srimahabharat udyoga parva (book 5) chapters 121 to 135

 

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 121

1 [n]
      sadbhir āropitaḥ svargaṃ pārthivair bhūridakṣiṇaiḥ
      abhyanujñāya dauhitrān yayātir divam āsthitaḥ
  2 abhivṛṣṭaś ca varṣeṇa nānāpuṣpasugandhinā
      pariṣvaktaś ca puṇyena vāyunā puṇyagandhinā
  3 acalaṃ sthānam āruhya dauhitra phalanirjitam
      karmabhiḥ svair upacito jajvāla parayā śriyā
  4 upagītopanṛttaś ca gandharvāpsarasāṃ gaṇaiḥ
      prītyā pratigṛhītaś ca svarge dundubhinisvanaiḥ
  5 abhiṣṭutaś ca vividhair devarājarṣicāraṇaiḥ
      arcitaś cottamārgheṇa daivatair abhinanditaḥ
  6 prāptaḥ svargaphalaṃ caiva tam uvāca pitāmahaḥ
      nirvṛtaṃ śāntamanasaṃ vacobhis tarpayann iva
  7 catuṣ pādas tvayā dharmaś cito lokyena karmaṇā
      akṣayas tava loko 'yaṃ kīrtiś caivākṣayā divi
      punas tavādya rājarṣe sukṛteneha karmaṇā
  8 āvṛtaṃ tamasā cetaḥ sarveṣāṃ svargavāsinām
      yena tvāṃ nābhijānanti tato 'jñātvāsi pātitaḥ
  9 prītyaiva cāsi dauhitrais tāritas tvam ihāgataḥ
      sthānaṃ ca pratipanno 'si karmaṇā svena nirjitam
      acalaṃ śāśvataṃ puṇyam uttamaṃ dhruvam avyayam
  10 bhagavan saṃśayo me 'sti kaś cit taṃ chettum arhasi
     na hy anyam aham arhāmi praṣṭuṃ lokapitāmaha
 11 bahuvarṣasahasrāntaṃ prajāpālanavardhitam
     anekakratudānaughair arjitaṃ me mahat phalam
 12 kathaṃ tad alpakālena kṣīṇaṃ yenāsmi pātitaḥ
     bhagavan vettha lokāṃś ca śāśvatān mama nirjitān
 13 bahuvarṣasahasrāntaṃ prajāpālanavardhitam
     anekakratudānaughair yat tvayopārjitaṃ phalam
 14 tad anenaiva doṣeṇa kṣīṇaṃ yenāsi pātitaḥ
     abhimānena rājendra dhikkṛtaḥ svargavāsibhiḥ
 15 nāyaṃ mānena rājarṣe na balena na hiṃsayā
     na śāṭhyena na māyābhir loko bhavati śāśvataḥ
 16 nāvamānyās tvayā rājann avarotkṛṣṭamadhyamāḥ
     na hi mānapradagdhānāṃ kaś cid asti samaḥ kva cit
 17 patanārohaṇam idaṃ kathayiṣyanti ye narāḥ
     viṣamāṇy api te prāptās tariṣyanti na saṃśayaḥ
 18 eṣa doṣo 'bhimānena purā prāpto yayātinā
     nirbandhataś cātimātraṃ gālavena mahīpate
 19 śrotavyaṃ hitakāmānāṃ suhṛdāṃ bhūtim icchatām
     na kartavyo hi nirbandho nirbandho hi kṣayodayaḥ
 20 tasmāt tvam api gāndhāre mānaṃ krodhaṃ ca varjaya
     saṃdhatsva pāṇḍavair vīra saṃrambhaṃ tyaja pārthiva
 21 dadāti yat pārthiva yat karoti; yad vā tapas tapyati yaj juhoti
     na tasya nāśo 'sti na cāpakarṣo; nānyas tad aśnāti sa eva kartā
 22 idaṃ mahākhyānam anuttamaṃ mataṃ; bahuśrutānāṃ gataroṣarāgiṇām
     samīkṣya loke bahudhā pradhāvitā; trivargadṛṣṭiḥ pṛthivīm upāśnute

SECTION CXXI

"Narada said, 'Removed from his place and pushed away from his seat with heart trembling in fear, and consumed by burning remorse, with his garlands dimmed in lustre and his knowledge clouded, shorn of his crown and bracelets, with head swimming and every limb relaxed divested of ornaments and robes, incapable of being recognised, sometimes not seeing the other residents of heaven, filled with despair, and his understanding a perfect blank, king Yayati fell headlong towards the earth. And before the king fell down, he thought within himself, 'What inauspicious and sinful thought was entertained by me in consequence of which I am hurled from my place?' And all the kings there, as also the Siddhas and the Apsaras, laughed at seeing Yayati losing his hold, and on the point of falling down. And soon, O king, at the command of the king of the gods, there came a person whose business it was to hurl down those whose merits were exhausted. And coming there, he said unto Yayati, 'Extremely intoxicated with pride, there is none whom thou hast not disregarded. In consequence of this thy pride, heaven is no longer for thee. Thou deservest not a residence here, O son of a king. Thou art not recognised here, go and fall down.' Even thus the celestial messenger spoke unto him, Nahusha's son then said, repeating the words three times, 'If fall I must, let me fall amongst the righteous.' And saying this, that foremost of persons that had won high regions by their acts, began to think of the particular region whereon he should fall. Beholding meanwhile four mighty kings, viz., Pratardana, Vasumanas, Sivi, the son of Usinara, and Ashtaka, assembled together in the woods of Naimisha, the king fell amongst them. And those monarchs were then engaged in gratifying the lord of the celestials by performance of the sacrifice known by the name of Vajapeya. And the smoke arising from their sacrificial altar reached the very gates of heaven. And the smoke that rose thus, looked like a river connecting both the earth and the heaven. And it resembled the sacred stream Ganga while descending from heaven to earth. And smelling that smoke and guiding his course by it, Yayati, the lord of the universe, descended on the earth. And the king thus fell amongst those four lions among rulers, who were all endued with great beauty, who were foremost of all the performers of sacrifices, who were, indeed, his own relatives, and who resembled the four regents of the four quarters, and looked like four mighty sacrificial fires. And thus, in consequence of the exhaustion of his merits, the royal sage Yayati fell amongst them. And beholding him blazing with beauty, those kings asked him, saying, "Who art thou? Of what race, country, or city art thou? Art thou a Yaksha, or a god, a Gandharva, or a Rakshasa? Thou does not seem to be a human being. What object hast thou in view?' Thus questioned, Yayati answered, 'I am the royal sage Yayati. Fallen am I from heaven in consequence of the expiration
p. 235
of my virtue. Having desired to fall amongst the righteous, I have fallen amongst you.' The kings then said, 'O foremost of persons, may that wish of thine, be realized. Accept thou our virtues and the fruits of all our sacrifices.' Yayati replied saying, 'I am not a Brahmana competent to accept a gift. On the other hand, I am a Kshatriya. Nor is my heart inclined towards lessening the virtues of others.'
"Narada continued, 'About this time, Madhavi, in course of her purposeless wanderings, came there. Beholding her, those monarchs saluted her and said, 'What object hast thou in coming here? What command of thine shall we obey? Thou deservest to command us, for all of us are thy sons, O thou that art endued with wealth of asceticism!' Hearing these words of theirs, Madhavi was filled with delight and approaching then her father, she reverentially saluted Yayati. And touching the heads of all her sons, that lady engaged in ascetic austerities said to her father, 'Being my sons these all are thy daughter's sons, O king of kings. They are not strangers to thee. These will save thee. The practice is not new, its origin extends to antiquity. I am thy daughter Madhavi, O king, living in the woods after the manner of the deer. I also have earned virtue. Take thou a moiety. And because, O king, all men have a right to enjoy a portion of the merits earned by their offspring, it is for this that they desire to have daughter's sons. Even this was the case with thyself, O king (when thou madest me over to Galava).' At these words of their mother, those monarchs saluted her, and bowing down unto also their maternal grandsire, repeated those very words in a loud, incomparable, and sweet voice, and making, as it were, the whole earth resounded therewith, in order to rescue that maternal grandsire of theirs who had fallen down from heaven. And at that time Galava also came there, and addressing Yayati, said, 'Accepting an eighth part of my ascetic austerities, ascend thou to heaven again.'"

Book 5
Chapter 122

1 [dhṛ]
      bhagavann evam evaitad yathā vadasi nārada
      icchāmi cāham apy evaṃ na tv īśo bhagavann aham
  2 evam uktvā tataḥ kṛṣṇam abhyabhāṣata bhārata
      svargyaṃ lokyaṃ ca mām āttha dharmyaṃ nyāyyaṃ ca keśava
  3 na tv ahaṃ svavaśas tāta kriyamāṇaṃ na me priyam
      aṅgaduryodhanaṃ kṛṣṇa mandaṃ śāstrātigaṃ mama
  4 anunetuṃ mahābāho yatasva puruṣottama
      suhṛt kāryaṃ tu sumahat kṛtaṃ te syāj janārdana
  5 tato 'bhyāvṛtya vārṣṇeyo duryodhanam amarṣaṇam
      abravīn madhurāṃ vācaṃ sarvadharmārthatattvavit
  6 duryodhana nibodhedaṃ madvākyaṃ kurusattama
      samarthaṃ te viśeṣeṇa sānubandhasya bhārata
  7 mahāprājña kule jātaḥ sādhv etat kartum arhasi
      śrutavṛttopasaṃpannaḥ sarvaiḥ samudito guṇaiḥ
  8 dauṣkuleyā durātmāno nṛṣaṃśā nirapatrapāḥ
      ta etad īdṛśaṃ kuryur yathā tvaṃ tāta manyase
  9 dharmārthayuktā loke 'smin pravṛttir lakṣyate satām
      asatāṃ viparītā tu lakṣyate bharatarṣabha
  10 viparītā tv iyaṃ vṛttir asakṛl lakṣyate tvayi
     adharmaś cānubandho 'tra ghoraḥ prāṇaharo mahān
 11 anekaśas tvannimittam ayaśasyaṃ ca bhārata
     tam anarthaṃ pariharann ātmaśreyaḥ kariṣyasi
 12 bhrātṝṇām atha bhṛtyānāṃ mitrāṇāṃ ca paraṃtapa
     adharmyād ayaśasyāc ca karmaṇas tvaṃ pramokṣyase
 13 prājñaiḥ śūrair mahotsāhair ātmavadbhir bahuśrutaiḥ
     saṃdhatsva puruṣavyāghra pāṇḍavair bharatarṣabha
 14 tad dhitaṃ ca priyaṃ caiva dhṛtarāṣṭrasya dhīmataḥ
     pitāmahasya droṇasya vidurasya mahāmateḥ
 15 kṛpasya somadattasya bāhlīkasya ca dhīmataḥ
     aśvatthāmno vikarṇasya saṃjayasya viśāṃ pate
 16 jñātīnāṃ caiva bhūyiṣṭhaṃ mitrāṇāṃ ca paraṃtapa
     śame śarma bhavet tāta sarvasya jagatas tathā
 17 hrīmān asi kule jātaḥ śrutavān anṛśaṃsavān
     tiṣṭha tāta pituḥ śāstre mātuś ca bharatarṣabha
 18 etac chreyo hi manyante pitā yac chāsti bhārata
     uttamāpad gataḥ sarvaḥ pituḥ smarati śāsanam
 19 rocate te pitus tāta pāṇḍavaiḥ saha saṃgamaḥ
     sāmātyasya kuruśreṣṭha tat tubhyaṃ tāta rocatām
 20 śrutvā yaḥ suhṛdāṃ śāstraṃ martyo na pratipadyate
     vipākānte dahaty enaṃ kiṃ pākam iva bhakṣitam
 21 yas tu niḥśreyasaṃ vākyaṃ mohān na pratipadyate
     sa dīrghasūtro hīnārthaḥ paścāt tāpena yujyate
 22 yas tu niḥśreyasaṃ śrutvā prāptam evābhipadyate
     ātmano matam utsṛjya sa loke sukham edhate
 23 yo 'rthakāmasya vacanaṃ prātikūlyān na mṛṣyate
     śṛṇoti pratikūlāni dviṣatāṃ vaśam eti saḥ
 24 satāṃ matam atikramya yo 'satāṃ vartate mate
     śocante vyasane tasya suhṛdo nacirād iva
 25 mukhyān amātyān utsṛjya yo nihīnān niṣevate
     sa ghorām āpadaṃ prāpya nottāram adhigacchati
 26 yo 'sat sevī vṛthācāro na śrotā suhṛdāṃ sadā
     parān vṛṇīte svān dveṣṭi taṃ gauḥ śapati bhārata
 27 sa tvaṃ virudhya tair vīrair anyebhyas trāṇam icchasi
     aśiṣṭebhyo 'samarthebhyo mūḍhebhyo bharatarṣabha
 28 ko hi śakraṃ samāñ jñātīn atikramya mahārathān
     anyebhyas trāṇam āśaṃset tvadanyo bhuvi mānavaḥ
 29 janmaprabhṛti kaunteyā nityaṃ vinikṛtās tvayā
     na ca te jātu kupyanti dharmātmāno hi pāṇḍavāḥ
 30 mithyā pracaritās tāta janmaprabhṛti pāṇḍavāḥ
     tvayi samyaṅ mahābāho pratipannā yaśasvinaḥ
 31 tvayāpi pratipattavyaṃ tathaiva bharatarṣabha
     sveṣu bandhuṣu mukhyeṣu mā manyuvaśam anvagāḥ
 32 trivargayuktā prājñānām ārambhā bharatarṣabha
     dharmārthāv anurudhyante trivargāsaṃbhave narāḥ
 33 pṛthak tu viniviṣṭānāṃ dharmaṃ dhīro 'nurudhyate
     madhyamo 'rthaṃ kaliṃ bālaḥ kāmam evānurudhyate
 34 indriyaiḥ prasṛto lobhād dharmaṃ viprajahāti yaḥ
     kāmārthāv anupāyena lipsamāno vinaśyati
 35 kāmārthau lipsamānas tu dharmam evāditaś caret
     na hi dharmād apaity arthaḥ kāmo vāpi kadā cana
 36 upāyaṃ dharmam evāhus trivargasya viśāṃ pate
     lipsamāno hi tenāśu kakṣe 'gnir iva vardhate
 37 sa tvaṃ tātānupāyena lipsase bharatarṣabha
     ādhirājyaṃ mahad dīptaṃ prathitaṃ sarvarājasu
 38 ātmānaṃ takṣati hy eṣa vanaṃ paraśunā yathā
     yaḥ samyag vartamāneṣu mithyā rājan pravartate
 39 na tasya hi matiṃ chindyād yasya necchet parābhavam
     avicchinnasya dhīrasya kalyāṇe dhīyate matiḥ
 40 tyaktātmānaṃ na bādheta triṣu lokeṣu bhārata
     apy anyaṃ prākṛtaṃ kiṃ cit kim u tān pāṇḍavarṣabhān
 41 amarṣavaśam āpanno na kiṃ cid budhyate naraḥ
     chidyate hy ātataṃ sarvaṃ pramāṇaṃ paśya bhārata
 42 śreyas te durjanāt tāta pāṇḍavaiḥ saha saṃgamaḥ
     tair hi saṃprīyamāṇas tvaṃ sarvān kāmān avāpsyasi
 43 pāṇḍavair nirjitāṃ bhūmiṃ bhuñjāno rājasattama
     pāṇḍavān pṛṣṭhataḥ kṛtvā trāṇam āśaṃsase 'nyatha
 44 duḥśāsane durviṣahe karṇe cāpi sasaubale
     eteṣv aiśvaryam ādhāya bhūtim icchasi bhārata
 45 na caite tava paryāptā jñāne dharmārdhayos tathā
     vikrame cāpy aparyāptāḥ pāṇḍavān prati bhārata
 46 na hīme sarvarājānaḥ paryāptāḥ sahitās tvayā
     kruddhasya bhīmasenasya prekṣituṃ mukham āhave
 47 idaṃ saṃnihitaṃ tāta samagraṃ pārthivaṃ balam
     ayaṃ bhīṣmas tathā droṇaḥ karṇaś cāyaṃ tathā kṛpaḥ
 48 bhūriśravāḥ saumadattir aśvatthāmā jayadrathaḥ
     aśaktāḥ sarva evaite pratiyoddhuṃ dhanaṃjayam
 49 ajeyo hy arjunaḥ kruddhaḥ sarvair api surāsuraiḥ
     mānuṣair api gandharvair mā yuddhe ceta ādhithāḥ
 50 dṛśyatāṃ vā pumān kaś cit samagre pārthive bale
     yo 'rjunaṃ samare prāpya svastimān āvrajed gṛhān
 51 kiṃ te janakṣayeṇeha kṛtena bharatarṣabha
     yasmiñ jite jitaṃ te syāt pumān ekaḥ sa dṛśyatām
 52 yaḥ sa devān sagandharvān sayakṣāsurapannagān
     ajayat khāṇḍava prasthe kas taṃ yudhyeta mānavaḥ
 53 tathā virāṭanagare śrūyate mahad adbhutam
     ekasya ca bahūnāṃ ca paryāptaṃ tannidarśanam
 54 tam ajeyam anādhṛṣyaṃ vijetuṃ jiṣṇum acyutam
     āśaṃsasīha samare vīram arjunam ūrjitam
 55 maddvitīyaṃ punaḥ pārthaṃ kaḥ prārthayitum arhati
     yuddhe pratīpam āyāntam api sākṣāt puraṃdaraḥ
 56 bāhubhyām uddhared bhūmiṃ dahet kruddha imāḥ prajāḥ
     pātayet tridivād devān yo 'rjunaṃ samare jayet
 57 paśya putrāṃs tathā bhrātṝñ jñātīn saṃbandhinas tathā
     tvatkṛte na vinaśyeyur ete bharatasattama
 58 astu śeṣaṃ kauravāṇāṃ mā parābhūd idaṃ kulam
     kulaghna iti nocyethā naṣṭakīrtir narādhipa
 59 tvām eva sthāpayiṣyanti yauvarājye mahārathāḥ
     mahārājye ca pitaraṃ dhṛtarāṣṭraṃ janeśvaram
 60 mā tāta śriyam āyāntīm avamaṃsthāḥ samudyatām
     ardhaṃ pradāya pārthebhyo mahatīṃ śriyam āpsyasi
 61 pāṇḍavaiḥ saṃśamaṃ kṛtvā kṛtvā ca suhṛdāṃ vacaḥ
     saṃprīyamāṇo mitraiś ca ciraṃ bhadrāṇy avāpsyasi

