya puruṣāḥ krodhaharṣatamo vṛtāḥ
     sitā bahuvidhaiḥ pāśair ye na tuṣṭāḥ svakair dhanaiḥ
 14 yamasya vaśam āyānti kāmamūḍhāḥ punaḥ punaḥ
     andhanetrā yathaivāndhā nīyamānāḥ svakarmabhiḥ
 15 eṣa ekāyanaḥ panthā yena yānti manīṣiṇaḥ
     taṃ dṛṣṭvā mṛtyum atyeti mahāṃs tatra na sajjate
 16 aṅgasaṃjaya me śaṃsa panthānam akutobhayam
     yena gatvā hṛṣīkeśaṃ prāpnuyāṃ śāntim uttamām
 17 nākṛtātmā kṛtātmānaṃ jātu vidyāj janārdanam
     ātmanas tu kriyopāyo nānyatrendriya nigrahāt
 18 indriyāṇām udīrṇānāṃ kāmatyāgo 'pramādataḥ
     apramādo 'vihiṃsā ca jñānayonir asaṃśayam
 19 indriyāṇāṃ yame yatto bhava rājann atandritaḥ
     buddhiś ca mā te cyavatu niyacchaitāṃ yatas tataḥ
 20 etaj jñānaṃ vidur viprā dhruvam indriyadhāraṇam
     etaj jñānaṃ ca panthāś ca yena yānti manīṣiṇaḥ
 21 aprāpyaḥ keśavo rājann indriyaur ajitair nṛbhiḥ
     āgamādhigato yogād vaśītattve prasīdati

SECTION LXVII

"Vaisampayana said, 'When Duryodhana, the son of Dhritarashtra, showed little regard for the words spoken by Sanjaya, and when the rest remained silent, the assembled kings rose up and retired. And after all the kings of the earth had retired, king Dhritarashtra, who always followed the counsels of his son from affection, wishing success to the assembled kings, began to enquire in secret of Sanjaya about the resolve of his own party, and of the Pandavas who were hostile to him. And Dhritarashtra said, 'Tell me truly, O son of Gavalgana, in what consists the strength and weakness of our own host, Minutely acquainted as thou art with the affairs of the Pandavas, tell me in what lies their superiority and in what, their inferiority. Thou are fully conversant with
p. 149
the strength of both parties, Thou knowest all things, and art well-versed in all matters of virtue and profit. Asked by me, O Sanjaya, say which of the parties, when engaged in battle, will perish?'
"Sanjaya said, 'I will not say anything to thee in secret, O king, for then thou mayst entertain ill-feelings towards me. Bring thou hither, O Ajamida, thy father Vyasa of high vows and thy queen Gandhari. Conversant with morality, of keen perception, and capable of arriving at the truth, they will remove any ill-feelings thou mayst cherish against me. In their presence, O king, I will tell thee everything about the intensions of Kesava and Partha.'
"Vaisampayana continued, 'Thus addressed, Dhritarashtra caused both Gandhari and Vyasa to be brought there. And introduced by Vidura they entered the court without delay. And understanding the intentions of both Sanjaya and his son, Krishna-Dwaipayana endued with great wisdom said, 'Say, O Sanjaya, unto the enquiring Dhritarashtra everything that he desireth to know. Tell him truly all that thou knowest about Vasudeva and Arjuna.'"

