BOOK5 UDYOGA PARVA PART1 OF 3

BOOK 5 UDYOGA PARVA

SECTION I

OM! HAVING BOWED down to Narayana, and Nara the most exalted of male

beings, and also to the goddess Saraswati, must the word Jaya be uttered.

"Vaisampayana said, 'Then those valiant descendants of Kuru, who belonged

to the same party (with Virata), having joyfully celebrated the nuptials

of Abhimanyu and rested themselves that night, presented themselves at

dawn, well pleased, in the court of Virata, And the chamber of the king

of the Matsya was full of riches, and variegated with choice gems and

precious stones, with seats methodically arranged, adorned with garlands,

and filled with fragrance. And those mighty monarchs of men all came to

that place, And on the seats in front sat the two kings Virata and

Drupada. And the revered and aged rulers of the earth, and Valarama and

Krishna along with their father, all sat there. And close to the king of

Panchala was seated the great hero of the race of Sini, together with the

son of Rohini. And side by side with the king of the Matsya sat Krishna

and Yudhishthira, and all the sons of king Drupada, and Bhima and Arjuna,

and the two sons of Madri, and Pradyumna and Samva, both valiant in

battle, and Abhimanyu with Virata's sons. And those princes, the sons of

Draupadi, rivalling their fathers in valour, strength, grace, and

prowess, sat upon excellent seats inlaid with gold. And when those mighty

heroes wearing shining ornaments and robes had set themselves down, that

gorgeous assembly of kings looked beautiful like the firmament spangled

with resplendent stars. And those valiant men, assembled together, having

conversed with one another upon various topics, remained for some time in

a pensive mood, with their eyes fixed upon Krishna. And at the end of

their talk, Krishna drew their attention to the affairs of the Pandavas.

And those powerful kings together listened to Krishna's speech, pregnant

and lofty. And Krishna said, It is known to you all, how this

Yudhishthira was deceitfully defeated at dice by the son of Suvala, and

how he was robbed of his kingdom and how a stipulation was made by him

concerning his exile in the forest. And capable as they were of

conquering the earth by force, the sons of Pandu remained firm in their

plighted faith. And accordingly for six and seven years these

incomparable men accomplished the cruel task imposed upon them. And this

last, the thirteenth year, was exceedingly hard for them to pass. Yet

unrecognised by any one they have passed it, as known to you, suffering

unendurable hardships of various kinds. This is known to you all. These

illustrious men have spent the thirteenth year, employed in menial

service of others. This being so, it is for you to consider what will be

for the good of both Yudhishthira and Duryodhana, and what, as regards

the Kurus and the Pandavas, will be consistent with the rules of

righteousness and, propriety and what will meet with the approbation of

all. The virtuous king Yudhishthira would not unrighteously covet even

the celestial kingdom. But righteously he would accept the rule even of a

single village. How the sons of Dhritarashtra fraudulently robbed him of

his paternal kingdom, and how he hath passed a life of unendurable

hardships, are known to all the kings assembled here. The sons of

Dhritarashtra are incapable of overcoming by strength Arjuna, the son of

Pritha. Nevertheless, king Yudhishthira and his friends have no other

desire than the good of Dhritarashtra's son. These brave sons of Kunti,

and the two sons of Madri, ask for only what they themselves, achieving

victory in battle, had won from the defeated kings. You, no doubt, know

full well how those enemies of the Pandavas--with the object of

possessing themselves of the kingdom, endeavoured by various means to

destroy them, when they were yet mere boys. So wicked and rancorous they

were. Consider, how grasping they are and how virtuous Yudhishthira is.

Consider also the relationship that exists between them. I beseech you

all to consult together and also think separately. The Pandavas have

always had a regard for truth. They have fulfilled their promise to the

very letter. If now treated wrongfully by the sons of Dhritarashtra, they

would slay them all though banded together. They have friends, who, on

being informed of their unworthy treatment at the hands of others, would

stand by them, engaged in fight with their persecutors, and willingly

slay them even if they should lose their own lives for it. If you suppose

them to be too few to be capable of winning a victory over their enemies,

you must know that united together and followed by their friends, they

would, no doubt, try their utmost to destroy those enemies. What

Duryodhana thinks is not exactly known, nor what he may do. When the mind

of the other side is not known, what opinion can be formed by you as to

what is best to be done? Therefore, let a person, virtuous and honest and

of respectable birth, and wary,--an able ambassador, set out to beseech

them mildly for inducing them to give half the kingdom to Yudhishthira.

Having listened to the speech of Krishna, marked by prudence and a regard

for virtue and showing a pacific and impartial spirit, his elder brother

then addressed the assembly bestowing high encomiums on the words of the

younger brother.'"

SECTION II

"Baladeva said, 'You have all listened to the speech of him who is the

elder brother of Gada, characterised as it is by a sense of virtue and

prudence, and salutary alike to Yudhishthira and king Duryodhana. These

valiant sons of Kunti are ready to give up half their kingdom, and they

make this sacrifice for the sake of Duryodhana. The sons of

Dhritarashtra, therefore, should give up half of the kingdom, and should

rejoice and be exceedingly happy with us that the quarrel can be so

satisfactorily settled. These mighty persons having obtained the kingdom

would, no doubt, be pacified and happy, provided the opposite party

behave well. For them to be pacified will redound to the welfare of men.

And I should be well-pleased if somebody from here, with the view of

pacifying both the Kurus and the Pandavas, should undertake a journey and

ascertain what is the mind of Duryodhana and explain the views of

Yudhishthira. Let him respectfully salute Bhishma the heroic scion of

Kuru's race, and the magnanimous son of Vichitravirya, and Drona along

with his son, and Vidura and Kripa, and the king of Gandhara, along with

the Suta's son. Let him also pay his respects to all the other sons of

Dhritarashtra, to all who are renowned for strength and learning, devoted

to their proper duties, heroic, and conversant with signs of the times.

When all these persons are gathered together and when also the elderly

citizens are assembled, let him speak words full of humility and likely

to serve the interests of Yudhishthira, At all events, let them not be

provoked, for they have taken possession of the kingdom with a strong

hand. When Yudhishthira had his throne, he forgot himself by being

engaged in gambling and was dispossessed by them of his kingdom. This

valiant Kuru, this descendant of Ajamida, Yudhishthira, though not

skilled in dice and though dissuaded by all his friends, challenged the

son of the king of Gandhara, an adept at dice, to the match. There were

then at that place thousands of dice-players whom Yudhishthira could

defeat in a match. Taking however, no notice of any of them, he

challenged Suvala's son of all men to the game, and so he lost. And

although the dice constantly went against him, he would still have Sakuni

alone for his opponent. Competing with Sakuni in the play, he sustained a

crushing defeat. For this, no blame can attach to Sakuni. Let the

messenger make use of words characterised by humility, words intended to

conciliate Vichitravirya's son. The messenger may thus bring round

Dhritarashtra's son to his own views. Do not seek war with the Kurus;

address Duryodhana in only a conciliatory tone, The object may possibly

fail to be gained by war, but it may be gained by conciliation, and by

this means also it may be gained enduringly.'

"Vaisampayana continued, 'While that valiant scion of Madhu's race was

even continuing his speech, the gallant son of the race of Sini suddenly

rose up and indignantly condemned the words of the former by these words

of his.'

SECTION III

"Satyaki said, 'Even as a man's heart is, so doth he speak! Thou art

speaking in strict conformity with the nature of thy heart. There are

brave men, and likewise those that are cowards. Men may be divided into

these two well defined classes. As upon a single large tree there may be

two boughs one of which beareth fruits while the other doth not, so from

the self-same line of progenitors may spring persons that are imbecile as

well as those that are endowed with great strength O thou bearing the

sign of a plough on thy banner, I do not, in sooth, condemn the words

thou hast spoken, but I simply condemn those, O son of Madhu, who are

listening to thy words! How, indeed, can he, who unblushingly dares

attach even the slightest blame in the virtuous king Yudhishthira be

permitted to speak at all in the midst of the assembly? Persons clever in

the game of dice challenged the magnanimous Yudhishthira unskilled as he

is in play, and confiding in them he was defeated! Can such persons be

said to have virtuously won the game? If they had come to Yudhishthira

while playing in this house with his brothers and defeated him there,

then what they would have won would have been righteously won. But they

challenged Yudhishthira who was bound in conscience to follow the rules

observed by the military caste, and they won by a trick. What is there in

this conduct of theirs that is righteous? And how can this Yudhishthira

here, having performed to the utmost the stipulations entered into by way

of stakes in the play, freed from the promise of a sojourn in the forest,

and therefore entitled to his ancestral throne, humble himself? Even if

Yudhishthira coveted other people's possessions, still it would not

behove him to beg! How can they be said to be righteous and not intent on

usurping the throne when, although the Pandavas have lived out their

sojourn of concealment unrecognised, they still say that the latter had

been recognised? They were besought by Bhishma and the magnanimous Drona,

but they would not yet consent to give back to the Pandavas the throne

that belongeth to them by right of birth. The means with which I would

beseech them would be sharp arrows. I shall fight and with a strong hand

force them to prostrate themselves at the feet of the illustrious son of

Kunti. If, however, they do not bow at the feet of the wise Yudhishthira,

then they and their partisans must go to the regions of Yama. When

Yuyudhana (myself) is enraged and resolved to fight, they, to be sure,

are unequal to withstand his impetus, as mountains are unable to resist

that of the thunderbolt. Who can withstand Arjuna in fight, or him who

hath the discus for his weapon in battle, or myself as well? Who can

withstand the unapproachable Bhima? And who, having regard for his life,

would come near the twin brothers who firmly grasp their bows and

resemble the death-dealing Yama in intelligence? Who would approach

Dhrishtadyumna, the son of Drupada, or these five sons of the Pandavas

who have added lustre to Draupadi's name, rivalling their fathers in

valour, equal to them in every respect and full of martial pride, or him

of the powerful bow, Subhadra's son, irresistible by even the gods

themselves; or Gada, or Pradyumna, or Samva, resembling Yama or the

thunderbolt or fire? We shall slay Dhritarashtra's son and Sakuni and

Karna in battle, and place the Pandava on the throne. There is no sin in

slaying them that are bent on slaying us: but to be a beggar before foes

is both impious and infamous. I ask you to be diligent in doing that

which is heartily desired by Yudhishthira. Let Pandu's son get back the

kingdom resigned by Dhritarashtra! Either Yudhishthira should get back

his kingdom this very day or all our enemies shall lie down on the earth

slain by me!'

SECTION IV

"Drupada said, 'O mighty-armed one, it will, without doubt, be even as

thou hast said! Never will Duryodhana give up the kingdom by peaceful

means, and Dhritarashtra, who dotes on his son, will follow him in his

wish. And so will Bhishma and Drona from imbecility, and Karna and Sakuni

from folly. The words of Valadeva command themselves to my judgment; the

course pointed out by him should, indeed, be followed by a man who

desires peaceful settlement. But Duryodhana should never be addressed in

mild words. Vicious by nature, he, I believe cannot be brought to reason

by mildness. In respect of an ass, mildness is in place; but in respect

of animals of the bovine species, severity should be resorted to. If any

one were to speak mild words to Duryodhana, vicious by nature that wicked

wight would consider the speaker to be an imbecile person. If a mild

course is adopted towards him, the fool will think that he has won. Let

us do even this, let us make preparations; let us send word to our

friends that they may collect an army for us. Let speedy messengers go to

Salya, and Dhrishtaketu, and Jayatsena, and the prince of the Kekayas.

Duryodhana also, on his part, will send word to all the kings,

Rightminded persons, however, respond to the request of those that first

beseech them. Therefore, I ask you to make haste in first preferring your

suit to these rulers of men. Meseems that a great undertaking is awaiting

us. Quickly send word to Salya, and to the kings under him, and to king

Bhagadatta of immeasurable valour residing on the eastern sea-coast, and

to fierce Hardikya, and Ahuka, and the king of the Mallas of powerful

understanding, and Rochamana. Let Vrihanta be summoned and king

Senavindu, and Vahlika and Mudjakesa and the ruler of the Chedis, and

Suparsva, Suvahu; and that great hero, Paurava; and also the kings of the

Sakas, the Pahlavas, and the Daradas, and Surari, and Nadija, and king

Karnavest, and Nila, and the valiant king Viradharman; and Durjaya, and

Dantavakra, and Rukmi, and Janamejaya; and Ashada and Vayuvega, and king

Purvapali; and Bhuritejas, and Devaka, and Ekalaya with his sons; and

also the kings of the Krausha race, and the valiant Kshemamurti, and the

kings of the Kamboja and the Richika tribes, and of the western

sea-coast; and Jayatsena and the king of Kashi, and the rulers of the

land of the five rivers, and the proud son of Kratha, and the rulers of

the mountain regions, and Janaki, and Susarman and Maniman, and

Potimatsyaka, and the valiant Dhrishtaketu, and the ruler of the kingdom

of Pansu; and Paundra, and Dandadhara, and the brave Vrihatsena; and

Aparajita, and Nishada and Srenimat and Vasumat; and Vrihadvala of great

strength, and Vahu the conqueror of hostile cities; and the warlike king

Samudrasena with his son; and Uddhava, and Kshemaka and king Vatadhana;

and Srutayus, and Dridhayus, and the gallant son of Salwa; and the king

of the Kalingas, and Kumara, unconquerable in battle. Speedily send word

to these. This is what recommends itself to me. And let this my priest,

learned Brahmana, be sent, O king, to Dhritarashtra. Tell him the words

he is to say and what Duryodhana should be told; and how Bhishma is to be

addressed, and how Drona, that best of car-warriors!"

SECTION V

"Krishna said, 'These worlds are worthy of the chief of the Somaka tribe,

and are calculated to promote the interests of Pandu's son of

immeasurable strength. As we are desirous of adopting a politic course,

this is, no doubt, our first duty; a man acting otherwise would be a

great fool. But our relationship to both the Kurus and the Pandus is

equal, howsoever these two parties may behave with each other. Both you

and we have been invited here on the occasion of a marriage. The marriage

having now been celebrated, let us go home well-pleased. You are the

foremost of kings, both in years and learning; and here we all, no doubt

are as if your pupils. Dhritarashtra has always entertained a great

respect for you; and you are also a friend of the preceptors Drona and

Kripa. I, therefore, ask you to send a message (to the Kurus) in the

interests of the Pandavas. We all resolve even upon this that you should

send a message unto them. If that chief of the Kuru race should make

peace on equitable terms, then the brotherly feelings between the Kuras

and the Pandus will sustain no injury. If on the other hand, the son of

Dhritarashtra should wax haughty and from folly refuse to make peace,

then, having summoned others, summon us too. The holder of Gadiva then

will be fired with wrath and the dull-headed and wicked Duryodhana, with

his partisans and friends, will meet his fate.'

"Vaisampayana said, 'King Virata, then having honoured Krishna, sent him

home with his followers and relatives. And after Krishna had set out for

Dwaraka, Yudhishthira and his followers, with king Virata, began to make

preparations for war. And Virata and his relatives sent word to all the

monarchs, and king Drupada also did the same. And at the request of those

lions of the Kuru race, as also of the two kings of the Matsyas and the

Panchalas, many lords of the earth possessed of great strength, came to

the place with cheerful hearts. And when the sons of Dhritarashtra heard

that the Pandavas had collected a large army, they also assembled many

rulers of the earth. And, O king, at that time the whole land became

thronged with the rulers of the earth who were marching to espouse the

cause of either the Kurus or the Pandavas. And the land was full of

military bands composed of four kinds of forces. And from all sides the

forces began to pour in. And the goddess Earth with her mountains and

forests seemed to tremble beneath their tread. And the king of the

Panchalas, having consulted the wishes of Yudhishthira, despatched to the

Kurus his own priest, who was old both in years and understanding.'

SECTION VI

"Drupada said, 'Of beings those that are endowed with life are superior.

Of living beings those that are endowed with intelligence are superior.

Of intelligent creatures men are superior. Of men the twice-born are

superior. Of the twice-born, students of the Veda are superior. Of

students of the Veda those of cultured understanding are superior. Of

cultured men practical persons are superior. And finally, of practical

men those knowing the Supreme Being are superior. You, it seems to me,

are at the very top of those that are of cultured understanding. You are

distinguished both for age and learning. You are equal in intellect to

either Sukra or Vrihaspati, the son of Angiras. You know what kind of man

the chief of the Kuru race is, and what kind of man also is Yudhishthira,

the son of Kunti. It was with Dhritarashtra's knowledge that the Pandavas

were-deceived by their opponents. Though instructed by Vidura he yet

follows his son! Sakuni advisedly challenged Yudhishthira to a gambling

match although the latter was unskilled in gambling while the former was

an adept in it. Unskilled in play, Yudhishthira was guileless and firm in

following the rules of the military order. Having thus cheated the

virtuous king Yudhishthira, they will, by no means, voluntarily yield up

the kingdom. If you speak words of righteousness unto Dhritarashtra, you

will certainly gain the hearts of his fighting men. Vidura also will make

use of those words of yours and will thus alienate the hearts of Bhishma,

and Drona, and Kripa, and others. When the officers of state are

alienated and fighting men are backward, the task of the enemy will be to

gain back their hearts. In the meantime, the Pandavas will, with ease and

with their whole hearts, address themselves in preparing the army and in

collecting stores. And when the enemy's adherents are estranged, and

while you are hanging about them, they will surely not be able to make

adequate preparations for war. This course seems expedient in this wise.

On your meeting with Dhritarashtra it is possible that Dhritarashtra may

do what you say. And as you are virtuous, you must therefore act

virtuously towards them. And to the compassionate, you must descant upon

the various hardships that the Pandavas have endured. And you must

estrange the hearts of the aged persons by discoursing upon the family

usages which were followed by their forefathers. I do not entertain the

slightest doubt in this matter. Nor need you be apprehensive of any

danger from them, for you are a Brahmana, versed in the Vedas; and you

are going thither as an ambassador, and more specially, you are an aged

man. Therefore, I ask you to set out without delay towards the Kauravas

with the object of promoting the interests of the Pandavas, timing your

departure under the (astrological) combination called Pushya and at that

part of the day called Jaya.'

"Vaisampayana continued, 'Thus instructed by the magnanimous Drupada, the

virtuous priest set out for Hastinapura (the city called after the

elephant). And that learned man, well-versed in the principles of the

science of politics, started with a following of disciples towards the

Kurus for the sake of promoting the welfare of Pandu's sons.'

SECTION VII

"Vaisampayana said, 'Having despatched the priest to the city called

after the elephant they sent messengers to the kings of various

countries. And having sent messengers to other places, the Kuru hero

Dhananjaya, that bull among men and son of Kunti, himself set out for

Dwaraka. And after Krishna and Valadeva, the descendants of Madhu, had

both departed for Dwaraka with all the Vrishnis, the Andhakas and the

Bhojas, by hundreds, the royal son of Dhritarashtra had, by sending

secret emissaries, furnished himself with information of all the doings

of the Pandavas. And learning that Krishna was on his way, the prince

went to the city of Dwaraka by means of fine horses possessing the speed

of the wind, and taking with him a small number of troops. And on that

very day the son of Kunti and Pandu, Dhananjaya, also speedily arrived at

the beautiful city of the Anarta land. And the two scions of the Kuru

race, those tigers among men, on arriving there saw that Krishna was

asleep, and drew near him as he lay down. And as Krishna was sleeping,

Duryodhana entered the room, and sat down on a fine seat at the head of

the bed. And after him entered that wearer of the diadem the magnanimous

Arjuna. And stood at the back of the bed, bowing and joining his hands.

And when the descendant of Vrishni, Krishna awoke, he first cast his eyes

on Arjuna. And having asked them as to the safety of their journey, and

having fitly bestowed his greetings upon them, the slayer of Madhu

questioned them as to the occasion of their visit. Then Duryodhana

addressed Krishna, with a cheerful countenance, saying, It behoveth you

to lend me your help in the impending war. Arjuna and myself are both

equally your friends. And, O descendant of Madhu, you also bear the same

relationship to both of us. And today, O slayer of Madhu, I have been the

first to come to you. Right-minded persons take up the cause of him who

comes first to them. This is how the ancients acted. And, O Krishna, you

stand at the very top of all right-minded persons in the world, and are

always respected. I ask you to follow the rule of conduct observed by

rightminded men.' Thereat Krishna replied, 'That you have come first, O

king, I do not in the least doubt. But, O king, the son of Kunti,

Dhananjaya, has been first beheld by me. On account of your first

arrival, and on account of my having beheld Arjuna first, I shall, no

doubt, lend my assistance, O Suyodhana, to both. But it is said that

those who are junior in years should have the first choice. Therefore,

Dhananjaya, the son of Kunti, is entitled to first choice. There is a

large body of cowherds numbering ten crores, rivalling me in strength and

known as the Narayanas, all of whom are able to fight in the thick of

battle. These soldiers, irresistible in battle, shall be sent to one of

you and I alone, resolved not to fight on the field, and laying down my

arms, will go to the other. You may, O son of Kunti, first select

whichever of these two commends itself to you. For, according to law, you

have the right to the first choice.'

"Vaisampayana continued, 'Thus addressed by Krishna, Dhananjaya the son

of Kunti selected Kesava who was not to fight on the battle-field, even

Narayana himself, the slayer of foes, increate, born among men at his own

will,--the foremost of all Kshatriyas and above all the gods and the

Danavas. And Duryodhana selected for himself that entire army (composed

of the Narayanas). And, O descendant of Bharata, having obtained those

troops numbering thousands upon thousands, he was exceedingly delighted,

although he knew that Krishna was not on his side. And having secured

that army possessed of terrible prowess, Duryodhana went to the son of

Rohini of great strength, and explained to him, the object of his visit.

The descendant of Sura in reply addressed the following words to

Dhritarashtra's son, 'Thou shouldst remember, O tiger among men, all that

I said at the marriage ceremony celebrated by Vitrata. O thou delighter

of the race of Kuru, for thy sake I then contradicted Krishna and spoke

against his opinions. And again and again I alluded to the equality of

our relationship to both the parties. But Krishna did not adopt the views

I then expressed; nor can I separate myself from Krishna for even a

single moment. And seeing that I cannot act against Krishna even this is

resolution formed by me, viz., that I will fight neither for Kunti's sons

nor for you. And, O bull of the Bharatas, born as thou art in Bharata's

race that is honoured by all the kings, go and fight in accordance with

the rules of propriety.'

"Vaisampayana continued, 'Thus addressed, Duryodhana embraced that hero

wielding a plough for his weapon of battle, and although knowing that

Krishna had been taken away from his side, he yet regarded Arjuna as

already vanquished. And the royal son of Dhritarashtra then went to

Kritavarman. And Kritavarman gave him a body of troops numbering an

Akshauhini. And surrounded by that military host, terrible to behold, the

Kaurava marched forth delighting his friends. And after Duryodhana had

departed, Krishna, the Creator of the world, clad in yellow attire,

addressed Kiritin, saying, 'For what reason is it that you have selected

me who will not fight at all?'

"Thereupon Arjuna answered, 'I question not that you are able to slay

them all. I also am alone capable of slaying them, O best of men. But you

are an illustrious person in the world; and this renown will accompany

you. I also am a suitor for fame; therefore, you have been selected by

me. It hath been always my desire to have you for driving my car. I,

therefore, ask you to fulfil my desire cherished for a long time.'

"Vasudeva's son thereupon said, It beseems thee well, O Kunti's son, that

thou measurest thyself with me. I will act as thy charioteer; let thy

wish be fulfilled.'

"Vaisampayana continued, 'Then with a glad heart, Kunti's son,

accompanied by Krishna as well as by the flower of the Dasarha race, came

back to Yudhishthira.'

SECTION VIII

"Vaisampayana said, 'O king, having learnt the news from the messengers,

Salya, accompanied by a large body of troops and by his sons, all of whom

were mighty in battle, was coming to the Pandavas. His encampment covered

an area of one and a half yojana, so large was the force owned by that

best of men. He was the master, O king, of an Akshauhini and had great

prowess and valour. And there were in his army heroes bearing armour of

various colours, with diverse kinds of banners and bows and ornaments and

cars and animals, all wearing excellent garlands, and various robes and

ornaments. And hundreds and thousands of foremost of Kshatriyas were the

leaders of his troops, dressed and decorated in the manner of their

native land. And he proceeded by slow marches, giving rest to his troops,

towards the place where the Pandava was. And the creatures of the earth

felt oppressed and the earth trembled under the tread of his troops. And

king Duryodhana, hearing that magnanimous and mighty hero was on his way,

hastened towards him and paid him honours, O best of the Bharata race and

caused finely decorated places of entertainment to be constructed at

different spots for his reception, on beautiful sites, and whither many

artists were directed to entertain the guests. And those pavilions

contained garlands and meat and the choicest viands and drinks, and wells

of various forms, capable of refreshing the heart, and tanks of various

forms, and edibles, and roomy apartments. And arriving at those

pavilions, and waited upon like a very god by the servants of Duryodhana

located at different spots, Salya reached another house of entertainment

resplendent as a retreat of the celestials. And there, greeted with

choice creature-comforts fit for beings superior to man, he deemed

himself superior even to the lord himself of the gods and thought meanly

of Indra as compared with himself. And that foremost of Kshatriyas,

well-pleased, asked the servants, saying, 'Where are those men of

Yudhishthira, who have prepared these places of refreshment? Let those

men who made these be brought to me. I deem them worthy of being rewarded

by me. I must reward them, let it so please the son of Kunti!' The

servants, surprised, submitted the whole matter to Duryodhana. And when

Salya was exceedingly pleased and ready to grant even his life,

Duryodhana, who had remained concealed, came forward and showed himself

to his maternal uncle. And the kind of the Madras saw him and understood

that it was Duryodhana who had taken all the trouble to receive him. And

Salya embraced Duryodhana and said, 'Accept something that you may

desire.'