SECTION CXXII

"Narada said, 'As soon as that bull among men, king Yayati was recognised by those virtuous persons, he rose again to heaven, without having had to touch the surface of the earth. And he regained his celestial form and had all his anxieties entirely dispelled. And he rose again, decked with celestial garlands and robes, adorned with celestial ornaments, sprinkled with celestial scents, and furnished with heavenly attributes, and without having been compelled to touch the earth with his feet. Meanwhile, Vasumanas who was celebrated in the world for his liberality, first addressing the king, uttered these words in a loud voice,
p. 236
[paragraph continues] 'The merit that I have won on earth by my unblamable conduct towards men of all orders, I give unto thee. Be it all thine, O king. The merit that one winneth by liberality and forgiveness, the merit that is mine in consequence of the sacrifices I have performed, let all that also be thine.' After this, Pratardana, that bull among Kshatriyas, said, 'Ever devoted to virtue as also to war, the fame that hath here been mine as a Kshatriya, in consequence of the appellation of hero (by which I am known),--be that merit thine. After this, Sivi, the intelligent son of Usinara, said these sweet words, 'Unto children and women in jest, danger, or calamity, in distress, or at dice, I have never spoken a falsehood. By that truth which I never sacrificed ascend thou to heaven. I can, O king, give up all objects of desire and enjoyment, my kingdom, yea, life itself, but truth I cannot give up. By that truth, ascend thou to heaven; that truth for which Dharma, that truth for which agni, that truth for which he of a hundred sacrifices, have each been gratified with me, by that truth ascend thou to heaven.' And lastly, the royal sage Ashtaka, the offspring of Kusika's son and Madhavi, addressing Nahusha's son Yayati who had performed many hundreds of sacrifices, said, 'I have, O lord, performed hundreds of Pundarika, Gosava and Vajapeya sacrifices. Take thou the merit of these. Wealth, gems, robes, I have spared nothing for the performance of sacrifices. By that truth ascend thou to heaven.' And that king thereupon leaving the earth, began to ascend towards heaven, higher and higher, as those daughter's sons of his, one after another, said those words unto him. And it was thus that those kings by their good acts, speedily saved Yayati, who had been hurled from heaven. It was thus that those daughter's sons born in four royal lines, those multipliers of their races, by means of their virtues, sacrifices, and gifts, caused their wise maternal grandfather to ascend again to heaven. And those monarchs jointly said, 'Endued with the attributes of royalty and possessed of every virtue, we are, O king, thy daughter's sons! (By virtue of our good deeds) ascend thou to heaven.'"

Book 5
Chapter 123

[v]
      tataḥ śāṃtanavo bhīṣmo duryodhanam amarṣaṇam
      keśavasya vacaḥ śrutvā provāca bharatarṣabha
  2 kṛṣṇena vākyam ukto 'si suhṛdāṃ śamam icchatā
      anupaśyasva tat tāta mā manyuvaśam anvagāḥ
  3 akṛtvā vacanaṃ tāta keśavasya mahātmanaḥ
      śreyo na jātu na sukhaṃ na kalyāṇam avāpsyasi
  4 dharmyam arthaṃ mahābāhur āha tvāṃ tāta keśavaḥ
      tam artham abhipadyasva mā rājan nīnaśaḥ prajāḥ
  5 imāṃ śriyaṃ prajvalitāṃ bhāratīṃ sarvarājasu
      jīvato dhṛtarāṣṭrasya daurātmyād bhraṃśayiṣyasi
  6 ātmānaṃ ca sahāmātyaṃ saputrapaśubāndhavam
      saha mitram asad buddhyā jīvitād bhraṃśayiṣyasi
  7 atikrāman keśavasya tathyaṃ vacanam arthavat
      pituś ca bhatara śreṣṭha vidurasya ca dhīmataḥ
  8 mā kulaghno 'ntapuruṣo durmatiḥ kāpathaṃ gamaḥ
      pitaraṃ mātaraṃ caiva vṛddhau śokāya mā dadaḥ
  9 atha droṇo 'bravīt tatra duryodhanam idaṃ vacaḥ
      amarṣavaśam āpanno niḥśvasantaṃ punaḥ punaḥ
  10 dharmārthayuktaṃ vacanam āha tvāṃ tāta keśavaḥ
     tathā bhīṣmaḥ śāṃtanavas taj juṣasva narādhipa
 11 prājñau medhāvinau dāntāv arthakāmau bahuśrutau
     āhatus tvāṃ hitaṃ vākyaṃ tad ādatsva paraṃtapa
 12 anutiṣṭha mahāprājña kṛṣṇa bhīṣmau yad ūcatuḥ
     mā vaco laghu buddhīnāṃ samāsthās tvaṃ paraṃtapa
 13 ye tvāṃ protsāhayanty ete naite kṛtyāya karhi cit
     vairaṃ pareṣāṃ grīvāyāṃ pratimokṣyanti saṃyuge
 14 mā kurūñ jīghanaḥ sarvān putrān bhrātṝṃs tathaiva ca
     vāsudevārjunau yatra viddhy ajeyaṃ balaṃ hi tat
 15 etac caiva mataṃ satyaṃ suhṛdoḥ kṛṣṇa bhīṣmayoḥ
     yadi nādāsyase tāta paścāt tapsyasi bhārata
 16 yathoktaṃ jāmadagnyena bhūyān eva tato 'rjunaḥ
     kṛṣṇo hi devakīputro devair api durutsahaḥ
 17 kiṃ te sukhapriyeṇeha proktena bharatarṣabha
     etat te sarvam ākhyātaṃ yathecchasi tathā kuru
     na hi tvām utsahe vaktuṃ bhūyo bharatasattama
 18 tasmin vākyāntare vākyaṃ kṣattāpi viduro 'bravīt
     duryodhanam abhiprekṣya dhārtarāṣṭram amarṣaṇam
 19 duryodhana na śocāmi tvām ahaṃ bharatarṣabha
     imau tu vṛddhau śocāmi gāndhārīṃ pitaraṃ ca te
 20 yāv anāthau cariṣyete tvayā nāthena durhṛdā
     hatamitrau hatāmātyau lūnapakṣāv iva dvijau
 21 bhikṣukau vicariṣyete śocantau pṛthivīm imām
     kulaghnam īdṛśaṃ pāpaṃ janayitvā kupūruṣam
 22 atha duryodhanaṃ rājā dhṛtarāṣṭro 'bhyabhāṣata
     āsīnaṃ bhrātṛbhiḥ sārdhaṃ rājabhiḥ parivāritam
 23 duryodhana nibodhedaṃ śauriṇoktaṃ mahātmanā
     ādatsva śivam atyantaṃ yogakṣemavad avyayam
 24 anena hi sahāyena kṛṣṇenākliṣṭa karmaṇā
     iṣṭān sarvān abhiprāyān prāpsyāmaḥ sarvarājasu
 25 susaṃhitaḥ keśavena gaccha tāta yudhiṣṭhiram
     cara svastyayanaṃ kṛtṣṇaṃ bhāratānām anāmayam
 26 vāsudevena tīrthena tāta gacchasva saṃgamam
     kālaprāptam idaṃ manye mā tvaṃ duryodhanātigāḥ
 27 śamaṃ ced yācamānaṃ tvaṃ pratyākhyāsyasi keśavam
     tvadartham abhijalpantaṃ na tavāsty aparābhavaḥ

SECTION CXXIII

"Narada said, 'Sent back to heaven by those righteous kings, distinguished by the liberality of their sacrificial presents, Yayati possessed of daughter's sons, dismissed them and reached the celestial regions. Attaining to the eternal region obtained through the merit of his daughter's sons, and adorned by his own deeds, Yayati, bathed in shower of fragrant flowers and hugged by perfumed and delicious breezes, blazed forth with great beauty. And cheerfully, received back into heaven with sounds of cymbals, he was entertained with songs and dances by
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various tribes of Gandharvas and Asuras. And diverse celestial and royal Rishis and Charanas began to pay their adorations to him. And deities worshipped him with an excellent Arghya and delighted him with other honours. And after he had thus regained heaven and tranquillity of heart, and had once more become freed from anxiety, the Grandsire, gratifying him by his words said, 'Thou hadst earned the full measure I of virtue by thy earthly deeds, and this region (that thou hadst won) is eternal, as thy deeds are in heaven. Thou hadst, however, O royal sage, destroyed thy acquisition by thy vanity alone, and thereby covered the hearts of all the denizens of heaven with darkness in consequence of which none of them could recognise thee. And since thou couldst not be recognised, thou wert hurled hence! Saved once more by the love and affection of thy daughter's sons, thou hast once more arrived here, and regained this unchangeable, eternal, sacred, excellent, stable, and indestructible region won before by thy own deeds.' Thus addressed, Yayati said, 'O holy one, I have a doubt, which, it behoveth thee, to dispel. O Grandsire of all the worlds, it behoveth me not to ask any one else. Great was my merit, augmented by a (virtuous) rule over my subjects for many thousands of years and won by innumerable sacrifices and gifts. How could merit (so great) be exhausted so soon in consequence of which I was hurled hence? Thou knowest, O holy one, that the regions created for me were all eternal. Why were all those regions of mine destroyed, O thou of great effulgence? The Grandsire answered, saying, 'Thy merit, augmented by a (virtuous) rule over thy subjects for many thousands of years and won by innumerable sacrifices and gifts, was exhausted by only one fault, in consequence of which thou wert hurled (from this region). That fault, O king of kings, was thy vanity for which thou hadst become an object of contempt with all the residents of heaven. O royal sage, this region can never be rendered eternal by vanity, or pride of strength, or malice, or deceitfulness, or deception. Never disregard those that are inferior, or superior, or in the middle station. There is not a greater sinner than he who is consumed by the fire of vanity. Those men that will converse upon this fall and re-ascension of thine, will, without doubt, be protected even if overtaken by calamity.'
"Narada continued, 'O monarch, even such was the distress into which Yayati fell in consequence of vanity, and such was the distress into which Galava fell owing to his obstinacy. They that desire their own good should listen to friends that wish them well. Obstinacy should never be entertained, for obstinacy is always the root of ruin. For this reason, O son of Gandhari, forsake vanity and wrath, O hero, make peace with the sons of Pandu. Avoid anger, O king, that which is given away, that which is done, the austerities that are practised, the libations that are poured on fire, nor one of these is ever destroyed or suffereth any diminution. None else, again, enjoyeth the fruits of these save he that is their agent. He that succeedeth in understanding this truly superior
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and excellent history, that is approved by persons of great learning as well as by those that are freed from anger and lust, and that is enforced by various references to scriptures and reason, obtaineth a knowledge of virtue and profit and desire, and enjoyeth the sovereignty of the whole world!'"