Book 5
Chapter 68

1 [dhṛ]
      bhūyo me puṇḍarīkākṣaṃ saṃjayācakṣva pṛcchate
      nāma karmārthavit tāta prāpnuyāṃ puruṣottamam
  2 śrutaṃ me tasya devasya nāma nirvacanaṃ śubham
      yāvat tatrābhijāne 'ham aprameyo hi keśavaḥ
  3 vasanāt sarvabhūtānāṃ vasutvād deva yonitaḥ
      vāsudevas tato vedyo vṛṣatvād vṛṣṇir ucyate
  4 maunād dhyānāc ca yogāc ca viddhi bhārata mādhavam
      sarvatattvalayāc caiva madhuhā madhusūdanaḥ
  5 kṛṣir bhūvācakaḥ śabdo ṇaś ca nirvṛti vācakaḥ
      kṛṣṇas tadbhāvayogāc ca kṛṣṇo bhavati śāśvataḥ
  6 puṇḍarīkaṃ paraṃ dhāma nityam akṣayam akṣaram
      tadbhāvāt puṇḍarīkākṣo dasyu trāsāj janārdanaḥ
  7 yataḥ sattvaṃ na cyavate yac ca sattvān na hīyate
      sattvataḥ sātvatas tasmād arṣabhād vṛṣabhekṣaṇaḥ
  8 na jāyate janitryāṃ yad ajas tasmād anīkajit
      devānāṃ svaprakāśatvād damād dāmodaraṃ viduḥ
  9 harṣāt saukhyāt sukhaiśvaryād dhṛṣīkeśatvam aśnute
      bāhubhyāṃ rodasī bibhran mahābāhur iti smṛtaḥ
  10 adho na kṣīyate jātu yasmāt tasmād adhokṣajaḥ
     narāṇām ayanāc cāpi tena nārāyaṇaḥ smṛtaḥ
     pūraṇāt sadanāc caiva tato 'sau puruṣottamaḥ
 11 asataś ca sataś caiva sarvasya prabhavāpyayāt
     sarvasya ca sadā jñānāt sarvam enaṃ pracakṣate
 12 satye pratiṣṭhitaḥ kṛṣṇaḥ satyam atra pratiṣṭhitam
     satyāt satyaṃ ca govindas tasmāt satyo 'pi nāmataḥ
 13 viṣṇur vikramaṇād eva jayanāj jiṣṇur ucyate
     śāśvatatvād anantaś ca govindo vedanād gavām
 14 atattvaṃ kurute tattvaṃ tena mohayate prajāḥ
     evaṃvidho dharmanityo bhagavān munibhiḥ saha
     āgantā himahā bāhur ānṛśaṃsyārtham acyutaḥ

SECTION LXVIII

"Sanjaya said, 'Those adorable bowmen, Arjuna and Vasudeva, who are perfectly equal unto each other in respect of their godlike nature, have taken their births of their own will. O lord, the discus owned by Vasudeva, of abundant energy, occupieth a space full five cubits in diameter, is capable also of being hurled at the foe (in forms large or small) according to the will of the wielder himself, and it dependeth on illusion. Always conspicuous by its effulgence, it is invisible to the Kurus; and in ascertaining the strength or weakness of the Pandavas, that discus offers the best ground. Indeed, that scion of Madhu's race, endued with great might, vanquished with an effort and in seeming playfulness the formidable Naraka and Samvara and Kansa and (Sisupala) the chief of Chedis. Possessed of divinity and of soul superior to everything, that most exalted of male beings can, by his will alone, bring the earth, firmament, and heaven under his control. Thou askest me repeatedly, O king, about the Pandavas for knowing their strength and weakness. Listen now to all that in brief. If the whole universe be placed on one scale and Janardana on the other, even then Janardana will outweigh the entire universe. Janardana, at his pleasure, can reduce the universe to ashes, but the entire universe is incapable of reducing Janardana to ashes. Wherever there is truthfulness, wherever virtue, wherever modesty, wherever simplicity, even there is Govinda. And thither where Krishna is, success must be. That soul of all creatures,
p. 150
most exalted of male beings, Janardana, guideth, as if in sport, the entire earth, the firmament, and the heaven. Making the Pandavas the indirect means, and beguiling the whole world. Janardana wisheth to blast thy wicked sons that are all addicted to sin. Endued with divine attributes, Kesava, by the power of his soul causeth the wheel of Time, the wheel of the Universe, and the wheel of the Yuga, to revolve incessantly. And I tell thee truly that glorious Being is alone the Lord of Time, of Death, and of this Universe of mobile and immobile objects. That great ascetic Hari, though the Lord of the whole Universe, still betaketh himself to work, like a humble labourer that tilleth the fields. Indeed, Kesava beguileth all by the aid of His illusion. Those men, however, that have attained to Him are not deceived.'"