"Duryodhana thereupon said, 'O thou auspicious one, let thy word be true,

grant me a boon. I ask thee to be the leader of all my army.'

"Vaisampayana continued, 'And hearing this, Salya said, 'Be it so! What

else is to be done?' And the son of Gandhari repeated again and again,

'It is done.' And Salya said, 'O Duryodhana, O best of men, go to thy own

city. I shall proceed to pay a visit to Yudhishthira, the subduer of

foes. O king, I shall speedily come back, O ruler of men. That best of

men, Pandu's son Yudhishthira, must, by all means, be visited by me.' And

bearing this Duryodhana said, 'O king, O ruler of the earth, having seen

the Pandava, come speedily back. I depend entirely upon thee, O king of

kings. Remember the boon that thou hast granted me.' And Salya answered,

'Good betide thee! I shall come speedily back. Repair to thy own city, O

protector of men.' And then those two kings Salya and Duryodhana embraced

each other. And having thus greeted Salya, Duryodhana came back to his

own city. And Salya went to inform the sons of Kunti of that proceeding

of his. And having reached Upaplavya, and entered the encampment, Salya

saw there all the sons of Panda. And the mighty-armed Salya having met

the sons of Panda, accepted as usual water for washing his feet, and the

customary gifts of honour including a cow. And the king of the Madras,

that slayer of foes, first asked them how they were, and then with great

delight embraced Yudhishthira, and Bhima, and Arjuna, and the sons of his

sister the two twin-brothers. And when all had sat down, Salya spoke to

Yudhishthira, the son of Kunti, saying, 'O tiger among kings, O thou

delighter of the race of Kuru, is it all well with thee? O best of

victors, how fortunately hast thou spent the term of thy residence in the

wilderness, O king, O lord of monarchs, it was an exceedingly hard task

that thou hast performed by dwelling in the wilderness together with thy

brothers and this noble lady here. And awfully difficult task again was

that sojourn of thine,--the period of concealment,--which task also thou

hast performed, O descendant of Bharata; for one pulled down from a

throne it is nothing but hardship that awaits him. O king, where is there

any happiness for him! O afflicter of thy foes, in compensation for all

this vast misery wrought by Dhritarashtra's son, thou wilt attain to

proportional happiness after having killed thy foes, O great king, O lord

of men, the ways of the world are known to thee. Therefore, O my son,

thou art never guided by avarice in any of thy dealings. O descendant of

Bharata, do thou treat on the foot-prints of ancient saintly kings. My

son, Yudhishthira, be steady in the path of liberality, and

self-abnegation, and truth. And, O royal Yudhishthira, mercy and self

control, and truth and universal sympathy, and everything wonderful in

this world, are to be found in thee. Thou art mild, munificent,

religious, and liberal, and thou regardest virtue as the highest good. O

king, many are the rules of virtue that prevail amongst men, and all

those are known to thee. O my son, O afflicter of foes, thou knowest in

fact everything relating to this world. O king, O best of Bharata's race,

how lucky it is that thou hast come out of this difficulty of thine. How

lucky, O king, O foremost of monarchs, O lord, it is that I see thee, so

virtuous a soul, a treasure-house of righteousness, freed with thy

followers from this.'

"Vaisampayana continued, 'Then, O descendant of Bharata, the king spoke

of his meeting with Duryodhana and gave a detailed account regarding that

promise of his and that boon granted by himself. And Yudhishthira said, O

valiant king, it has been well-done by thee that being pleased at heart

thou hast plighted thy truth to Duryodhana. But good betide thee, O ruler

of the earth, I ask thee to do one thing only. O king, O best of men,

thou wilt have to do it solely for my sake, though it may not be proper

to be done. O valiant one, hear what I submit to thee. O great king, thou

art equal to Krishna on the field of battle. When, O best of kings, the

single combat between Karna and Arjuna will take place, I have no doubt

thou wilt have to drive Karna's car. On that occasion, if thou art

inclined to do good to me, thou must protect Arjuna. O king, thou must

likewise so act that the Suta's son Karna may be dispirited and the

victory may be ours. Improper it no doubt is; but, O my uncle, for all

that thou must do it. Salya said, 'Good betide thee. Listen, O son of

Panda. Thou tellest me to so act that the vile son of the Suta may be

dispirited in fight. To be sure, I shall be his charioteer' on the field,

for he always considers me equal to Krishna. O tiger like descendant of

Kuru, I shall certainly speak to him, when desirous of fighting on the

field of battle, words contradictory and fraught with harm to him, so

that bereft of pride and valour, he may be easily slain by his

antagonist. This I tell thee truly. Asked by thee to do it, this I am

determined to do, O my son. Whatever else I may be able to bring about, I

shall do for thy good. Whatever troubles were suffered by thee together

with Draupadi on the occasion of the game at dice, the rude inhuman words

uttered by the Suta's son, the misery inflicted by the Asura Jata and by

Kichaka, O illustrious one, all the miseries experienced by Draupadi,

like those formerly experienced by Damayanti,--will all, O hero, end in

joy. Thou shouldst not be aggrieved at this; for Destiny is all powerful

in this world; and, O Yudhishthira, high-minded persons have to endure

miseries of various kinds, nay, even the gods themselves, O king, have

suffered misfortunes. O king, O descendant of Bharata, it is narrated

that the high-minded Indra, the chief of the celestials, had to endure

together with his wife very great misery, indeed.'

SECTION IX

"Yudhishthira said, 'O foremost of monarchs, I wish to know how it was

that great and unparalleled misery had to be endured by the illustrious

Indra together with his queen.'

"Salya said, 'Listen, O king, to me as I relate this ancient story of the

events of former days,--how, O descendant of Bharata, misery befell Indra

and his wife. Once Twashtri, the lord of creatures and the foremost of

celestials, was engaged in practising rigid austerities. And it is said

that from antipathy to Indra he created a son having three heads. And

that being of universal form possessed of great lustre hankered after

Indra's seat. And possessed of those three awful faces resembling the

sun, the moon, and the fire, he read the Vedas with one mouth, drank wine

with another, and looked with the third as if he would absorb all the

cardinal points. And given to the practice of austerities, and mild being

and self-controlled, he was intent upon a life of religious practices and

austerities. And his practice of austerities, O subduer of foes, was

rigid and terrible and of an exceedingly severe character. And beholding

the austerities, courage, and truthfulness of this one possessed of

immeasurable energy, Indra became anxious, fearing lest that being should

take his place. And Indra reflected, 'How may he be made to addict

himself to sensual enjoyments; how may he be made to cease his practice

of such rigid austerities? For were the three-headed being to wax strong,

he would absorb the whole universe.' And it was thus that Indra pondered

in his mind; and, O best of Bharata's race, endued with intelligence, he

ordered the celestial nymphs to tempt the son of Twashtri. And he

commanded them, saying, 'Be quick, and go without delay, and so tempt him

that the three-headed being may plunge himself into sensual enjoyment to

the utmost extent. Furnished with captivating hips, array yourselves in

voluptuous attires, and decking yourselves in charming necklaces, do ye

display gestures and blandishments of love. Endued with loveliness, do ye

tempt him and alleviate my dread. I feel restless in my heart, O lovely

damsels. Avert ye, ladies, this awful peril that hangs over me. Good

betide you.'

"Then the nymphs said, 'O Indra, O slayer of Vala, we shall so endeavour

to allure him that thou wilt have nothing to fear at his hands. That very

receptacle of austerities, sitting now as if scorching everything with

his eyes, O god, we are going together to tempt. We shall try to bring

him under our control, and to put an end to your fears.'

"Salya continued, 'Commanded by Indra, they then went to the three-headed

being. And arriving there, those lovely damsels tempted him with various

gestures of love, displaying their fine figures. But engaged in the

practice of exceedingly severe austerities, although he looked at them,

yet he was not influenced by desire. Of subdued senses he was like the

ocean, full to the brim, in gravity. And the nymphs after having tried

their best, came back to Indra. And they all with joined hands spoke to

the lord of the celestials, saying, 'O, that unapproachable being is

incapable of being disturbed by us. O highly gifted being, thou mayst do

what now may seem proper to thee.' The high-minded Indra honoured the

nymphs and then dismissed them reflecting, O Yudhishthira, solely upon

other means of destroying his foe. And endued with intelligence, he fixed

upon a contrivance for destroying the three-headed being. And he said,

'Let me today hurt my thunderbolt at him. By this means he will speedily

be killed. Even a strong person should not overlook a rising foe,

contemptible though he may be.' And thus reflecting upon the lessons

inculcated in treatises of learning, he was firmly resolved upon slaying

that being. Then Indra, enraged, hurled at the three-headed being his

thunderbolt which looked like fire and was terrible to behold, and which

inspired dread. And forcibly struck by that thunderbolt, he was slain and

fell down, as falls on the earth the loosened summit of a hill. And

beholding him slain by the thunderbolt, and lying down huge as a hill,

the chief of the celestials found no peace, and felt as if scorched by

the effulgent appearance of the dead; for though slain, he had a blazing

and effulgent appearance and looked like one alive. And, strange to say,

though lifeless, his heads seemed to be alive as they were beheld lying

low on the field. And exceedingly afraid of that lustre, Indra remained

plunged in thought. And at that time, O great king, bearing an axe on his

shoulder, a carpenter came to the forest and approached the spot where

lay that being. And Indra, the lord of Sachi, who was afraid, saw the

carpenter come there by chance. And the chastiser of Paka said unto him

immediately, 'Do this my behest. Quickly cut off this one's heads.' The

carpenter thereupon said, 'His shoulders are broad: this axe will not be

able to cut them off. Nor shall I be able to do what is condemned by

righteous persons.' And Indra said, 'Do not fear, quickly do what I say.

At my command thy axe shall equal the thunderbolt.' The carpenter said,

'Whom am I to take thee to be who hast done this frightful deed today?

This I wish to learn, tell me the exact truth.' And Indra said, 'O

carpenter, I am Indra, the chief of the gods. Let this be known to thee.

Do thou act just as I have told thee. Do not hesitate, O carpenter! The

carpenter said, 'O Indra, how is it that thou art not ashamed of this thy

inhuman act? How it is that thou hast no dread of the sin of slaying a

Brahmana, after having slain this son of a saint?' Indra said, 'I shall

afterwards perform some religious ceremony of a rigorous kind to purify

myself from this taint. This was a powerful enemy of mine whom I have

killed with my thunderbolt. Even now I am uneasy, O carpenter; I, indeed,

dread him even now. Do thou quickly cut off his heads, I shall bestow my

favour upon thee. In sacrifices, men will give thee the head of the

sacrificial beast as thy share. This is the favour I confer on thee. Do

thou quickly perform what I desire.'

"Salya said, 'Hearing this, the carpenter, at the request of the great

Indra, immediately severed the heads of the three-headed one with his

axe. And when the heads were cut off, out flew therefrom a number of

birds, viz., partridges, quails and sparrows. And from the mouth

wherewith he used to recite the Vedas and to drink the Soma-juice, came

out partridges in quick succession. And, O king, O son of Pandu, from the

mouth with which he used to look at the cardinal points as if absorbing

them all, a number of quails came forth. And from that mouth of the

three-headed being which used to drink wine, out flew a number of

sparrows and hawks. And the heads having been cut off Indra was freed

from his trepidation, and went to heaven, glad at heart. And the

carpenter also went back to his house. And the slayer of Asuras, having

killed his foe, considered his object gained. Now when the lord of

creatures, Twashtri, heard that his son had been slain by Indra, his eyes

became red with ire, and he spoke the following words, 'Since Indra hath

killed my son who had committed no offence at all, who was constantly

engaged in the practice of austerities, who was merciful, possessed of

self-control, and of subdued passions, therefore, for the destruction of

Indra, I will create Vritra. Let the worlds behold what power I possess,

and how mighty is the practice of austerities! Let that inhuman,

wicked-minded lord of the gods also witness the same!' And saying this,

that enraged one, famous for his austerities, washed his mouth with

water, made offerings on the fire, created the terrible Vritra, and spoke

to him, saying, 'O destined slayer of Indra, grow in might even from the

strength of my austere rites.' And that Asura grew in might, towering

towards the firmament, and resembling the son of fire. And he asked,

'Risen like the doomsday sun, what am I to do?' 'Kill Indra,' was the

reply. And then he departed towards the celestial regions. And next

ensued a great fight between Vritra and Indra, both fired with wrath. And

there took place a terrible combat, O best of Kuru's race. And the heroic

Vritra seized the celestial lord who had performed a hundred sacrifices.

And filled with wrath, he whirled Indra and threw him into his mouth. And

when Indra was swallowed up by Vritra, the terrified senior gods,

possessed of great might, created Jrimbhika to kill Vritra. And as Vritra

yawned and his mouth opened the slayer of the Asura, Vala contracted the

different parts of his body, and came out from within Vritra's mouth. And

thenceforth the yawn attaches itself to the living breath of animated

beings in three worlds. And the gods rejoiced at the egress of Indra. And

once again commenced the terrible fight between Vritra and Indra, both

full of ire. And it was waged for a long while, O best of Bharata's race.

And when Vritra, inspired with the mighty spirit of Twashtri and himself

endowed with strength, got the upper hand in fight, Indra turned back And

on his retreat, the gods became exceedingly distressed. And all of them

together with Indra were overpowered by the might of Twashtri. And they

all consulted with the saints, O descendant of Bharata. And they

deliberated as to what was proper to be done, and were overwhelmed with

dread. And seated on the top of the Mandara mountain, and bent on killing

Vritra, they only bethought themselves of Vishnu, the indestructible one.'

SECTION X

"Indra said, This whole indestructible universe, O gods, hath been

pervaded by Vritra. There is nothing that can be equal to the task of

opposing him. I was capable of yore, but now I am incapable. What good

betide you, can I do? I believe him to be unapproachable. Powerful and

magnanimous, possessing immeasurable strength in fight, he would be able

to swallow up all the three worlds with the gods, the Asuras, and the

men. Therefore, hear ye dwellers of heaven, this is my resolution.

Proceeding to the abode of Vishnu, in company with that high-souled Being

must we consult, and ascertain the means of slaying this ruthless wretch.'

"Salya continued, 'Indra having thus spoken, the gods with that host of

Rishis repaired to the mighty god Vishnu to place themselves under

the-protection of that protector of all. And afflicted with the dread of

Vritra, they said unto the Supreme Lord of the deities. Thou hadst in

former times covered the three worlds with three steps. Thou hadst

procured the ambrosial food, O Vishnu, and destroyed the Asuras in

battle. Thou didst bind the great Asura Vali and hadst raised Indra to

the throne of heaven. Thou art the lord of the gods, and this entire

universe is pervaded by thee. Thou art the God, the mighty Deity, saluted

by all persons. Be thou the refuge of all the celestials together with

Indra, O best of gods. The whole universe, O slayer of Asuras, hath been

pervaded by Vritra. And Vishnu said, 'I am no doubt bound to do what is

for your good. I shall, therefore, tell you of a contrivance whereby he

may be annihilated. Do ye with the Rishis and the Gandharvas repair to

the place where Vritra that bearer of a universal form is and adopt

towards him a conciliatory policy. You will thus succeed in overthrowing

him. By virtue of my power, victory, ye gods, will be won by Indra, for,

remaining invisible, I shall enter into his thunderbolt, that best of

weapons. O foremost of gods, depart ye with the Rishis and the

Gandharvas. Let there be no delay in effecting a peace between Indra and

Vritra.'

"Salya continued, 'When he had thus spoken, the Rishis and the celestials

placed Indra at their head, and uniting together, went away. Approaching

Indra they behold Vritra glowing and resplendent as if scorching the ten

points, and swallowing all the three worlds, and resembling the sun or

the moon. And then the Rishis, came up to Vritra and spoke to him in

conciliatory terms, saying, 'O thou unconquerable being, the whole of

this universe hath been pervaded by thy energy. Thou art not able however

to overpower Indra, O best of mighty beings. A long period hath now

elapsed since you began to fight. All beings, with the gods and the

Asuras and men, are suffering from the effects of the fight. Let there be

eternal friendship between thee and Indra. Thou shalt be happy and shall

dwell eternally in Indra's regions.' And the mighty Vritra having heard

the words of the saints, bowed his head unto them. And the Asura (thus)

spoke, 'What you, O highly-gifted beings, and also all these Gandharvas

are saying, I have heard. Ye stainless beings, hear also what I have got

to say. How can there be peace between us two, Indra and myself? How can

there be friendship, ye gods, between two hostile powers?' The Rishis

said, 'Friendship among righteous persons happens at a single meeting. It

is a desirable object. Thereafter will happen what is fated to be. The

opportunity of forming friendship with a righteous person should not be

sacrificed. Therefore, the friendship of the righteous should be sought.

The friendship of the righteous is (like) excellent wealth, for he that

is wise would give advice when it is needed. The friendship of a good

person is of great use; therefore, a wise person should not desire to

kill a righteous one. Indra is honoured by the righteous, and is the

refuge of magnanimous persons, being veracious and unblamable, and knows

what virtue is, and is possessed of a refined judgment. Let there be

eternal friendship between thee and Indra, as described above. In this

way, have faith (in him); let not thy heart be differently inclined.'

"Salya said, 'Hearing these words of the great Rishis, the illustrious

Asura spoke to them, 'No doubt, the Rishis, endued with supernatural

powers, are to be respected by me. Let what I am going to say, ye gods,

be performed in its entirety; then I shall do everything that (these)

best of Brahmanas have said to me. Ye lords of the Brahmana race, ordain

so that Indra himself or the gods do not kill me by what is dry, or wet;

by stone, or by wood; by a weapon fit for close fight, or by a missile;

in the day time, or at night. On those terms eternal peace with Indra

would be acceptable to me,--Very good! was what the Rishis told him, O

best of Bharata race.' Thus peace having been concluded, Vritra was very

much pleased. And Indra also became pleased though constantly occupied

with the thought of killing Vritra. And the chief of the deities passed

his time in search of a loophole, uneasy (in mind). And on a certain day

when it was evening and the hour awful, Indra caught sight of the mighty

Asura on the coast of the sea. And he bethought himself of the boon that

was granted to the illustrious Asura, saying, 'This is the awful evening

time; it is neither day, nor night; and this Vritra, my enemy, who hath

stripped me of my all, must undoubtedly be killed by me. It I do not kill

Vritra, this great and mighty Asura of gigantic frame, even by deceit, it

will not go well with me.' And as Indra thought of all this, bearing

Vishnu in mind he beheld at that instant in the sea a mass of froth as

large as a hill. And he said, 'This is neither dry, nor wet, nor is it a

weapon; let me hurl it at Vritra. Without doubt, he will die

immediately.' And he threw at Vritra that mass of froth blended with the

thunderbolt. And Vishnu, having entered within that froth, put an end to

the life of Vritra. And when Vritra was killed, the cardinal points were

free from gloom; and there also blew a pleasant breeze; and all beings

were much pleased. And the deities with the Gandharvas and Yakshas and

Rakshasas, with the great snakes and saints, glorified the mighty Indra

with various laudatory hymns. And saluted by all beings, Indra spoke

words of encouragement to all. And his heart was glad as also that of

everyone of the gods for having killed the foe. And knowing the nature of

virtue, he worshipped Vishnu, the most praiseworthy of all objects in the

world. Now when the mighty Vritra, terrible to the gods, was killed,

Indra became overpowered by falsehood, and he became exceedingly sad; and

he was also overpowered by the sin of Brahmanicide on account of having

killed the three-headed son of Twashtri. And he betook himself to the

confines of the worlds, and became bereft of his senses and

consciousness. And overpowered by his own sins, he could not be

recognised. And he lay concealed in water, just like a writhing snake.

And when the lord of celestials, oppressed with the dread of

Brahmanicide, had vanished from sight, the earth looked as if a havoc had

passed over it. And it became treeless, and its woods withered; and the

course of rivers was interrupted; and the reservoirs lost all their

water; and there was distress among animals on account of cessation of

rains. And the deities and all the great Rishis were in exceeding fear;

and the world had no king, and was overtaken by disasters. Then the

deities and the divine saints in heaven, separated from the chief of the

gods, became terrified, and wondered who was to be their king. And nobody

had any inclination to act as the king of the gods.'

SECTION XI

"Salya said, 'Then all the Rishis and the superior gods said, "Let the

handsome Nahusha be crowned as king of the gods. He is powerful and

renowned, and devoted to virtue ever more.' And they all went and said to

him, 'O lord of the earth, be thou our king.' And Nahusha intent on his

welfare, spoke to those gods and saints accompanied by the progenitors

(of mankind), 'I am feeble; I am not capable of protecting you; it is a

powerful person who should be your king; it is Indra who hath always been

possessed of strength.' And all the gods, led by the saints, spoke again

to him, 'Aided by the virtue of our austerities, rule thou the kingdom of

heaven. There is no doubt that we have all our respective fears. Be

crowned, O lord of monarchs, as the king of heaven. Whatever being may

stand within thy sight, whether he be a god, an Asura, a Yaksha, a saint,

a Pitri, or a Gandharva, thou shalt absorb his power and (thereby) wax

strong. Always placing virtue before (all other things), be thou the

ruler of the worlds. Protect also the Brahmarsis (Brahmana saints) and

the gods in heaven.' Then, O lord of monarchs, Nahusha was crowned king

in heaven. And placing virtue before (everything else), he became the

ruler of all the worlds. And though always of a virtuous disposition, yet

when he obtained that precious boon and the kingdom of heaven, Nahusha

assumed a sensual turn of mind. And when Nahusha became the king of the

gods, he surrounded himself with celestial nymphs, and with damsels of

celestial birth, and took to enjoyments of various kinds, in the Nandana

groves, on mount Kailasa, on the crest of Himavat, on Mandara. the White

hill Sahya, Mahendra and Malaya, as, also upon seas and rivers. And he

listened to various divine narratives that captivated both the ear and

the heart, and to the play of musical instruments of different sorts, and

to sweet vocal strains. And Viswavasu and Narada and bevies of celestial

nymphs and bands of Gandharvas and the six seasons in living shapes,

attended upon the king of the gods. And fragrant breezes, refreshingly

cool, blew round him. And while that wretch was thus enjoying himself, on

one occasion the goddess who was the favourite queen of Indra came in his

sight. And that vicious soul, having looked at her, said to the

courtiers, 'Why doth not this goddess, the queen of Indra, attend upon

me? I am the monarch of the gods, and also the ruler of the worlds. Let

Sachi make haste and visit me at my house.' Saddened at hearing this, the

goddess said to Vrihaspati, 'Protect me, O Brahmana, from this Nahusha. I

come to you as my refuge. You always say, O Brahmana, that I have got on

my person all the auspicious marks, being the favourite of the divine

king; that I am chaste, devoted to my lord, and destined never to become

a widow. All this about me you have said before. Let your words be made

true. O possessor of great powers, O lord, you never spoke words that

were vain. Therefore, O best of Brahmanas, this that you have said ought

to be true.' Then Vrihaspati said to the queen of Indra who was beside

herself through fear, 'What thou hast been told by me will come to be

true, be sure, O goddess. Thou shalt see Indra, the lord of the gods, who

will soon come back here. I tell thee truly, thou hast no fear from

Nahusha; I shall soon unite thee with Indra.' Now Nahusha came to hear

that Indra's queen had taken refuge with Vrihaspati, the son of Angiras.

And at this, the king became highly enraged.'

SECTION XII

"Salya said, 'Seeing Nahusha enraged, the gods led by the saints spoke

unto him, 'Who was now their king of awful mien? O king of gods, quit thy

wrath. When thou art in wrath, O lord, the Universe, with its Asuras and

Gandharvas, its Kinnaras, and great snakes, quaketh. Quit this wrath,

thou righteous being. Persons like thee do not put themselves out. That

goddess is another person's wife. Be pacified, O lord of gods! Turn back

thy inclination from the sin of outraging another's wife. Thou art the

king of gods, prosperity to thee! Protect thy subjects in all

righteousness?' So addressed, he heeded not the saying rendered senseless

by lust. And the king spoke to the gods, in allusion to Indra, 'Ahalya of

spotless fame, the wife of a saint, was outraged by Indra while her

husband was alive. Why did ye not prevent him? Many were the deeds of

inhumanity, of unrighteousness, of deceit, committed by Indra in former

times. Why did ye not prevent him? Let the goddess do my pleasure; that

would be her permanent good. And so the same will ever more rebound to

your safety, ye gods!'