Book 5
Chapter 124

 1 [v]
      dhṛtarāṣṭravacaḥ śrutvā bhīṣmadroṇau samarthya tau
      duryodhanam idaṃ vākyam ūcatuḥ śāsanātigam
  2 yāvat kṛṣṇāv asaṃnaddhau yāvat tiṣṭhati gāṇḍivam
      yāvad dhaumyo na senāgnau juhyotīha dviṣad balam
  3 yāvan na prekṣate kruddhaḥ senāṃ tava yudhiṣṭhiraḥ
      hrīniṣedho maheṣvāsas tāvac chāmyatu vaiśasam
  4 yāvan na dṛṣyate pārthaḥ sveṣv anīkeṣv avasthitaḥ
      bhīmaseno mahaiṣvāsas tāvac chāmyatu vaiśasam
  5 yāvan na carate mārgān pṛtanām abhiharṣayan
      yāvan na śātayaty ājau śirāṃsi gatayodninām
  6 gadayā vīra ghātinyā phalānīva vanaspateḥ
      kālena paripakvāni tāvac chāmyatu vaiśasam
  7 nakulaḥ sahadevaś ca dhṛṣṭadyumnaś ca pārṣataḥ
      virāṭaś ca śikhaṇḍī ca śaiśupāliś ca daṃśitāḥ
  8 yāvan na praviśanty ete nakrā iva mahārṇavam
      kṛtāstrāḥ kṣipram asyantas tāvac chāmyatu vaiśasam
  9 yāvan na sukumāreṣu śarīreṣu mahīkṣitām
      gārdhrapatrāḥ patanty ugrās tāvac chāmyatu vaiśasam
  10 candanāgarudigdheṣu hāraniṣkadhareṣu ca
     noraḥsu yāvad yodhānāṃ maheṣvāsair maheṣavaḥ
 11 kṛtāstraiḥ kṣipram asyadbhir dūrapātibhir āyasāḥ
     abhilakṣyair nipātyante tāvac chāmyatu vaiśasam
 12 abhivādayamānaṃ tvāṃ śirasā rājakuñjaraḥ
     pāṇibhyāṃ pratigṛhṇātu dharmarājo yudhiṣṭhiraḥ
 13 dhvajāṅkuśa patākāṅkaṃ dakṣiṇaṃ te sudakṣiṇaḥ
     skandhe nikṣipatāṃ bāhuṃ śāntaye bharatarṣabha
 14 ratnauṣadhi sametena ratnāṅguli talena ca
     upaviṣṭasya pṛṣṭhaṃ te pāṇinā parimārjatu
 15 śālaskandho mahābāhus tvāṃ svajāno vṛkodaraḥ
     sāmnābhivadatāṃ cāpi śāntaye bharatarṣabha
 16 arjunena yamābhyāṃ ca tribhis tair abhivāditaḥ
     mūrdhni tān samupāghrāya premṇābhivada pārthiva
 17 dṛṣṭvā tvāṃ pāṇḍavair vīrair bhrātṛbhiḥ saha saṃgatam
     yāvad ānandajāśrūṇi pramuñcantu narādhipāḥ
 18 ghuṣyatāṃ rājadhānīṣu sarvasaṃpan mahīkṣitām
     pṛthivī bhrātṛbhāvena bhujyatāṃ vijvaro bhava

SECTION CXXIV

"Dhritarashtra said, 'O holy one, it is even so as thou, O Narada, sayest. My wish also is precisely such, but, O holy one, I have no power (to carry them out)!'
"Vaisampayana continued, 'The Kuru king, having said these words unto Narada, then addressed Krishna and said, 'Thou hast, O Kesava, told me that which leadeth to heaven, what is beneficial to the world, consistent with virtue, and fraught with reason. I am not, however, O sire, independent. Duryodhana never doth what is agreeable to me. Do thou, therefore, O mighty-armed Krishna, O best of persons, strive to persuade that foolish and wicked son of mine, who disobeyeth my commands. O mighty-armed one, he never listeneth to the beneficial words, O Hrishikesa, of Gandhari, or of wise Vidura, or of other friends headed by Bhishma, all of whom seek his good. Do thou, therefore, thyself counsel that crooked, senseless, and wicked-souled prince, of evil disposition and sinful heart. By doing this, O Janardana, thou shalt have done that noble act which a friend should ever do.' Thus addressed, he of Vrishni's race, conversant with the truths of virtue and profit, approached nearer to the ever-wrathful Duryodhana and said unto him these sweet words, 'O Duryodhana, O best of the Kurus, listen to these words of mine, uttered especially for thy good, as also, O Bharata, for that of thy followers, Thou art born in a race that is distinguished for its great wisdom. It behoveth thee to act righteously as I indicate. Possessed of learning and endued with excellent behaviour, thou art adorned with every excellent quality. They that are born in ignoble families, or are wicked-souled, cruel, and shameless, they only, O sire, act in the way that seemeth acceptable to thee. In this world, the inclinations of those only that are righteous seem to be consistent with the dictates of virtue and profit. The inclinations, however, of those that are unrighteous seem to be perverse. O bull of Bharata's race, the disposition that thou art repeatedly manifesting is of that perverse kind. Persistence in such behaviour is sinful, frightful, highly wicked, and capable of leading to death itself. It is besides, causeless, while, again, thou canst not, O Bharata, adhere to it long. If by avoiding this which is productive only of woe, thou wilt achieve thy own good, if, O chastiser of foes, thou
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wilt escape from the sinful and disreputable deeds of thy brothers, followers, and counsellors, then, O tiger among men, make peace, O bull among the Bharatas, with the sons of Pandu who are all endued with great wisdom and great bravery with great exertion and great learning an all of whom have their souls under complete control. Such conduct will be agreeable to and conducive to the happiness of Dhritarashtra who is endued with great wisdom, of grandsire (Bhishma), Drona, the high-souled Kripa, Somadatta, wise Vahlika, Aswatthaman, Vikarna, Sanjaya, Vivingsati, and of many of thy kinsmen, O chastiser of foes, and many of thy friends also. The whole world, O sire, will derive benefit from that peace. Thou art endued with modesty, born in a noble race, hast learning and kindness of heart. Be obedient, O sire, to the commands of thy father, and also of thy mother, O bull of Bharata's race. They that are good sons always regard that to be beneficial which their fathers command. Indeed, when overtaken by calamity, every one recollects the injunctions of his father. Peace with the Pandavas, O sire, recommend itself to thy father. Let it, therefore, O chief of the Kurus recommend itself to thee also with thy counsellors. That mortal who having listened to the counsels of friends doth not act according to them, is consumed at the end by the consequences of his disregard, like him who swalloweth the fruit called Kimpaka. He that from folly doth not accept beneficial counsels, unnerved by procrastination and unable to attain his object, is obliged to repent at last. He, on the other hand, who having listened to beneficial counsels accepteth them at once, abandoning his opinion, always winneth happiness in the world. He that rejects the words of well-meaning friends, regarding those words as opposed to his interest, but accepts words that are really so opposed, is soon subjugated by his foes. Disregarding the opinions of the righteous he that abideth by the opinions of the wicked, soon maketh his friends weep for him in consequence of his being plunged into distress. Forsaking superior counsellors he that seeketh the advice of inferior ones, soon falleth into great distress and succeedeth not in saving himself. That companion of the sinful, who behaveth falsely and never listeneth to good friends, who honoureth strangers but hateth those that are his own, is soon, O Bharata, cast off by the Earth. O bull of Bharata's race, having quarrelled with those (the sons of Pandu), thou seekest protection from others viz., those that are sinful, incapable, and foolish. What other man is there on earth besides thee, who, disregarding kinsmen, that are all mighty charioteers, and each of whom resembleth Sakra himself, would seek protection and aid from strangers? Thou hast persecuted the sons of Kunti, from their very birth. They have not been angry with thee, for the sons of Pandu are indeed virtuous. Although thou hast behaved deceitfully towards the Pandavas from their very birth, yet, O mighty-armed one, those distinguished persons have acted generously towards thee. It behoveth thee, therefore, O bull of Bharata's race, to act towards those principal kinsmen of thine with equal generosity. Do
p. 240
not yield thyself to the influence of wrath. O bull of Bharata's race, the exertions of the wise are always associated with virtue, profit, and desire. If, indeed, all these three cannot be attained, men follow at least virtue and profit. If, again, these three are pursued separately, it is seen that they that have their hearts under control, choose virtue; they that are neither good nor bad but occupy a middle station, choose profit, which is always the subject of dispute; while they that are fools choose the gratification of desire. The fool that from temptation giveth up virtue and pursueth profit and desire by unrighteous means, is soon destroyed by his senses. He that speaketh profit and desire, should yet practise virtue at the outset, for neither profit nor desire is (really) dissociated from virtue. O king, it hath been said that virtue alone is the cause of the three, for he that seeketh the three, may, by the aid of virtue alone, grow like fire when brought into contact with a heap of dry grass. O bull of Bharata's race, thou seeketh, O sire, by unrighteous means this extensive empire, flourishing with prosperity and well-known to all the monarchs of the earth. O king, he that behaveth falsely towards those that live and conduct themselves righteously, certainly cutteth down his own self, like a forest with an axe. One must not seek to confound his understanding whose overthrow one doth not like, for, if one's understanding is confounded, one can never devote his attention to what is beneficial. One that hath his soul under control never, O Bharata, disregardeth anybody in the three worlds,--no, not even the commonest creature, far less those bulls among men, the sons of Pandu. He that surrendereth himself to the influence of anger loseth his sense of right and wrong. Rank growth must always be cut off. Behold, O Bharata, this is the proof. At present, O sire, union with the sons of Pandu is better for thee than thy union with the wicked. If thou makest peace with them, thou mayst obtain the fruition of all thy wishes. O best of kings, while enjoying the kingdom that has been founded by the Pandavas, thou seekest protection from others, disregarding the Pandavas themselves. Reposing the cares of thy state on Dussasana, Durvisaha, Karna, and Suvala's son, thou desirest the continuance of thy prosperity, O Bharata. These, however, are far inferior to the Pandavas in knowledge, in virtue, in capacity for acquiring wealth, and in prowess. Indeed, O Bharata, (let alone the four I have mentioned) all these kings together, with thee at their head, are incapable of even looking at the face of Bhima, when angry, on the field of battle. O sire, this force consisting of all the kings of the earth is, indeed, at thy elbow. There are also Bhishma, and Drona, and this Karna, and Kripa, and Bhurisrava, and Somadatta, and Aswatthaman, and Jayadratha. All these together are incapable of fighting against Dhananjaya. Indeed, Arjuna is incapable of being vanquished in battle even by all the gods, Asuras, men, and Gandharvas. Do not set thy heart for battle. Seest thou the man in any of the royal races of the earth, who having encountered Arjuna in battle can return home safe and sound? O bull of Bharata's race, what advantage
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is there in a universal slaughter? Show me a single man who will defeat that Arjuna, by defeating whom alone victory may be thine? Who will encounter that son of Pandu in battle, who had vanquished all the celestials with the Gandharvas, Yakshas and Pannagas at Khandavaprastha? Then also the marvellous account that is heard of what happened at Virata's city, touching that encounter between one and many, is sufficient proof of this, Hopest thou to vanquish in battle Arjuna who when excited with rage is invincible, irresistible, ever-victorious, and undeteriorating Arjuna, that hero, who gratified the God of gods, Siva himself in fight? With myself again as his second when that son of Pritha will rush to the field of battle against an enemy, who is there that is competent to challenge him then? Can Purandara himself do so? He that would vanquish Arjuna in battle would support the Earth on his arms, consume in rage the whole population of the Earth, and hurl the very gods from heaven. Look at thy sons, thy brothers, kinsmen, and other relatives. Let not these chiefs of Bharata's race all perish on thy account. Let not the race of Kauravas be exterminated or reduced. O king, let not people say that thou art the exterminator of thy race and the destroyer of its achievements. Those mighty car-warriors, the Pandavas (if peace be made) will install thee as the Yuvaraja, and thy father Dhritarashtra, that lord of men, as the sovereign of this extensive empire. Do not, O sire, disregard the prosperity that is awaiting thee and is sure to come. Giving to the sons of Pritha half the kingdom, win thou great prosperity. Making peace with the Pandavas and acting according to the counsels of thy friends, and rejoicing with them, thou art sure to obtain what is for thy good for ever and ever.'"

Book 5
Chapter 125

1 [v]
      śrutvā duryodhano vākyam apriyaṃ kurusaṃsadi
      pratyuvāca mahābāhuṃ vāsudevaṃ yaśasvinam
  2 prasamīkṣya bhavān etad vaktum arhati keśava
      mām eva hi viśeṣeṇa vibhāṣya parigarhase
  3 bhaktivādena pārthānām akasmān madhusūdana
      bhavān garhayate nityaṃ kiṃ samīkṣya balābalam
  4 bhavān kṣattā ca rājā ca ācāryo vā pitāmahaḥ
      mām eva parigarhante nānyaṃ kaṃ cana pārthivam
  5 na cāhaṃ lakṣaye kaṃ cid vyabhicāram ihātmanaḥ
      atha sarve bhavanto māṃ vidviṣanti sarājakāḥ
  6 na cāhaṃ kaṃ cid atyartham aparādham ariṃdama
      vicintayan prapaśyāmi susūkṣmam api keśava
  7 priyābhyupagate dyūte pāṇḍavā madhusūdana
      jitāḥ śakuninā rājyaṃ tatra kiṃ mama duṣkṛtam
  8 yat punar draviṇaṃ kiṃ cit tatrājīyanta pāṇḍavāḥ
      tebhya evābhyanujñātaṃ tat tadā madhusūdana
  9 aparādho na cāsmākaṃ yat te hy akṣaparājitāḥ
      ajeyā jayatāṃ śreṣṭha pārthāḥ pravrājitā vanam
  10 kena cāpy apavādena virudhyante 'ribhiḥ saha
     aśaktāḥ pāṇḍavāḥ kṛṣṇa prahṛṣṭāḥ pratyamitravat
 11 kim asmābhiḥ kṛtaṃ teṣāṃ kasmin vā punar āgasi
     dhārtarāṣṭrāñ jighāṃsanti pāṇḍavāḥ sṛñjayaiḥ saha
 12 na cāpi vayam ugreṇa karmaṇā vacanena vā
     vitrastāḥ praṇamāmeha bhayād api śatakratoḥ
 13 na ca taṃ kṛṣṇa paśyāmi kṣatradharmam anuṣṭhitam
     utsaheta yudhā jetuṃ yo naḥ śatrunibarhaṇa
 14 na hi bhīṣma kṛpa droṇāḥ sagaṇā madhusūdana
     devair api yudhā jetuṃ śakyāḥ kim uta pāṇḍavaiḥ
 15 svadharmam anutiṣṭhanto yadi mādhava saṃyuge
     śastreṇa nidhanaṃ kāle prāpsyāmaḥ svargam eva tat
 16 mukhyaś caivaiṣa no dharmaḥ kṣatriyāṇāṃ janārdana
     yac chayīmahi saṃgrāme śaratalpagatā vayam
 17 te vayaṃ vīraśayanaṃ prāpsyāmo yadi saṃyuge
     apraṇamyaiva śatrūṇāṃ na nas tapsyati mādhava
 18 kaś ca jātu kule jātaḥ kṣatradharmeṇa vartayan
     bhayād vṛttiṃ samīkṣyaivaṃ praṇamed iha kasya cit
 19 udyacched eva na named udyamo hy eva pauruṣam
     apy aparvaṇi bhajyeta na named iha kasya cit
 20 iti mātaṅgavacanaṃ parīpsanti hitepsavaḥ
     dharmāya caiva praṇamed brāhmaṇebhyaś ca madvidhaḥ
 21 acintayan kaṃ cid anyaṃ yāvaj jīvaṃ tathācaret
     eṣa dharmaḥ kṣatriyāṇāṃ matam etac ca me sadā
 22 rājyāṃśaś cābhyanujñāto yo me pitrā purābhavat
     na sa labhyaḥ punarjātu mayi jīvati keśava
 23 yāvac ca rājā dhriyate dhṛtarāṣṭro janārdana
     nyastaśastrā vayaṃ te vāpy upajīvāma mādhava
 24 yady adeyaṃ purā dattaṃ rājyaṃ paravato mama
     ajñānād vā bhayād vāpi mayi bāle janārdana
 25 na tad adya punar labhyaṃ pāṇḍavai vṛṣṇinandana
     dhriyamāṇe mahābāho mayi saṃprati keśava
 26 yāvad dhi sūcyās tīkṣṇāyā vidhyed agreṇa mādhava
     tāvad apy aparityājyaṃ bhūmer naḥ pāṇḍavān prati