Book 5
Chapter 69

 1 [dhṛ]
      cakṣuṣmatāṃ vai spṛhayāmi saṃjaya; drakṣyanti ye vāsudevaṃ samīpe
      vibhrājamānaṃ vapuṣā pareṇa; prakāśayantaṃ pardiśo diśaś ca
  2 īrayantaṃ bhāratīṃ bhāratānām; abhyarcanīyāṃ śaṃkarīṃ sṛñjayānām
      bubhūṣadbhir grahaṇīyām anindyāṃ; parāsūnām agrahaṇīya rūpām
  3 samudyantaṃ sātvatam ekavīraṃ; praṇetāram ṛṣabhaṃ yādavānām
      nihantāraṃ kṣobhaṇaṃ śātravāṇāṃ; muṣṇantaṃ ca dviṣatāṃ vai yaśāṃsi
  4 draṣṭāro hi kuravas taṃ sametā; mahātmānaṃ śatruhaṇaṃ vareṇyam
      bruvantaṃ vācam anṛśaṃsa rūpāṃ; vṛṣṇiśreṣṭhaṃ mohayantaṃ madīyān
  5 ṛṣiṃ sanātanatamaṃ vipaścitaṃ; vācaḥ samudraṃ kalaśaṃ yatīnām
      ariṣṭanemiṃ garuḍaṃ suparṇaṃ; patiṃ prajānāṃ bhuvanasya dhāma
  6 sahasraśīrṣaṃ puruṣaṃ purāṇam; anādimadhyāntam ananta kīrtim
      śukrasya dhātāram ajaṃ janitraṃ; paraṃ parebhyaḥ śaraṇaṃ prapadye
  7 trailokyanirmāṇa karaṃ janitraṃ; devāsurāṇām atha nāgarakṣasām
      narādhipānāṃ viduṣāṃ pradhānam; indrānujaṃ taṃ śaraṇaṃ prapadye

SECTION LXIX

"Dhritarashtra said, 'How hast thou, O Sanjaya, been able to know Madhava as the Supreme Lord of the universe? And how is it that I am unable to know Him as such? Tell me this, O Sanjaya.'
"Sanjaya said, 'Listen, O king! Thou hast no Knowledge, whereas my Knowledge hath suffered no diminution. He that is without Knowledge and is shrouded with the darkness of ignorance, knoweth not Kesava. Aided by my knowledge, O sire, I know the slayer of Madhu to be the union of the Gross, the subtle and the Cause; and that He is the Creator of all, but is Himself increate; and also that, endued with Divinity, it is He from whom everything springs and it is He unto whom all things return.'
"Dhritarashtra said, 'O son of Gavalgana, what is the nature of that Faith which thou hast in Janardana and in consequence of which thou knowest the slayer of Madhu to be the union of the Gross, the Subtle, and the Cause?'
"Sanjaya said, 'Blessed be thou, O king, I have no regard for the illusion (that is identified with worldly pleasures) and I never practise the useless virtues (of vows and work without reliance on Him and purity of Soul). Having obtained purity of Soul through Faith, I have known Janardana from the scriptures.
"Dhritarashtra said, 'O Duryodhana, seek thou the protection of Janardana, otherwise called Hrishikesa. O child, Sanjaya is one of our trustiest friends. Seek refuge with Kesava.'
"Duryodhana said, 'If the divine son of Devaki united in friendship with Arjuna, were to slay all mankind, I cannot, even then, resign myself to Kesava.'
p. 151
"Dhritarashtra said, 'This evil-minded son of thine, O Gandhari, is resolved to sink in misery. Envious, wicked-souled, and vain, he setteth aside the words of all his superiors.'
"Gandhari said, 'Thou covetous wretch that disregardest the commands of the aged, abandoning thy father and myself and giving up prosperity and life, enhancing the joy of thy foes, and afflicting me with deep distress, thou wilt, O fool, remember thy father's words, when struck by Bhimasena, thou wilt bite the dust.'
"Vyasa said, 'Listen to me, O king! Thou, O Dhritarashtra, art the beloved of Krishna. When Sanjaya hath been thy envoy, he will verily lead thee to thy good. He knoweth Hrishikesa,--that ancient and exalted One. If thou listenest to him with attention, he will certainly save thee from the great danger that hangs upon thee. O son of Vichitravirya, subject to wrath and joy, men are entangled in various snares. They that are not contented with their own possessions, deprived of sense as they are by avarice and desire, they repeatedly become subject to Death in consequence of their own acts, like blind men (falling into pits) when led by the blind. The path that is trod by the wise is the only one (that leadeth to Brahma). They that are superior, keeping that path of view, overcome death and reach the goal by it.'
"Dhritarashtra said, 'Tell me, O Sanjaya, of that path without terrors by which, obtaining Hrishikesa, salvation may be mine.'
"Sanjaya said, 'A man of uncontrolled mind can by no means know Janardana whose soul is under perfect command. The performance of sacrifices without controlling one's senses is even no means to that end. Renunciation of the objects of our excited senses is due to spiritual light; both spiritual light and abstention from injury arise doubtless from true wisdom. Therefore, O king, resolve to subdue thy senses with all possible vigour; let not thy intellect deviate from true knowledge; and restrain thy heart from worldly temptations that surround it. Learned Brahmanas describe this subjugation of the senses to be true wisdom; and this wisdom is the path by which learned men proceed to their goal. O king, Kesava is not obtainable by men who have not subdued their senses. He that hath subdued his senses, desireth spiritual knowledge, awakened by the knowledge of scriptures and the pleasure of Yaga-absorption.'