"The gods said, 'We shall bring to thee the queen of Indra even as thou

hast laid the command, 'O lord of heaven! Quit this wrath, thou valiant

soul! Be pacified, O lord of gods!'

"Salya continued, 'Thus having spoken to him, the gods with the saint

went to inform Vrihaspati and the queen of Indra of the said news. And

they said, 'We know, O foremost of Brahmanas, that the queen of Indra

hath betaken herself to thy house, for protection, and that thou hast

promised her protection, O best of divine saints! But we, the gods and

Gandharvas and saints, beseech thee, O thou of great lustre, to give up

the queen of Indra to Nahusha. Nahusha, the king of gods, of great

effulgence, is superior to Indra. Let her, that lady of choice figure and

complexion, choose him as her lord!' Thus addressed, the goddess gave

vent to tears; and sobbing audibly, she mourned in piteous accents. And

she spoke to Vrihaspati, 'O best of divine saints, I do not desire

Nahusha to be my lord. I have betaken myself to thy protection, O

Brahmana! Deliver me from this great peril!'

"Vrihaspati said, 'My resolution is this, I shall not abandon one that

hath sought my protection. O thou of unblamable life, I shall not abandon

thee, virtuous as thou art and of a truthful disposition! I do not desire

to do an improper act, specially as I am a Brahmana knowing what

righteousness is, having a regard for truth, and aware also of the

precepts of virtue. I shall never do it. Go your ways, ye best of gods.

Hear what hath formerly been sung by Brahma with regard to the matter at

hand. He that delivereth up to a foe of a person terrified and asking for

protection obtaineth no protection when he himself is in need of it. His

seed doth not grow at seed-time and rain doth not come to him in the

season of rains. He that delivereth up to a foe a person terrified and

asking for protection never succeedeth in anything that he undertaketh;

senseless as he is, he droppeth paralysed from heaven; the god refuse

offerings made by him. His progeny die an untimely death and his

forefathers always quarrel (among themselves). The gods with Indra and

their head dart the thunderbolt at him. Know it to be so, I shall not

deliver up this Sachi here, the queen of Indra, famous in the world as

his favourite consort. O ye best of gods, what may be for both her good

and mine I ask you to do. Sachi I shall never deliver up!'

"Salya continued, 'Then the gods and the Gandharvas said these words to

the preceptor of the gods, 'O Vrihaspati, deliberate upon something that

may be conformable to sound policy!' Vrihaspati said, 'Let this goddess

of auspicious looks ask for time from Nahusha in order to make up her

mind to his proposal. This will be for the good of Indra's queen, and of

us as well. Time, ye gods, may give rise to many impediments. Time will

send time onward. Nahusha is proud and powerful by virtue of the boon

granted to him!'

"Salya continued, 'Vrihaspati having spoken so, the gods, delighted then

said, 'Well hast thou said, O Brahmana. This is for the good of all the

gods. It is no doubt so. Only, let this goddess be propitiated.' Then the

assembled gods led by Agni, with a view to the welfare of all the worlds,

spoke to Indra's queen in a quiet way. And the gods said, 'Thou art

supporting the whole universe of things mobile and immobile. Thou art

chaste and true: go thou to Nahusha. That vicious being, lustful after

thee, will shortly fall: and Indra, O goddess, will get the sovereignty

of the gods!' Ascertaining this to be the result of that deliberation,

Indra's queen, for attaining her end, went bashfully to Nahusha of awful

mien. The vicious Nahusha also, rendered senseless by lust, saw how

youthful and lovely she was, and became highly pleased.'

SECTION XIII

"Salya said, 'Now then Nahusha, the king of the gods, looked at her and

said, 'O thou of sweet smiles, I am the Indra of all the three worlds. O

thou of beautiful thighs and fair complexion, accept me as thy lord!'

That chaste goddess, thus addressed by Nahusha, was terrified and quaked

like a plantain-stalk at a breezy spot. She bowed her head to Brahma, and

joining her hands spoke to Nahusha, the king of the gods, of awful mien,

said, 'O lord of the deities, I desire to obtain time. It is not known

what hath become of Indra, or where he is. Having enquired into the truth

regarding him, if, O lord, I obtain no news of him, then I shall visit

thee; this tell I thee for truth.' Thus addressed by Indra's queen,

Nahusha was pleased. And Nahusha said, 'Let it be so, O lady of lovely

hips, even as thou art telling me. Thou wilt come, after having

ascertained the news. I hope thou wilt remember thy plighted truth.'

Dismissed by Nahusha, she of auspicious looks stepped out; and that

famous lady went to the abode of Vrihaspati. And, O best of kings, the

gods with Agni at their head, when they heard her words, deliberated,

intent upon what would promote the interests of Indra. And they then

joined the powerful Vishnu, the God of gods. And skilled in making

speeches, the uneasy gods spoke the following words to him, 'Indra, the

lord of all the gods, hath been overpowered by the sin of Brahmanicide.

Thou, O lord of the gods, art the first-born, the ruler of the universe,

and our refuge. Thou hadst assumed the form of Vishnu for the protection

of all beings. When Vritra was killed through thy energy, Indra was

overwhelmed by the sin of Brahmanicide. O best of all the gods, prescribe

the means of setting him free.' Having heard these words of the gods,

Vishnu said, 'Let Indra. offer sacrifice to me. Even I shall purify the

holder of the thunderbolt. The chastiser of Paka, having performed the

holy horse-sacrifice, will fearlessly regain his dignity as lord of the

gods. And the wicked-minded Nahusha will be led to destruction by his

evil deeds. For a certain period, ye gods, ye must be patient, being

vigilant at the same time.' Having heard these words of Vishnu, words

that were true, and pleasant like ambrosia to their ears, the gods, with

their preceptor, and with the Rishis proceeded to that spot where Indra

was uneasy with fear. And there, O king, was performed a great

horse-sacrifice, capable of removing the sin of Brahmanicide, for the

purification of the high-minded and great Indra. And the lord of the

gods,--O Yudhishthira, divided the sin of Brahmanicide among trees and

rivers and mountains and the earth and women. And having distributed it

thus among those beings and parted with it, Indra was free from fever.

And rid of his sin, he came to himself. And at that place, the slayer of

the Asura Vala, quaked when he looked at Nahusha, before whom all

animated beings felt cowed, and who was unapproachable by virtue of the

boon the Rishis had granted to him. And the divine husband of Sachi

vanished from sight once again. And invisible to all beings, he wandered

biding his time. And Indra having disappeared, Sachi fell into grief. And

exceedingly miserable, she bewailed, 'Alas! O Indra, if ever I have made

a gift, or made offering to the gods, or have propitiated my spiritual

guides, if there is any truth in me, then I pray that my chastity may

remain inviolate. I bow myself to this goddess Night,--holy, pure,

running her course during this the northern journey of the sun,[1] let my

desire be fulfilled.' Saying this, she, in a purified condition of body

and soul, worshipped the goddess Night. And in the name of her chastity

and truth she had recourse to divination.[2] And she asked, 'Show me the

place where the king of the gods is. Let truth be verified by truth.' And

it was thus that she addressed the goddess of Divination.'

SECTION XIV

"Salya said, 'Then the goddess of Divination stood near that chaste and

beautiful lady. And having beheld that goddess, youthful and lovely,

standing before her, Indra's queen, glad at heart, paid respects to them

and said, 'I desire to know who thou art, O thou of lovely face.' And

Divination said, 'I am Divination, O goddess, come near thee. Since thou

art truthful, therefore, O high-minded lady, do I appear in thy sight.

Since thou art devoted to thy lord, employed in controlling thyself, and

engaged in the practice of religious rites, I shall show thee the god

Indra, the slayer of Vritra. Quickly come after me, so may good betide

thee! Thou shalt see that best of gods.' Then Divination proceeded and

the divine queen of Indra went after her. And she crossed the heavenly

groves, and many mountains; and then having crossed the Himavat

mountains, she came to its northern side. And having reached the sea,

extending over many yojanas, she came upon a large island covered with

various trees and plants. And there she saw a beautiful lake, of heavenly

appearance, covered with birds, eight hundred miles in length, and as

many in breadth. And upon it, O descendant of Bharata, were full-blown

lotuses of heavenly appearance, of five colours, hummed round by bees,

and counting by thousands. And in the middle of that lake, there was a

large and beautiful assemblage of lotuses having in its midst a large

white lotus standing on a lofty stalk. And penetrating into the

lotus-stalk, along with Sachi, she saw Indra there who had entered into

its fibres. And seeing her lord lying there in a minute form, Sachi also

assumed a minute form, so did the goddess of divination too. And Indra's

queen began to glorify him by reciting his celebrated deeds of yore. And

thus glorified, the divine Purandara spoke to Sachi, 'For what purpose

hast thou come? How also have I been found out?' Then the goddess spoke

of the acts of Nahusha. And she said, 'O performer of a hundred

sacrifices, having obtained the sovereignty of the three worlds, powerful

and haughty and of a vicious soul, he hath commanded me to visit him, and

the cruel wretch hath even assigned me a definite time. If thou wilt not

protect me, O lord, he will bring me under his power. For this reason, O

Indra, have I come to thee in alarm. O thou of powerful arms, slay the

terrible Nahusha of vicious soul. Discover thyself, O slayer of Daityas

and Danavas. O lord, assume thy own strength and rule the celestial

kingdom.'"

SECTION XV

"Salya said, 'Thus addressed by Sachi, the illustrious god said to her

again, 'This is not the time for putting forth valour. Nahusha is

stronger than I am. O beautiful lady, he hath been strengthened by the

Rishis with the merits of offerings to the gods and the Pitris. I shall

have recourse to policy now. Thou wilt have to carry it out, O goddess. O

lady, thou must do it secretly and must not disclose it to any person. O

lady of a beautiful waist, going to Nahusha in private, tell him, O lord

of the Universe, thou must visit me mounted on a nice vehicle borne by

Rishis. In that case I shall be pleased and shall place myself at thy

disposal. This shouldst thou tell him.' And thus addressed by the king of

the gods, his lotus-eyed consort expressed her consent and went to

Nahusha. And Nahusha, having seen her, smilingly addressed her, saying,

'I welcome thee, O lady of lovely thighs. What is thy pleasure, O thou of

sweet smiles. Accept me, O lady of propitious looks, who am devoted to

thee. What is thy will, O spirited dame. I shall do thy wish, O lady of

propitious looks and slender waist. Nor needst thou be bashful, O thou of

lovely hips. Have trust in me. In the name of truth I swear, O goddess,

that I shall do thy bidding.'

"Sachi said, 'O lord of Universe, I wanted the time that thou hast

assigned to me. Thereafter, O lord of the gods, thou shalt be my husband.

I have a wish. Attend and hear, O king of the gods. What it is I shall

say, O king, so that thou mayst do what I like. This is an indulgence

that I ask from thy love for me. If thou grantest it, I shall be at thy

disposal. Indra had horses for carrying him, and elephants, and cars. I

want thee to have, O king of the gods, a novel vehicle, such as never

belonged to Vishnu, or Rudra, or the Asuras, or the Rakshasas, O lord.

Let a number of highly dignified Rishis, united together, bear thee in a

palanquin. This is what commends itself to me. Thou shouldst not liken

thyself to the Asuras or the gods. Thou absorbest the strength of all by

thy own strength as soon as they look at thee. There is none so strong as

to be able to stand before thee.'

"Salya continued, 'Thus addressed, Nahusha was very much pleased. And the

lord of the deities said to that lady of faultless features, 'O lady of

the fairest complexion, thou hast spoken of a vehicle never heard of

before. I like it exceedingly, O goddess. I am in thy power, O thou of

lovely face. He cannot be a feeble person who employeth Rishis for

bearing him. I have practised austerities, and am mighty. I am the lord

of the past, the present, and the future. The Universe would be no more

if I were in rage. The whole Universe is established in me. O thou of

sweet smiles, the gods, the Asuras and Gandharvas, and snakes, and

Rakshasas are together unable to cope with me when I am in rage.

Whomsoever I gaze upon I divest him of his energy. Therefore, thy request

I shall no doubt fulfil, O goddess. The seven Rishis, and also the

regenerate Rishis, shall carry me. See our greatness and splendour, O

lady of lovely complexion.'

"Salya continued, 'Having thus addressed that goddess of lovely face, and

having dismissed her thus, he harnessed to his heavenly car a number of

saints devoted to the practice of austerities. A disregarder of

Brahmanas, endued with power and intoxicated with pride, capricious, and

of vicious soul, he employed those saints to carry him. Meanwhile,

dismissed by Nahusha, Sachi went to Vrihaspati and said, 'But little

remaineth of the term assigned by Nahusha to me. But compassionate unto

me who respect thee so, and quickly find out Indra.'

"The illustrious Vrihaspati then said to her, 'Very good, thou needst

not, O goddess, fear, Nahusha of vicious soul. Surely, he shall not long

retain his power. The wretch, in fact, is already gone, being regardless

of virtue and because, O lovely dame, of his employing the great saints

to carry him. And I shall perform a sacrifice for the destruction of this

vicious wretch, and I shall find out Indra. Thou needst not fear. Fare

thee well.' And Vrihaspati of great power then kindled a fire in the

prescribed form, and put the very best offerings upon it in order to

ascertain where the king of the gods was. And having put his offerings, O

king, he said to the Fire, 'Search out Indra.' And there upon that

revered god, the eater of burnt offerings, assumed of his own accord a

wonderful feminine form and vanished from sight at that very spot. And

endued with speed of the mind, he searched everywhere, mountains and

forests, earth and sky, and came back to Vrihaspati within the twinkling

of the eye. And Agni said, Vrihaspati, nowhere in these places do I find

the king of the gods. The waters alone remain to be searched. I am always

backward in entering the waters. I have no ingress therein. O Brahmana,

what I am to do for thee.' The preceptor of the gods then said to him, 'O

illustrious god, do thou enter the water.'

"Agni said, 'I cannot enter the water. Therein it is extinction that

awaits me. I place myself in thy hand, O thou of great effulgence. Mayst

thou fare well! Fire rose from water, the military caste rose from the

priestly caste; and iron had its origin in stone. The power of these

which can penetrate all other things, hath no operation upon the sources

from which they spring.'"

SECTION XVI

"Vrihaspati said, 'Thou art the mouth, O Agni, of all the gods. Thou art

the carrier of sacred offerings. Thou, like a witness, hast access to the

inner souls of all creatures. The poets call thee single, and again

three-fold. O eater of burnt offerings, abandoned by thee the Universe

would forthwith cease to be. The Brahmanas by bowing to thee, win with

their wives and sons an eternal region, the reward of their own

meritorious deeds. O Agni, it is thou who art the bearer of sacred

offerings. Thou, O Agni, art thyself the best offering. In a sacrificial

ceremony of the supreme order, it is thee that they worship with

incessant gifts and offerings. O bearer of offerings, having created the

three worlds, thou when the hour cometh, consumeth them in thy unkindled

form. Thou art the mother of the whole Universe; and thou again, O Agni,

art its termination. The wise call thee identical with the clouds and

with the lightning; flames issuing from thee, support all creatures. All

the waters are deposited in thee; so is this entire world. To thee, O

purifier, nothing is unknown in the three worlds. Every body taketh

kindly to his progenitor; do thou enter the waters without fear. I shall

render thee strong with the eternal hymns of the Veda. Thus glorified,

the bearer of burnt offerings, that best of poets, well-pleased, spoke

laudable words to Vrihaspati. And he said, 'I shall show Indra to thee.

This I tell thee for truth.'

"Salya continued, 'Then Agni entered the waters including seas and tiny

ponds, and came to that reservoir, where, O best of Bharata's race, while

searching the lotus flowers, he saw the king of the gods lying within the

fibres of a lotus-stalk. And soon coming back, he informed Vrihaspati how

Indra had taken refuge in the fibres of a lotus-stalk, assuming a minute

form. Then Vrihaspati, accompanied by the gods, the saints and the

Gandharvas, went and glorified the slayer of Vala by referring to his

former deeds. And he said, 'O Indra, the great Asura Namuchi was killed

by thee; and those two Asuras also of terrible strength, viz., Samvara

and Vala. Wax strong, O performer of a hundred sacrifices, and slay all

thy foes. Rise, O Indra! Behold, here are assembled the gods and the

saints. O Indra, O great lord, by slaying Asuras, thou hast delivered the

worlds. Having got the froth of waters, strengthened with Vishnu's

energy, thou formerly slew Vritra. Thou art the refuge of all creatures

and art adorable. There is no being equal to thee. All the creatures, O

Indra, are supported by thee, Thou didst build the greatness of the gods.

Deliver all, together with the worlds by assuming thy strength, O great

Indra.' And thus glorified, Indra increased little by little; and having

assumed his own form, he waxed strong and spoke to the preceptor

Vrihaspati standing before. And he said, 'What business of yours yet

remaineth; the great Asuras, son of Twashtri, hath been killed; and

Vritra also, whose form was exceedingly big and who destroyed the worlds.'

"Vrihaspati said, 'The human Nahusha, a king, having, obtained the throne

of heaven by virtue of the power of the divine saints, is giving us

exceeding trouble.'

"Indra said, 'How hath Nahusha obtained the throne of heaven, difficult

to get? What austerities did he practise? How great is his power, O

Vrihaspati!'

"Vrihaspati said, 'The gods having been frightened, wished for a king of

heaven, for thou hadst given up the high dignity of heaven's ruler. Then

the gods, the Pitris of the universe, the saints, and the principal

Gandharvas, all met together, O Indra, and went to Nahusha and said, 'Be

thou our king, and the defender of the Universe!' To them said Nahusha,

'I am not able; fill me with your power and with the virtue of your

austerities!' So told, the deities strengthened him, O king of the gods!

And thereupon Nahusha became a person of terrible strength, and becoming

thus the ruler of the three worlds, he hath put the great saints in

harness, and the wretch is thus journeying from world to world. Mayst

thou never see Nahusha who is terrible. He emitteth poison from his eyes,

and absorbeth the energy of all. All the gods are exceedingly frightened;

they go about concealed and do not cast a glance at him!'

"Salya continued, While that best of Angira's race was thus speaking,

there came that guardian of the world, Kuvera, and also Yama the son of

Surya, and the old god Soma, and Varuna. And arrived there they said to

the great Indra, 'How lucky that the son of Twashtri hath been killed,

and Vritra also! How lucky, O Indra, that we are beholding thee safe and

sound, while all thy enemies have been killed!' Indra received all those

guardians of the worlds, and with a glad heart greeted them in proper

form with a view to requesting them in connection with Nahusha. And he

said, 'Nahusha of terrible mien is the king of the gods; therein lend me

your assistance.' They replied, 'Nahusha is of awful mien; his sight is

poison; we are afraid of him, O God. If thou overthrowest Nahusha, then

we shall be entitled to our shares of sacrificial offerings, O Indra.'

Indra said, 'Let it be so. You and the ruler of the waters, and Yama, and

Kuvera shall this day be crowned along with me. Aided by all the gods,

let us overthrow the foe Nahusha of terrible gaze.' Then Agni also said

to Indra, 'Give me a share in sacrificial offerings. I also shall lend

you my assistance.' Indra said to him, 'O Agni, thou also shalt get a

share in great sacrifices,--there will be a single share (in such) for

both Indra and Agni.'

"Salya continued, 'Thus did the illustrious lord Indra, the chastiser of

Paka, the giver of boons, bestow, after deliberation upon Kuvera the

sovereignty over the Yakshas, and all the wealth of the world; upon Yama,

the sovereignty over the Pitris; and upon Varuna, that over the waters.'

SECTION XVII

"Salya said, 'Now when the great Indra, the intelligent chief of the

gods, was deliberating with the guardians of the world and other deities

upon the means of slaying Nahusha, there appeared at that spot the

venerable ascetic Agastya. And Agastya honoured the lord of the gods and

said, 'How fortunate that thou art flourishing after the destruction of

that being of universal form, as also that of Vritra. And how fortunate.

O Purandara, Nahusha hath been hurled from the throne of heaven. How

fortunate, O slayer of Vala, that I behold thee with all thy enemies

killed.'

"Indra said, 'Hath thy journey hither been pleasant, O great saint, I am

delighted to see thee. Accept from me water for washing thy feet and

face, as also the Arghya and the cow.'

"Salya continued, 'Indra, well-pleased, began to question that best of

saints and greatest of Brahmanas when he was seated on a seat after

receiving due honours, thus, O revered saint, O best of Brahmanas, I wish

to have it recited by thee how Nahusha of vicious soul was hurled from

heaven.'

"Agastya said, 'Listen, O Indra, to the pleasant narrative how the wicked

and vicious Nahusha, intoxicated with pride of strength, had been hurled

from heaven. The pure-spirited Brahmanas and celestial saints, while

carrying him, weary with toil, questioned that vicious one, O best of

victors, saying, 'O Indra, there are certain hymns in the Vedas, directed

to be recited while sprinkling the cows. Are they authentic or not?

Nahusha, who had lost his senses by the operation of the Tamas, told them

that they were not authentic.' The saints then said, 'Thou art tending

towards unrighteousness; thou takest not to the righteous path. The

greatest saints have formerly said they are authentic, O Indra.' And

incited by Untruth, he touched me on my head with his foot. At this, O

lord of Sachi, he became divested of power and of good looks. Then, as he

was agitated and overpowered with fear, I spoke to him, 'Since thou hast

pronounced as spurious the unexceptionable hymns of the Veda which have

been recited by Brahmarsis (Brahmana saints), and since thou hast touched

my head with thy foot, and since thou, O ignorant wretch, hast turned

these unapproachable saints, equal to Brahma, into animals for carrying

thee, therefore, O wretch, be divested of thy lustre, and being hurled

headlong, fall thou from heaven, the effect of all thy good deeds being

exhausted. For ten thousand years, thou shalt, in the form of an enormous

snake, roam over the earth. When that period is full, thou mayst come

back to heaven. Thus hath that wretch been hurled from the throne of

heaven, O repressor of foes.' How fortunate, O Indra, that we are

flourishing now. That thorn of the Brahmanas hath been killed. O lord of

Sachi, repair thou to heaven, protect the worlds, subdue thy senses,

subdue thy foes, and be glorified by the great saints.'

"Salya continued, 'Then, O ruler of men, the gods, and the bands of great

saints were exceedingly pleased. And so also were the Pitris, the

Yakshas, the Snakes, the Rakshasas, the Gandharvas, and all the bands of

celestial nymphs. And the tanks, the rivers, the mountains, and the seas

also were highly pleased. And all came up and said, 'How fortunate, O

slayer of foes, that thou art flourishing! How fortunate, that the

intelligent Agastya hath killed the vicious Nahusha! How fortunate that

the vile individual hath been turned into a snake to roam over the

earth!'"

SECTION XVIII

"Salya said, "Then Indra, glorified by the bands of Gandharvas and

celestial nymphs, mounted on Airavata, the king of elephants,

characterised by auspicious marks. And the illustrious Agni, and the

great saint Vrihaspati, and Yama, and Varuna, and Kuvera, the lord of

riches, accompanied him. And the lord Sakra, the slayer of Vritra, then

went to the three worlds surrounded by the gods together with the

Gandharvas and the celestial nymphs. And the performer of a hundred

sacrifices, the king of the deities, was thus united with his queen. And

he began to protect the worlds with exceeding gladness. Then the

illustrious divine saint Angiras arrived in the assembly of Indra and

worshipped him duly by reciting the hymns of the Atharva. And the great

lord Indra became satisfied and granted a boon to the Atharvangiras. And

Indra said, 'Thou wilt be known as a Rishi of the name Atharvangiras in

the Atharva Veda, and thou wilt also get a share in sacrifices.' And

having honoured Atharvangiras thus, the great lord Indra, the performer

of a hundred sacrifices, parted with him, O great king. And he honoured

all the deities and all the saints endued with wealth of asceticism. And,

O king, Indra, well-pleased, governed the people virtuously. Thus was

misery endured by Indra with his wife. And with the view of slaying his

foes, even he had to pass a period in concealment. Thou shouldst not take

it to heart that thou, O king of kings, hast suffered with Draupadi as

also with thy high-minded brothers in the great forest. O king of kings,

O descendant of Bharata, O delighter of Kuru's race, thou wilt get back

thy kingdom in the same way as Indra got his, after having killed Vritra.