SECTION CXXV

"Vaisampayana said, 'Hearing, O bull of Bharata's race, these words of Kesava, Bhishma, the son of Santanu, then said unto vindictive Duryodhana, Krishna hath spoken to thee, desirous of bringing about peace between kinsmen. O sire, follow those counsels, and do not yield to the influence of wrath. If thou dost not act, O sire, according to the words of the high-souled Kesava, neither prosperity, nor happiness nor what is for thy good, wilt thou ever have. The mighty-armed Kesava, O sire, hath said unto thee what is consistent with virtue and profit. Accept thou that object, and do not, O king, exterminate the population of the earth. This resplendent prosperity of the Bharatas amongst all the kings of the earth, thou wilt, during the very life of Dhritarashtra, destroy through thy wickedness, and thou wilt also, through this arrogant disposition of thine, deprive thyself with all thy counsellors, sons,
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brothers, and kinsmen, of life, if, O thou foremost of Bharata's race, thou transgressest the words of Kesava, thy father, and of wise Vidura,--words that are consistent with truth and fraught with benefit to thyself. Be not the exterminator of thy race, be not a wicked man, let not thy heart be sinful, do not tread the path of unrighteousness. Do not sink thy father and mother into an ocean of grief.' After Bhishma had concluded, Drona also said these words unto Duryodhana, who, filled with wrath, was then breathing heavily, 'O sire, the words that Kesava hath spoken unto thee are fraught with virtue and profit, Santanu's son Bhishma also hath said the same. Accept those words, O monarch. Both of them are wise, endued with great intelligence, with souls under control, desirous of doing what is for thy good, and possessed of great learning. They have said what is beneficial. Accept their words, O king, O thou possessed of great wisdom, act according to what both Krishna and Bhishma have said. O chastiser of foes, do not, from delusion of understanding, disregard Madhava. They that are always encouraging thee, are unable to give thee victory. During the time of battle they will throw the burthen of hostility on other's necks. Do not slaughter the Earth's population. Do not slay thy sons and brothers. Know that host is invincible in the midst of which are Vasudeva and Arjuna. If, O Bharata, thou dost not accept the truthful words of thy friends, Krishna and Bhishma, then, O sire, thou wilt surely have to repent. Arjuna is even greater than what Jamadagni's son hath described him to be. As regards Krishna, the son of Devaki, he is incapable of being resisted by even the gods. O bull of Bharata's race, what use is there in telling thee what is really conducive to thy happiness and good? Everything hath now been said unto thee. Do what thou wishest. I do not wish to say anything more unto thee, O foremost of Bharata's race.'
"Vaisampayana continued, 'After Drona had ceased, Vidura also, otherwise called Kshattri, casting his eyes on Duryodhana, said unto that vindictive son of Dhritarashtra, 'O Duryodhana, O bull of Bharata's race, I do not grieve for thee. I grieve, however, for this old couple, viz., Gandhari and thy father. Having thee, of wicked soul for their protector (of whom they will shortly be deprived), they will have to wander with anybody to look after them, and deprived also of friends and counsellors, like a pair of birds shorn of their wings. Having begotten such a wicked son who is the exterminator of his race, alas, these two will have to wander over the earth in sorrow, subsisting on alms.' After this, king Dhritarashtra, addressing Duryodhana, seated in the midst of his brothers and surrounded by all the kings, said, 'Listen, O Duryodhana, to what the high-souled Sauri hath said. Accept those words which are eternal, highly beneficial and conducive to what is for thy highest good. With the aid of this Krishna of faultless deeds, we amongst all the kings, are sure to have all our cherished objects. Firmly united by Kesava, be reconciled, O sire, with Yudhishthira. Seek thou this great good of the Bharatas like unto an august ceremony of
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propitiation. Through Vasudeva's agency, bind thyself closely with the Pandavas. I think, the time for that is come. Do not let the opportunity pass away. If, however, thou disregardest Kesava, who from a desire of achieving what is for good, is soliciting thee to make peace, then victory will never be thine.'"

Book 5
Chapter 126

1 [v]
      tataḥ prahasya dāśārhaḥ krodhaparyākulekṣaṇaḥ
      duryodhanam idaṃ vākyam abravīt kurusaṃsadi
  2 lapsyase vīraśayanaṃ kāmam etad avāpsyasi
      sthiro bhava sahāmātyo vimardo bhavitā mahān
  3 yac ca vaṃ manyase mūḍha na me kaś cid vyatikramaḥ
      pāṇḍaveṣv iti tat sarvaṃ nibodhata narādhipāḥ
  4 śriyā saṃtapyamānena pāṇḍavānāṃ mahātmanām
      tvayā durmantritaṃ dyūtaṃ saubalena ca bhārata
  5 kathaṃ ca jñātayas tāta śreyāṃsaḥ sādhu saṃmatāḥ
      tathānyāyyam upasthātuṃ jihmenājihma cāriṇaḥ
  6 akṣadyūtaṃ mahāprājña satām arati nāśanam
      asatāṃ tatra jāyante bhedāś ca vyasanāni ca
  7 tad idaṃ vyasanaṃ ghoraṃ tvayā dyūtamukhaṃ kṛtam
      asamīkṣya sad ācāraiḥ sārdhaṃ pāpānubandhanaiḥ
  8 kaś cānyo jñātibhāryāṃ vai viprakartuṃ tathārhati
      ānīya ca sabhāṃ vaktuṃ yathoktā draupadī tvayā
  9 kulīnā śīlasaṃpannā prāṇebhyo 'pi garīyasī
      mahiṣī pāṇḍuputrāṇāṃ tathā vinikṛtā tvayā
  10 jānanti kuravaḥ sarve yathoktāḥ kurusaṃsadi
     duḥśāsanena kaunteyāḥ pravrajantaḥ paraṃtapāḥ
 11 samyagvṛtteṣv alubdheṣu satataṃ dharmacāriṣu
     sveṣu bandhuṣu kaḥ sādhuś cared evam asāṃpratam
 12 nṛśaṃsānām anāryāṇāṃ paruṣāṇāṃ ca bhāṣaṇam
     karṇa duḥśāsanābhyāṃ ca tvayā ca bahuśaḥ kṛtam
 13 saha mātrā pradagdhuṃ tān bālakān vāraṇāvate
     āsthitaḥ paramaṃ yatnaṃ na samṛddhaṃ ca tat tava
 14 ūṣuś ca suciraṃ kālaṃ pracchannāḥ pāṇḍavās tadā
     mātrā sahaika cakrāyāṃ brāhmaṇasya niveśane
 15 viṣeṇa sarpabandhairś ca yatitāḥ pāṇḍavās tvayāḥ
     sarvopāyair vināśāya na samṛddhaṃ ca tat tava
 16 evaṃ buddhiḥ pāṇḍaveṣu mithyāvṛtthiḥ sadā bhavān
     kathaṃ te nāparādho 'sti pāṇḍaveṣu mahātmasu
 17 kṛtvā bahūny akāryāṇi pāṇḍaveṣu nṛśaṃsavat
     mithyāvṛttir anāryaḥ sann adya vipratipadyase
 18 mātā pitṛbhyāṃ bhīṣmeṇa droṇena vidureṇa ca
     śāmyeti muhur ukto 'si na ca śāmyasi pārthiva
 19 śame hi sumahān arthas tava pārthasya cobhayoḥ
     na ca rocayase rājan kim anyad buddhilābhavāt
 20 na śarma prāpsyase rājann utkramya suhṛdāṃ vacaḥ
     adharmyam ayaśasyaṃ ca kriyate pārthiva tvayā
 21 evaṃ bruvati dāśārhe duryodhanam amarṣaṇam
     duḥśāsana idaṃ vākyam abravīt kurusaṃsadi
 22 na cet saṃdhāsyase rājan svena kāmena pāṇḍavaiḥ
     baddhvā kila tvāṃ dāsyanti kuntīputrāya kauravāḥ
 23 vaikartanaṃ tvāṃ ca māṃ ca trīn etān manujarṣabha
     pāṇḍavebhyaḥ pradāsyanti bhīṣmo droṇaḥ pitā ca te
 24 bhrātur etad vacaḥ śrutvā dhārtarāṣṭraḥ suyodhanaḥ
     kruddhaḥ prātiṣṭhatotthāya mahānāga iva śvasan
 25 viduraṃ dhṛtarāṣṭraṃ ca mahārājaṃ ca bāhlikam
     kṛpaṃ ca somadattaṃ ca bhīṣmaṃ droṇaṃ janārdanam
 26 sarvān etān anādṛtya durmatir nirapatrapaḥ
     aśiṣṭavad amaryādo mānī mānyāvamānitā
 27 taṃ prasthitam abhiprekṣya bhrātaro manujarṣabham
     anujagmuḥ sahāmātyā rājānaś cāpi sarvaśaḥ
 28 sabhāyām utthitaṃ kruddhaṃ prasthitaṃ bhrātṛbhiḥ saha
     duryodhanam abhipreṣkya bhīṣmaḥ śāṃtanavo 'bravīt
 29 dharmārthāv abhisaṃtyajya saṃrambhaṃ yo 'numanyate
     hasanti vyasane tasya durhṛdo nacirād iva
 30 dūrātmā rājaputrāyaṃ dhārtarāṣṭro nupāyavit
     mithyābhimānī rājyasya krodhalobha vaśānugaḥ
 31 kālapakvam idaṃ manye sarvakṣatraṃ janārdana
     sarve hy anusṛtā mohāt pārthivāḥ saha mantribhiḥ
 32 bhīṣmasyāthavacaḥ śrutvā dāśārhaḥ puṣkarekṣaṇaḥ
     bhīṣmadroṇamukhān sarvān abhyabhāṣata vīryavān
 33 sarveṣāṃ kuruvṛddhānāṃ mahān ayam atikramaḥ
     prasahya mandam aiśvarye na niyacchata yan nṛpam
 34 tatra kāryam ahaṃ manye prāptakālam ariṃdamāḥ
     kriyamāṇe bhavec chreyas tat sarvaṃ śṛṇutānaghāḥ
 35 pratyakṣam etad bhavatāṃ yad vakṣyāmi hitaṃ vacaḥ
     bhavatām ānukūlyena yadi roceta bhāratāḥ
 36 bhojarājasya vṛddhasya durācāro hy anātmavān
     jīvataḥ pitur aiśvaryaṃ hṛtvā manyuvaśaṃ gataḥ
 37 ugrasenasutaḥ kaṃsaḥ parityaktaḥ sa bāndhavaiḥ
     jñātīnāṃ hitakāmena mayā śasto mahāmṛdhe
 38 āhukaḥ punar asmābhir jñātibhiś cāpi satkṛtaḥ
     ugrasenaḥ kṛto rājā bhojarājanyavardhanaḥ
 39 kaṃsam ekaṃ parityajya kulārthe sarvayādavāḥ
     saṃbhūya sukham edhante bhāratāndhakavṛṣṇayaḥ
 40 api cāpy avadad rājan parameṣṭhī prajāpatiḥ
     vyūḍhe devāsure yuddhe 'bhyudyateṣv āyudheṣu ca
 41 dvaidhī bhūteṣu lokeṣu vinaśyatsu ca bhārata
     abravīt sṛṣṭimān devo bhagavāṁl lokabhāvanaḥ
 42 parābhaviṣyanty asurā daiteyā dānavaiḥ saha
     ādityā vasavo rudrā bhaviṣyanti divaukasaḥ
 43 devāsuramanuṣyāś ca gandharvoragarākṣasāḥ
     asmin yuddhe susaṃyattā haniṣyanti parasparam
 44 iti matvābravīd dharmaṃ parameṣṭhī prajāpatiḥ
     varuṇāya prayacchaitān baddhvā daiteya dānavān
 45 evam uktas tato dharmo niyogāt parameṣṭhinaḥ
     varuṇāya dadau sarvān baddhvā daityeya dānavān
 46 tān baddhvā dharmapāśaiś ca svaiś ca pāśair jaleśvaraḥ
     varuṇaḥ sāgare yatto nityaṃ rakṣati dānavān
 47 tathā duryodhanaṃ karṇaṃ śakuniṃ cāpi saubalam
     baddhvā duḥśāsanaṃ cāpi pāṇḍavebhyaḥ prayacchata
 48 tyajet kulārthe puruṣaṃ grāmasyārthe kulaṃ tyajet
     grāmaṃ janapadasyārthe ātmārthe pṛthivīṃ tyajet
 49 rājan duryodhanaṃ baddhvā tataḥ saṃśāmya pāṇḍavaiḥ
     tvatkṛte na vinaśyeyuḥ kṣatriyāḥ kṣatriyarṣabha

SECTION CXXVI

"Vaisampayana said, 'Hearing these words of Dhritarashtra, both Bhishma and Drona who sympathised with the old king, again addressed disobedient Duryodhana and said, 'As yet the two Krishnas are not accoutred in mail, as yet Gandiva resteth inactive, as yet Dhaumya doth not consume the enemy's strength by pouring libations on the war-fire, as yet that mighty bowman Yudhishthira, having modesty for his ornament, doth not cast angry glances on thy troops, so let hostility cease. As yet that mighty bowman, Bhimasena, the son of Pritha, is not seen stationed in the midst of his division, so let hostility cease. As yet Bhimasena, doth not, mace in band, stalk on the field of battle, grinding (hostile) divisions, so let peace be made with the Pandavas. As yet Bhima doth not, with his hero-slaying mace, make the heads of warriors fighting from the backs of elephants roll on the field of battle, like the palmyra-fruits in the season of their ripening, so let hostility cease. As yet Nakula, and Sahadeva, Dhrishtadyumna of Prishata's race, and Virata, and Sikhandin, and Sisupal's son, accoutred in mail and all well-versed in arms, do not penetrate thy ranks, like huge crocodiles penetrating the deep, and pour their arrowy showers, so let hostility cease. As yet fierce-winged shafts do not fall upon the delicate bodies of the assembled kings, so let hostility cease. As yet fierce weapons made of iron and steel, shot unerringly by mighty bowmen well-skilled in arms, endued with lightness of hand and capable of hitting howsoever long distance, do not penetrate the breasts of warriors, smeared with sandal and other fragrant unguents, and adorned with golden garlands and gems, so let hostility cease. Let that elephant among kings, Yudhishthira the Just, receive thee with an embrace while thou salutest him bending thy head. O bull of Bharata's race, let that king, distinguished for the liberality of his sacrificial presents, place on thy shoulder that right arm of his, the palm of which beareth the marks of the banner and the hook. Let him, with hands begemmed and red, adorned with fingers, pat thy back while thou art seated. Let the mighty-armed Vrikodara, with shoulder broad as those of the sala tree, embrace thee, O bull of Bharata's race, and gently converse with thee for peace. And, O king, saluted with reverence by those three, viz., Arjuna and the Twins, smell thou their
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heads and converse with them affectionately. And beholding the united with thy heroic brothers--the sons of Pandu--let all these monarchs shed tears of joy. Let the tidings of this cordial union be proclaimed in the cities of all the kings. Let the Earth be ruled by thee with feelings of brotherly affection (in thy bosom), and let thy heart be freed from the fever (of jealousy and wrath).'"