Book 5
Chapter 70

 1 [v]
      saṃjaye pratiyāte tu dharmarājo yudhiṣṭhiraḥ
      abhyabhāṣata dāśārham ṛṣabhaṃ sarvasātvatām
  2 ayaṃ sa kālaḥ saṃprāpto mitrāṇāṃ me janārdana
      na ca tvadanyaṃ paśyāmi yo na āpatsu tārayet
  3 tvāṃ hi mādhava saṃśritya nirbhayā mohadarpitam
      dhārtarāṣṭraṃ sahāmātyaṃ svam aṃśam anuyuñjmahe
  4 yathā hi sarvāsv āpatsu pāsi vṛṣṇīn ariṃdama
      tathā te pāṇḍavā rakṣyāḥ pāhy asmān mahato bhayāt
  5 [bhagavān]
      ayam asmi mahābāho brūhi yat te vivakṣitam
      kariṣyāmi hi tat sarvaṃ yat tvaṃ vakṣyasi bhārata
  6 śrutaṃ te dhṛtarāṣṭrasya saputrasya cikīrṣitam
      etad dhi sakalaṃ kṛṣṇa saṃjayo māṃ yad abravīt
  7 tan mataṃ dhṛtarāṣṭrasya so 'syātmā vivṛtāntaraḥ
      yathoktaṃ dūta ācaṣṭe vadhyaḥ syād anyathā bruvan
  8 apradānena rājyasya śāntim asmāsu mārgati
      lubdhaḥ pāpena manasā carann asamam ātmanaḥ
  9 yat tad dvādaśa varṣāṇi vane nirvyuṣitā vayam
      chadmanā śaradaṃ caikāṃ dhṛtarāṣṭrasya śāsanāt
  10 sthātā naḥ samaye tasmin dhṛtarāṣṭra iti prabho
     nāhāsma samayaṃ kṛṣṇa tad dhi no brāhmaṇā viduḥ
 11 vṛddho rājā dhṛtarāṣṭraḥ svadharmaṃ nānupaśyati
     paśyan vā putragṛddhitvān mandasyānveti śāsanam
 12 suyodhana mate tiṣṭhan rājāsmāsu janārdana
     mithyā carati lubdhaḥ saṃś caran priyam ivātmanaḥ
 13 ito duḥkhataraṃ kiṃ nu yatrāhaṃ mātaraṃ tataḥ
     saṃvidhātuṃ na śaknomi mitrāṇāṃ vā janārdana
 14 kāśibhiś cedipāñcālair matsyaiś ca madhusūdana
     bhavatā caiva nāthena pañca grāmā vṛtā mayā
 15 kuśa sthalaṃ vṛkasthalam āsandī vāraṇāvatam
     avasānaṃ ca govinda kiṃ cid evātra pañcamam
 16 pañca nas tāta dīyantāṃ grāmā vā nagarāṇi vā
     vasema sahitā yeṣu mā ca no bharatā naśan
 17 na ca tān api duṣṭātmā dhārtarāṣṭro 'numanyate
     svāmyam ātmani matvāsāv ato duḥkhataraṃ nu kim
 18 kule jātasya vṛddhasya paravitteṣu gṛdhyataḥ
     lobhaḥ prajñānam āhanti prajñā hanti hatā hriyam
 19 hrīr hatā bādhate dharmaṃ dharmo hanti hataḥ śriyam
     śrīr hatā puruṣaṃ hanti puruṣasyāsvatā vadhaḥ
 20 asvato hi nivartante jñātayaḥ suhṛdartvijaḥ
     apuṣpād aphalād vṛkṣād yathā tāta patatriṇaḥ
 21 etac ca maraṇaṃ tāta yad asmāt patitād iva
     jñātayo vinivartante pretasattvād ivāsavaḥ
 22 nātaḥ pāpīyasīṃ kāṃ cid avasthāṃ śambaro 'bravīt
     yatra naivādya na prātar bhojanaṃ patidṛśyate
 23 dhanam āhuḥ paraṃ dharmaṃ dhane sarvaṃ pratiṣṭhitam
     jīvanti dhanino loke mṛtā ye tv adhanā narāḥ