The vicious Nahusha, that enemy of Brahmanas, of evil mind, was

overthrown by the curse of Agastya, and reduced to nothing for endless

years. Similarly, O slayer of foes, thy enemies, Karna and Duryodhana and

others of vicious souls will quickly be destroyed. Then, O hero, thou

wilt enjoy the whole of this earth, as far as the sea, with thy brothers

and this Draupadi. This story of the victory of Indra, equal to the Veda

in its sacred character, should be listened to by a king desirous of

victory and when his forces have been arrayed in order of battle.

Therefore, O best of victors, I am reciting it to thee for thy victory, O

Yudhishthira. High-souled persons attain prosperity when they are

glorified. O Yudhishthira, the destruction of high-souled Kshatriyas is

at hand by reason of the crimes of Duryodhana, and through the might also

of Bhima and Arjuna. He who readeth this story of Indra's victory with a

heart full of religious faith, is cleansed of his sins, attaineth a

region of bliss, and obtaineth joy both in this world and in the next. He

hath no fear of his foes; he never becometh a sonless man, never

encountereth any peril whatever, and enjoyeth long life. Everywhere

victory declareth for him, and he knoweth not what defeat is.'

"Vaisampayana continued, 'O best of Bharata's race, the king, that best

of righteous men, thus encouraged by Salya, honoured him in proper form.

And Yudhishthira, the son of Kunti, of powerful arms, having beard the

words of Salya, spoke to the king of the Madras the following words,

'There is no doubt that thou wilt act as the charioteer of Karna. Thou

must damp the spirits of Karna then by recounting the praises of Arjuna.'

"Salya said, 'Let it be so. I shall do just as thou tellest me. And I

shall do for thee anything else that I may be able to do.'

"Vaisampayana continued, 'Then Salya, the king of the Madras, bade

farewell to the sons of Kunti. And that handsome man then went with his

army to Duryodhana, O repressor of foes.'"

SECTION XIX

"Vaisampayana said, 'Then Yuyudhana, the great hero of the Satwata race,

came to Yudhishthira with a large army of foot, and horses and cars and

elephants. And his soldiers of great valour come from various lands, bore

various weapons of war, and heroic in look they beautified the Pandava

army. And that army looked splendid by reason of battleaxes, and missiles

and spears, and lances, and mallets, and clubs, and staves, and cords,

and stainless swords, and daggers, and arrows of various kinds, all of

the best temper. And the army, beautified by those weapons, and

resembling in colour the cloudy sky, assumed an appearance like to amass

of clouds with lightning-flashes in its midst. And the army counted an

Akshauhini of troops. And when absorbed in the troops of Yudhishthira it

entirely disappeared, as doth a small river when it enters the sea. And

similarly, the powerful chief of the Chedis, Dhrishtaketu, accompanied by

an Akshauhini, came to the sons of Pandu of immeasurable strength. And

the king of Magadha, Jayatsena of great strength, brought with him for

Yudhishthira an Akshauhini of troops. And similarly, Pandya, who dwelt on

the coast-land near the sea, came accompanied by troops of various kinds

to Yudhishthira, the king of kings. And, O king, when all these troops

had assembled, his army, finely dressed and exceedingly strong, assumed

an appearance pleasant to the eye. And the army of Drupada, also was

beautified by valiant soldiers who had come from various lands, and also

by his mighty sons. And similarly, Virata, the king of the Matsyas, a

leader of troops, accompanied by the king of the hilly regions, came to

Pandu's sons. And for the high-souled sons of Pandu there were thus

assembled from various directions, seven Akshauhini of troops, bristling

with banners of various forms. And eager to fight with the Kurus, they

gladdened the hearts of the Pandavas. And in the same way king

Bhagadatta, gladdening the heart of Dhritarashtra's son, gave an

Akshauhini of troops to him. And the unassailable mass of his troops,

crowded with Chins and Kiratas, all looking like figures of gold, assumed

a beauty like to that of a forest of Karnikara trees. And so the valiant

Bhurisravas, and Salya, O son of Kuru, came to Duryodhana, with an

Akshauhini of troops each. And Kritavarman, the son of Hridika,

accompanied by the Bhojas, the Andhas, and the Kukuras, came to

Duryodhana with an Akshauhini of troops. And the body of his troops

composed of those mighty soldiers, who wore on their persons garlands of

many-coloured flowers, looked as graceful as a number of sportive

elephants that have passed through a wood. And others led by Jayadratha,

the dwellers of the land of Sindhusauvira, came in such force that the

hills seemed to tremble under their tread. And their force, counting an

Akshauhini, looked like a mass of clouds moved by the wind. And

Sudakshina, the king of the Kambhojas, O ruler of men, accompanied by the

Yavanas and Sakas, came to the Kuru chief with an Akshauhini of troops.

And the body of his troops that looked like a flight of locusts, meeting

with the Kuru force, was absorbed and disappeared in it. And similarly

came king Nila, the resident of the city of the Mahishmati, with mighty

soldiers from the southern country who carried weapons of pretty make.

And the two kings of Avanti, accompanied by a mighty force, brought to

Duryodhana, each a separate Akshauhini of troops. And those tigers among

men, the five royal brothers, the princes of Kekaya, hastened to

Duryodhana with an Akshauhini of troops, and gladdened his heart. And

from the illustrious king, of other quarters there came, O best of

Bharata's race, three large divisions of troops. And thus Duryodhana had

a force which numbered eleven Akshauhinis all eager to fight with the

sons of Kunti, and bristling with banners of various forms. And, O

descendant of Bharata, there was no space in the city of Hastinapura even

for the principal leaders of Duryodhana's army. And for this reason the

land of the five rivers, and the whole of the region called Kurujangala,

and the forest of Rohitaka which was uniformly wild, and Ahichatra and

Kalakuta, and the banks of the Ganga, and Varana, and Vatadhana, and the

hill tracts on the border of the Yamuna--the whole of this extensive

tract--full of abundant corn and wealth, was entirely overspread with the

army of the Kauravas. And that army, so arranged, was beheld by the

priest who had been sent by the king of the Panchalas to the Kurus.'"

SECTION XX

"Vaisampayana said, 'Then Drupada's priest, having approached the Kaurava

chief, was honoured by Dhritarashtra as also by Bhishma and Vidura. And

having first told the news of the welfare of the Pandavas, he enquired

about the welfare of the Kauravas. And he spoke the following words in

the midst of all the leaders of Duryodhana's army, 'The eternal duties of

kings are known to you all. But though known, I shall yet recite them as

an introduction to what I am going to say. Both Dhritarashtra and Pandu

are known to be sons of the same father. There is no doubt that the share

of each to the paternal wealth should be equal. The sons of Dhritarashtra

obtained the paternal wealth. Why did not the sons of Pandu at all

receive their paternal portion? Ye are aware how formerly the sons of

Pandu did not receive their paternal property which was all usurped by

Dhritarashtra's sons. The latter endeavoured in various ways to remove

the sons of Pandu from their path by employment even of murderous

contrivances; but as their destined terms of life had not wholly run out,

the sons of Pandu could not be sent to the abode of Yama. Then again,

when those high-souled princes had carved out a kingdom by their own

strength, the mean-minded sons of Dhritarashtra, aided by Suvala's son,

robbed them of it by deceit. This Dhritarashtra gave his sanction even to

that act as hath been usual with him. And for thirteen years they were

then sent to sojourn in the great wilderness. In the council-hall, they

had also been subjected to indignities of various kinds, along with their

wife, valiant though they were. And great also were the sufferings that

they had to endure in the woods. Those virtuous princes had also to

endure unspeakable woes in the city of Virata,--such as are endured only

by vicious men when their souls transmigrate into the forms of inferior

beings, Ye best of Kuru's race, overlooking all these injuries of yore

they desire nothing but a peaceful settlement with the Kurus! Remembering

their behaviour, and that of Duryodhana also, the latter's friends should

entreat him to consent to peace! The heroic sons of Pandu are not eager

for war with the Kurus. They desire to get back their own share without

involving the world in ruin. If Dhritarashtra's son assigns a reason in

favour of war, that can never be a proper reason. The sons of Pandu are

more powerful. Seven Akshauhinis of troops have been collected on behalf

of Yudhishthira, all eager to fight with the Kurus, and they are now

awaiting his word of command. Others there are tigers among men, equal in

might to a thousand Akshauhinis, such as Satyaki and Bhimasena, and the

twin brothers of mighty strength. It is true that these eleven divisions

of troops are arrayed on one side, but these are balanced on the other by

the mighty-armed Dhananjaya of manifold form. And as Kiritin exceeds in

strength even all these troops together, so also doth Vasudeva's son of

great effulgence and powerful intellect. Who is there that would fight,

in view of the magnitude of the opposing force, the valour of Arjuna, and

the wisdom of Krishna? Therefore, I ask you to give back what should be

given, as dictated by morality and compact. Do not let the opportunity

pass!'"

SECTION XXI

"Vaisampayana said, 'Having heard his words, Bhishma, senior in wisdom,

and endued with great effulgence, paid honours to him, and then spoke

words suitable to the occasion. And he said, 'How fortunate that they are

all well, with Krishna! How fortunate that they have procured aid, and

that they are inclined to a virtuous course! How fortunate that those

scions of Kuru's race desire peace with their cousins! There is no doubt

that what thou hast said is true. Thy words, however, are exceedingly

sharp,--the reason, I suppose, being that thou art a Brahmana. No doubt,

the sons of Pandu were much harassed both here and in woods. No doubt, by

law they are entitled to get all the property of their father. Arjuna,

the son of Pritha, is strong trained in weapons, and is a great

car-warrior. Who, in sooth, can withstand in battle Dhananjaya the son of

Pandu. Even the wielder himself of the thunderbolt cannot,--other bowmen

are hardly worth mention. My belief is that he is a match for all the

three worlds!' And while Bhishma was thus speaking, Karna wrathfully and

insolently interrupted his words, and looking at Duryodhana said, 'There

is no creature in the world, O Brahmana, who is not informed of all these

facts. What is the good of repeating them again and again? On behalf of

Duryodhana, Sakuni formerly won in game of dice. Yudhishthira, the son of

Pandu went to the woods according to a stipulation. He is now paying no

regard to that stipulation, but confident of aid from the Matsyas and

Panchalas, he wisheth to get back his ancestral throne. O learned man,

Duryodhana would not yield even a single foot of land if thou appealest

to his fears, but if justice requires, he would give up the whole earth

even to a foe. If they wish to get back their ancestral throne, they

should pass the specified period of time in the forest as had been

stipulated. Afterwards let them live as the dependants of Duryodhana,

safe and sound. From dull-headedness, however, let them not turn their

mind towards an absolutely unrighteous course. If, nevertheless,

abandoning the path of virtue, they desire war, then when they encounter

in battle these praise-worthy Kurus, they will remember these my words.'

"Bhishma said, 'What is the use of thy talking, O Radha's son? Thou

shouldst remember that occasion when Pritha's son, single-handed,

over-powered in battle six car-warriors. If we do not act as this

Brahmana hath said, to be sure, we shall be all slain by him in battle!"

"Vaisampayana continued, 'Then Dhritarashtra pacified Bhishma with words

of entreaty, rebuked the son of Radha, and spoke the following words,

What Bhishma, Santanu's son, hath said is salutary for us, as also for

the Pandavas, and likewise for the whole universe. I shall, however,

after deliberation, send Sanjaya to the sons of Pandu. So thou needst not

wait. Go thou to the son of Pandu this very day.' The Kaurava chief then

honoured Drupada's priest and sent him back to the Pandavas. And

summoning Sanjaya to the council-hall, he addressed him in the following

words."

SECTION XXII

"Dhritarashtra said, 'They say, O Sanjaya, that the Pandavas have arrived

at Upaplavya. Go thou and enquire after them. Thou must greet Ajatasatru

in the following words, 'By good luck it is that (emerged from the woods)

thou hast reached such a city. And to all of them thou must say, O

Sanjaya, these words. Are ye well, having spent that harassing period of

sojourn, ye who were unworthy of such harassment?' In no time will they

be appeased towards us, for though treated treacherously (by foes), yet

they are righteous and good. In no case, O Sanjaya, have I ever met with

any untruthfulness on the part of the Pandavas. It was by their own

valour that they had won all their prosperity, and (yet) they were ever

dutiful to me. Though I scrutinized their conduct, I could never find

fault with them,--no, not even a single fault for which we might blame

them. They always act mindful of virtue and wealth; they never give way

to love of sensual enjoyments, or cold, or hunger, or thirst; they subdue

steep and laziness and wrath and joy and heedlessness. The sons of

Pritha, mindful of both virtue and wealth, are ever pleasant to all. On

proper occasions they part with their wealth to friends. Friendship with

them never loses its ardour on account of length of time; for they bestow

honours and wealth on every one according to his deserts. Not a soul in

the race of Ajamida ever entertains hatred for them excepting this vile,

capricious, dull-headed Duryodhana, and excepting also the still more

mean-minded Karna. These two always enhance the energy of those

high-souled ones who have been divested of both friends and happiness.

Enterprising and brought up in every indulgence, Duryodhana reckons all

that to be well-done. It is childish on Duryodhana's part to think that

it is possible to rob the Pandavas of their just share so long as they

are alive. It is wise to yield to Yudhishthira his due share before the

war,--to him whose steps are followed by Arjuna and Krishna and Bhima and

Satyaki and the two sons of Madri and the warriors of the Srinjaya race.

That wielder of the Gandiva, Savyasachin, seated on his car, would alone

be able to devastate the whole world. And likewise the victorious and

high-souled Krishna, the lord of the three worlds, incapable of defeat is

able to do the same. What mortal would stand before him who is the one

worthiest person in all the worlds and who discharges his multitude of

arrows that roar like the clouds, covering all sides, like flights of

swiftly-coursing locusts? Alone on his car, holding the Gandiva, he had

conquered the northern regions as also the Kurus of the north and brought

away with him all their wealth. He converted the people of the Dravida

land to be a portion of his own army. It was Falguna, the wielder of the

Gandiva, who defeating in the Khandava woods all the gods together with

Indra, made offerings to Agni, enhancing the honour and fame of the

Pandavas. Of all wielders again of the mace, there is none equal to

Bhima; and there is none also who is so skilful a rider of elephants. On

car, they say, he yields not to even Arjuna; and as to might of arms, he

is equal to ten thousand elephants. Well-trained and active, he who hath

again been rendered bitterly hostile, would in anger consume the

Dhartarashtras in no time. Always wrathful, and strong of arms, he is not

capable of being subdued in battle by even Indra himself. Of great heart,

and strong, and endued with great lightness of hand, the two (twin)

brothers, sons of Madri, carefully trained by Arjuna, would leave not a

foe alive, like to a pair of hawks preying upon large flocks of birds.

This our army, so full, to tell thee the truth, will be nowhere when it

will encounter them. In their side will be Dhrishtadyumna, endued with

great activity,--one who is regarded as one of the Pandavas themselves.

The chief of the Somaka tribe, with his followers, is, I have heard, so

devoted to the cause of the Pandavas that he is ready to lay down his

very life for them. Who would be able to withstand Yudhishthira who hath

the best of the Vrishni tribe (Krishna) for his leader? I have heard that

Virata, the chief of the Matsyas, with whom the Pandavas had lived for

some time and whose wishes were fulfilled by them, old in years, is

devoted, along with his sons to the Pandava cause, and hath become an

adherent of Yudhishthira. Deposed from the throne of the Kekaya land, and

desirous of being reinstated thereon, the five mighty brothers from that

land, wielding mighty bows, are now following the sons of Pritha ready to

fight. All who are valiant among the lords of the earth have been brought

together and are devoted to the Pandava cause. I hear that they are bold,

worthy, and respectful,--they who have allied themselves to the virtuous

king Yudhishthira from feelings of attachment to him. And many warriors

dwelling on the hills and inaccessible fastnesses, and many that are high

in lineage and old in years, and many Mlechcha tribes also wielding

weapons of various kinds, have been assembled together and are devoted to

the cause of the Pandavas. And there hath come Pandya also, who, hardly

inferior to Indra on the field of battle, is followed when he fights by

numberless warriors of great courage. Remarkably heroic and endued with

prowess and energy that have no parallel, he is devoted to the Pandava

cause. That same Satyaki who, I have heard, obtained weapons from Drona

and Arjuna and Krishna and Kripa and Bhishma, and who is said to be equal

to the son of Krishna, is devotedly attached to the Pandava cause. And

the assembled kings of the Chedi and the Karusha tribes have all taken

the part of the Pandavas with all their resources. That one in their

midst, who, having been endued with blazing beauty, shone like the sun,

whom all persons deemed unassailable in battle and the very best of all

drawers of the bow on earth, was slain by Krishna in a trice, by help of

his own great might, and counting for naught the bold spirit of all the

Kshatriya kings. Kesava cast his eyes on that Sishupala and smote him,

enhancing the fame and honour of the sons of Pandu. It was the same

Sishupala who was highly honoured by those kings at whose head stood the

king of the Karusha tribe. Then the other kings, deeming Krishna

unassailable when seated on his car drawn by Sugriva and other steeds,

left the chief of the Chedis and ran away like small animals at the sight

of a lion. And it was thus that he, who, from audacity had sought to

oppose and encounter Krishna in a combat hand to hand, was slain by

Krishna and lay down lifeless, resembling a Karnikara tree uprooted by a

gale. O Sanjaya, O son of Gavalgana, what they have told me of the

activity of Krishna in cause of Pandu's sons, and what I remember of his

past achievements, leave me no peace of mind. No foe whatsoever is

capable of withstanding them, who are under the lead of that lion of the

Vrishni tribe. My heart is trembling with fear upon learning that the two

Krishnas, are seated on the selfsame car. If my dull-headed son forbear

to fight with those two, then may he fare well,--else those two will

consume the race of Kuru as Indra and Upendra consume the Daitya hosts.

Dhananjaya is, I conceive, equal to Indra, and the greatest of the

Vrishni race, Krishna, is the Eternal Vishnu himself. The son of Kunti

and Pandu, Yudhishthira, is virtuous and brave and eschews deeds that

bring on shame. Endued with great energy, he hath been wronged by

Duryodhana. If he were not high-minded, the would in wrath burn the

Dhritarashtras. I do not so much dread Arjuna or Bhima or Krishna or the

twin brothers as I dread the wrath of the king, O Suta, when his wrath is

excited. His austerities are great; he is devoted to Brahmacharya

practices. His heart's wishes will certainly be fulfilled. When I think

of his wrath, O Sanjaya, and consider how just it is, I am filled with

alarm. Go thou speedily on a car, despatched by me, where the troops of

the king of the Panchalas are encamped. Thou wilt ask Yudhishthira about

his welfare. Thou wilt repeatedly address him in affectionate terms. Thou

wilt also meet Krishna, O child, who is the chief of all brave men and

who is endued with a magnanimous soul. Him also thou wilt ask on my part

as to his welfare, and tell him that Dhritarashtra is desirous of peace

with Pandu's sons. O Suta, there is nothing that Yudhishthira, the son of

Kunti, would not do at the bidding of Krishna. Kesava is as dear to them

as their own selves. Possessed of great learning, he is ever devoted to

their cause. Thou wilt also enquire about the welfare of all the

assembled sons of Pandu and the Srinjayas and Satyaki and Virata and all

the five sons of Draupadi, professing to be a messenger from me. And

whatsoever also thou mayst deem to be opportune, and beneficial for the

Bharata race, all that, O Sanjaya, thou must say in the midst of those

kings,--everything, in sooth, that may not be unpalatable or provocative

of war.'

SECTION XXIII

"Vaisampayana said, 'Having beard these words of king Dhritarashtra

Sanjaya went to Upaplavya to see the Pandavas of immeasurable strength.

And having approached king Yudhishthira, the son of Kunti, he made

obeisance to him first and then spoke. And the son of Gavalgana, by name

Sanjaya and by caste a Suta, cheerfully spoke unto Ajatasatru, 'How

lucky, O king, that I see you hale, attended by friends and little

inferior to the great Indra. The aged and wise king Dhritarashtra, the

son of Ambika, hath enquired about your welfare. I hope Bhimasena is

well, and that Dhananjaya, that foremost of the Pandavas, and these two

sons of Madri, are well. I hope princess Krishna also, the daughter of

Drupada, is well,--she who never swerves from the path of truth, that

lady of great energy, that wife of heroes. I hope she is well with her

sons,--she in whom are centred all your dearest joys and whose welfare

you constantly pray for.'

"Yudhishthira said, 'O Sanjaya, the son of Gavalgana, hath thy journey

here been safe? We are pleased with thy sight. I ask thee in return how

thou art. I am, O learned man, in excellent health with my younger

brothers. O Suta, after a long while do I now receive news of the aged

king of the Kurus, that descendant of Bharata. Having seen thee, O

Sanjaya, I feel as if I have seen the king himself, so pleased I am! Is

our aged grandsire Bhishma, the descendant of Kuru, endued with great

energy and the highest wisdom and always devoted to the practices of his

own order, O sire, in health? I hope he still retains all his former

habits. I hope the high-souled king Dhritarashtra, the so-n of

Vichitravirya, is in health with his sons. I hope the great king Vahlika,

the son of Pratipa, endued with great learning, is also in health. I

hope, O sire, that Somadatta is in health, and Bhurisravas, and

Satyasandha, and Sala, and Drona with his son, and the Brahmana Kripa are

also well. I hope all those mighty bowmen are free from disease. O

Sanjaya, all those greatest and best of bowmen, endued with the highest

intelligence and versed in letters, and occupying the very top of those

who wield weapons, have attached themselves to the Kurus. I hope those

bowmen receive their honours due. I hope they are free from disease. How

happy are they in whose kingdom dwells the mighty and handsome bowman,

the well-behaved son of Drona! I hope Yuyutsu, the highly intelligent son

of Dhritarashtra by his Vaisya wife is in health. I hope, O sire, the

adviser Karna, whose counsels are followed by the dull-headed Suyodhana,

is in health. I hope, the aged ladies, the mothers of the Bharata race,

and the kitchen-maidens, the bond-maids, the daughters-in-law, the boys,

the sister's sons, and 'the sisters, and the daughters' sons of

Dhritarashtra's house are all free from trouble. O sire, I hope the king

still allows their former subsistence to the Brahmanas. I hope, O

Sanjaya, Dhritarashtra's son hath not seized those gifts to the Brahmanas

that I made. I hope Dhritarashtra with his sons meets in a spirit of

forbearance any over-bearing conduct on the part of the Brahmanas. I hope

he never neglects to make provision for them, that being the sole highway

to heaven. For this is the excellent and clear light that hath been

provided by the Creator in this world of living beings. If like

dull-headed persons, the sons of Kuru do not treat the Brahmanas in a

forbearing spirit, wholesale destruction will overtake them. I hope king

Dhritarashtra and his son try to provide for the functionaries of state.

I hope there are no enemies for theirs, who, disguised as friends, are

conspiring for their ruin. O sire, I hope none of these Kurus talk of our

having committed any crimes. I hope Drona and his son and the heroic

Kripa do not talk of our having been guilty in any way. I hope all the

Kurus look up to king Dhritarashtra and his sons as the protectors of

their tribe. I hope when they see a horde of robbers, they remember the

deeds of Arjuna, the leader in all fields of battle. I hope they remember

the arrows shot from the Gandiva, which course through the air in a

straight path, impelled onwards by the stretched bow-string in contact

with the fingers of his hand, and making a noise loud as that of the

thunder. I have not seen the warrior that excels or even rivals Arjuna

who can shoot by a single effort of his hand sixty-one whetted and

keen-edged shafts furnished with excellent feathers. Do they remember

Bhima also, who, endued with great activity causeth hostile hosts arrayed

in battle to tremble in dread, like an elephant with rent temples

agitating a forest of reeds? Do they remember the mighty Sahadeva, the

son of Madri, who in Dantakura conquered the Kalingas, shooting arrows by

both the left and right hand? Do they remember Nakula, who, O Sanjaya,

was sent, under your eye, to conquer the Sivis and the Trigartas, and who

brought the western region under my power? Do they remember the disgrace

that was theirs when under evil counsels they came to the woods of

Dwaitavana on pretence of taking away their cattle? Those wicked ones

having been over-powered by their enemies were afterwards liberated by

Bhimasena and Arjuna, myself protecting the rear of Arjuna (in the fight

that ensued) and Bhima protecting the rear of the sons of Madri, and the

wielder of the Gandiva coming out unharmed from the press of battle

having made a great slaughter of the hostile host,--do they remember

that? It is not by a single good deed, O Sanjaya, that happiness can here

be attained, when by all our endeavours we are unable to win over the son

of Dhritarashtra!"