Book 5
Chapter 127

1 [v]
      kṛṣṇasya vacanaṃ śrutvā dhṛtarāṣṭro janeśvaraḥ
      viduraṃ sarvadharmajñaṃ tvaramāṇo 'bhyabhāṣata
  2 gaccha tāta mahāprājñāṃ gāndhārīṃ dīrghadarśinīm
      ānayeha tayā sārdham anuneṣyāmi durmatim
  3 yadi sāpi durātmānaṃ śamayed duṣṭacetasam
      api kṛṣṇāya suhṛdas tiṣṭhema vacane vayam
  4 api lobhābhibhūtasya panthānam anudarśayet
      durbuddher duḥsahāyasya samarthaṃ bruvatī vacaḥ
  5 api no vyasanaṃ ghoraṃ duryodhanakṛtaṃ mahat
      śamayec cirarātrāya yogakṣemavad avyayam
  6 rājñas tu vacanaṃ śrutvā viduro dīrghadarśinīm
      ānayām āsa gāndhārīṃ dhṛtarāṣṭrasya śāsanāt
  7 eṣa gāndhāri putras te durātmā śāsanātigaḥ
      aiśvaryalobhād aiśvaryaṃ jīvitaṃ ca prahāsyati
  8 aśiṣṭavad amaryādaḥ pāpaiḥ saha durātmabhiḥ
      sabhāyā nirgato mūḍho vyatikramya suhṛd vacaḥ
  9 sā bhartur vacanaṃ śrutvā rājaputrī yaśasvinī
      anvicchantī mahac chreyo gāndhārī vākyam abravīt
  10 ānayeha sutaṃ kṣipraṃ rājyakāmukam āturam
     na hi rājyam aśiṣṭena śakyaṃ dharmārthalopinā
 11 tvaṃ hy evātra bhṛśaṃ garhyo dhṛtarāṣṭra sutapriyaḥ
     yo jānapāpatām asya tat prajñām anuvartase
 12 sa eṣa kāmamanyubhyāṃ pralabdho moham āsthitaḥ
     aśakyo 'dya tvayā rājan vinivartayituṃ balāt
 13 rājyapradāne mūḍhasya bāliśasya durātmanaḥ
     duḥsahāyasya lubdhasya dhṛtarāṣṭro 'śrute phalam
 14 kathaṃ hi svajane bhedam upekṣeta mahāmatiḥ
     bhinnaṃ hi svajanena tvāṃ prasahiṣyanti śatravaḥ
 15 yā hi śakyā mahārāja sāmnā dānena vā punaḥ
     nistartum āpadaḥ sveṣu daṇḍaṃ kas tatra pātayet
 16 śāsanād dhṛtarāṣṭrasya duryodhanam amarṣaṇam
     mātuś ca vacanāt kṣattā sabhāṃ prāveśayat punaḥ
 17 sa mātur vacanākāṅkṣī praviveśa sabhāṃ punaḥ
     abhitāmrekṣaṇaḥ krodhān niḥśvasann iva pannagaḥ
 18 taṃ praviṣṭam abhiprekṣya putram utpatham āsthitam
     vigarhamāṇā gāndhārī samarthaṃ vākyam abravīt
 19 duryodhana nibodhedaṃ vacanaṃ mama putraka
     hitaṃ te sānubandhasya tathāyatyāṃ sukhodayam
 20 bhīṣmasya tu pituś caiva mama cāpacitiḥ kṛtā
     bhaved droṇa mukhānāṃ ca suhṛdāṃ śāmyatā tvayā
 21 na hi rājyaṃ mahāprājña svena kāmena śakyate
     avāptuṃ rakṣituṃ vāpi bhoktuṃ vā bharatarṣabha
 22 na hy avaśyendriyo rājyam aśnīyād dīrgham antaram
     vijitātmā tu medhāvī sa rājyam abhipālayet
 23 kāmakrodhau hi puruṣam arthyebhyo vyapakarṣataḥ
     tau tu śatrū vinirjitya rājā vijayate mahīm
 24 lokeśvara prabhutvaṃ hi mahad etad durātmabhiḥ
     rājyaṃ nāmepsitaṃ sthānaṃ na śakyam abhirakṣitum
 25 indriyāṇi mahat prepsur niyacched arthadharmayoḥ
     indriyair niyatair buddhir vardhate 'gnir ivendhanaiḥ
 26 avidhyeyāni hīmāni vyāpādayitum apy alam
     avidheyā ivādāntā hayāḥ pathi kusārathim
 27 avijitya ya ātmānam amātyān vijigīṣate
     ajitātmājitāmātyaḥ so 'vaśaḥ parihīyate
 28 ātmānam eva prathamaṃ deśarūpeṇa yo jayet
     tato 'mātyān amitrāṃś ca na moghaṃ vijigīṣate
 29 vaśyendriyaṃ jitāmātyaṃ dhṛtadaṇḍaṃ vikāriṣu
     parīkṣya kāriṇaṃ dhīram atyantaṃ śrīr niṣevate
 30 kṣudrākṣeṇeva jālena jhaṣāv apihitāv ubhau
     kāmakrodhau śarīrasthau prajñānaṃ tau vilumpataḥ
 31 yābhyāṃ hi devāḥ svaryātuḥ svargasyāpidadhur mukham
     bibhyato 'nuparāgasya kāmakrodhau sma vardhitau
 32 kāmaṃ krodhaṃ ca lobhaṃ ca dambhaṃ darpaṃ ca bhūmipaḥ
     samyag vijetuṃ yo veda sa samīm abhijāyate
 33 satataṃ nigrahe yukta indriyāṇāṃ bhaven nṛpaḥ
     īpsann arthaṃ ca dharmaṃ ca dviṣatāṃ ca parābhavam
 34 kāmābhibhūtaḥ krodhād vā yo mithyā pratipadyate
     sveṣu cānyeṣu vā tasya na sahāyā bhavanty uta
 35 ekībhūtair mahāprājñaiḥ śūrair arinibarhaṇaiḥ
     pāṇḍavaiḥ pṛthivīṃ tāta bhokṣyase sahitaḥ sukhī
 36 yathā bhīṣmaḥ śāṃtanavo droṇaś cāpi mahārathaḥ
     āhatus tāta taḥ satyam ajeyau kṛṣṇa pāṇḍavau
 37 prapadyasva mahābāhuṃ kṛṣṇam akliṣṭakāriṇam
     prasanno hi sukhāya syād ubhayor eva keśavaḥ
 38 suhedām arthakāmānāṃ yo na tiṣṭhati śāsane
     prājñānāṃ kṛtavidyānāṃ sa naraḥ śatrunandanaḥ
 39 na yuddhe tāta kalyāṇaṃ na dharmārthau kutaḥ sukham
     na cāpi vijayo nityaṃ mā yuddhe ceta ādhithāḥ
 40 bhīṣmeṇa hi mahāprājña pitrā te bāhlikena ca
     datto 'ṃśaḥ pāṇḍuputrāṇāṃ bhedād bhītair ariṃdama
 41 tasya caitat pradānasya phalam adyānupaśyasi
     yadbhuṅkṣe pṛthivīṃ sarvāṃ śūrair nihatakaṇṭakām
 42 prayaccha pāṇḍuputrāṇāmyathocitam ariṃdama
     yadīcchasi sahāmātyo bhoktum ardhaṃ mahīkṣitām
 43 alam ardhaṃ pṛthivyās te sahāmātyasya jīvanam
     suhṛdāṃ vacane tiṣṭhan yaśaḥ prāpsyasi bhārata
 44 śrīmadbhir ātmavadbhir hi buddhimadbhir jitendriyaiḥ
     pāṇḍavair vigrahas tāta bhraṃśayen mahataḥ sukhāt
 45 nigṛhya suhṛdāṃ manyuṃ śādhi rājyaṃ yathocitam
     svam aṃśaṃ pāṇḍuputrebhyaḥ pradāya bharatarṣabha
 46 alam ahnā nikāro 'yaṃ trayodaśa samāḥ kṛtaḥ
     śamayainaṃ mahāprājña kāmakrodhasamedhitam
 47 na caiṣa śaktaḥ pārthānāṃ yas tvadartham abhīpsati
     sūtaputro dṛḍhakrodho bhrātā duḥśāsanaś ca te
 48 bhīṣme droṇe kṛpe karṇe bhīmasene dhanaṃjaye
     dhṛṣṭadyumne ca saṃkruddhe na syuḥ sarvāḥ prajā dhruvam
 49 amarṣavaśam āpanno mā kurūṃs tāta jīghanaḥ
     sarvā hi pṛthivī spṛṣṭā tvat pāṇḍava kṛte vadham
 50 yac ca tvaṃ manyase mūḍha bhīṣmadroṇakṛpādayaḥ
     yotsyante sarvaśaktyeti naitad adyopapadyate
 51 samaṃ hi rājyaṃ prītiś ca sthānaṃ ca vijitātmanām
     pāṇḍaveṣv atha yuṣmāsu dharmas tv abhyadhikas tataḥ
 52 rājapiṇḍa bhayād ete yadi hāsyanti jīvitam
     na hi śakṣyanti rājānaṃ yudhiṣṭhiram udīkṣitum
 53 na lobhād arthasaṃpattir narāṇām iha dṛśyate
     tad alaṃ tāta lobhena praśāmya bharatarṣabha

SECTION CXXVII

"Vaisampayana said, 'Hearing in that assembly of the Kurus these words that were disagreeable to him, Duryodhana replied unto the mighty-armed Kesava of great fame, saying. 'It behoveth thee, O Kesava, to speak after reflecting on all circumstances. Indeed, uttering such harsh words, thou, without any reason, findest fault with me alone, addressed regardfully as thou always art by the sons of Pritha, O slayer of Madhu. But dost thou censure me, having surveyed the strength and weakness (of both sides)? Indeed, thyself and Kshattri, the King, the Preceptor, and the Grandsire, all reproach me alone and not any other monarch. I, however, do not find the least fault in myself. Yet all of you, including the (old) king himself, hate me. O repressor of foes, I do not, even after reflection, behold any grave fault in me, or even O Kesava, any fault however minute. In the game at dice, O slayer of Madhu, that was joyfully accepted by them, the Pandavas were vanquished and their kingdom was won by Sakuni. What blame can be mine as regards that? On the other hand, O slayer of Madhu, the wealth that was won from the Pandavas then, was ordered by me, to be returned unto them. It cannot, again, O foremost of victors, be any fault of ours that the invincible Pandavas, were defeated once again at dice and had to go to the Woods. Imputing what fault to us, do they regard us as their enemies? And, O Krishna, though (really) weak, why do the Pandavas yet so cheerfully seek a quarrel with us, as if they were strong? What have we done to them? For what injury (done to them) do the sons of Pandu, along with the Srinjayas, seek to slaughter the sons of Dhritarashtra? We shall not in consequence of any fierce deed, or (alarming) word (of theirs), bow down to them in fear, deprived of our senses. We cannot bow down to Indra himself, let alone the sons of Pandu. I do not, O Krishna, see the man, observant of Kshatriya virtues, who can, O slayer of foes, venture to conquer us in battle. Let alone the Pandavas, O slayer of Madhu, the very gods are not competent to vanquish Bhishma, Kripa, Drona and Karna, in battle. If, O Madhava, we are, in the observance of the practices of our order, cut off with weapons in battle, when our end comes, even that will lead us to heaven. Even this, O Janardana, is
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our highest duty as Kshatriyas, viz., that we should lay ourselves down on the field of battle on a bed of arrows. If, without bowing to our enemies, ours be the bed of arrows in battle, that, O Madhava, will never grieve us. Who is there, born in a noble race and conforming to Kshatriya practices, that would from fear bow to an enemy, desirous only of saving his life? Those Kshatriyas that desire their own good, accept regardfully this saying of Matanga, viz., that (as regards a Kshatriya), one should always keep himself erect, and never bow down, for exertion alone is manliness; one should rather break at the knots than bend. A person like me should only bow down to the Brahmanas for the sake of piety, without regarding anybody else. (As regards persons other than Brahmanas), one should, as long as one lives, act according to Matanga's saying. Even this is the duty of Kshatriyas; even this is ever my opinion. That share in the kingdom which was formerly given them by my father shall never again, O Kesava, be obtainable by them as long as I live. As long, O Janardana, as king Dhritarashtra liveth, both ourselves and they, sheathing our weapons, O Madhava, should live in dependence on him. Given away formerly from ignorance or fear, when I was a child and dependent on others, the kingdom, O Janardana, incapable of being given away again, shall not, O delighter of Vrishni's race, be obtainable by the Pandavas. At present, O Kesava of mighty arms, as long as I live, even that much of our land which may be covered by the point of a sharp needle shall not, O Madhava, be given by us unto the Pandavas.'"