 24 ye dhanād apakarṣanti naraṃ svabalam āśritāḥ
     te dharmam arthaṃ kāmaṃ ca pramathnanti naraṃ ca tam
 25 etām avasthāṃ prāpyaike maraṇaṃ vavrire janāḥ
     grāmāyaike vanāyaike nāśāyaike pavavrajuḥ
 26 unmādam eke puṣyanti yānty anye dviṣatāṃ vaśam
     dāsyam eke nigacchanti pareṣām arthahetunā
 27 āpad evāsya maraṇāt puruṣasya garīyasī
     śriyo vināśas tad dhyasya nimittaṃ dharmakāmayoḥ
 28 yad asya dharmyaṃ maraṇaṃ śāśvataṃ lokavartma tat
     samantāt sarvabhūtānāṃ na tad atyeti kaś cana
 29 na tathā bādhyate kṛṣṇa prakṛtyā nirdhano janaḥ
     yathā bhadrāṃ śriyaṃ prāpya tayā hīnaḥ sukhaidhitaḥ
 30 sa tadātmāparādhena saṃprāpto vyasanaṃ mahat
     sendrān garhayate devān nātmānaṃ ca kathaṃ cana
 31 na cāsmin sarvaśāstrāṇi prataranti nigarhaṇām
     so 'bhikrudhyati bhṛtyānāṃ suhṛdaś cābhyasūyati
 32 taṃ tadā manyur evaiti sa bhūyaḥ saṃpramuhyati
     sa mohavaśam āpannaḥ krūraṃ karma niṣevate
 33 pāpakarmātyayāyaiva saṃkaraṃ tena puṣyati
     saṃkaro narakāyaiva sā kāṣṭhā pāpakarmaṇām
 34 na cet prabudhyate kṛṣṇa narakāyaiva gacchati
     tasya prabodhaḥ prajñaiva prajñā cakṣur na riṣyati
 35 prajñā lābhe hi puruṣaḥ śāstrāṇy evānvavekṣate
     śāstranityaḥ punar dharmaṃ tasya hrīr aṅgam uttamam
 36 hrīmān hi pāpaṃ pradveṣṭi tasya śrīr abhivardhate
     śrīmān sa yāvad bhavati tāvad bhavati pūruṣaḥ
 37 dharmanityaḥ praśāntātmā kāryayogavahaḥ sadā
     nādharme kurute buddhiṃ na ca pāpeṣu vartate
 38 ahrīko vā vimūḍho vā naiva strī na punaḥ pumān
     nāsyādhikāro dharme 'sti yathā śūdras tathaiva saḥ
 39 hrīmān avati devāṃś ca pitṝn ātmānam eva ca
     tenāmṛtatvaṃ vrajati sā kāṣṭhā puṇyakarmaṇām
 40 tad idaṃ mayi te dṛṣṭaṃ pratyakṣaṃ madhusūdana
     yathā rājyāt paribhraṣṭo vasāmi vasatīr imāḥ
 41 te vayaṃ na śriyaṃ hātum alaṃ nyāyena kena cit
     atra no yatamānānāṃ vadhaś ced api sādhu tat
 42 tatra naḥ prathamaḥ kalpo yad vayaṃ te ca mādhava
     praśāntāḥ samabhūtāś ca śriyaṃ tān aśnuvīmahi
 43 tatraiṣā paramā kāṣṭhā raudrakarma kṣayodayā
     yad vayaṃ hauravān hatvā tāni rāṣṭrāṇy aśīmahi
 44 ye punaḥ syur asaṃbaddhā anāryāḥ kṛṣṇa śatravaḥ
     teṣām apy avadhaḥ kāryaḥ kiṃ punar ye syur īdṛśāḥ
 45 jñātayaś ca hi bhūyiṣṭhāḥ sahāyā guravaś ca naḥ
     teṣāṃ vadho 'tipāpīyān kiṃ nu yuddhe 'sti śobhanam
 46 pāpaḥ kṣatriya dharmo 'yaṃ vayaṃ ca kṣatrabāndhavāḥ
     sa naḥ svadharmo 'dharmo vā vṛttir anyā vigarhitā