SECTION XXIV

"Sanjaya said, 'It is even so as thou hast said, O son of Pandu! Dost

thou enquire about the welfare of the Kurus and of the foremost ones

among them? Free from illness of every kind and in the possession of

excellent spirit are those foremost ones among the Kurus about whom, O

son of Pritha, thou enquirest. Know, O son of Pandu, that there are

certainly righteous and aged men, as also men that are sinful and wicked

about Dhritarashtra's son. Dhritarashtra's son would make gifts even to

his enemies; it is not likely, therefore, that he should withdraw the

donations made to the Brahmanas. It is customary with you, Kshatriyas, to

follow a rule fit for butchers, that leads you to do harm to those that

bear no ill-will to you; but the practice is not good. Dhritarashtra with

his sons would be guilty of the sin of intestine dissension, where he,

like a bad man, to bear ill-will towards you who are righteous. He does

not approve of this injury (done to you); he is exceedingly sorry for it;

he grieves at his heart-the old man--O Yudhishthira,--for, having

communicated with the Brahmanas, he hath learnt that provoking intestine

dissensions is the greatest of all sins. O king of men, they remember thy

prowess on the field, and that of Arjuna, who taketh the lead in the

field of battle. They remember Bhima wielding his mace when the sound of

the conch-shell and the drum rises to the highest pitch. They remember

those mighty car-warriors, the two sons of Madri, who on the field of

battle career in all directions, shooting incessant showers of shafts on

hostile hosts, and who know not what it is to tremble in fight. I

believe, O king, that which Futurity hath in store for a particular

person cannot be known, since thou, O son of Pandu, who art endowed with

all the virtues, hast had to suffer trouble of such unendurable kind. All

this, no doubt, O Yudhishthira, thou wilt again make up by help of your

intelligence. The sons of Pandu, all equal to Indra would never abandon

virtue for the sake of pleasure. Thou, O Yudhishthira, wilt so make up

thy intelligence that they all, viz., the sons of Dhritarashtra and Pandu

and the Srinjayas, and all the kings who have been assembled here, will

attain peace. O Yudhishthira, bear what thy sire Dhritarashtra having

consulted with his ministers and sons, hath spoken to me. Be attentive to

the same.'"

SECTION XXV

"Yudhishthira said, 'Here are met the Pandavas and the Srinjayas, and

Krishna, and Yuyudhana and Virata, O son of the Suta Gavalgana, tell us

all that Dhritarashtra hath directed thee to say.'

"Sanjaya said, 'I greet Yudhishthira, and Vrikodara and Dhananjaya, and

the two sons of Madri, and Vasudeva the descendant of Sura, and Satyaki,

and the aged ruler of the Panchalas, and Dhrishtadyumna, the son of

Prishata. Let all listen to the words I say from a desire for the welfare

of the Kurus. King Dhritarashtra, eagerly welcoming the chance of peace,

hastened the preparation of my car for this journey here. Let it be

acceptable to king Yudhishthira with his brothers and sons and relations.

Let the son of Pandu prefer peace. The sons of Pritha are endowed with

every virtue with steadiness and mildness and candour. Born in a high

family, they are humane, liberal, and loath to do any act which would

bring on shame. They know what is proper to be done. A base deed is not

befitting you, for you are so high-minded, and have such a terrible

following of troops. If you committed a sinful act, it would be a blot on

your fair name, as a drop of collyrium on a white cloth. Who could

knowingly be ever guilty of an act, which would result in universal

slaughter, which would be sinful and lead to hell,--an act consisting in

the destruction (of men), an act the result of which, whether it be

victory or defeat, is or the self-same value? Blessed are they that have

served their relative's cause. They are the true sons and friends and

relatives (of Kuru's race) who would lay down life, life which is liable

to be abused by misdeeds, in order to ensure the welfare of the Kurus. If

you, ye sons of Pritha, chastise the Kurus, by defeating and slaying all

your foes,--that subsequent life of yours would be equivalent to death,

for what, in sooth, is life after having killed all your kinsfolk? Who,

even if he were Indra himself with all the gods on his side, would be

able to defeat you who are aided by Kesava and Chekitanas, and Satyaki,

and are protected by Dhrishtadyumna's arms? Who again, O king, can defeat

in battle the Kurus who are protected by Drona and Bhishma, and

Aswatthaman, and Salya, and Kripa and Karna with a host of Kshatriya

kings? Who, without loss to himself, is able to slay the vast force

assembled by Dhritarashtra's son? Therefore it is, that I do not see any

good either in victory or in defeat. How can the sons of Pritha, like

base persons of low lineage, commit an act of unrighteousness? Therefore,

I appease, I prostrate myself before Krishna and the aged kin I g of the

Panchalas. I betake myself to you as my refuge, with joined hands, so

that both the Kurus and the Srinjayas may be benefited. It is not likely

that either Krishna or Dhananjaya will not act up to these my words.

Either of them would lay down his life, if besought (to do so).

Therefore, I say this for the success of my mission. This is the desire

of the king and his counsellor Bhishma, that there may be confirmed peace

between you (and the Kurus).'"

SECTION XXVI

"Yudhishthira said, 'What words from me, O Sanjaya, hast thou heard,

indicative of war, that thou apprehendest war? O sire, peace is

preferable to war. Who, O charioteer, having got the other alternative

would wish to fight? It is known to me, O Sanjaya, that if a man can have

every wish of his heart without having to do anything, he would hardly

like to do anything even though it might be of the least troublesome

kind, far less would he engage in war. Why should a man ever go to war?

Who is so cursed by the gods that he would select war? The sons of

Pritha, no doubt, desire their own happiness but their conduct is ever

marked by righteousness and conducive to the good of the world. They

desire only that happiness which results from righteousness. He that

fondly followeth the lead of his senses, and is desirous of obtaining

happiness and avoiding misery, betaketh himself to action which in its

essence is nothing but misery. He that hankers after pleasure causeth his

body to suffer; one free from such hankering knoweth not what misery is.

As an enkindled fire, if more fuel be put upon it, blazeth forth again

with augmented force, so desire is never satiated with the acquisition of

its object but gaineth force like unkindled fire when clarified butter is

poured upon it. Compare all this abundant fund of enjoyment which king

Dhritarashtra hath with what we possess. He that is unfortunate never

winneth victories. He that is unfortunate enjoyeth not the voice of

music. He that is unfortunate doth not enjoy garlands and scents! nor can

one that is unfortunate enjoy cool and fragrant unguents! and finally he

that is unfortunate weareth not fine clothes. If this were not so, we

would never have been driven from the Kurus. Although, however, all this

is true, yet none cherished torments of the heart. The king being himself

in trouble seeketh protection in the might of others. This is not wise.

Let him, however, receive from others the same behaviour that he displays

towards them. The man who casteth a burning fire at midday in the season

of spring in a forest of dense underwood, hath certainly, when that fire

blazeth forth by aid of the wind, to grieve for his lot if he wisheth to

escape. O Sanjaya, why doth king Dhritarashtra now bewail, although he

hath all this prosperity? It is because he had followed at first the

counsels of his wicked son of vicious soul, addicted to crooked ways and

confirmed in folly. Duryodhana disregarded the words of Vidura, the best

of his well-wishers, as if the latter were hostile to him. King

Dhritarashtra, desirous solely of satisfying his sons, would knowingly

enter upon an unrighteous course. Indeed, on account of his fondness for

his son, he would not pay heed to Vidura, who, out of all the Kurus, is

the wisest and best of all his well-wishers, possessing vast learning,

clever in speech, and righteous in act. King Dhritarashtra is desirous of

satisfying his son, who, while himself seeking honours from others, is

envious and wrathful, who transgresses the rules for the acquisition of

virtue and wealth, whose tongue is foul, who always follows the dictates

of his wrath, whose soul is absorbed in sensual pleasures, and who, full

of unfriendly feelings to many, obeys no law, and whose life is evil,

heart implacable, and understanding vicious. For such a son as this, king

Dhritarashtra knowingly abandoned virtue and pleasure. Even then, O

Sanjaya, when I was engaged in that game of dice I thought that the

destruction of the Kurus was at hand, for when speaking those wise and

excellent words Vidura obtained no praise from Dhritarashtra. Then, O

charioteer, did trouble overtake the Kurus when they disregarded the

words of Vidura. So long as they had placed themselves under the lead of

his wisdom, their kingdom was in a flourishing state. Hear from me, O

charioteer, who are the counsellors now of the covetous Duryodhana. They

are Dussasana, and Sakuni the son of Suvala, and Karna the Suta's son! O

son of Gavalgana, look at this folly of his! So I do not see, though I

think about it, how there can be prosperity for the Kurus and the

Srinjayas when Dhritarashtra hath taken the throne from others, and the

far seeing Vidura hath been banished elsewhere. Dhritarashtra with his

sons is now looking for an extensive and undisputed sovereignty over the

whole world. Absolute peace is, therefore, unattainable. He regardeth

what he hath already got to be his own. When Arjuna taketh up his weapon

in fight, Karna believeth him capable of being withstood. Formerly there

took place many great battles. Why could not Karna then be of any avail

to them. It is known to Karna and Drona and the grandsire Bhishma, as

also to many other Kurus, that there is no wielder of the bow, comparable

to Arjuna. It is known to all the assembled rulers of the earth, how the

sovereignty was obtained by Duryodhana although that repressor of foes,

Arjuna, was alive. Pertinanciously doth Dhritarashtra's son believe that

it is possible to rob the sons of Pandu of what is their own, although he

knoweth having himself gone to the place of fight, how Arjuna comforted

himself when he had nothing but a bow four cubits long for his weapon of

battle. Dhritarashtra's sons are alive simply because they have not as

yet heard that twang of the stretch Gandiva. Duryodhana believeth his

object already gained, as long as he beholdeth not the wrathful Bhima. O

sire, even Indra would forbear to rob us of our sovereignty as long as

Bhima and Arjuna and the heroic Nakula and the patient Sahadeva are

alive! O charioteer, the old king with his son still entertains the

notion that his sons will not be perished, O Sanjaya, on the field of

battle, consumed by the fiery wrath of Pandu's sons. Thou knowest, O

Sanjaya, what misery we have suffered! For my respect to thee, I would

forgive them all. Thou knowest what transpired between ourselves and

those sons of Kuru. Thou knowest how we comforted ourselves towards

Dhritarashtra's son. Let the same state of things still continue, I shall

seek peace, as thou counsellest me to do. Let me have Indraprastha for my

kingdom, Let this be given to me by Duryodhana, the chief of Bharata's

race.'"

SECTION XXVII

"Sanjaya said, 'O Pandava, the world hath heard thy conduct being

righteous. I see it also to be so, O son of Pritha. Life is transient,

that may end in great infamy; considering this, thou shouldst not perish.

O Ajatasatru, if without war, the Kurus will not yield thy share, I

think, it is far better for thee to live upon alms in the kingdom of the

Andhakas and the Vrishnis than obtain sovereignty by war. Since this

mortal existence is for only a short period, and greatly liable to blame,

subject to constant suffering, and unstable, and since it is never

comparable to a good name, therefore, O Pandava, never perpetrate a sin.

It is the desires, O ruler of men, which adhere to mortal men and are an

obstruction to a virtuous life. Therefore, a wise man should beforehand

kill them all and thereby gain a stainless fame in the world, O son of

Pritha. The thirst after wealth is but like fetter in this world; the

virtue of those that seek it is sure to suffer. He is wise who seeketh

virtue alone; desires being increased, a man must suffer in his temporal

concerns, O sire. Placing virtue before all other concerns of life, a man

shineth like the sun when its splendour is great. A man devoid of virtue,

and of vicious soul, is overtaken by ruin, although he may obtain the

whole of this earth. Thou hast studied the Vedas, lived the life of a

saintly Brahman, hast performed sacrificial rites, made charities to

Brahmanas. Even remembering the highest position (attainable by beings),

thou hast also devoted thy soul for years and years to the pursuit of

pleasure. He who, devoting himself excessively to the pleasures and joys

of life, never employeth himself in the practice of religious meditation,

must be exceedingly miserable. His joys forsake him after his wealth is

gone and his strong instincts goad him on towards his wonted pursuit of

pleasure. Similarly, he who, never having lived a continent life,

forsaketh the path of virtue and commiteth sin, hath no faith in

existence of a world to come. Dull as he is after death he hath torment

(for his lot). In the world to come, whether one's deeds be good or evil

these deeds are in no case, annihilated. Deeds, good and evil, precede

the agent (in his journey to the world to come); the agent is sure to

follow in their path. Your work (in this life) is celebrated by all as

comparable to that food, savoury and dainty, which is proper to be

offered with reverence to the Brahmanas--the food which is offered in

religious ceremonies with large donations (to the officiating priests).

All acts are done, so long as this body lasts, O son of Pritha. After

death there is nothing to be done. And thou hast done mighty deeds that

will do good to thee in the world to come, and they are admired by

righteous men. There (in the next world) one is free from death and

decrepitude and fear, and from hunger and thirst, and from all that is

disagreeable to the mind; there is nothing to be done in that place,

unless it be to delight one's senses. Of this kind, O ruler of men, is

the result of our deeds. Therefore, do not from desire act any longer in

this world. Do not, O Pandu's son, betake to action in this world and

thereby thus take leave of truth and sobriety and candour and humanity.

Thou mayst perform the Rajasuya and the Aswamedha sacrifices, but do not

even come near an action which in itself is sin! If after such a length

of time, ye sons of Pritha, you now give way to hate, and commit the

sinful deed, in vain, for virtue's sake, did ye dwell for years and years

in the woods in such misery! It was in vain that you went to exile, after

parting with all your army; for this army was entirely in your control

then. And these persons who are now assisting you, have been always

obedient to you,--this Krishna, and Satyaki, and Virata of the golden

car, of Matsya land, with his son at the head of martial warriors. All

the kings, formerly vanquished by you would have espoused your cause at

first. Possessed of mighty resources, dreaded by all, having an army, and

followed behind by Krishna and Arjuna, you might have slain your foremost

of foes on the field of battle. You might have (then) brought low

Duryodhana's pride. O Pandava, why have you allowed your foes to grow so

powerful? Why have you weakened your friends? Why have you sojourned in

the woods for years and years? Why are you now desirous of fighting,

having let the proper opportunity slip? An unwise or an unrighteous man

may win prosperity by means of fighting; but a wise and a righteous man,

were he free from pride to betake to fight (against better instinct),

doth only fall away from a prosperous path. O Pritha's son, your

understanding inclines not to an unrighteous course. From wrath you ever

committed a sinful act. Then what is the cause, and what is the reason,

for which you are now intent to do this deed, against the dictates of

wisdom? Wrath, O mighty king, is a bitter drug, though it has nothing to

do with disease; it brings on a disease of the head, robs one of his fair

fame, and leads to sinful acts. It is drunk up (controlled) by those that

are righteous and not by those that are unrighteous. I ask you to swallow

it and to desist from war. Who would incline himself to wrath which leads

to sin? Forbearance would be more beneficial to you than love of

enjoyments where Bhishma would be slain, and Drona with his son, and

Kripa, and Somadatta's son, and Vikarna and Vivingsati, and Karna and

Duryodhana. Having slain all these, what bliss may that be, O Pritha's

son, which you will get? Tell me that! Even having won the entire

sea-girt earth, you will never be free from decrepitude and death,

pleasure and pain, bliss and misery. Knowing all this, do not be engaged

in war. If you are desirous of taking this course, because your

counsellors desire the same, then give up (everything) to them, and run

away. You should not fall away from this path which leads to the region

of the gods!'"

SECTION XXVIII

"Yudhishthira said, 'Without doubt, O Sanjaya, it is true that righteous

deeds are the foremost of all our acts, as thou sayest. Thou shouldst,

however, ensure me having first ascertained whether it is virtue or vice

that I practise. When vice assumes the aspects of virtue and virtue

itself wholly seems as vice, and virtue, again, appears in its native

form, they that are learned should discriminate it by means of their

reason. So, again, virtue and vice, which are both eternal and absolute,

exchange their aspects during seasons of distress. One should follow

without deviation the duties prescribed for the order to which he belongs

by birth. Know, O Sanjaya, that duties in seasons of distress are

otherwise. When his means of living are totally gone, the man, that is

destitute should certainly desire those other means by which he may be

able to discharge the sanctioned duties of his order. One that is not

destitute of his means of living, as also one that is in distress, are, O

Sanjaya, both to be blamed, if they act as if the state of each were

otherwise. When the Creator hath ordained expiation for those Brahmanas,

who, without wishing for self-destruction, betake themselves to acts not

sanctioned for them, this proves that people may, in season of distress,

betake to acts not ordained for the orders to which they belong. And, O

Sanjaya, thou shouldst regard them as worthy that adhere to the practices

of their own order in usual times as also those that do not adhere to

them in season of distress; thou shouldst censure them that act otherwise

in usual times while adhering to their ordained practices during times of

distress. As regards men desiring to bring their minds under control,

when they endeavour to acquire a knowledge of self, the practices that

are ordained for the best, viz., the Brahmanas, are equally ordained for

them. As regards those, however, that are not Brahmanas and that do not

endeavour to acquire knowledge of self, those practices should be

followed by them that are ordained for their respective orders in seasons

of distress or otherwise. Even that is the path followed by our fathers

and grandfathers before us and those also that had lived before them. As

regards those that are desirous of knowledge and avoiding to act, even

these also hold the same view and regard themselves as orthodox. I do

not, therefore, think that there is any other path. Whatsoever wealth

there may be in this earth, whatsoever there may be among the gods, or

whatsoever there may be unattainable by them,--the region of the

Prajapati, or heaven or the region of Brahma himself, I would not, O

Sanjaya, seek it by unrighteous means. Here is Krishna, the giver of

virtue's fruits, who is clever, politic, intelligent, who has waited upon

the Brahmanas, who knows everything' and counsels various mighty kings.

Let the celebrated Krishna say whether I would be censurable if I dismiss

all idea of peace, of whether if I fight, I should be abandoning the

duties of my caste, for Krishna seeketh the welfare of both sides. This

Satyaki, these Chedis, the Andhakas, the Vrishnis, the Bhojas, the

Kukuras, the Srinjayas, adopting the counsels of Krishna, slay their foes

and delight their friends. The Vrishnis and the Andhakas, at whose head

stands Ugrasena, led by Krishna, have become like Indra, high-spirited,

devoted to truth, mighty, and happy. Vabhru, the king of Kasi, having

obtained Krishna, that fructifier of wishes, as his brother, and upon

whom Krishna showers all the blessings of life, as the clouds upon all

earthly creatures, when the hot season is over, hath attained the highest

prosperity, O sire, so great is this Krishna! Him you must know as the

great judge of the propriety or otherwise of all acts. Krishna is dear to

us, and is the most illustrious of men. I never disregard what Krishna

sayeth.'"

SECTION XXIX

"Krishna said, 'I desire, O Sanjaya, that the sons of Pandu may not be

ruined; that they may prosper, and attain their wishes. Similarly, I pray

for the prosperity of king Dhritarashtra whose sons are many. For

evermore, O Sanjaya, my desire hath been that I should tell them nothing

else than that peace would be acceptable to king Dhritarashtra. I also

deem it proper for the sons of Pandu. A peaceful disposition of an

exceedingly rare character hath been displayed by Pandu's son in this

matter. When Dhritarashtra and his sons, however, are so covetous, I do

not see why hostility should not run high? Thou canst not pretend, O

Sanjaya, to be more versed than I am or Yudhishthira. is, in the niceties

of right and wrong. Then why dost thou speak words of reproach with

reference to the conduct of Yudhishthira who is enterprising, mindful of

his own duty, and thoughtful, from the very beginning, of the welfare of

his family, agreeably to the injunctions (of treatises of morality)? With

regard to the topic at hand, the Brahmanas have held opinions of various

kinds. Some say that success in the world to come depends upon work. Some

declare that action should be shunned and that salvation is attainable by

knowledge. The Brahmanas say--that though one may have a knowledge of

eatable things, yet his hunger will not be appeased unless he actually

eats. Those branches of knowledge that help the doing of work, bear

fruit, but not other kinds, for the fruit of work is of ocular

demonstration. A thirsty person drinks water, and by that act his thirst

is allayed. This result proceeds, no doubt, from work. Therein lies the

efficacy of work. If anyone thinks that something else is better than

work, I deem, his work and his words are meaningless. In the other world,

it is by virtue of work that the gods flourish. It is by work that the

wind blows. It is by virtue of work that the sleepless Surya rises every

day and becomes the cause of day and night, and Soma passes through the

months and the fortnights and the combinations of constellations. Fire is

kindled of itself and burns by virtue of work, doing good to mankind. The

sleepless goddess Earth, sustains by force this very great burden. The

sleepless rivers, giving satisfaction to all (organised) beings, carry

their waters with speed. The sleepless Indra, possessed of a mighty

force, pours down rain, resounding the heaven and the cardinal points.

Desirous of being the greatest of the gods, he led a life of austerities

such as a holy Brahmana leads. Indra gave up pleasure, and all things

agreeable to the heart. He sedulously cherished virtue and truth and

self-control, and forbearance, and impartiality, and humanity. It was by

work that he attained a position the highest (of all). Following the

above course of life, Indra attained the high sovereignty over the gods.

Vrihaspati, intently and with self-control, led in a proper manner that

life of austerities which a Brahmana leads. He gave up pleasure and

controlled his senses and thereby attained the position of the preceptor

of the celestials. Similarly, the constellations in the other world, by

virtue of work, and the Rudras, the Adityas, the Vasus, king Yama, and

Kuvera, and the Gandharvas, the Yakshas, and the celestial nymphs, all

attained their present position by work. In the other world, the saints

shine, following a life of study, austerity and work (combined). Knowing,

O Sanjaya, that this is the rule followed by the best of Brahmanas, and

Kshatriyas, and Vaisyas, and thou being one of the wisest men,--why art

thou making this endeavour on behalf of those sons of Kurus? Thou must

know that Yudhishthira is constantly engaged in the study of the Vedas.

He is inclined to the horse-sacrifice and the Rajasuya. Again, he rides

horses and elephants, is arrayed in armour, mounts a car, and takes up

the bow and all kinds of weapons. Now, if the sons of Pritha can see a

course of action not involving the slaughter of the sons of Kuru, they

would adopt it. Their virtue would then be saved, and an act of religious

merit also would be achieved by them, even if they would have then to

force Bhima to follow a conduct marked by humanity. On the other hand, if

in doing what their forefathers did, they should meet with death under

inevitable destiny, then in trying their utmost to discharge their duty,

such death would even be worthy of praise. Supposing thou approvest of

peace alone I should like to hear what thou mayst have to say to this

question,--which way doth the injunction of religious law lie, viz.,

whether it is proper for the king to fight or not?--Thou must, O Sanjaya,

take into thy consideration the division of the four castes, and the

scheme of respective duties allotted to each. Thou must hear that course

of action the Pandavas are going to adopt. Then mayst thou praise or

censure, just as it may please thee. A Brahmana should study, offer

sacrifices, make charities, and sojourn to the best of all holy places on

the earth; he should teach, minister as a priest in sacrifices offered by

others worthy of such help, and accept gifts from persons who are known.

Similarly, a Kshatriya should protect the people in accordance with the

injunctions of the law, diligently practise the virtue of charity, offer

sacrifices, study the whole Veda, take a wife, and lead a virtuous

householder's life. If he be possessed of a virtuous soul, and if he

practise the holy virtues, he may easily attain the religion of the

Supreme Being. A Vaisya should study and diligently earn and accumulate

wealth by means of commerce, agriculture, and the tending of cattle. He

should so act as to please the Brahmanas and the Kshatriyas, be virtuous,

do good works, and be a householder. The following are the duties

declared for a Sudra from the olden times. He should serve the Brahmanas

and submit to them; should not study; sacrifices are forbidden to him; he

should be diligent and be constantly enterprising in doing all that is

for his good. The king protects all these with (proper) care, and sets

all the castes to perform their respective duties. He should not be given

to sensual enjoyments. He should be impartial, and treat all his subjects

on an equal footing. The King should never obey the dictates of such

desires as are opposed to righteousness. If there be any body who is more

praise-worthy than he, who is well-known and gifted with all the virtues,

the king should instruct his subjects to see him. A bad (king), however,

would not understand this. Growing strong, and inhuman and becoming a

mark for destiny's wrath, he would cast covetous eye on the riches of

others. Then comes war, for which purpose came into being weapons, and

armour, and bows. Indra invented these contrivances, for putting the

plunderers to death. He also contrived armours, and weapons, and bows.

Religious merit is acquired by putting the robbers to death. Many awful

evils have manifested themselves on account of the Kurus having been

unrighteous, and unmindful of law and religion. This is not right, O

Sanjaya. Now, king Dhritarashtra with his sons, hath unreasonably seized

what lawfully belonged to Pandu's son. He minds not the immemorial law

observable by kings. All the Kurus are following in the wake. A thief who

steals wealth unseen and one who forcibly seizes the same, in open

day-light, are both to be condemned, O Sanjaya. What is the difference

between them and Dhritarashtra's sons? From avarice he regards that to be

righteous which he intends to do, following the dictates of his wrath.