Book 5
Chapter 128

1 [v]
      tat tu vākyam anādṛtya so 'rthavan mātṛbhāṣitam
      punaḥ pratasthe saṃrambhat sakāśam akṛtātmanām
  2 tataḥ sabhāyā nirgamya mantrayām āsa kauravaḥ
      saubalena matākṣeṇa rājñā śakuninā saha
  3 duryodhanasya karṇasya śakuneḥ saubalasya ca
      duḥśāsanacaturthānām idam āsīd viceṣṭitam
  4 purāyam asmān gṛhṇāti kṣiprakārī janārdanaḥ
      sahito dhṛtarāṣṭreṇa rājñā śāṃtanavena ca
  5 vayam eva hṛṣīkeśaṃ nigṛhṇīma balād iva
      prasahya puruṣavyāghram indro vairocaniṃ yathā
  6 śrutvā gṛhītaṃ vārṣṇeyaṃ pāṇḍavā hatacetasaḥ
      nirutsāhā bhaviṣyanti bhagnadaṃṣṭrā ivoragāḥ
  7 ayaṃ hy eṣāṃ mahābāhuḥ sarveṣāṃ śarma varma ca
      asmin gṛhīte varade ṛṣabhe sarvasātvatām
      nirudyamā bhaviṣyanti pāṇḍavāḥ somakaiḥ saha
  8 tasmād vayam ihaivainaṃ keśavaṃ kṣiprakāriṇam
      krośato dhṛtarāṣṭrasya baddhvā yotsyāmahe ripūn
  9 teṣāṃ pāpam abhiprāyaṃ pāpānāṃ duṣṭacetasām
      iṅgitajñaḥ kaviḥ kṣipram anvabudhyata sātyakiḥ
  10 tadartham abhiniṣkramya hārdikyena sahāsthitaḥ
     abravīt kṛtavarmāṇaṃ kṣipraṃ yojaya vāhinīm
 11 vyūḍhānīkaḥ sabhā dvāram upatiṣṭhasva daṃśitaḥ
     yāvad ākhyāmy ahaṃ caitat kṛṣṇāyākliṣṭa karmaṇe
 12 sa praviśya sabhāṃ vīraḥ siṃho giriguhām iva
     ācaṣṭa tam abhiprāyaṃ keśavāya mahātmane
 13 dhṛtarāṣṭraṃ tataś caiva viduraṃ cānvabhāṣata
     teṣām etam abhiprāyam ācacakṣe smayann iva
 14 dharmād apetam arthāc ca karma sādhu vigarhitam
     mandāḥ kartum ihecchanti na cāvāpyaṃ kathaṃ cana
 15 purā vikurvate mūḍhāḥ pāpātmānaḥ samāgatāḥ
     dharṣitāḥ kāmamanyubhyāṃ krodhalobha vaśānugāḥ
 16 imaṃ hi puṇḍarīkākṣaṃ jighṛkṣanty alpacetasaḥ
     paṭenānigṃ prajvalitaṃ yathā bālā yathā jaḍāḥ
 17 sātyakes tad vacaḥ śrutvā viduro dīrghadarśivān
     dhṛtarāṣṭraṃ mahābāhum abravīt kurusaṃsadi
 18 rājan parītakālās te putrāḥ sarve paraṃtapa
     ayaśasyam aśakyaṃ ca karma kartuṃ samudyatāḥ
 19 imaṃ hi puṇḍarīkākṣam abhibhūya prasahya ca
     nigrahītuṃ kilecchanti sahitā vāsavānujam
 20 imaṃ puruṣaśārdūlam apradhṛṣyaṃ durāsadam
     āsādya na bhaviṣyanti pataṃgā iva pāvakam
 21 ayam icchan hi tān sarvān yatamānāñ janārdanaḥ
     siṃho mṛgān iva kruddho gamayed yamasādanam
 22 na tv ayaṃ nintidaṃ karma kuryāt kṛṣṇaḥ kathaṃ cana
     na ca dharmād apakrāmed acyutaḥ puruṣottamaḥ
 23 vidureṇaivam ukte tu keśavo vākyam abravīt
     dhṛtarāṣṭram abhiprekṣya suhṛdāṃ śṛṇvatāṃ mithaḥ
 24 rājann ete yadi kruddhā māṃ nigṛhṇīyur ojasā
     ete vā mām ahaṃ vainān anujānīhi pārthiva
 25 etān hi sarvān saṃrabdhān niyantum aham utsahe
     na tv ahaṃ ninditaṃ karma kuryāṃ pāpaṃ kathaṃ cana
 26 pāṇḍavārthe hi lubhyantaḥ svārthād dhāsyanti te sutāḥ
     ete ced evam icchanti kṛtakāryo yudhiṣṭhiraḥ
 27 adyaiva hy aham etāṃś ca ye caitān anu bhārata
     nigṛhya rājan pārthebhyo dadyāṃ kiṃ duṣkṛtaṃ bhavet
 28 idaṃ tu na pravarteyaṃ ninditaṃ karma bhārata
     saṃnidhau te mahārāja krodhajaṃ pāpabuddhijam
 29 eṣa duryodhano rājan yathecchati tathāstu tat
     ahaṃ tu sarvān samayān anujānāmi bhārata
 30 etac chrutvā tu viduraṃ dhṛtarāṣṭro 'bhyabhāṣata
     kṣipram ānaya taṃ pāpaṃ rājyalubdhaṃ suyodhanam
 31 saha mitraṃ sahāmātyaṃ sasodaryaṃ sahānugam
     śaknuyāṃ yadi panthānam avatārayituṃ punaḥ
 32 tato duryodhanaṃ kṣattā punaḥ prāveśayat sabhām
     akāmaṃ bhrātṛbhiḥ sārdhaṃ rājabhiḥ parivāritam
 33 atha duryodhanaṃ rājā dhṛtarāṣṭro 'bhyabhāṣata
     karṇa duḥśāsanābhyāṃ ca rājabhiś cābhisaṃvṛtam
 34 nṛśaṃsapāpabhūyiṣṭha kṣudrakarma sahāyavān
     pāpaiḥ sahāyaiḥ saṃhatya pāpaṃ karma cikīrṣasi
 35 aśakyam ayaśasyaṃ ca sadbhiś cāpi vigarhitam
     yathā tvādṛśako mūḍho vyavasyet kulapāṃsanaḥ
 36 tvam imaṃ puṇḍarīkākṣam apradhṛṣyaṃ durāsadam
     pāpaiḥ sahāyaiḥ saṃhatya nigrahītuṃ kilecchasi
 37 yo na śakyo balāt kartuṃ devair api savāsavaiḥ
     taṃ tvaṃ prārthayase mandabālaś candramasaṃ yathā
 38 devair manuṣyair gandharvair asurair uragaiś ca yaḥ
     na soḍhuṃ samare śakyas taṃ na budhyasi keśavam
 39 durgrahaḥ pāṇinā vāyur duḥsparśaḥ pāṇinā śaśī
     durdharā pṛthivī mūrdhnā durgrahaḥ keśavo balāt
 40 ity ukte dhṛtarāṣṭreṇa kṣattāpi viduro 'bravīt
     duryodhanam abhiprekṣya dhārtarāṣṭram amarṣaṇam
 41 saubhadvāre vānarendro dvivido nāma nāmataḥ
     śilā varṣeṇa mahatā chādayām āsa keśavam
 42 grahītukāmo vikramya sarvayatnena mādhavam
     grahītuṃ nāśakat tatra taṃ tvaṃ prārthayase balāt
 43 nirmocane ṣaṭ sahasrāḥ pāśair baddhvā mahāsurāḥ
     grahītuṃ nāśakaṃś cainaṃ taṃ tvaṃ prārthayase balāt
 44 prāgjyotiṣa gataṃ śauriṃ narakaḥ saha dānavaiḥ
     grahītuṃ nāśakat tatra taṃ tvaṃ prārthayase balāt
 45 anena hi hatā bālye pūtanā śiśunā tathā
     govardhano dhāritaś ca gavārthe bharatarṣabha
 46 ariṣṭo dhenukaś caiva cāṇūraś ca mahābalaḥ
     aśvarājaś ca nihataḥ kaṃsaś cāriṣṭam ācaran
 47 jarāsaṃdhaś ca vakraś ca śiśupālaś ca vīryavān
     bāṇaś ca nihataḥ saṃkhye rājāna ca niṣūditāḥ
 48 varuṇo nirjito rājā pāvakaś cāmitaujasā
     pārijātaṃ ca haratā jitaḥ sākṣāc chacī patiḥ
 49 ekārṇave śayānena hatau tau madhukaiṭabhau
     janmāntaram upāgamya hayagrīvas tathā hataḥ
 50 ayaṃ kartā na kriyate kāraṇaṃ cāpi pauruṣe
     yad yad icched ayaṃ śauris tat tat kuryād ayatnataḥ
 51 taṃ na budhyasi govindaṃ ghoravikramam acyutam
     āśīviṣam iva kruddhaṃ tejorāśim anirjitam
 52 pradharṣayan mahābāhuṃ kṛṣṇam akliṣṭakāriṇam
     pataṃgo 'gnim ivāsādya sāmātyo na bhaviṣyasi

SECTION CXXVIII

"Vaisampayana said, 'Reflecting (for a moment), with eyes red in anger, he, of Dasarha's race, addressing Duryodhana in that assembly of the Kurus, then said these words, 'Wishest thou for a bed of heroes? Verily, thou shalt have it, with thy consellors. Wait (for a short while), a great slaughter will ensue. Thou thinkest, O thou of little understanding, that thou hast committed no offence against the Pandavas? Let the (assembled) monarchs judge. Grieved at the prosperity of the high-souled Pandavas, thou conspirest, O Bharata, with Suvala's son about the gambling match. O sire, how could those virtuous, honest, and superior kinsmen of thine (otherwise) engage in such a wicked act with the deceitful Sakuni? O thou that art endued with great wisdom, gambling robs even the good of their understanding, and as regards the wicked, disunion and dire consequence spring from it. It was thou who hadst devised with thy wicked counsellors, that terrible source of calamity in the form of the gambling match, without consulting with persons of righteous behaviour. Who else is there, capable of insulting a brother's wife in the
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way thou didst or of dragging her into the assembly and addressing her in language thou hadst used towards Draupadi? Of noble parentage, and endued with excellent behaviour, and dearer to them than their very lives, the queen-consort of Pandu's sons was treated even thus by thee. All the Kauravas know what words were addressed in their assembly by Dussasana unto those chastisers of foes,--the sons of Kunti,--when they were about to set out for the woods. Who is there capable of behaving so wretchedly towards his own honest kinsmen, that are ever engaged in the practice of virtue, that are untainted by avarice, and that are always correct in their behaviour? Language such as becomes only those that are heartless and despicable, was frequently repeated by Karna and Dussasana and also by thee. Thou hadst taken great pains to burn to death, at Varanavata, the sons of Pandu with their mother, while they were children, although that effort of thine was not crowned with success. After this, the Pandavas with their mother were obliged to live for a long while, concealed in the town of Ekachakra in the abode of a Brahmana. With poison, with snakes and cords, thou hadst, by every means, sought the destruction of the Pandavas, although none of thy designs was successful. With such feelings when thou hadst always acted towards them so deceitfully, how canst thou say that thou hast not offended against the high-souled Pandavas? Thou art not, O sinful man, willing to give them their paternal share in the kingdom, although they are begging it of thee. Thou shalt have to give it them, this, when divested of prosperity, thou shalt be laid low. Having, like a heartless fellow, done innumerable wrongs to the Pandavas and behaved so deceitfully towards them, thou seekest now to appear in a different garb. Though repeatedly solicited by thy parents, by Bhishma, Drona, and Vidura, to make peace, thou dost not yet, O king, make peace. Great is the advantage in peace, O king, both to thyself and Yudhishthira. Peace, however, does not recommend itself to thee. To what else can it be due, but to thy loss of understanding? Transgressing the words of thy friends, thou canst never attain to what is for thy benefit. Sinful and disreputable is that act, which thou, O king, art about to do.'
"Vaisampayana continued, 'While he, of Dasarha's race, was saying this, Dussasana addressed vindictive Duryodhana and said unto him these words in the midst of the Kurus, If, O king, thou dost not willingly make peace with the Pandavas, verity the Kauravas will bind thee (hand and foot) and make over thee to the son of Kunti. Bhishma, and Drona, and thy (own) father, O bull amongst men, will make over us three, viz., Vikartana's son, thyself, and myself, to the Pandavas!'
"Vaisampayana continued, 'Hearing these words of his brother, Dhritarashtra's son, wicked, shameless, disobedient, disrespectful, and vain Suyodhana, breathing heavily like a great snake rose up from his seat in anger, and disregarding Vidura, and Dhritarashtra and the great king Vahlika, and Kripa, and Somadatta, and Bhishma, and Drona, and Janardana, in fact, all of them, went out of the court, And beholding
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that bull among men leave the court, his brother and all his counsellors, and all the kings, followed him. And seeing Duryodhana rise and leave the court in anger with his brothers, Santanu's son, Bhishma said, 'The enemies of that person, who, abandoning both virtue and profit, followeth the impulses of wrath, rejoice on beholding him plunged into distress at no distant date. This wicked son of Dhritarashtra, this one unacquainted with the true means (of accomplishing his objects), this fool that is wrongly vain of his sovereignty, obeyeth only the dictates of wrath and avarice. I see also, O Janardana, that the hour of all those Kshatriyas is arrived, for all those kings, from delusion, have with their counsellors followed Duryodhana.' Hearing these words of Bhishma, the lotus-eyed hero of Dasarha's race, possessed of great powers, addressing all those (that were still there) headed by Bhishma and Drona, said, 'Even this is great transgression, of which all the elders of the Kuru race are becoming guilty, for they do not forcibly seize and bind this wicked king in the enjoyment of sovereignty. Ye chastiser of foes, I think the time hath come for doing this. If this is done, it may still be productive of good. Listen to me, ye sinless ones. The words I will speak will soon lead to beneficial results, if, indeed, ye Bharatas, ye accept what I say in consequence of its recommending itself to you. The wicked son, of ill-regulated soul, of the old Bhoja king, having usurped his father's sovereignty during the latter's life-time, subjected himself to death. Indeed, Kansa, the son of Ugrasena, abandoned by his relatives, was slain by me in a great encounter, from desire of benefiting my kinsmen. Ourselves with our kinsmen then, having paid due honours to Ugrasena, the son of Ahuka, installed that extender of Bhoja's kingdom on the throne. And all the Yadavas and Andhakas and the Vrishnis, abandoning a single person, viz., Kansa for the sake of their whole race, have prospered and obtained happiness. O king, when the gods and Asuras were arrayed for battle and weapons were upraised for striking, the lord of all creatures, Parameshthin said thus (something which applies to the case at hand). Indeed, O Bharata, when the population of the worlds was divided into two parties and was about to be slaughtered, the divine and holy Cause of the universe, viz., the Creator, said, 'The Asuras and the Daityas with the Danavas will be vanquished, and the Adityas, the Vasus, the Rudras and other dwellers of heaven will be victorious. Indeed, the gods, and Asuras, and human beings, and Gandharvas, and Snakes, and Rakshasas, will in rage slaughter one another in this battle.' Thinking so, the Lord of all creatures, Parameshthin, commanded Dharma, saying, 'Binding fast, the Daityas and the Danavas, make them over to Varuna.' Thus addressed, Dharma, at the command of Parameshthin, binding the Daityas and the Danavas, made them over to Varuna. And Varuna, the Lord of the waters, having bound those Danavas, with Dharma's noose, as also with his own, keepeth them within the depths of the ocean, always guarding them carefully. Binding in the same way Duryodhana and Karna and Sakuni, the son of Suvala, and Dussasana, make them
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over to the Pandavas. For the sake of a family, an individual may be sacrificed. For a village, a family may be sacrificed. For the sake of a province, a village may be sacrificed. And lastly, for the sake of one's self, the whole earth may be sacrificed. O monarch, binding Duryodhana fast, make peace with the Pandavas. O bull among Kshatriyas, let not the whole Kshatriya race be slaughtered on thy account.'"