 47 śūdraḥ karoti śuśrūṣāṃ vaiśyā vipaṇi jīvinaḥ
     vayaṃ vadhena jīvāmaḥ kapālaṃ brāhmaṇair vṛtam
 48 kṣatriyaḥ kṣatriyaṃ hanti matsyo matsyena jīvati
     śvā śvānaṃ hanti dāśārha paśya dharmo yathāgataḥ
 49 yuddhe kṛṣṇa kalir nityaṃ prāṇāḥ sīdanti saṃyuge
     balaṃ tu nītimātrāya haṭhe jayaparājayau
 50 nātmac chandena bhūtānāṃ jīvitaṃ maraṇaṃ tathā
     nāpy akāle sukhaṃ prāpyaṃ duḥkhaṃ vāpi yadūttama
 51 eko hy api bahūn hanti ghnanty ekaṃ bahavo 'py uta
     śūraṃ kāpuruṣo hanti ayaśasvī yaśasvinam
 52 jayaś caivobhayor dṛṣṭa ubhayoś ca parājayaḥ
     tathaivāpacayo dṛṣṭo vyapayāne kṣayavyayau
 53 sarvathā vṛjinaṃ yuddhaṃ ko ghnan na pratihanyate
     hatasya ca hṛṣīkeśa samau jayaparājayau
 54 parājayaś ca maraṇān manye naiva viśiṣyate
     yasya syād vijayaḥ kṛṣṇa tasyāpy apacayo dhruvam
 55 antato dayitaṃ ghnanti ke cid apy apare janāḥ
     tasyāṅgabalahīnasya putrān bhrātṝn apaśyataḥ
     nirvedo jīvite kṛṣṇa sarvataś copajāyate
 56 ye hy eva vīrā hrīmanta āryāḥ karuṇavedinaḥ
     ta eva yuddhe hanyante yavīyān mucyate janaḥ
 57 hatvāpy anuśayo nityaṃ parān api janārdana
     anubandhaś ca pāpo 'tra śeṣaś cāpy avaśiṣyate
 58 śeṣe hi balam āsādya na śeṣam avaṣeṣayet
     sarvocchede ca yatate vairasyānta vidhitsayā
 59 jayo vairaṃ prasṛjati duḥkham āste parājitaḥ
     sukhaṃ praśāntaḥ svapiti hitvā jayaparājayau
 60 jātavairaś ca puruṣo duḥkhaṃ svapiti nityadā
     anirvṛtena manasā sa sarpa iva veśmani
 61 utsādayati yaḥ sarvaṃ yaśasā sa viyujyate
     akīrtiṃ sarvabhūteṣu śāśvatīṃ sa niyacchati
 62 na hi vairāṇi śāmyanti dīrghakālakṛtāny api
     ākhyātāraś ca vidyante pumāṃś cotpadyate kule
 63 na cāpi vairaṃ vaireṇa keśava vyupaśāmyati
     haviṣāgnir yathā kṛṣṇa bhūya evābhivardhate
 64 ato 'nyathā nāsti śāntir nityam antaram antataḥ
     antaraṃ lipsamānānām ayaṃ doṣo nirantaraḥ
 65 pauruṣeyo hi balavān ādhir hṛdayabādhanaḥ
     tasya tyāgena vā śāntir nivṛttyā manaso 'pi vā
 66 atha vā mūlaghātena dviṣatāṃ madhusūdana
     phalanirvṛttir iddhā syāt tan nṛśaṃsataraṃ bhavet
 67 yā tu tyāgena śāntiḥ syāt tad ṛte vadha eva saḥ
     saṃśayāc ca samucchedād dviṣatām ātmanas tathā
 68 na ca tyaktuṃ tad icchāmo na cecchāmaḥ kulakṣayam
     atra yā praṇipātena śāntiḥ saiva garīyasī
 69 sarvathā yatamānānām ayuddham abhikāṅkṣatām
     sāntve pratihate yuddhaṃ prasiddham aparākramam
 70 pratighātena sāntvasya dāruṇaṃ saṃpravartate
     tac chunām iva gopāde paṇḍitair upalakṣitam