The shares of the Pandavas is, no doubt, fixed. Why should that share of

theirs be seized by that fool? This being the state of things, it would

be praiseworthy for us to be even killed in fight. A paternal kingdom is

preferable to sovereignty received from a stranger. These time-honoured

rules of law, O Sanjaya, thou must propound to the Kurus, in the midst of

the assembled kings,--I mean those dull-headed fools who have been

assembled together by Dhritarashtra's son, and who are already under the

clutches of death. Look once more at that vilest of all their acts,--the

conduct of the Kurus in the council-hall. That those Kurus, at whose head

stood Bhishma did not interfere when the beloved wife of the sons of

Pandu, daughter of Drupada, of fare fame, pure life, and conduct worthy

of praise, was seized, while weeping, by that slave of lust. The Kurus

all, including young and old, were present there. If they had then

prevented that indignity offered to her, then I should have been pleased

with Dhritarashtra's behaviour. It would have been for the final good of

his sons also. Dussasana forcibly took Krishna into the midst of the

public hall wherein were seated her fathers-in-law. Carried there,

expecting sympathy, she found none to take her part, except Vidura. The

kings uttered not a word of protest, solely because they were a set of

imbeciles. Vidura alone spoke words of opposition, from a sense of

duty,--words conceived in righteousness addressed to that man

(Duryodhana) of little sense. Thou didst not, O Sanjaya, then say what

law and morality were, but now thou comest to instruct the son of Pandu!

Krishna, however, having repaired to the hall at that time made

everything right, for like a vessel in the sea, she rescued the Pandavas

as also herself, from that gathering ocean (of misfortunes)! Then in that

hall, while Krishna stood, the charioteer's son addressed her in the

presence of her fathers-in-law saying, 'O Daughter of Drupada thou hast

no refuge. Better betake thyself as a bond-woman to the house of

Dhritarashtra's son. Thy husbands, being defeated, no longer exist. Thou

hast a loving soul, choose some one else for thy lord.' This speech,

proceeding from Karna, was a wordy arrow, sharp, cutting all hopes,

hitting the tenderest parts of the organisation, and frightful. It buried

itself deep in Arjuna's heart. When the sons of Pandu were about to adopt

the garments made of the skins of black deer, Dussasana spoke the

following pungent words, 'These all are mean eunuchs, ruined, and damned

for a lengthened time.' And Sakuni, the king of the Gandhara land, spoke

to Yudhishthira at the time of the game of dice the following words by

way of a wily trick, 'Nakula hath been won by me from you, what else have

you got? Now you should better stake your wife Draupadi'. You know, O

Sanjaya, all these words of an approbrious kind which were spoken at the

time of the game of dice. I desire to go personally to the Kurus, in

order to settle this difficult matter. If without injury to the Pandava

cause I succeed in bringing about this peace with the Kurus, an act of

religious merit, resulting in very great blessings, will then have been

done by me; and the Kurus also will have been extricated from the meshes

of death. I hope that when I shall speak to the Kurus words of wisdom,

resting on rules of righteousness, words fraught with sense and free from

all tendency to inhumanity, Dhritarashtra's son will, in my presence, pay

heed to them. I hope that when I arrive, the Kurus will pay me due

respect. Else thou mayst rest assured that those vicious sons of

Dhritarashtra, already scorched by their own vicious acts, will be burnt

up by Arjuna and Bhima ready for battle. When Pandu's sons were defeated

(at the play), Dhritarashtra's sons spoke to them words that were harsh

and rude. But when the time will come, Bhima will, no doubt, take care to

remind Duryodhana of those words. Duryodhana is a big tree of evil

passions; Karna is its trunk; Sakuni is its branches; Dussasana forms its

abundant blossoms and fruits; (while) the wise king Dhritarashtra is its

toots. Yudhishthira is a big tree of righteousness; Arjuna is its trunk;

and Bhima is its branches; the sons of Madri are its abundant flowers and

fruits; and its roots are myself and religion and religious men. King

Dhritarashtra with his sons constitutes a forest, while, O Sanjaya, the

sons of Pandu are its tigers. Do not, oh, cut down the forest with its

tigers, and let not the tigers be driven away from the forest. The tiger,

out of the woods, is easily slain; the wood also, that is without a

tiger, is easily cut down. Therefore, it is the tiger that protects the

forest and the forest that shelters the tiger. The Dhritarashtras are as

creepers, while, O Sanjaya, the Pandavas are Sala trees. A creeper can

never flourish unless it hath a large tree to twine round. The sons of

Pritha are ready to wait upon Dhritarashtra as, indeed, those repressors

of foes are ready for war. Let king Dhritarashtra now do what may be

proper for him to do. The virtuous and the high-souled sons of Pandu,

though competent to be engaged in fight, are yet now in place (with their

cousins). O learned man, represent all this truly (to Dhritarashtra).'"

SECTION XXX

"Sanjaya said, 'I did thee farewell, O divine ruler of men. I will now

depart, O son of Pandu. Let prosperity be thine. I hope, I have not

carried away by the feelings of my heart, given utterance to anything

offensive. I would also bid farewell to Janardana, to Bhima and Arjuna,

to the son of Madri, to Satyaki, and to Chekitana, and take my departure.

Let peace and happiness be yours. Let all the kings look at me with eyes

of affection.'

"Yudhishthira said, 'Permitted by us, O Sanjaya, take your leave. Peace

to thee! O learned man, thou never thinkest ill of us. Both they and we

know thee to be a person of pure heart in the midst of all in the court

(of the Kurus). Besides, being an ambassador now, O Sanjaya, thou art

faithful, beloved by us, of agreeable speech and excellent conduct, and

well-affected towards us. Thy mind is never clouded, and even if

addressed harshly thou art never moved to wrath. O Suta, thou never

utterest harsh and cutting words, or those that are false or bitter. We

know that thy words, free from malice, are always fraught with morality

and grave import. Amongst envoys thou art the most dear to us. Beside

thee, there is another, who may come here, and that is Vidura. Formerly,

we always used to see thee. Thou art, indeed, a friend to us as dear as

Dhananjaya. Proceeding hence, O Sanjaya, with all speed, thou shouldst

wait upon those Brahmanas of pure energy and devoted to study according

to the Brahmacharya mode,--those, namely, that are devoted to the study

of the Vedas while leading lives of mendicancy, those ascetics that

habitually dwell in the woods, as also the aged ones of other classes,

should all be addressed by thee in my name, O Sanjaya, and then their

welfare should be enquired into by thee. O Suta, repairing unto the

priest of king Dhritarashtra as also unto his preceptors and Ritwijas,

thou shouldst address them and enquire after their welfare. Even amongst

them that are, though not well-born at least aged, endued with energy,

and possessed of good behaviour and strength, who remembering speak of us

and practise according to their might even the least virtue, should first

be informed of my peace, O Sanjaya, and then shouldst thou enquire after

their welfare. Thou shouldst also enquire after the welfare of those that

live in the kingdom carrying on trade, and those that live there filling

important offices of state. Our beloved preceptor Drona, who is fully

versed in morality, who is our counsellor, who had practised the

Brahmacharya vow for mastering the Vedas, who once again hath made the

science of weapons full and complete, and who is always graciously

inclined towards us, should be greeted by thee in our name. Thou shouldst

also enquire into the welfare of Aswatthaman, endued with great learning,

devoted to the study of the Vedas, leading the Brahmacharya mode of life,

possessed of great activity, and like unto a youth of the Gandharva race,

and who, besides, hath once again made the science of weapons full and

complete. Thou must also, O Sanjaya, repair to the abode of Kripa, the

son of Saradwat, that mighty car-warrior and foremost of all persons

having a knowledge of self, and repeatedly saluting him in my name touch

his feet with thy hand. Thou shouldst also, touching his feet, represent

me as hale unto that foremost of the Kurus, Bhishma, in whom are combined

bravery, and abstention from injury, and asceticism, and wisdom and good

behaviour, and Vedic learning, and great excellence, and firmness.

Saluting unto also the wise, venerable, and blind king (Dhritarashtra),

who possessed of great learning and reverential to the old, is the leader

of the Kurus. Thou shouldst also, O Sanjaya, enquire, O sire, about the

welfare of the eldest of Dhritarashtra's sons, Suyodhana, who is wicked

and ignorant and deceitful and vicious, and who now governs the entire

world. Thou shouldst also enquire about the welfare of even the wicked

Dussasana, that mighty bowman and hero among the Kurus, who is the

younger of Duryodhana and who possesses a character like that of his

elder brother. Thou shouldst, O Sanjaya, also salute the wise chief of

the Vahlikas, who always cherishes no other wish save that there should

be peace among the Bharatas. I think, thou shouldst also worship that

Somadatta who is endued with numerous excellent qualities, who is wise

and possesses a merciful heart, and who from his affection for the Kurus

always controls his anger towards them. The son of Somadatta is worthy of

the greatest reverence among the Kurus. He is my friend and is a brother

to us. A mighty bowman and the foremost of car-warriors, he is worthy in

all respects. Thou shouldst, O Sanjaya, enquire after his welfare along

with that of his friends and counsellors. Others there are of youthful

age and of consideration amongst the Kurus, who bear a relationship to us

like that of sons, grandsons, and brothers. Unto each of these thou must

speak words which thou mayst consider suitable, enquiring, O Suta, after

his welfare. Thou must also enquire about the welfare of those kings that

have been assembled by Dhritarashtra's son for fighting with the

Pandavas, viz., the Kekayas, the Vasatis, the Salwakas, the Amvashthas,

and the leading Trigartas, and of those endued with great bravery that

have come from the east, the north, the south, and the west, and of those

that have come from hilly countries, in fact, of all amongst them that

are not cruel and that lead good lives. Thou shouldst also represent unto

all those persons who ride on elephants, and horses and cars, and who

fight on foot,--that mighty host composed of honourable men,--that I am

well, and then thou must enquire about their own welfare. Thou must also

enquire about the welfare of those that serve the king in the matter of

his revenue or as his door-keepers, or as the leaders of his troops, or

as the accountants of his income and outlay, or as officers constantly

occupied in looking after other important concerns. Thou must, O sire,

also enquire about the welfare of Dhritarashtra's son by his Vaisya

wife,--that youth who is one of the best of the Kuru race,--who never

falls into error, who possesseth vast wisdom, who is endued with every

virtue, and who never cherishes a liking for this war! Thou shouldst also

ask about the welfare of Chitrasena who is unrivalled in the tricks of

dice, whose tricks are never detected by others, who plays well, who is

well-versed in the art of handling the dice, and who is unconquerable in

play but not in fight. Thou must also, O sire, enquire about the welfare

of Sakuni, the king of the Gandharas, that native of the hilly country,

who is unrivalled in deceitful games at dice, who enhances the pride of

Dhritarashtra's son, and whose understanding naturally leads to

falsehood. Thou must also enquire about the welfare of Karna, the son of

Vikartana, that hero who is ready to vanquish, alone and unassisted,

mounted on his car, the Pandavas whom no one dares assail in battle, that

Karna who is unparalleled in deluding those that are already deluded.

Thou must also enquire about the welfare of Vidura, O sire, who alone is

devoted to us, who is our instructor, who reared us, who is our father

and mother and friend, whose understanding finds obstruction in nought,

whose ken reaches far, and who is our counsellor. Thou must also salute

all the aged dames and those who are known to be possessed of merit, and

those who are like mothers to us, meeting them gathered together in one

place. Thou must tell them, O Sanjaya, these words at first,--Ye mothers

of living sons, I hope, your sons comfort themselves towards you in a

kindly, considerate, and worthy way.--Thou must then tell them that

Yudhishthira is doing well with his sons. Those ladies, O Sanjaya, who

are in the rank of our wives, thou must ask as to their welfare also

addressing them in these words,--I hope, you are well-protected. I hope,

your fair fame hath suffered no injury. I hope, you are dwelling within

your abodes blamelessly and carefully. I hope, you are comforting

yourselves towards your fathers-in-law in a kindly, praise-worthy and

considerate way. You must steadily adopt such a conduct for yourselves as

will help you to win your husband's favour! Those young ladies, O

Sanjaya, who bear a relationship to us like that of your

daughters-in-law, who have been brought from high families, who are

possessed of merit and who are mothers of children,--thou must meet them

all and tell them that Yudhishthira send his kindly greetings to them.

Thou must, O Sanjaya, embrace the daughters of your house, and must ask

them about their welfare on my behalf. Thou must tell them,--May your

husbands be kindly and agreeable; may you be agreeable to your husbands;

may you have ornaments and clothes and perfumery and cleanliness; may you

be happy and have at your command the joys of life; may your looks be

pretty and words pleasant; Thou must ask, O sire, the women of the house

as to their welfare. Thou must also represent unto the maid-servants and

man-servants there, may be of the Kurus, and also the many humpbacked and

lame ones among them, that I am doing well, and thou must then ask them

about their welfare. Thou must tell them,--I hope, Dhritarashtra's son

still vouchsafes the same kindly treatment to you. I hope, he gives you

the comforts of life.--Thou must also represent unto those that are

defective in limb, those that are imbecile, the dwarfs to whom

Dhritarashtra gives food and raiment from motives of humanity, those that

are blind, and all those that are aged, as also to the many that have the

use only of their hands being destitute of legs, that I am doing well,

and that I ask them regarding their welfare, addressing them in the

following words,--Fear not, nor be dispirited on account of your unhappy

lives so full of sufferings; no doubt, sins must have been committed by

you in your former lives. When I shall check my foes, and delight my

friends, I shall satisfy you by gifts of food and clothes.--Thou shouldst

also, O sire, at our request, enquire after the welfare of those that are

masterless and weak, and of those that vainly strive to earn a living,

and of those that are ignorant, in fact, of all those persons that are in

pitiable circumstances. O charioteer, meeting those others, that coming

from different quarters, have sought the protection of the

Dhritarashtras, and in fact, all who deserve our greetings, thou shouldst

also enquire about their welfare and peace. Thou shouldst also enquire

about the welfare of those who have come to the Kurus of their own accord

or who have been invited, as also of all the ambassadors arrived from all

sides and then represent unto them that I am well. As regards the

warriors that have been obtained by Dhritarashtra's son, there are none

equal to them on earth. Virtue, however, is eternal, and virtue is my

power for the destruction of my enemies. Thou shouldst, O Sanjaya, also

represent unto Suyodhana, the son of Dhritarashtra, the following,--That

desire of thine which torments thy heart, viz., the desire of ruling the

Kurus without a rival, is very unreasonable. It had no justification. As

for ourselves, we will never act in such a way as to do anything that may

be disagreeable to thee! O foremost of heroes anwng the Bharatas, either

give me lack my own Indraprastha or fight with me!'"

SECTION XXXI

"Yudhishthira said, 'O Sanjaya, the righteous and the unrighteous, the

young and the old, the weak and the strong, are all under the control of

the Creator, It is that Supreme Lord who imparteth knowledge to the child

and childishness to the learned, according to his own will. If

Dhritarashtra ask thee about our strength, tell him everything truly,

having cheerfully consulted with everyone here and ascertained the truth.

O son of Gavalgana, repairing unto the Kurus, thou wilt salute the mighty

Dhritarashtra, and touching his feet enquire after his welfare speaking

in our name. And when seated in the midst of the Kurus, tell him from

us.--The sons of Pandu, O king, are living happily in consequence of thy

prowess. It was through thy grace, O repressor of foes, that those

children of tender years had obtained a kingdom. Having first bestowed a

kingdom on them, thou shouldst not now be indifferent to them, for

destruction then would overtake them! The whole of this kingdom, O

Sanjaya, is not fit to be owned by one person. Tell him again, from

us.--O sire, we wish to live united. Do not suffer thyself to be

vanquished by foes.--Thou shouldst again, O Sanjaya, bending thy head, in

my name salute the grandsire of the Bharatas, Bhishma, the son of

Santanu. Having saluted our grandsire, he should then be told.--By thee,

when Santanu's race was about to be extinct, it was revived. Therefore, O

sire, do that according to thy own judgment by which thy grandsons may

all live in amity with one another. Thou shouldst then address Vidura

also, that adviser of the Kurus, saying.--Counseleth peace, O amiable

one, from desire of doing good unto Yudhishthira.--Thou shouldst address

the unforbearing prince Duryodhana also, when seated in the midst of the

Kurus, beseeching him again and again, saying,--The insults thou hadst

offered to innocent and helpless Draupadi in the midst of the assembly,

we will quietly bear, simply because we have no mind to see the Kurus

slain. The other injuries also, both before and after that, the sons of

Pandu are quietly bearing, although they are possessed of might to avenge

them. All this, indeed, the Kauravas know. O amiable one, thou hadst even

exiled us dressed in deer-skins. We are bearing that also because we do

not want to see the Kurus slain. Dussasana, in obedience to thee, had

dragged Krishna, disregarding Kunti. That act also will be forgiven by

us. But, O chastiser of foes, we must have our proper share of the

kingdom. O bull among men, turn thy coveting heart from what belongeth to

others. Peace then, O king, will be amongst our gladdened selves. We are

desirous of peace; give us even a single province of the empire. Give us

even Kusasthala, Vrikasthala, Makandi, Varanavata, and for the fifth any

other that thou likest. Even this will end the quarrel. O Suyodhana, give

unto thy five brothers at least five villages,--O Sanjaya, O thou of

great wisdom, let there be peace between us and our cousins. Tell him

also,--Let brothers follow brothers, let sires unite with sons. Let the

Panchalas mingle with the Kurus in merry laughter. That I may see the

Kurus and the Panchalas whole and sound, is what I desire. O bull of the

Bharata race, with, cheerful hearts let us make peace. O Sanjaya, I am

equally capable of war and peace. I am prepared to acquire wealth as well

as to earn virtue. I am fit enough for severity as for softness.'"

SECTION XXXII

"Vaisampayana said, 'Dismissed with salutation by the Pandavas, Sanjaya

set out for (Hastinapura) having executed all the commands of the

illustrious Dhritarashtra. Reaching Hastinapura he quickly entered it,

and presented himself at the gate of the inner apartments of the palace.

Addressing the porter, he said, 'O gate-keeper, say unto Dhritarashtra

that I, Sanjaya, have just arrived, coming from the sons of Pandu. Do not

delay. If the king be awake, then only shouldst thou say so, O keeper,

for I like to enter having first apprised him of my arrival. In the

present instance I have something of very great importance to

communicate.' Hearing this, the gate-keeper went to the king and

addressed him, saying, 'O lord of earth, I bow to thee. Sanjaya is at thy

gates, desirous of seeing thee. He cometh, bearing a message from the

Pandavas. Issue your commands, O king, as to what he should do.'

"The king said, 'Tell Sanjaya that I am happy and hale. Let him enter.

Welcome to Sanjaya. I am always ready to receive him. Why should he stay

outside whose admission is never forbidden?"

"Vaisampayana continued, 'Then, with the king's permission, having

entered that spacious apartment, the Suta's son, with joined hands,

approached the royal son of Vichitravirya who was protected by many wise,

valiant, and righteous persons, and who was then seated on his throne.

And Sanjaya addressed him, saying, 'I am Sanjaya, O king. I bow unto

thee. O chief of men, proceeding hence I found the sons of Pandu. After

having paid his salutations to thee, Pandu's son, the intelligent

Yudhishthira, enquired of thy welfare. And well-pleased, he also

enquireth after thy sons, and asketh thee whether thou art happy with thy

sons and grandsons and friends and counsellors, and, O king, all those

that depend upon thee.'

"Dhritarashtra said, 'O child, giving my blessings to Ajatasatru, I ask

thee, O Sanjaya, whether that king of the Kauravas, Pritha's son, is well

with his sons and brothers and counsellors.'

"Sanjaya said, 'Pandu's son is well with his counsellors. He desires

possessions of that which he formerly had as his own. He seeketh virtue

and wealth without doing anything that is censurable, possesseth

intelligence and vast learning, and is, besides, far-sighted and of

excellent disposition. With that son of Pandu, abstention from injury is

even superior to virtue, and virtue superior to the accumulation of

wealth. His mind, O Bharata, is always inclined to happiness and joy, and

to such course of action as are virtuous and conducive to the higher ends

of life. Even like doll pulled this way and that by threads, man (in this

world) moveth, swayed by a force not his own. Beholding the sufferings of

Yudhishthira, I regard the force of destiny to be Superior to the effect

of human exertion. Beholding again thy unworthy deeds, which, besides,

being highly sinful and unspeakable, are sure to terminate in misery, it

seemeth to me that one of thy nature winneth praise only so long as his

able foe bideth his time. Renouncing all sin, even as a serpent casteth

off its worn out slough which it cannot any longer retain, the heroic

Ajatasatru shineth in his natural perfection, leaving his load of sins to

be borne by thee. Consider, O king, thy own acts which are contrary to

both religion and profit, and to the behaviour of those that are

righteous. Thou hast, O king, earned a bad repute in this world, and wilt

reap misery in the next. Obeying the counsels of thy son thou hopest to

enjoy this doubtful property, keeping them aloof. This unrighteous deed

is loudly bruited about in the world, Therefore, O foremost of the

Bharatas, this deed is unworthy of thee. Calamity overtaketh him who is

deficient in wisdom, or who is of low birth, or who is cruel, or who

cherisheth hostility for a long time, or who is not steady in Kshatriya

virtues, or is devoid of energy, or is of a bad disposition, in fact, him

who hath such marks. It is by virtue of luck that a person taketh his

birth in good race, or becometh strong, or famous, or versed in various

lore, or possesseth the comforts of life, or becometh capable of subduing

his senses, or discriminating virtue and vice that are always linked

together. What person is there, who, attended upon by foremost of

counsellors, possessed of intelligence, capable of discriminating between

virtue and vice in times of distress, not destitute of the rituals of

religion, and retaining the use of all his faculties, would commit cruel

deeds. These counsellors, ever devoted to thy work, wait here united

together. Even this is their firm determination (viz., that the Pandavas

are not to get back their share). The destruction of the Kurus,

therefore, is certain to be brought about by the force of circumstances.

If, provoked by the offences, Yudhishthira wisheth for misery to thee,

then Kurus will be destroyed prematurely, while, imparting all his sins

to thee, the blame of that deed will be thine in this world. Indeed, what

else is there save the will of the Gods, for Arjuna, the son of Pritha,

leaving this world ascended to the very heavens and was honoured there

very greatly. This proves that individual exertion is nothing. There is,

no doubt, as to this. Seeing that the attributes of high birth, bravery,

etc., depended for their development or otherwise on acts, and beholding

also prosperity and adversity and stability and instability (in persons

and their possessions), king Vali, in his search after causes, having

failed to discover a beginning (in the chain of acts of former lives one

before another), regarded the eternal Essence to be the cause of

everything. The eye, the ear, the nose, the touch, and the tongue, these

are the doors of a person's knowledge. If desire be curbed, these would

be gratified by themselves. Therefore, cheerfully and without repining

one should control the senses. Others there are that think differently.

They hold that if a person's acts are well-applied, these must produce

the desired result. Thus the child begot by the act of the mother and the

father grows when duly tended with food and drink. Men in this world

become subject to love and hate, pleasure and pain, praise and blame. A

man is praised when he behaves honestly. Thee I blame, since these

dissensions of the Bharatas (whose root thou art) will surely bring about

the destruction of innumerable lives. If peace be not concluded, then

through thy fault Arjuna will consume the Kurus like a blazing fire

consuming a heap of dried grass. O ruler of men, thou alone of all the

world, yielding to thy son whom no restraints can blind, hadst regarded

thyself as crowned with success and abstained from avoiding dispute at

the time of the match at dice. Behold now the fruit of that (weakness of

thine)! O monarch, by rejecting advisers that are faithful and accepting

those that deserve no confidence, this extensive and prosperous empire, O

son of Kuru, thou art unable to retain owing to thy weakness. Wearied by

my fast journey and very much fatigued, I solicit thy permission to go to

bed now, O lion of men, for tomorrow morning will the Kurus, assembled

together in the council-hall, hear the words of Ajatasatru.'"

SECTION XXXIII

"Vaisampayana said, 'King Dhritarashtra endued with great wisdom (then)

said to the orderly-in-waiting, 'I desire to see Vidura. Bring him here

without delay.' Despatched by Dhritarashtra, the messenger went to

Kshatri and said, 'O thou of great wisdom, our lord the mighty king

desireth to see thee.' Thus addressed, Vidura (set out and) coming to the

palace, spoke unto the orderly, 'Apprise Dhritarashtra of my arrival.'

Thereupon the orderly went to Dhritarashtra, and said, O, foremost of

kings, Vidura is here at thy command. He wisheth to behold thy feet.

Command me as to what he is to do.' Thereupon Dhritarashtra said, 'Let

Vidura of great wisdom and foresight enter. I am never unwilling or

unprepared to see Vidura.' The orderly then went out and spoke unto

Vidura, 'O Kshatri, enter the inner apartments of the wise king. The king

says that he is never unwilling to see thee.'