Book 5
Chapter 129

 1 [v]
      vidureṇaivam ukte tu keśavaḥ śatrupūgahā
      duryodhanaṃ dhārtarāṣṭram abhyabhāṣata vīryavān
  2 eko 'ham iti yan mohān manyase māṃ suyodhana
      paribhūya ca durbuddhe grahītuṃ māṃ cikīrṣasi
  3 ihaiva pāṇḍavāḥ sarve tathaivāndhakavṛṣṇayaḥ
      ihādityāś ca rudrāś ca vasavaś ca maharṣibhiḥ
  4 evam uktvā jahāsoccaiḥ keśavaḥ paravīrahā
      tasya saṃsmayataḥ śaurer vidyudrūpā mahātmanaḥ
      aṅguṣṭha mātrās tridaśā mumucuḥ pāvakārciṣaḥ
  5 tasya brahmā lalāṭastho rudro vakṣasi cābhavat
      lokapālā bhujeṣv āsann agnir āsyād ajāyata
  6 ādityāś caiva sādhyāś ca vasavo 'thāśvināv api
      marutaś ca sahendreṇa viśve devās tathaiva ca
      babhūvuś caiva rūpāṇi yakṣagandharvarakṣasām
  7 prādurāstāṃ tathā dorbhyāṃ saṃkarṣaṇa dhanaṃjayau
      dakṣiṇe 'thārjuno dhanvī halī rāmaś ca savyataḥ
  8 bhīmo yudhiṣṭhiraś caiva mādrīputrau ca pṛṣṭhataḥ
      andhakā vṛṣṇayaś caiva pradyumna pramukhās tataḥ
  9 agre babhūvuḥ kṛṣṇasya samudyatamahāyudhāḥ
      śaṅkhacakragadāśaktir śārṅgalāṅgalanandakāḥ
  10 adṛśyantodyatāny eva sarvapraharaṇāni ca
     nānā bāhuṣu kṛṣṇasya dīpyamānāni sarvaśaḥ
 11 netrābhyāṃ nas tataś caiva śrotrābhyāṃ ca samantataḥ
     prādurāsan mahāraudrāḥ sadhūmāḥ pāvakārciṣaḥ
     romakūpeṣu ca tathā sūryasyeva marīcayaḥ
 12 taṃ dṛṣṭvā ghoram ātmānaṃ keśavasya mahātmanaḥ
     nyamīlayanta netrāṇi rājānas trastacetasaḥ
 13 ṛte droṇaṃ ca bhīṣmaṃ ca viduraṃ ca mahāmatim
     saṃjayaṃ ca mahābhāgam ṛṣīṃś caiva tapodhanān
     prādāt teṣāṃ sa bhagavān divyaṃ cakṣur janārdanaḥ
 14 tad dṛṣṭvā mahad āścaryaṃ mādhavasya sabhā tale
     devadundubhayo neduḥ puṣpavarṣaṃ papāta ca
 15 cacāla ca mahīkṛtsnā sāgaraś cāpi cukṣubhe
     vismayaṃ paramaṃ jagmuḥ pārthivā bharatarṣabha
 16 tataḥ sa puruṣavyāghraḥ saṃjahāra vapuḥ svakam
     tāṃ divyām adbhutāṃ citrām ṛddhimattām ariṃdamaḥ
 17 tataḥ sātyakim ādāya pāṇau hārdikyam eva ca
     ṛṣibhis tair anujñāto niryayau madhusūdanaḥ
 18 ṛṣayo 'ntarhitā jagmus tatas te nāradādayaḥ
     tasmin kolāhale vṛtte tad adbhutam abhūt tadā
 19 taṃ prasthitam abhiprekṣya kauravāḥ saha rājabhiḥ
     anujagmur naravyāghraṃ devā iva śatakratum
 20 acintayann ameyātmā sarvaṃ tad rājamaṇḍalam
     niścakrāma tataḥ śauriḥ sadhūma iva pāvakaḥ
 21 tato rathena śubhreṇa mahatā kiṅkiṇīkinā
     hemajālavicitreṇa laghunā meghanādinā
 22 sūpaskareṇa śubhreṇa vaiyāghreṇa varūthinā
     sainyasugrīva yuktena pratyadṛśyata dārukaḥ
 23 tathaiva ratham āsthāya kṛtavarmā mahārathaḥ
     vṛṣṇīnāṃ saṃmato vīro hārdikyaḥ pratyadṛśyata
 24 upasthita rathaṃ śauriṃ prayāsyantam ariṃdamam
     dhṛtarāṣṭro mahārājaḥ punar evābhyabhāṣata
 25 yāvad balaṃ me putreṣu paśyasy etaj janārdana
     pratyakṣaṃ te na te kiṃ cit parokṣaṃ śatrukarśana
 26 kurūṇāṃ śamam icchantaṃ yatamānaṃ ca keśava
     viditvaitām avasthāṃ me nātiśaṅkitum arhasi
 27 na me pāpo 'sty abhiprāyaḥ pāṇḍavān prati keśava
     jñātam eva hi te vākyaṃ yan mayoktaḥ suyodhanaḥ
 28 jānanti kuravaḥ sarve rājānaś caiva pārthivāḥ
     śame prayatamānaṃ māṃ sarvayatnena mādhava
 29 tato 'bravīn mahābāhur dhṛtarāṣṭraṃ janeśvaram
     droṇaṃ pitāmahaṃ bhīṣmaṃ kṣattāraṃ bāhlikaṃ kṛpam
 30 pratyakṣam etad bhavatāṃ yadvṛttaṃ kurusaṃsadi
     yathā cāśiṣṭavan mando roṣād asakṛd utthitaḥ
 31 vadaty anīśam ātmānaṃ dhṛtarāṣṭro mahīpatiḥ
     āpṛcche bhavataḥ sarvān gamiṣyāmi yudhiṣṭhiram
 32 āmantrya prasthitaṃ śauriṃ rathasthaṃ puruṣarṣabham
     anujagmur maheṣvāsāḥ pravīrā bharatarṣabhāḥ
 33 bhīṣmo droṇaḥ kṛpaḥ kṣattā dhṛtarāṣṭro 'tha bāhlikaḥ
     aśvatthāmā vikarṇaś ca yuyutsuś ca mahārathaḥ
 34 tato rathena śubhreṇa mahatā kiṅkiṇīkinā
     kurūṇāṃ paśyatāṃ prāyāt pṛthāṃ draṣṭuṃ pitṛṣvasām

SECTION CXXIX

"Vaisampayana said, 'Hearing these words of Krishna, king Dhritarashtra lost no time in addressing Vidura, who was conversant with all dictates of virtue. And the king said, 'Go, O child, unto Gandhari, possessed of great wisdom and foresight and bring her hither. With her I will solicit this wicked-hearted (son of mine). If she can pacify this wicked wretch, of evil heart, we may yet be able to act according to the words of our friend Krishna. It may be that speaking words in recommendation of peace, she may yet succeed in pointing out the right path to this fool, afflicted by avarice and having wicked allies, If she can dispel this great and dreadful calamity (about to be) occasioned by Duryodhana, it will then conduce to the attainment and preservation of happiness and peace for ever and ever.' Hearing these words of the king, Vidura, at Dhritarashtra's command, brought (thither) Gandhari, possessed of great foresight. And Dhritarashtra then addressed Gandhari and said, 'Behold, O Gandhari, this thy son of wicked soul, transgressing all my commands, is about to sacrifice both sovereignty and life in consequence of his lust for sovereignty. Of wicked soul and little understanding, he hath, like one of uncultivated mind, left the court, with his sinful counsellors, disregarding his superiors and setting at naught the words of his well-wishers.'
"Vaisampayana said, 'Hearing these words of her husband, that princess of great fame, Gandhari, desirous of what was highly beneficial, said these words, 'Bring hither, without loss of time, that kingdom-coveting, sick son of mine. He that is of uncultivated heart and sacrificeth both virtue and profit, doth not deserve to govern a kingdom. For all that, however, Duryodhana, who is destitute of humility hath, by every means, obtained a kingdom. Indeed, O Dhritarashtra, thou so fond of thy son, art very much to be blamed for this, for knowing well his sinfulness, thou followest yet his counsel. That son of thine, completely possessed by lust and wrath is now the slave of delusion, and is, therefore, incapable, O king, of being now forcibly turned back by thee. Thou art now reaping the fruit, O Dhritarashtra, of having made over the kingdom to an ignorant fool of wicked soul, possessed by avarice
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and having wicked counsellors. Why is the king indifferent (today) to that disunion, which is about to take place between persons related so closely? Indeed, beholding thee disunited with those that are thy own, thy enemies will laugh at thee. Who is there that would use force for getting over that calamity, O king, which can be overcome by conciliation and gift?'
"Vaisampayana continued, 'Kshattri then, and at Dhritarashtra's command, and of his mother's also, once more caused vindictive Duryodhana to enter the court. Expectant of his mother's words, the prince re-entered the court, with eyes red as copper from wrath, and breathing heavily as a snake. And beholding her son, who was treading in a wrong path, enter the court, Gandhari rebuked him severely and said these words for bringing about peace.'
"Gandhari said, 'O Duryodhana, attend, O dear son, to these words of mine that are beneficial to thee as also to all thy followers,--words that thou art competent to obey and that will conduce to thy happiness. O Duryodhana, obey thou the words of thy well-wishers, those words, viz., which that best of the Bharatas--thy father--and Bhishma, and Drona, and Kripa, and Kshattri, have spoken. If thou makest peace, thou wouldst by that render homage to Bhishma, to thy father, to me, and to all thy well-wishers with Drona at their head. O thou of great wisdom, nobody, O best of the Bharatas, succeedeth by his own desire alone in acquiring and keeping or enjoying a kingdom. One that hath not his senses under control, cannot enjoy sovereignty for any length of time. He that hath his soul under control and is endued with great intelligence, can rule a kingdom. Lust and wrath wean away a man from his possessions and enjoyments. Conquering these foes first, a king bringeth the earth under his subjection. Sovereignty over men is a great thing. Those that are of wicked souls may easily desire to win a kingdom, but they are not competent to retain a kingdom (when won). He that desireth to obtain extensive empire must bind his senses to both profit and virtue, for if the senses are restrained, intelligence increaseth, like fire that increaseth when fed with fuel. If not controlled, these can even slay their possessor, like unbroken and furious horses, capable of killing an unskilful driver. One that seeketh to conquer his counsellors without conquering his own self, and to conquer foes without conquering his counsellors, is soon vanquished himself and is ruined. He who conquereth his own self first, taking it for a foe, will not seek in vain to conquer his counsellors and enemies afterwards. Prosperity worshippeth greatly that person who hath conquered his senses and his counsellors, who inflicteth punishments on transgressors, who acteth after deliberation, and who is possessed of wisdom. Lust and wrath that dwell in the body are deprived of their strength by wisdom, like a couple of fishes ensnared in a net with close holes. Those two in consequence of which the gods shut the gates of heaven against one, who freed from worldly propensities is desirous of going thither, are excited by lust and wrath. That king
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who knoweth well how to conquer lust and wrath and avarice and boastfulness and pride, can own the sovereignty of the whole earth. That king who is desirous of gaining wealth and virtue and vanquishing his enemies, should always be engaged in controlling his passions. Influenced by lust, or from wrath, he that behaveth deceitfully towards his own kinsmen or others, can never win many allies. Uniting thyself with those chastisers of foes--the heroic sons of Pandu--who are all endued with great wisdom, thou canst, O son, enjoy the earth in happiness. What Bhishma, the son of Santanu, and that mighty car-warrior, Drona, have told thee is, O son, quite true,--Krishna and Dhananjaya are invincible. Seek thou, therefore, the protection of this mighty-armed one, this one that is not worried by exertion, for if Kesava becometh gracious, both sides will be happy. That min, who is not obedient to the wishes of wise and learned friends, always seeking his prosperity, only gladdeneth his enemies. O son, there is no good in battle, no virtue, no profit. How can it bring happiness then? Even victory is not always certain. Do not set thy heart, therefore, on battle. O thou of great wisdom, Bhishma and thy father and Vahlika (formerly) gave unto the Pandavas their share (of the kingdom) from fear. O chastiser of foes, never think of disunion with them. Thou beholdest today the fruit of that (peaceful) cession in the fact of thy sovereignty over the whole earth, with all its thorns removed by those heroes. Give, O chastiser of foes, unto the son of Pandu what is their due. If thou wishest to enjoy, with the counsellors even half (the empire), let their share then be given unto them. Half the earth is sufficient to yield the means of support unto thee and thy counsellors. By acting according to the words of thy well-wishers, thou wilt, O Bharata, win great fame. A quarrel with the sons of Pandu who are all endued with prosperity, who have their souls under complete control, who are possessed of great intelligence and have conquered their passions, will only divest thee of thy great prosperity. Dispelling the wrath of all thy well-wishers, rule thou thy kingdom as becometh thee, giving, O bull of Bharata's race, unto the sons of Pandu the share that belongeth to them. O son, persecution of the sons of Pandu for full thirteen years hath been enough. Augmented by lust and wrath, quench (that fire) now, O thou of great wisdom. Thou that covetest the wealth of the Pandavas are not a match for them, nor this Suta's son, who is exceedingly wrathful, nor this thy brother Dussasana. Indeed, when Bhishma and Drona and Kripa and Karna and Bhimasena and Dhananjaya and Dhrishtadyumna will be enraged, the population of the earth will be exterminated. Under the influence of wrath, do not, O son, exterminate the Kurus. Let not the wide earth be destroyed for thy sake. Of little understanding as thou art, thou thinkest that Bhishma, and Drona, and Kripa, all others will fight (for thee) with all their might. That will never happen, for as regards these, that are endued with self-knowledge, their affection towards the Pandavas and yourselves is equal. If for the sake of the sustenance they have obtained from the king
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[paragraph continues] (Dhritarashtra), they consent to yield up their very lives, they will not yet be able to cast angry glances upon king Yudhishthira. It is never seen in this world that men acquire wealth by avarice. Give up thy avarice then, O son, and desist, O bull of Bharat's race.'"