 71 lāṅgūlacālanaṃ kṣveḍaḥ pratirāvo vivartanam
     dantadarśanam ārāvas tato yuddhaṃ pravartate
 72 tatra yo balavān kṛṣṇa jitvā so 'tti tad āmiṣam
     evam eva manuṣyeṣu viśeṣo nāsti kaś cana
 73 sarvathā tv etad ucitaṃ durbaleṣu balīyasām
     anādaro virodhaś ca praṇipātī hi durbalaḥ
 74 pitā rājā ca vṛddhaś ca sarvathā mānam arhati
     tasmān mānyaś ca pūjyaś ca dhṛtarāṣṭro janārdana
 75 putrasnehas tu balavān dhṛtarāṣṭrasya mādhava
     saputravaśam āpannaḥ praṇipātaṃ prahāsyati
 76 tatra kiṃ manyase kṛṣṇa prāptakālam anantaram
     katham arthāc ca dharmāc ca na hīyemahi mādhava
 77 īdṛśe hy arthakṛcchre 'smin kam anyaṃ madhusūdana
     upasaṃpraṣṭum arhāmi tvām ṛte puruṣottama
 78 priyaś ca priyakāmaś ca gatijñaḥ sarvakarmaṇām
     ko hi kṛṣṇāsti nas tvādṛk sarvaniścayavit suhṛt
 79 evam uktaḥ pratyuvāca dharmarājaṃ janārdanaḥ
     ubhayor eva vām arthe yāsyāmi kurusaṃsadam
 80 śamaṃ tatra labheyaṃ ced yuṣmadartham ahāpayan
     puṇyaṃ me sumahad rājaṃś caritaṃ syān mahāphalam
 81 mocayeyaṃ mṛtyupāśāt saṃrabdhān kurusṛñjayān
     pāṇḍavān dhārtarāṣṭrāṃś ca sarvāṃ ca pṛthivīm imām
 82 na mamaitan mataṃ kṛṣṇa yat tvaṃ yāyāḥ kurūn prati
     suyodhanaḥ sūktam api na kariṣyati te vacaḥ
 83 sametaṃ pārthivaṃ kṣatraṃ suyodhana vaśānugam
     teṣāṃ madhyāvataraṇaṃ tava kṛṣṇa na rocaye
 84 na hi naḥ prīṇayed dravyaṃ na devatvaṃ kutaḥ sukham
     na ca sarvāmaraiśvaryaṃ tava rodhena mādhava
 85 [bhagavān]
     jānāmy etāṃ mahārāja dhārtarāṣṭrasya pāpatām
     avācyās tu bhaviṣyāmaḥ sarvaloke mahīkṣitām
 86 na cāpi mama paryāptāḥ sahitāḥ sarvapārthivāḥ
     kruddhasya pramukhe sthātuṃ siṃhasyevetare mṛgāḥ
 87 atha cet te pravarteran mayi kiṃ cid asāṃpratam
     nirdaheyaṃ kurūn sarvān iti me dhīyate matiḥ
 88 na jātu gamanaṃ tatra bhavet pārtha nirarthakam
     arthaprāptiḥ kadā cit syād antato vāpy avācyatā
 89 yat tubhyaṃ rocate kṛṣṇa svasti prāpnuhi kauravān
     kṛtārthaṃ svastimantaṃ tvāṃ drakṣyāmi punarāgatam
 90 viṣvaksena kurūn gatvā bhāratāñ śamayeḥ prabho
     yathā sarve sumanasaḥ saha syāmaḥ sucetasaḥ
 91 bhrātā cāsi sakhā cāsi bībhatsor mama ca priyaḥ
     sauhṛdenāviśaṅkyo 'si svasti prāpnuhi bhūtaye
 92 asmān vettha parān vettha vetthārthaṃ vettha bhāṣitam
     yad yad asmaddhitaṃ kṛṣṇa tat tad vācyaḥ suyodhanaḥ
 93 yad yad dharmeṇa saṃyuktam upapadyed dhitaṃ vacaḥ
     tat tat keśava bhāṣethāḥ sāntvaṃ vā yadi vetarat