"Vaisampayana continued, 'Having entered Dhritarashtra's chamber, Vidura

said with joined hands unto that ruler of men who was then plunged in

thought, 'O thou of great wisdom, I am Vidura, arrived here at thy

command. If there is anything to be done, here I am, command me!'

"Dhritarashtra said, 'O Vidura, Sanjaya hath come back. He hath gone away

after rebuking me. Tomorrow he will deliver, in the midst of the court,

Ajatasatru's message. I have not been able today to ascertain what the

message is of the Kuru hero. Therefore, my body is burning, and that hath

produced sleeplessness. Tell us what may be good for a person that is

sleepless and burning. Thou art, O child, versed in both religion and

profit. Ever since, Sanjaya hath returned from the Pandavas, my heart

knoweth no peace. Filled with anxiety about what he may deliver, all my

senses have been disordered'.

"Vidura said, 'Sleeplessness overtaketh thief, a lustful person, him that

hath lost all his wealth, him that hath failed to achieve success, and

him also that is weak and hath been attacked by a strong person. I hope,

O king, that none of these grave calamities have overtaken thee. I hope,

thou dost not grieve, coveting the wealth of others.'

"Dhritarashtra said, 'I desire to hear from thee words that are

beneficial and fraught with high morality. In this race of royal Rishis

thou alone art reverenced by the wise.' Vidura replied, 'King

(Yudhishthira), graced with every virtue, is worthy of being the

sovereign of the three worlds; yet, O Dhritarashtra, however worthy of

being kept by thy side, he was exiled by thee. Thou art, however,

possessed of qualities which are thy very reverse of those possessed by

him. Although virtuous and versed in morality, thou hast yet no right to

a share in the kingdom owing to thy loss of sight. In consequence of his

inoffensiveness and kindness, his righteousness, love of truth and

energy, and his remembering the reverence that is due to thee,

Yudhishthira patiently bears innumerable wrongs. Having bestowed on

Duryodhana and Suvala's son and Karna, and Dussasana the management of

the empire, how canst thou hope for prosperity? He that is not served

from the high ends of life by the aid of self-knowledge, exertion,

forbearance and steadiness in virtue, is called wise. These again are the

marks of a wise man, viz., adherence to acts, worthy of praise and

rejection of what is blamable, faith, and reverence. He whom neither

anger nor joy, nor pride, nor false modesty, nor stupefaction, nor

vanity, can draw away from the high ends of life, is considered as wise.

He whose intended acts, and proposed counsels remain concealed from foes,

and whose acts become known only after they have been done, is considered

wise. He whose proposed actions are never obstructed by heat or cold,

fear of attachment, prosperity or adversity, is considered wise. He whose

judgment dissociated from desire, followeth both virtue and profit, and

who disregarding pleasure chooseth such ends as are serviceable in both

worlds, is considered wise. They that exert to the best of their might,

and act also to the best of their might, and disregard nothing as

insignificant, are called wise. He that understandeth quickly, listeneth

patiently, pursueth his objects with judgment and not from desire and

spendeth not his breath on the affairs of others without being asked, is

said to possess the foremost mark of wisdom. They that do not strive for

objects that are unattainable, that do not grieve for what is lost and

gone, that do not suffer their minds to be clouded amid calamities, are

regarded to possess intellects endued with wisdom. He who striveth,

having commenced anything, till it is completed, who never wasteth his

time, and who hath his soul under control, is regarded wise. They that

are wise, O bull of the Bharata race, always delight in honest deeds, do

what tendeth to their happiness and prosperity, and never sneer at what

is good. He who exulteth not at honours, and grieveth not at slights, and

remaineth cool and unagitated like a lake in the course of Ganga, is

reckoned as wise. That man who knoweth the nature of all creatures (viz.,

that everything is subject to destruction), who is cognisant also of the

connections of all acts, and who is proficient in the knowledge of the

means that men may resort to (for attaining their objects), is reckoned

as wise. He who speaketh boldly, can converse on various subjects,

knoweth the science of argumentation, possesseth genius, and can

interpret the meaning of what is writ in books, is reckoned as wise. He

whose studies are regulated by reason, and whose reason followeth the

scriptures, and who never abstaineth from paying respect to those that

are good, is called a wise man. He, on the other hand, who is ignorant of

scripture yet vain, poor yet proud, and who resorteth to unfair means for

the acquisition of his objects, is a fool. He who, forsaking his own,

concerneth himself with the objects of others, and who practiseth

deceitful means for serving his friends, is called a fool. He who wisheth

for those things that should not be desired, and forsaketh those that may

legitimately be desired, and who beareth malice to those that are

powerful, is regarded to be a foolish soul. He who regardeth his foe as

his friend, who hateth and beareth malice to his friend, and who

committeth wicked deeds, is said to be a person of foolish soul. O bull

of the Bharata race, he who divulgeth his projects, doubteth in all

things, and spendeth a long time in doing what requireth a short time, is

a fool. He who doth not perform the Sraddha for the Pitris, nor

worshippeth the deities, nor acquireth noble-minded friends, is said to

be a person of foolish soul. That worst of men who entereth a place

uninvited, and talketh much without being asked, and reposeth trust on

untrustworthy wights, is a fool. That man who being himself guilty

casteth the blame on others, and who though impotent giveth vent to

anger, is the most foolish of men. That man, who, without knowing his own

strength and dissociated from both virtue and profit, desireth an object

difficult of acquisition, without again adopting adequate means, is said

to be destitute of intelligence. O king, he who punisheth one that is

undeserving of punishment, payeth homage to persons without their

knowledge, and waiteth upon misers, is said to be of little sense. But he

that, having attained immense wealth and prosperity or acquired (vast)

learning, doth not bear himself haughtily, is reckoned as wise. Who,

again, is more heartless than he, who, though possessed of affluence,

eateth himself and weareth excellent robes himself without distributing

his wealth among his dependents? While one person committeth sins, many

reap the advantage resulting therefrom; (yet in the end) it is the doer

alone to whom the sin attacheth while those that enjoy the fruit escape

unhurt. When a bowman shooteth an arrow, he may or may not succeed in

slaying even a single person, but when an intelligent individual applieth

his intelligence (viciously); it may destroy an entire kingdom with the

king. Discriminating the two by means of the one, bring under thy

subjection the three by means of four, and also conquering the five and

knowing the six, and abstaining from the seven, be happy. Poison slayeth

but one person, and a weapon also but one; wicked counsels, however,

destroy an entire kingdom with king and subject. Alone one should not

partake of any savoury viand, nor alone reflect on concerns of profit,

nor alone go upon a journey, nor alone remain awake among sleeping

companions. That Being who is One without a second, and whom, O king,

thou hast not been able to comprehend, is Truth's self, and the Way to

heaven, even like a boat in the ocean. There is one only defect in

forgiving persons, and not another; that defect is that people take a

forgiving person to be weak. That defect, however, should not be taken

into consideration, for forgiveness is a great power. Forgiveness is a

virtue of the weak, and an ornament of the strong. Forgiveness subdueth

(all) in this world; what is there that forgiveness cannot achieve? What

can a wicked person do unto him who carrieth the sabre of forgiveness in

his hand? Fire falling on a grassless ground is extinguished of itself.

And unforgiving individual defileth himself with many enormities.

Righteousness is the one highest good; and forgiveness is the one supreme

peace; knowledge is one supreme contentment; and benevolence, one sole

happiness. Even as a serpent devoureth animals living in holes, the earth

devoureth these two, viz., a king who is incompetent to fight, and a

Brahmana who doth not sojourn to holy places. A man may attain renown in

this world by doing two things, viz., by refraining from harsh speech,

and by disregarding those that are wicked. O tiger among men, these two

have not a will of their own, viz., those women who covet men simply

because the latter are coveted by others of their sex, and that person

who worships another simply because the latter is worshipped by others.

These two are like sharp thorns afflicting the body, viz., the desires of

a poor man, and the anger of the impotent. These two persons never shine

because of their incompatible acts, viz., a householder without exertion,

and a beggar busied in schemes. These two, O king, live (as it were) in a

region higher than heaven itself, viz., a man of power endued with

forgiveness, and poor man that is charitable. Of things honestly got,

these two must be looked upon as misuse, viz., making gifts to the

unworthy and refusing the worthy. These two should be thrown into the

water, tightly binding weights to their necks, viz., a wealthy man that

doth not give away, and a poor man that is proud. These two, O tiger

among men, can pierce the orb itself of the sun, viz., a mendicant

accomplished in yoga, and a warrior that hath fallen in open fight. O

bull of the Bharata race, persons versed in the Vedas have said that

men's means are good, middling, and bad. Men also, O king, are good,

indifferent, and bad. They should, therefore, be respectively employed in

that kind of work for which they may be fit. These three, O king, cannot

have wealth of their own, viz., the wife, the slave, and the son, and

whatever may be earned by them would be his to whom they belong. Great

fear springeth from these three crimes, viz., theft of other's property,

outrage on other's wives, and breach with friend. These three, besides,

being destructive to one's own self, are the gates of hell, viz., lust,

anger, and covetousness. Therefore, every one should renounce them. These

three should never be forsaken even in imminent danger, viz., a follower,

one who seeks protection, saying,--I am thine,--and lastly one who hath

come to your abode. Verily, O Bharata, liberating a foe from distress,

alone amounteth in point of merit, to these three taken together, viz.,

conferring a boon, acquiring a kingdom, and obtaining a son. Learned men

have declared that a king, although powerful, should never consult with

these four, viz., men of small sense, men that are procrastinating, men

that are indolent, and men that are flatterers. O sire, crowned with

prosperity and leading the life of a householder, let these four dwell

with thee, viz., old consanguineous, relatives, high-born persons fallen

into adversity, poor friends, and issueless sisters. On being asked by

the chief of the celestials, Vrihaspati, O mighty king declared four

things capable of fructifying or occurring within a single day, viz., the

resolve of the gods, the comprehensions of intelligent persons, the

humility of learned men, and the destruction of the sinful. These four

that are calculated to remove fear, bring on fear when they are

improperly performed, viz., the Agni-hotra, the vow of silence, study,

and sacrifice (in general). O bull of the Bharata race, these five fires,

should be worshipped with regard by a person, viz., father, mother, fire

(proper), soul and preceptor. By serving these five, men attain great

fame in this world, viz., the gods, the Pitris, men, beggars, and guests.

These five follow thee wherever thou goest, viz., friends, foes, those

that are indifferent, dependants, and those that are entitled to

maintenance. Of the five senses beholding to man, if one springeth a

leak, then from that single hole runneth out all his intelligence, even

like water running out from a perforated leathern vessel. The six faults

should be avoided by a person who wisheth to attain prosperity, viz.,

sleep, drowsiness, fear, anger, indolence and procrastination. These six

should be renounced like a splitting vessel in the sea, viz., a preceptor

that cannot expound the scriptures, a priest that is illiterate, a king

that is unable to protect, a wife that speaketh disagreeable words, a

cow-herd that doth not wish to go to the fields, and a barber that

wisheth to renounce a village for the woods. Verily, those six qualities

should never be forsaken by men, viz., truth, charity, diligence,

benevolence, forgiveness and patience. These six are instantly destroyed,

if neglected, viz., kine, service, agriculture, a wife, learning, and the

wealth of a Sudra. These six forget those who have bestowed obligations

on them, viz., educated disciples, their preceptors; married persons,

their mothers; persons whose desires have been gratified, women; they who

have achieved success, they who had rendered aid; they who have crossed a

river, the boat (that carried them over); and patients that have been

cured, their physicians. Health, unindebtedness, living at home,

companionship with good men, certainty as regards the means of

livelihood, and living without fear, these six. O king, conduce to the

happiness of men. These six are always miserable, viz., the envious, the

malicious, the discontented, the irascible, the ever-suspicious, and

those depending upon the fortunes of others. These six, O king, comprise

the happiness of men, viz., acquirement of wealth, uninterrupted health,

a beloved and a sweet-speeched wife, an obedient son, and knowledge that

is lucrative. He that succeedeth in gaining the mastery over the six that

are always present in the human heart, being thus the master of his

senses, never committeth sin, and therefore suffereth calamity. These six

may be seen to subsist upon other six, viz., thieves, upon persons that

are careless; physicians, on persons that are ailing; women, upon persons

suffering from lust; priests, upon them that sacrifice; a king, upon

persons that quarrel; and lastly men of learning, upon them that are

without it. A king should renounce these seven faults that are productive

of calamity, inasmuch as they are able to effect the ruin of even

monarchs firmly established; these are women, dice, hunting, drinking,

harshness of speech, severity of punishment, and misuse of wealth. These

eight are the immediate indications of a man destined to destruction,

viz., hating the Brahmanas, disputes with Brahmanas, appropriation of a

Brahmana's possessions, taking the life of Brahmana, taking a pleasure in

reviling Brahmanas, grieving to hear the praises of Brahmanas, forgetting

them on ceremonious occasions, and giving vent to spite when they ask for

anything. These transgressions a wise man should understand, and

understanding, eschew. These eight, O Bharata, are the very cream of

happiness, and these only are attainable here, viz., meeting with

friends, accession of immense wealth, embracing a son, union for

intercourse, conversation with friends in proper times, the advancement

of persons belong to one's own party, the acquisition of what had been

anticipated, and respect in society. These eight qualities glorify a man,

viz., wisdom, high birth, self-restraint, learning, prowess, moderation

in speech gift according to one's power, and gratitude. This house hath

nine doors, three pillars, and five witnesses. It is presided over by the

soul. That learned man who knoweth all this is truly wise. O

Dhritarashtra, these ten do not know what virtue is viz., the

intoxicated, inattentive, the raving, the fatigued, the angry, the

starving, the hasty, the covetous, the frightened, and the lustful.

Therefore, he that is wise must eschew the company of these. In this

connection is cited the old story about what transpired between Suyodhana

and (Prahlada), the chief of the Asuras in relation to the latter's son.

That king who renounceth lust and anger, who bestoweth wealth upon proper

recipients, and is discriminating, learned, and active, is regarded as an

authority of all men. Great prosperity attends upon that king who knoweth

how to inspire confidence in others, who inflicteth punishment on those

whose guilt hath been proved, who is acquainted with the proper measure

of punishment, and who knoweth when mercy is to be shown. He is a wise

person who doth not disregard even a weak foe; who proceeds with

intelligence in respect of a foe, anxiously watching for an opportunity;

who doth not desire hostilities with persons stronger than himself; and

who displayeth his prowess in season. That illustrious person who doth

not grieve when a calamity hath already come upon him, who exerteth with

all his senses collected, and who patiently beareth misery in season, is

certainly the foremost of persons, and all his foes are vanquished. He

who doth not live away from hope uselessly, who doth not make friends

with sinful persons, who never outrageth another's wife, who never

betrayeth arrogance, and who never committeth a theft or showeth

ingratitude or indulgeth in drinking is always happy. He who never

boastfully striveth to attain the three objects of human pursuit, who

when asked, telleth the truth, who quarreleth not even for the sake of

friends, and who never becometh angry though slighted, is reckoned as

wise. He who beareth not malice towards others but is kind to all, who

being weak disputeth not with others, who speaketh not arrogantly, and

forgeteth a quarrel, is praised everywhere. That man who never assumeth a

haughty mien, who never censureth others praising himself the while, and

never addresseth harsh words to others for getting himself, is ever loved

by all. He who raketh not up old hostilities, who behaveth neither

arrogantly nor with too much humility, and who even when distressed never

committeth an improper act, is considered by respectable men a person of

good conduct. He who exulteth not at his own happiness, nor delighteth in

another's misery, and who repenteth not after having made a gift, is said

to be a man of good nature and conduct. He who desireth to obtain a

knowledge of the customs of different countries, and also the languages

of different nations, and of the usages of different orders of men,

knoweth at once all that is high and low; and wherever he may go, he is

sure to gain an ascendancy over even those that are glad. The intelligent

man who relinquisheth pride, folly, insolence, sinful acts, disloyalty

towards the king, crookedness of behaviour, enmity with many, and also

quarrels with men that are drunk, mad and wicked, is the foremost of his

species. The very gods bestow prosperity upon him who daily practiseth

self-restraint, purification, auspicious rites, worship of the gods,

expiatory ceremonies, and other rites of universal observance. The acts

of that learned man are well-conceived, and well-applied who formeth

matrimonial alliances with persons of equal positions and not with those

that are inferior, who placeth those before him that are more qualified,

and who talketh, behaveth and maketh friendships with persons of equal

position. He who eateth frugally after dividing the food amongst his

dependants, who sleepeth little after working much, and who, when

solicited giveth away even unto his foes, hath his soul under control,

and calamities always keep themselves aloof from him. He whose counsels

are well-kept and well-carried out into practice, and whose acts in

consequence thereof are never known by others to injure men, succeedeth

in securing even his most trifling objects. He who is intent upon

abstaining from injury to all creatures, who is truthful, gentle,

charitable, and pure in mind, shineth greatly among his kinsmen like a

precious gem of the purest ray having its origin in an excellent mine.

That man who feeleth shame even though his faults be not known to any

save himself, is highly honoured among all men. Possessed of a pure heart

and boundless energy and abstracted within himself, he shineth in

consequence of his energy like the very sun. King Pandu consumed by a

(Brahmana's) curse, had five sons born unto him in the woods that are

like five Indras. O son of Ambika, thou hast brought up those children

and taught them everything. They are obedient to thy commands. Giving

them back their just share of the kingdom, O sire, filled with joy, be

thou happy with thy sons. Then, O monarch, thou shalt inspire confidence

in both the gods and men.'"

SECTION XXXIV

"Dhritarashtra said, 'Tell me what may be done by a person that is

sleepless and burning with anxieties, for thou alone amongst us, O child,

art versed in both religion and profit. Advise me wisely, O Vidura. O

thou of magnanimous heart, tell me what is thou deemest to be beneficial

for Ajatasatru and what is productive of good to the Kurus. Apprehending

future evils. I look back only on my previous guilt: I ask thee with

anxious heart, O learned one, tell me what is exactly in Ajatasatru's

mind,'

"Vidura said, 'Even if unasked, one should speak truly, whether his words

be good or bad, hateful or pleasing, unto him whose defeat one doth not

wish. I shall, therefore, say, O king, what is for the good of the Kurus.

I shall say what is both beneficial and consistent with morality. Listen

to me. Do not, O Bharata, set the heart upon means of success that are

unjust and improper. A man of intelligence must not grieve if any purpose

of his doth not succeed, notwithstanding the application of fair and

proper means. Before one engageth in an act, one should consider the

competence of the agent, the nature of the act itself, and its purpose,

for all acts are dependent on these. Considering these one should begin

an act, and not take it up on a sudden impulse. He that is wise should

either do an act or desist from it fully considering his own ability, the

nature of the act, and the consequence also of success. The king who

knoweth not proportion or measure as regards territory, gain, loss,

treasury, population, and punishment, cannot retain his kingdom long. He,

on the other hand, who is acquainted with the measures of these as

prescribed in treatises, being necessarily possessed of the knowledge of

religion and profit, can retain his kingdom. As the stars are affected by

the planets, so is this world affected by the senses, when they are

directed, uncontrolled, to their respective objects. Like the moon during

the lighted fortnight, calamities increase in respect of him who is

vanquished by the five senses in their natural state, which ever lead him

towards various acts. He who wisheth to control his counsellors before

controlling his own self, or to subdue his adversaries before controlling

his counsellors, at last succumbs deprived of strength. He, therefore,

who first subdueth his own self regarding it as a foe, never faileth to

subdue his counsellors and adversaries at last. Great prosperity waiteth

upon him who hath subdued his senses, or controlled his soul, or who is

capable of punishing all offenders, or who acteth with judgment or who is

blessed with patience. One's body, O king, is one's car; the soul within

is the driver; and the senses are its steeds. Drawn by those excellent

steeds, when well-trained, he that is wise, pleasantly performeth the

journey of life, and awake in peace. The horses that are unbroken and

incapable of being controlled, always lead an unskilful driver to

destruction in the course of the journey; so one's senses, unsubdued,

lead only to destruction. The inexperienced wight, who, led by this

unsubdued senses, hopeth to extract evil from good and good from evil,

necessarily confoundeth misery with happiness. He, who, forsaking

religion and profit, followeth the lead of his senses, loseth without

delay prosperity, life, wealth and wife. He, who is the master of riches

but not of his senses, certainly loseth his riches in consequence of his

want of mastery over his senses. One should seek to know one's self by

means of one's own self, controlling one's mind, intellect, and senses,

for one's self is one's friend as, indeed, it is one's own foe. That man,

who hath conquered self by means of self, hath his self for a friend, for

one's self is ever one's friend or foe. Desire and anger, O king, break

through wisdom, just as a large fish breaks through a net of thin cords.

He, who in this world regarding both religion and profit, seeketh to

acquire the means of success, winneth happiness, possessing all he had

sought. He, who, without subduing his five inner foes of mental origin,

wisheth to vanquish other adversaries, is, in fact, overpowered by the

latter. It is seen that many evil-minded kings, owing to want of mastery

over their senses, are ruined by acts of their own, occasioned by the

lust of territory. As fuel that is wet burneth with that which is dry, so

a sinless man is punished equally with the sinful in consequence of

constant association with the latter. Therefore, friendship with the

sinful should be avoided. He that, from ignorance, faileth to control his

five greedy foes, having five distinct objects, is overwhelmed by

calamities. Guilelessness and simplicity, purity and contentment,

sweetness of speech and self-restraint, truth and steadiness,--these are

never the attributes of the wicked. Self-knowledge and steadiness,

patience and devotion to virtue, competence to keep counsels and

charity,--these,--O Bharata, never exist in inferior men. Fools seek to

injure the wise by false reproaches and evil speeches, The consequence

is, that by this they take upon themselves the sins of the wise, while

the latter, freed from their sins, are forgiven. In malice lieth the

strength of the wicked; in criminal code, the strength of kings, in

attentions of the weak and of women; and in forgiveness that of the

virtuous. To control speech, O king, is said to be most difficult. It is

not easy to hold a long conversation uttering words full of meaning and

delightful to the hearers. Well-spoken speech is productive of many

beneficial results; and ill-spoken speech, O king, is the cause of evils.

A forest pierced by arrows, or cut down by hatchets may again grow, but

one's heart wounded and censured by ill-spoken words never recovereth.

Weapons, such as arrows, bullets, and bearded darts, can be easily

extracted from the body, but a wordy dagger plunged deep into the heart

is incapable of being taken out. Wordy arrows are shot from the mouth;

smitten by them one grieveth day and night. A learned man should not

discharge such arrows, for do they not touch the very vitals of others.

He, to whom the gods ordain defeat, hath his senses taken away, and it is

for this that he stoopeth to ignoble deeds. When the intellect becometh

dim and destruction is nigh, wrong, looking like right., firmly sticketh

to the heart. Thou dost not clearly see it, O bull of the Bharata race,

that clouded intellect hath now possessed thy sons in consequence of

their hostility to the Pandavas. Endued with every auspicious mark and

deserving to rule the three worlds, Yudhishthira is obedient to thy

commands. Let him, O Dhritarashtra, rule the earth, to the exclusion of

all thy sons, Yudhishthira is the foremost of all thy heirs. Endued with

energy and wisdom, and acquainted with the truths of religion and profit,

Yudhishthira, that foremost of righteous men, hath, O king of kings,

suffered much misery out of kindness and sympathy, in order to preserve

thy reputation."

SECTION XXXV

"Dhritarashtra said, 'O thou of great intelligence, tell me again words

such as these, consistent with religion and profit. My thirst for hearing

them is not quenched. What thou sayst is charming!"

"Vidura said, 'Ablution in all the holy places and kindness to all

creatures,--these two are equal. Perhaps, kindness to all creatures

surpasseth the former. O master, show kindness unto all thy sons, for by

that winning great fame in this world, thou wilt have heaven hereafter.

As long as a man's good deeds are spoken of in this world, so long, O

tiger among men, is he glorified in heaven. In this connection is cited

an old story about the conversation between Virochana and Sudhanwan, both

suitors for Kesini's hand. Once on a time, O king, there was a maiden of

the name of Kesini, unrivalled for beauty; moved by the desire of

obtaining a good husband, she resolved to choose her lord in Swayamvara.

Then one of the sons of Diti, Virochana by name, went to that spot,

desirous of obtaining the maiden. Beholding that chief of the Daityas,

Kesini addressed him, saying, 'Are Brahmanas superior, O Virochana, or

are the sons of Diti superior? And why also should not Sudhanwan sit on

the sofa?' Virochana said, 'Sprung from Prajapati himself, we, O Kesini,

are the best and at the top of all creatures, and this world is ours

without doubt. Who are the gods, and who are the Brahmanas?' Kesini said,

'We will, O Virochana, stay here in this very pavilion. Sudhanwan will

come here on the morrow, and let me see both of you sitting together.'