Book 5
Chapter 130

1 [v]
      praviśyātha gṛhaṃ tasyāś caraṇāv abhivādya ca
      ācakhyau tat samāsena yadvṛttaṃ kurusaṃsadi
  2 uktaṃ bahuvidhaṃ vākyaṃ grahaṇīyaṃ sahetukam
      ṛṣibhiś ca mayā caiva na cāsau tadgṛhītavān
  3 kālapakvam idaṃ sarvaṃ duryodhana vaśānugam
      āpṛcche bhavatīṃ śīghraṃ prayāsye pāṇḍavān prati
  4 kiṃ vācyāḥ pāṇḍaveyās te bhavatyā vananān mayā
      tad brūhi tvaṃ mahāprājñe śuśrūṣe vacanaṃ tava
  5 brūyāḥ keśava rājānaṃ dharmātmānaṃ yudhiṣṭhiram
      bhūyāṃs te hīyate dharmo mā putraka vṛthā kṛthāḥ
  6 śrotriyasyeva te rājan mandakasyāvipaścitaḥ
      anuvāka hatā buddhir dharmam evaikam īkṣate
  7 aṅgāvekṣasva dharmaṃ tvaṃ yathā sṛṣṭaḥ svayambhuvām
      urastaḥ kṣatriyaḥ sṛṣṭo bāhuvīryopajīvitā
      krūrāya karmaṇe nityaṃ prajānāṃ paripālane
  8 śṛṇu cātropamām ekāṃ yā vṛddhebhyaḥ śrutā mayā
      mucukundasya rājarṣer adadāt pṛthivīm imām
      purā vaiśravaṇaḥ prīto na cāsau tāṃ gṛhītavān
  9 bāhuvīryārjitaṃ rājyam aśnīyām iti kāmaye
      tato vaiśvaraṇaḥ prīto vismitaḥ samapadyata
  10 mucukundas tato rājā so 'nvaśāsad vasuṃdharām
     bāhuvīryārjitāṃ samyak kṣatradharmam anuvrataḥ
 11 yaṃ hi dharmaṃ carantīha prajā rājñā surakṣitāḥ
     caturthaṃ tasya dharmasya rājā bhārata vindati
 12 rājā carati ced dharmaṃ devatvāyaiva kalpate
     sa ced adharmaṃ carati narakāyaiva gacchati
 13 daṇḍanītiḥ svadharmeṇa cāturvarṇyaṃ niyacchati
     prayuktā svāminā samyag adharmebhyaś ca yacchati
 14 daṇḍanītyāṃ yadā rājā samyak kārtsnyena vartate
     tadā kṛtayugaṃ nāma kālaḥ śreṣṭhaḥ pravartate
 15 kālo vā kāraṇaṃ rājño rājā vā kālakāraṇam
     iti te saṃśayo mā bhūd rājā kālasya kāraṇam
 16 rājā kṛtayugasraṣṭā tretāyā dvāparasya ca
     yugasya ca caturthasya rājā bhavati kāraṇam
 17 kṛtasya kāraṇād rājā svargam atyantam aśnute
     tretāyāḥ kāraṇād rājā svargaṃ nātyantam aśnute
     pravartanād dvāparasya yathābhāgam upāśnute
 18 tato vasati duṣkarmā narake śāśvatīḥ samāḥ
     rājadoṣeṇa hi jagat spṛśyate jagataḥ sa ca
 19 rājadharmān avekṣasva pitṛpaitāmahocitān
     naitad rājarṣivṛttaṃ hi yatra tvaṃ sthātum icchasi
 20 na hi vaiklavya saṃsṛṣṭa ānṛśaṃsye vyavasthitaḥ
     prajāpālanasaṃbhūtaṃ kiṃ cit prāpa phalaṃ nṛpaḥ
 21 na hy etām āśiṣaṃ pāṇḍur na cāhaṃ na pitāmahaḥ
     prayuktavantaḥ pūrvaṃ te yayā carasi medhayā
 22 yajño dānaṃ tapaḥ śauryaṃ prajā saṃtānam eva ca
     māhātmyaṃ balabhojaś ca nityam āśaṃsitaṃ mayā
 23 nityaṃ svāhā svadhā nityaṃ dadur mānuṣadevatāḥ
     dīrgham āyur dhanaṃ putrān samyag ārādhitāḥ śubhāḥ
 24 putreṣv āśāsate nityaṃ pitaro daivatāni ca
     dānam adhyayanaṃ yajñaṃ prajānāṃ paripālanam
 25 etad dharmam adharmaṃ vā janmanaivābhyajāyathāḥ
     te stha vaidyāḥ kule jātā avṛttyā tāta pīḍitāḥ
 26 yat tu dānapatiṃ śūraṃ kṣudhitāḥ pṛthivīcarāḥ
     prāpya tṛptāḥ pratiṣṭhante dharmaḥ ko 'bhyadhikas tataḥ
 27 dānenānyaṃ balenānyaṃ tahā sūnṛtayāparam
     sarvataḥ pratigṛhṇīyād rājyaṃ prāpyeha dhārmikaḥ
 28 brāhmaṇaḥ pracared bhaikṣaṃ kṣatriyaḥ paripālayet
     vaiśyo dhanārjanaṃ kuryāc chūdraḥ paricarec ca tān
 29 bhaikṣaṃ vipratiṣiddhaṃ te kṛṣir naivopapadyate
     kṣatriyo 'si kṣatās trātā bāhuvīryopajīvitā
 30 pitryam aṃśaṃ mahābāho nimagnaṃ punar uddhara
     sāmnā dānena bhedena daṇḍenātha nayena ca
 31 ito duḥkhataraṃ kiṃ nu yad ahaṃ hīnabāndhavā
     parapiṇḍam udīkṣāmi tvāṃ sūtvāmitranandana
 32 yudhyasva rājadharmeṇa mā nimajjīḥ pitāmahān
     mā gamaḥ kṣīṇapuṇyas tvaṃ sānugaḥ pāpikāṃ gatim

SECTION CXXX

"Vaisampayana said, 'Disregarding these words of grave import, spoken by his mother, Duryodhana went away, in anger, from that place to the presence of wicked persons. And wending away from the court, the Kuru prince began to consult with Suvala's royal son, Sakuni, most clever in dice. And this was the resolution which Duryodhana and Karna and Suvala's son Sakuni, with Dussasana as their fourth, arrived at, 'This Janardana, quick in action, seeketh, with the king Dhritarashtra and Santanu's son, to seize us first. We, however, shall forcibly seize this tiger among men, Hrishikesa, first, like Indra forcibly seizing Virochana's son (Vali). Hearing that this one of Vrishni's race hath been seized, the Pandavas will lose their heart and become incapable of exertion, like snakes whose fangs have been broken. This mighty-armed one is, indeed, the refuge and protection of them all. If this grantor of wishes, this bull of all the Satwatas, be confined, the Pandavas with the Somakas will become depressed and incapable of any exertion. Therefore, disregarding Dhritarashtra's cries, we will seize even here this Kesava, who is quick in action, and then fight with the foe.' After those sinful men of wicked souls had come to this sinful resolution, highly intelligent Satyaki, capable of reading the heart by signs, soon came to know of it. And because of that knowledge, he soon issued out of the court, accompanied by Hridika's son (Kritavarman). And Satyaki addressed Kritavarman, saying, 'Array the troops soon. And accoutred in mail and with thy troops arrayed for battle, wait thou at the entrance of the court, till I represent this matter unto Krishna, unwearied by exertion.' Saying this, that hero re-entered the court, like a lion entering a mountain-cave. And he (first) informed the high-souled Kesava and then Dhritarashtra, and then Vidura of that conspiracy. And having informed them of that resolution, he laughingly said, 'These wicked men intended to commit an act here, that is disapproved by the good from consideration of virtue, profit, and desire. They will, however, never be able to actually achieve it. These fools of sinful souls assembled together, these wretches overwhelmed by lust, anger and yielding themselves up to wrath and covetousness, are about to perpetrate a highly unbecoming deed. Those wretches of little understanding and desirous of seizing the lotus-eyed, are like idiots and children desiring to seize a blazing fire by
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means of their garments.' Hearing these words of Satyaki, Vidura, endued with great foresight, said these words unto the mighty-armed Dhritarashtra in the midst of the Kurus, 'O king, O chastiser of foes, the hour of all thy sons is come, for they are endeavouring to perpetrate a highly infamous act, however incapable they may be of actually accomplishing it. Alas, united together they desire to vanquish this younger brother of Vasava, and seize this lotus-eyed one. Indeed, encountering this tiger among men, this invincible and irresistible one, they will all perish like insects in a blazing fire. If Janardana wisheth, he can send all of them, even if they fight in a body, unto the abode of Yama, like an enraged lion dispatching a herd of elephants. He will, however, never do any such sinful and censurable act. This best of persons, of unfading glory, will never deviate from virtue.' After Vidura had said these words, Kesava, casting his eyes on Dhritarashtra, said in the midst of those well-meaning persons, who listen to others' words, 'O king, if these (men) desire to chastise me by using violence, permit them to chastise me. O monarch, as regards my chastising them, for I dare chastise all of them together that are so excited with rage, I will not, however, perpetrate any sinful and censurable act. Coveting the possessions of the Pandavas, thy sons will lose their own. If they desire to perpetrate such a deed, Yudhishthira's object will then be (easily) accomplished, for, this very day, O Bharata, seizing these with all that follow them, I can make them over to the sons of Pritha. What is there that is difficult of attainment by me? I will not, however, O Bharata, commit in thy presence, O great monarch, any such censurable deed, that can proceed only from wrath and a sinful understanding. Let it be, O king, as this Duryodhana desireth. I give permission, O monarch, to all thy sons to do it.'
"Hearing these words (of Kesava), Dhritarashtra addressed Vidura saying, 'Quickly bring hither sinful Duryodhana, who is so covetous of sovereignty, with his friends, counsellors, brothers, and followers. I shall see if indeed, making one more effort I can bring him to the right path.
'Thus addressed by Dhritarashtra, Kshattri once more caused unwilling Duryodhana to enter the court with his brothers, and surrounded by the kings (that followed him). King Dhritarashtra then addressed Duryodhana, surrounded by Karna and Dussasana and all those kings, saying, 'O wretch of accumulated sins, having for thy allies men of despicable acts, infamous is the deed that thou, uniting with sinful friends, seekest to do. Of little understanding, thou, infamy of thy race, one like thee alone can seek to do an act so infamous and disapproved by the good, however impossible it may be of being actually achieved. Uniting with sinful allies, wishest thou to chastise this invincible and irresistible one of eyes like lotus-leaves? Like a child wishing to have the moon, seekest thou, O fool, to do what cannot be done by the very gods, headed by Vasava with all their strength? Knowest thou not, that Kesava is incapable of being withstood in battle by gods and men and
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[paragraph continues] Gandharvas and Asuras and Uragas? Like the wind which none can seize of being seized with his hands, like the moon which no hand can reach, like the Earth which none can support on his head, Kesava is incapable by force.'
"After Dhritarashtra had said these words, Vidura (casting) his eyes on Duryodhana, addressed that vindictive son of Dhritarashtra, saying, 'O Duryodhana, listen now to these words of mine. At the gates of Saubha, that foremost of monkeys, known by the name of Dwivida, covered Kesava with a mighty shower of stones. Desirous of seizing Madhava by putting forth all his prowess and exertion, he did not yet succeed in seizing him. Seekest thou to apprehend that Kesava by force? When Sauri went to Pragjyotisha, Naraka with all the Danavas succeeded not in seizing him there. Seekest thou to seize him by force? Slaying that Naraka in battle, he brought away (from his city) a thousand damsels and married them all, according to the ordinance. In the city of Nirmochana, six thousand mighty Asuras failed to seize him with their nooses. Seekest thou to seize that Kesava by force? While only a child, he slew Putana and two Asuras assuming the shape of birds, and O bull of Bharata's race, he held up the mountains of Govardhana (on his little finger) for protecting the kine (from a continuous rain). He hath also slain Aristha, and Dhenuka and Chanura of great strength, and Aswaraja, and Kansa, the doer of evil. He hath slain Jarasandha, and Vakra, and Sisupala of mighty energy, and Vana in battle, and numerous other kings also have been slain by him. Of immeasurable might, he vanquished king Varuna and also Pavaka (Agni), and on the occasion of bringing (down from the celestial regions) the (heavenly flower called) Parijata, he defeated the lord of Sachi himself. While floating on the vast deep, he slew Madhu and Kaitabha, and in another birth he slew Hayagriva (Horse-necked). He is the maker of everything but is himself made by none. He is the Cause of all power. Whatever Sauri wisheth, he accomplisheth without any effort. Knowest thou not sinless Govinda, of terrible prowess and incapable of deterioration? This one, resembling an angry snake of virulent poison, is the never-ending source of energy. In seeking to use violence towards Krishna, endued with mighty arms and unwearied by exertion, thou wilt, with all thy followers, perish like an insect failing into fire.'"

Book 5
Chapter 131

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

SECTION CXXXI

"Vaisampayana said, 'After Vidura had said this, Kesava, that slayer of hostile divisions, endued with great energy, addressed Dhritarashtra's son, Duryodhana, and said, 'From delusion, O Suyodhana, thou regardest
p. 254
me to be alone, and it is for this, O thou of little understanding, that thou seekest to make me a captive after vanquishing me by violence. Here, however, are all the Pandavas and all the Vrishnis and Andhakas. Here are all the Adityas, the Rudras, and the Vasus, with all the great Rishis. Saying this Kesava, that slayer of hostile heroes burst out into a loud laughter. And as the high-souled Sauri laughed, from his body, that resembled a blazing fire, issued myriads of gods, each of lightning effulgence, and not bigger than the thumb. And on his forehead appeared Brahman, and on his breast Rudra. And on his arms appeared the regents of the world, and from his mouth issued Agni, the Adityas, the Sadhyas, the Vasus, the Aswins, the Marutas, with Indra, and the Viswedevas. And myriads of Yakshas, and the Gandharvas, and Rakshasas also, of the same measure and form, issued thence. And from his two arms issued Sankarshana and Dhananjaya. And Arjuna stood on his right, bow in hand, and Rama stood on his left, armed with the plough. And behind him stood Bhima, and Yudhishthira, and the two sons of Madri, and before him were all the Andhakas and the Vrishnis with Pradyumna and other chiefs bearing mighty weapons upraised. And on his diverse arms were seen the conch, the discus, the mace, the bow called Saranga, the plough, the javelin, the Nandaka, and every other weapon, all shining with effulgence, and upraised for striking. And from his eyes and nose and ears and every part of his body, issued fierce sparks of fire mixed with smoke. And from the pores of his body issued sparks of fire like unto the rays of the sun. And beholding that awful form of the high-souled Kesava, all the kings closed their eyes with affrighted hearts, except Drona, and Bhishma, and Vidura, endued with great intelligence, greatly blessed Sanjaya, and the Rishis, possessed of wealth of asceticism, for the divine Janardana gave unto them this divine sight on the occasion. And beholding in the (Kuru) court that highly wonderful sight, celestial drums beat (in the sky) and a floral shower fell (upon him). And the whole Earth trembled (at the time) and the oceans were agitated. And, O bull of the Bharata's race, all the denizens of the earth were filled with great wonder. Then that tiger among men, that chastiser of foes, withdrew that divine and highly wonderful, and extremely varied and auspicious form. And arm-in-arm with Satyaki on one side and Hridika's son (Kritavarman) on the other, and obtaining permission of the Rishis, the slayer of Madhu went out. And during the uproar that then took place, the Rishis, Narada and others vanquished, for repairing to their respective places. And this also was another wonderful incident that happened. And seeing that tiger among men leave the court, the Kauravas with all the kings followed him, like the gods following Indra. Sauri, however, of immeasurable soul, without bestowing a single thought on those that followed him, issued from the court, like a blazing fire mixed with smoke. And he beheld (at the gate his charioteer) Daruka waiting with his large white car, furnished with rows of tinkling bells, decked with golden ornaments, and endued with
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great speed, the clatter of whose wheels resounded like the rumbling of the clouds, and which was covered all over with white tiger-skins, and unto which were harnessed his steeds Saivya (and others). And there also appeared, mounted on his car, that favourite hero of Vrishnis, the mighty car-warrior Kritavarman, the son of Hridika. And that chastiser of foes, Sauri, who had his car ready, was about to depart, king Dhritarashtra addressed him once more and said, 'O grinder of foes, thou hast seen, O Janardana, the power I wield over my sons! Thou hast, indeed, witnessed all with thy own eyes. Nothing now is unknown to thee. Seeing me endeavour to bring about peace between the Kurus, and the Pandavas, in fact, knowing the state (in which I am), it behoveth thee not to entertain any suspicion regarding me. O Kesava, I have no sinful feelings towards the Pandavas. Thou knowest what words have been spoken by me to Suyodhana. The Kauravas and all the kings of the Earth, also know, O Madhava, that I have made every endeavour to bring about peace.'
"Vaisampayana continued, 'The mighty-armed Janardana then addressed Dhritarashtra, Drona, grandsire Bhishma, Kshattri, Vahlika, and Kripa and said, 'Ye have yourselves witnessed all that hath happened in the assembly of the Kurus, viz., how wicked Duryodhana, like an uneducated wretch, left the court from anger, and how king Dhritarashtra also describeth himself to be powerless. With the permission of you all, I shall now go back to Yudhishthira.' Saluting them, that bull amongst men, Sauri then mounted his car and set out. And those heroic bulls amongst the Bharatas, those mighty bowmen, viz., Bhishma, Drona, and Kripa, and Kshattri, and Aswatthaman and Vikarna, and that mighty car-warrior Yuyutsu, all began to follow him. And Kesava, on his large white car, furnished with rows of tinkling bells, proceeded then, in the very sight of the Kurus, to the abode of his paternal aunt (Kunti).'"

Book 5
Chapter 132

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

SECTION CXXXII

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

Book 5
Chapter 133

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

SECTION CXXXIII

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

Book 5
Chapter 134

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

SECTION CXXXIV

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

Book 5
Chapter 135

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

SECTION CXXXV

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

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