SECTION LXX

"Dhritarashtra said, 'I request thee, O Sanjaya, to tell me again of the lotus-eyed Krishna; for, by being acquainted with the import of his names, I may, O son, obtain that most exalted of male beings.'
p. 152
"Sanjaya said, 'The auspicious names (of Kesava) have been previously heard by me. Of those I will tell thee as many as I know. Kesava, however, is immeasurable, being above the power of speech to describe. He is called Vasudeva in consequence of his enveloping all creatures with the screen of illusion, or of his glorious splendour, or of his being the support and resting-place of the gods. He is called Vishnu because of his all-pervading nature. He is called Madava, O Bharata, because of his practising as a Muni, concentration of mind on truth and Yoga-absorption. He is called Madhusudana because of his having slain the Asura Madhu, and also because of his being the substance of the twenty-four objects of knowledge. Born of the Sattwata race, he is called Krishna because he uniteth in himself what are implied by the two words Krishi which signifieth 'what existeth' and na which signifieth 'eternal peace'. He is called Pundarikaksha from Pundarika implying his high and eternal abode, and Aksha implying 'indestructible'; and he is called Janardana because he striketh fear into the hearts of all wicked beings. He is called Sattwata, because the attribute of Sattwa is never dissociated from him and also because he is never dissociated from it; and he is called Vrishabhakshana from Vrishabha implying the 'Vedas' and ikshana implying 'eye', the union of the two signifying that the Vedas are his eyes, or the Vedas are the eyes through which he may be seen, That conqueror of hosts is called Aja, or unborn', because he hath not taken his birth from any being in the ordinary way. That Supreme Soul is called Damodara because unlike the gods his effulgence is increate and his own, and also because he hath self-control and great splendour. He is called Hrishikesa, from Hrishika meaning 'eternal happiness' and Isa meaning 'the six divine attributes', the union signifying one having joy, happiness, and divinity. He is called Mahavahu, because he upholdeth the earth and the sky with his two arms. He is called Adhakshaja, because he never falleth down or suffereth any deterioration, and is called Narayana from his being the refuge of all human beings. He is called Purusottama from Puru implying 'he that createth and preserveth' and so meaning 'he that destroyeth, the union signifying one that createth, preserveth, and destroyeth the universe'. He possesseth a knowledge of all things, and, therefore, is called Sarva, Krishna is always in Truth and Truth is always in him, and Govinda is Truth's Truth. Therefore, he is called Satya. He is called Vishnu because of his prowess, and Jishnu because of his success. He is called Ananta from his eternity, and Govinda from his knowledge of speech of every kind. He maketh the unreal appear as real and thereby beguileth all creatures. Possessed of such attributes, ever devoted to righteousness, and endued with divinity, the slayer of Madhu, that mighty-armed one incapable of decay, will come hither for preventing the slaughter of the Kurus.'"



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