Virochana said, 'O amiable and timid girl, I will do what thou sayst.

Thou wilt behold Sudhanwan and myself met together in the morning.'

"Vidura continued, 'When the night had passed away and the solar disc had

risen, Sudhanwan, O best of kings, came to that place where, O master,

Virochana was waiting with Kesini. And Sudhanwan saw there both

Prahlada's son and Kesini. And beholding the Brahmana arrived, Kesini, O

bull of the Bharata race, rising up from hers, offered him a seat, water

to wash his feet, and Arghya. And asked by Virochana (to share his seat)

Sudhanwan said, 'O son of Prahlada, I touch thy excellent golden seat. I

cannot, however, suffer myself to be regarded as thy equal, and sit on it

with thee.' Virochana said, 'A piece of wooden plank, an animal skin, or

a mat of grass or straw,--these only, O Sudhanwan, are fit for thee. Thou

deservest not, however, the same seat with me.' Sudhanwan said, 'Father

and son. Brahmanas of the same age and equal learning, two Kshatriyas,

two Vaisyas and two Sudras, can sit together on the same seat, Except

these, no other can sit together. Your father used to pay his regards to

me, taking a seat lower than that occupied by me. Thou art a child,

brought tip in every luxury at home and thou understandest nothing.'

Virochana said, 'Staking all the gold, kine, horses, and every other kind

of wealth that we have among the Asuras, let us, O Sudhanwan, ask them

this question that are able to answer.' Sudhanwan said, 'Let alone your

gold, kine, and heroes, O Virochana? Making our lives forfeited, we will

ask them this question that are competent.' Virochana said, 'Wagering our

lives where shall we go? I will not appear before any of the gods and

never before any among men.' Sudhanwan said, 'Having wagered our lives,

we will approach thy father, for he, Prahlada, will never say an untruth

even for the sake of his son.'

"Vidura continued, 'Having thus laid a wager, Virochana and Sudhanwan,

both moved by rage, proceeded to that place where Prahlada was. And

beholding them together, Prahlada said, 'These two who had never before

been companions, are now seen together coming hither by the same road,

like two angry snakes. Have ye now become companions,--ye who were never

companions before? I ask thee, O Virochana, has there been friendship

between thee and Sudhanwan?' Virochana said, 'There is no friendship

between me and Sudhanwan. On the other hand, we have both wagered our

lives. O chief of the Asuras, I shall ask thee a question, do not answer

it untruly!' Prahlada said, 'Let water, and honey and curds, be brought

for Sudhanwan. Thou deservest our worship, O Brahmana. A white and fat

cow is ready for thee.' Sudhanwan said, 'Water and honey and curds, have

been presented to me on my way hither. I shall ask thee a question.

Prahlada, answer it truly! are Brahmanas superior, or is Virochana

superior?' Prahlada said, O Brahmana, this one is my only son. Thou also

art present here in person. How can one like us answer a question about

which ye two have quarrelled? Sudhanwan said, 'Give unto thy son thy kine

and other precious wealth that thou mayst have, but, O wise one, thou

shouldst declare the truth when we two are disputing about it.' Prahlada

said, 'How doth that misuser of his tongue suffer, O Sudhanwan, who

answereth not truly but falsely, a question that is put to him? I ask

thee this.' Sudhanwan said, 'The person that misuseth his tongue suffers

like the deserted wife, who pineth, at night, beholding her husband

sleeping in the arms of a co-wife; like a person who hath lost at dice,

or who is weighed down with an unbearable load of anxieties. Such a man

hath also to stay, starving outside the citygates, into which his

admission is barred. Indeed, he that giveth false evidence is destined to

always find his foes. He that speaketh a lie on account of an animal,

casteth down from heaven five of his sires of the ascending order. He

that speaketh a lie on account of a cow casteth down from heaven ten of

his ancestors. A lie on account of a horse causeth the downfall of a

hundred; and a lie on account of a human being, the downfall of a

thousand of one's sires of the ascending order. An untruth on account of

gold ruineth the members of one's race both born and unborn, while an

untruth for the sake of land ruineth everything. Therefore, never speak

an untruth for the sake of land.' Prahlada said, 'Angiras is superior to

myself, and Sudhanwan is superior to thee, O Virochana. Mother also of

Sudhanwan is superior to thy mother; therefore, thou, O Virochana, hath

been defeated by Sudhanwan. This Sudhanwan is now the master of thy life.

But, O Sudhanwan, I wish that thou shouldst grant Virochana his life.'

Sudhanwan said, 'Since, O Prahlada, thou hast preferred virtue and hast

not, from temptation, said an untruth, I grant thy son his life that is

dear to thee. So here is thy son Virochana, O Prahlada, restored by me to

thee. He shall, however, have to wash my feet in the presence of the

maiden Kesini.'

"Vidura continued, 'For these reasons, O king of kings, it behoveth thee

not to say an untruth for the sake of land. Saying an untruth from

affection for thy son, O king, hasten not to destruction, with all thy

children and counsellors. The gods do not protect men, taking up clubs in

their hands after the manner of herdsmen; unto those, however, they wish

to protect, they grant intelligence. There is no doubt that one's objects

meet with success in proportion to the attention he directs to

righteousness and morality. The Vedas never rescue from sin a deceitful

person living by falsehood. On the other hand, they forsake him while he

is on his death-bed, like newly fledged birds forsaking their nests.

Drinking, quarrels, enmity with large numbers of men, all connections

with connubial disputes, and severance of relationship between husband

and wife, internal dissensions, disloyalty to the king,--these and all

paths that are sinful, should, it is said, be avoided. A palmist, a thief

turned into a merchant, a fowler, a physician, an enemy, a friend, and a

minstrel, these seven are incompetent as witness. An Agnihotra performed

from motives of pride, abstention from speech, practised from similar

motives, study and sacrifice from the same motives,--these four, of

themselves innocent, become harmful when practised unduly. One that

setteth fire to a dwelling house, an administerer of poison, a pander, a

vendor of the Soma-juice, a maker of arrows, an astrologer, one that

injureth friends, an adulterer, one that causeth abortion, a violater of

his preceptor's bed, a Brahmana addicted to drink, one that is

sharp-speeched, a raker of old sores, an atheist, a reviler of the Vedas,

and taker of bribes, one whose investiture with the sacred thread has

been delayed beyond the prescribed age, one that secretly slayeth cattle,

and one that slayeth him who prayeth for protection,--these all are

reckoned as equal in moral turpitude as the slayers of Brahmanas. Gold is

tested by fire; a well-born person, by his deportment; an honest man, by

his conduct. A brave man is tested during a season of panic; he that is

self-controlled, in times of poverty; and friends and foes, in times of

calamity and danger. Decrepitude destroyeth beauty; ambitious hopes,

patience; death, life, envy, righteousness, anger, prosperity,

companionship with the low, good behaviour; lust, modesty, and pride,

everything. Prosperity taketh its birth in good deeds, groweth in

consequence of activity, driveth its roots deep in consequence of skill,

and acquireth stability owing to self-control. Wisdom, good lineage,

self-control, acquaintance with the scriptures, prowess, absence of

garrulity, gift to the extent of one's power, and grateful ness,--these

eight qualities shed a lustre upon their possessor. But, O sire, there is

one endowment which alone can cause all these attributes to come

together; the fact is, when the king honoureth a particular person, the

royal favour can cause all these attributes to shed their lustre (on the

favourite). Those eight, O king, in the world of men, are indications of

heaven. Of the eight (mentioned below) four are inseparably connected,

with the good, and four others are always followed by the good. The first

four which are inseparably connected with the good, are sacrifice, gift,

study and asceticism, while the other four that are always followed by

the good, are self-restraint, truth, simplicity, and abstention from

injury to all.

'Sacrifice, study, charity, asceticism, truth, forgiveness, mercy, and

contentment constitute the eight different paths of righteousness. The

first four of these may be practised from motives of pride, but the last

four can exist only in those that are truly noble. That is no assembly

where there are no old men, and they are not old who do not declare what

morality is. That is not morality which is separated from truth, and that

is not truth which is fraught with deceit. Truth, beauty, acquaintance

with the scriptures, knowledge, high birth, good behaviour, strength,

wealth, bravery, and capacity for varied talk,--these ten are of heavenly

origin. A sinful person, by committing sin, is overtaken by evil

consequences. A virtuous man, by practising virtue, reapeth great

happiness. Therefore, a man, rigidly resolved, should abstain from sin.

Sin, repeatedly perpetrated, destroyeth intelligence; and the man who

hath lost intelligence, repeatedly committeth sin. Virtue, repeatedly

practised, enhanceth intelligence; and the man whose intelligence hath

increased, repeatedly practiseth virtue. The virtuous man, by practising

virtue, goeth to regions of blessedness. Therefore, a man should, firmly

resolved, practise virtue. He that is envious, he that injureth others

deeply, he that is cruel, he that constantly quarreleth, he that is

deceitful, soon meeteth with great misery for practising these sins. He

that is not envious and is possessed of wisdom, by always doing what is

good, never meeteth with great misery; on the other hand, he shineth

everywhere. He that draweth wisdom from them that are wise is really

learned and wise. And he that is wise, by attending to both virtue and

profit, succeedeth in attaining to happiness. Do that during the day

which may enable thee to pass the night in happiness; and do that during

eight months of the year which may enable thee to pass the season of

rains happily. Do that during youth which may ensure a happy old age; and

do that during thy whole life here which may enable thee to live happily

hereafter. The wise prize that food which is easily digested, that wife

whose youth hath passed away, that hero who is victorious and that

ascetic whose efforts have been crowned with success. The gap that is

sought to be filled by wealth acquired wrongfully, remaineth uncovered,

while new ones appear in other places. The preceptor controlleth them

whose souls are under their own control; the king controlleth persons

that are wicked; while they that sin secretly have their controller in

Yama, the son of Vivaswat. The greatness of Rishis, of rivers, of

river-banks, of high-souled men, and the cause of woman's wickedness,

cannot be ascertained. O king, he that is devoted to the worship of the

Brahmanas, he that giveth away, he that behaveth righteously towards his

relatives, and the Kshatriya that behaveth nobly, rule the earth for

ever. He that is possessed of bravery, he that is possessed of learning,

and he that knows how to protect others,--these three are always able to

gather flowers of gold from the earth. Of acts, those accomplished by

intelligence are first; those accomplished by the arms, second; those by

the thighs, and those by bearing weights upon the head, are the very

worst. Reposing the care of thy kingdom on Duryodhana, on Sakuni, on

foolish Dussasana, and on Karna, how canst thou hope for prosperity?

Possessed of every virtue, the Pandavas, O bull of the Bharata race,

depend on thee as their father. O, repose thou on them as on thy sons!"

SECTION XXXVI

"Vidura said, 'In this connection is cited the old story of the discourse

between the son of Atri and the deities called Sadhyas is as heard by us.

In days of old, the deities known by the name of Sadhyas questioned the

highly wise and great Rishi of rigid vows (the son of Atri), while the

latter was wandering in the guise of one depending on eleemosynary

charity for livelihood. The Sadhyas said, 'We are, O great Rishi, deities

known as Sadhyas. Beholding thee, we are unable to guess who thou art. It

seemeth to us, however, that thou art possessed of intelligence and

self-control in consequence of acquaintance with the scriptures. It,

therefore, behoveth thee to discourse to us in magnanimous words fraught

with learning.' The mendicant Rishi answered, 'Ye immortals, it hath been

heard by me that by untying all the knots in the heart by the aid of

tranquillity, and by mastery over all the passions, and observance of

true religion, one should regard both the agreeable and the disagreeable

like his own self. One should not return the slanders or reproaches of

others for the pain that is felt by him who beareth silently, consumeth

the slanderer; and he that beareth, succeedeth also in appropriating the

virtues of the slanderer. Indulge not in slanders and reproaches. Do not

humiliate and insult others. Quarrel not with friends. Abstain from

companionship with those that are vile and low. Be not arrogant and

ignoble in conduct. Avoid words that are harsh and fraught with anger.

Harsh words burn and scorch the very vitals, bones, heart, and the very

sources of the life of men. Therefore, he, that is virtuous, should

always abstain from harsh and angry words. That worst of men is of harsh

and wrathful speech, who pierceth the vitals of others with wordy thorns,

beareth hell in his tongue, and should ever be regarded as a dispenser of

misery to men. The man that is wise, pierced by another's wordy arrows,

sharp-pointed and smarting like fire or the sun, should, even if deeply

wounded and burning with pain, bear them patiently remembering that the

slanderer's merits become his. He that waiteth upon one that is good or

upon one that is wicked, upon one that is possessed of ascetic merit or

upon one that is a thief, soon taketh the colour from that companion of

his, like a cloth from the dye in which it is soaked. The very gods

desire his company, who, stung with reproach, returneth if not himself

nor causeth others to return it, or who being struck doth not himself

return the blow nor causeth other to do it, and who wisheth not the

slightest injury to him that injureth him. Silence, it is said, is better

than speech, if speak you must, then it is better to say the truth; if

truth is to be said, it is better to say what is agreeable; and if what

is agreeable is to be said, then it is better to say what is consistent

with morality. A man becometh exactly like him with whom he liveth, or

like him whom he regardeth, or like that which he wisheth to be. One is

freed from those things from which one abstaineth, and if one abstaineth

from everything he hath not to suffer even the least misery. Such a man

neither vanquisheth others, nor is vanquished by others. He never

injureth nor opposeth others. He is unmoved by praise or blame. He

neither grieveth nor exalteth in joy. That man is regarded as the first

of his species who wisheth for the prosperity of all and never setteth

his heart on the misery of others, who is truthful in speech, humble in

behaviour, and hath all his passions under control. That man is regarded

as a mediocre in goodness who never consoleth others by saying what is

not true; who giveth having promise; and who keepeth an eye over the

weakness of others. These, however, are the indications of a bad man,

viz., incapacity to be controlled; liability to be afflicted by dangers;

proneness to give way to wrath, ungratefulness; inability to become

another's friend, and wickedness of heart. He too is the worst of men,

who is dissatisfied with any good that may come to him from others who is

suspicious of his own self, and who driveth away from himself all his

true friends. He that desireth prosperity to himself, should wait upon

them that are good, and at times upon them that are indifferent, but

never upon them that are bad. He that is wicked, earneth wealth, it is

true, by putting forth his strength, by constant effort, by intelligence,

and by prowess, but he can never win honest fame, nor can he acquire the

virtues and manners of high families (in any of which he may be born).'

"Dhritarashtra said, 'The gods, they that regard both virtue and profit

without swerving from either, and they that are possessed of great

learning, express a liking for high families. I ask thee, O Vidura, this

question,--what are those families that are called high?'

"Vidura said, 'Asceticism, self-restraint, knowledge of the Vedas,

sacrifices, pure marriages, and gifts of food,--those families in which

these seven exist or are practised duly, are regarded as high. There are

high families who deviate not from the right course whose deceased

ancestors are never pained (by witnessing the wrong-doings of their

descendants), who cheerfully practise all the virtues, who desire to

enhance the pure fame of the line in which they are born, and who avoid

every kind of falsehood. Families that are high, fall down and become low

owing to the absence of sacrifices, impure marriages, abandonment of the

Vedas, and insults offered to Brahmanas. High families fall off and

become low owing to their members disregarding or speaking ill of

Brahmanas, or to the misappropriation, O Bharata, of what had been

deposited with them by others. Those families that are possessed of

members, wealth and kine, are not regarded as families if they be wanting

in good manners and conduct, while families wanting in wealth but

distinguished by manners and good conduct are regarded as such and win

great reputation. Therefore, should good manners and good conduct be

maintained with care, for, as regards wealth, it cometh or goeth. He that

is wanting in wealth is not really wanting, but he that is wanting in

manners and conduct is really in want. Those families that abound in kine

and other cattle and in the produce of the field are not really worthy of

regard and fame if they be wanting in manners and conduct. Let none in

our race be a fomenter of quarrels, none serve a king as minister, none

steal the wealth of others, none provoke intestine dissensions, none be

deceitful or false in behaviour, and none eat before serving the Rishis,

the gods, and guests. He, in our race, who slayeth Brahmanas, or

entertaineth feelings of aversion towards them, or impedeth or otherwise

injureth agriculture, doth not deserve to mix with us. Straw (for a

seat), ground (for sitting upon), water (to wash the feet and face), and,

fourthly sweet words,--these are never wanting in the houses of the good.

Virtuous men devoted to the practice of righteous acts, when desirous of

entertaining (guests), have these things ready for being offered with

reverence. As the Sandal tree, O king, though thin, is competent to bear

weights which timbers of other trees (much thicker) cannot; so they that

belong to high families are always able to bear the weight of great cares

which ordinary men cannot. He is no friend whose anger inspireth fear, or

who is to be waited upon with fear. He, however, on whom one can repose

confidence as on a father, is a true friend. Other friendships are

nominal connection. He that beareth himself as a friend, even though

unconnected by birth of blood, is a true friend, a real refuge, and a

protector. He, whose heart is unsteady, or who doth not wait upon the

aged, or who is of a restless disposition cannot make friends. Success

(in the attainment of objects) forsaketh the person whose heart is

unsteady, or who hath no control over his mind, or who is a slave of his

senses, like swans forsaking a tank whose waters have dried up. They that

are of weak minds suddenly give way to anger and are gratified without

sufficient cause; they are like clouds that are so inconstant. The very

birds of prey abstain from touching the dead bodies of those who having

been served and benefited by friends, show ingratitude to the latter.

Beest thou poor or beest thou rich, thou shouldst honour thy friends.

Until some service is asked, the sincerity or otherwise of friends cannot

be known. Sorrow killeth beauty; sorrow killeth strength; sorrow killeth

the understanding; and sorrow bringeth on disease. Grief, instead of

helping the acquisition of his object, drieth up the body, and maketh

one's foes glad. Therefore, do not yield to grief, Men repeatedly die and

are reborn; repeatedly they wither away and grow; repeatedly they ask

others for help, and they themselves are asked for help; repeatedly they

lament and are lamented. Happiness and misery, plenty and want, gain and

loss, life and death, are shared by all in due order. Therefore, he that

is self-controlled should neither exult in joy nor repine in sorrow. The

six senses are always restless. Through the most predominant one amongst

them one's understanding escapeth in proportion to the strength it

assumes, like water from a pot through its holes.'

"Dhritarashtra said, 'King Yudhishthira who is like a flame of fire, has

been deceived by me. He will surely exterminate in battle all my wicked

sons. Everything, therefore, seems to me to be fraught with danger, and

my mind is full of anxiety, O thou of great intelligence, tell me such

words as may dispel my anxiety.'

"Vidura said, 'O sinless one, in nothing else than knowledge and

asceticism, in nothing else than restraining the senses, in nothing else

than complete abandonment of avarice, do I see thy good. Fear is

dispelled by self-knowledge; by asceticism one winneth what is great and

valuable; by waiting upon superiors learning is acquired; and peace is

gained by self-restraint. They that desire salvation without having

acquired the merit attainable by gifts, or that which is attainable by

practising the ritual of the Vedas, do not sojourn through life, freed

from anger and aversion. The happiness that may be derived from a

judicious course of study, from a battle fought virtuously, from ascetic

austerities performed rigidly, always increaseth at the end. They that

are no longer in peace with their relatives, obtain no steep even if they

have recourse to well-made beds; nor do they, O king, derive any plea.

sure from women, or the laudatory hymns of bards and eulogists. Such

persons can never practise virtue. Happiness can never be theirs, in this

world. Honours can never be theirs, and peace hath no charm for them.

Counsels that are for their benefit please them not. They never acquire

what they have not, nor succeed in retaining what they have, O king,

there is no other end for such men save destruction. As milk is possible

in kine, asceticism in Brahmanas, and inconstancy in women, so fear is

possible from relatives. Numerous thin threads of equal length, collected

together, are competent to bear, from the strength of numbers, the

constant rolling of the shuttle-cock over them. The case is even so with

relatives that are good, O bull of the Bharata race, separated from one

another, burning brands produce only smoke; but brought together they

blaze forth into a powerful flame. The case is even so, O Dhritarashtra,

with relatives. They, O Dhritarashtra, who tyrannise over Brahmanas,

women, relatives, and kine, soon fall off their stalks, like fruits that

are ripe. And the tree that stands singly, though gigantic and strong and

deep-rooted, hath its trunk soon smashed and twisted by a mighty wind.

Those trees, however, that grow in close compact are competent owing to

mutual dependence to resist winds more violent still. Thus he that is

single, however, endowed with all the virtues, is regarded by foes as

capable of being vanquished like an isolated tree by the wind. Relatives,

again, in consequence of mutual dependence and mutual aid, grow together,

like lotus-stalks in a lake. These must never be slain, viz., Brahmanas,

kine, relatives, children, women, those whose food is eaten, and those

also that yield by asking for protection. O king, without wealth no good

quality can show itself in a person. If, however, thou art in health,

thou canst achieve thy good, for he is dead who is unhealthy and ill. O

king, anger is a kind of bitter, pungent, acrid, and hot drink, painful

in its consequences: it is a kind of headache not born of any physical

illness, and they that are unwise can never digest it. Do thou, O king,

swallow it up and obtain peace. They that are tortured by disease have no

liking for enjoyments, nor do they desire any happiness from wealth. The

sick, however, filled with sorrow, know not what happiness is or what the

enjoyments of wealth are. Beholding Draupadi won at dice, I told thee

before, O king, these words,--They that are honest avoid deceit in play.

Therefore, stop Duryodhana! Thou didst not, however, act according to my

words. That is not strength which is opposed to softness. On the other

hand, strength mixed with softness constitutes true policy which should

ever be pursued. That prosperity which is dependent on crookedness alone

is destined to be destroyed. That prosperity, however, which depends on

both strength and softness, descends to sons and grandsons in tact. Let,

therefore, thy sons cherish the Pandavas, and the Pandavas also cherish

thy sons. O king, let the Kurus and the Pandavas, both having same

friends and same foes, live together in happiness and prosperity. Thou

art, today, O king, the refuge of the sons of Kuru. Indeed, the race of

Kuru, O Ajamida, is dependent on thee. O sire, preserving thy fame

unsullied, cherish thou the children of Pandu, afflicted as they are with

the sufferings of exile. O descendant of Kuru, make peace with the sons

of Pandu. Let not thy foes discover thy holes. They all, O god among men,

are devoted to truth. O king of men, withdraw Duryodhana from his evil

ways.'"

SECTION XXXVII

"Vidura said, 'O son of Vichitravirya, Manu, the son of the Self-created,

hath, O king, spoken of the following seven and ten kinds of men, as

those that strike empty space with their fists, or seek to bend the

vapoury bow of Indra in the sky, or desire to catch the intangible rays

of the sun. These seven and ten kinds of foolish men are as follow: he

who seeketh to control a person that is incapable of being controlled; he

who is content with small gains; he who humbly pays court to enemies; he

who seeks to restrain women's frailty; he who asketh him for gifts who

should never be asked; he who boasteth, having done anything; he who,

born in a high family, perpetrateth an improper deed; he who being weak

always wageth hostilities with one that is powerful; he who talketh to a

person listening scoffingly; he who desireth to have that which is

unattainable; he who being a father-in-law, jesteth with his

daughter-in-law; he who boasteth at having his alarms dispelled by his

daughter-in-law; he who scattereth his own seeds in another's field; he

who speaketh ill of his own wife; he who having received anything from

another sayeth that he doth not remember it, he who, having given away

anything in words in holy places, boasteth at home when asked to make

good his words, and he who striveth to prove the truth of what is false.

The envoys of Yama, with nooses in hand, drag those persons to hell. One

should behave towards another just as that other behaveth towards him.

Even this is consistent with social polity. One may behave deceitfully

towards him that behaveth deceitfully, but honestly towards him that is

honest in his behaviour. Old age killeth beauty; patience, hope; death,

life; the practice of virtue, worldly enjoyments; lust, modesty;

companionship with the wicked, good behaviour; anger, prosperity; and

pride, everything.'

"Dhritarashtra said, 'Man hath been spoken of in all the Vedas as having

hundred years for the period of his life. For what reason then, do not

all men attain the allotted period?'

"Vidura said, 'Excess of pride, excess in speech, excess in eating,

anger, the desire of enjoyment, and intestine dissensions,--these, O

king, are six sharp swords that cut off the period of life allotted to

creatures. It is these which kill men, and not death. Knowing this,

blessed be thou!'

'He who appropriates to himself the wife of one who hath confided in him;

he who violates the bed of his preceptor; that Brahmana, O Bharata, who

becomes the husband of a Sudra woman, or drinks wines; he who commendeth

Brahmanas or becometh their master, or taketh away the lands that support

them; and he who taketh the lives of those who yield asking for

protection, are all guilty of the sin of slaying Brahmanas. The Vedas

declare that contact with these requires expiation. He that accepts the

teaching of the wise; he that is acquainted with the rules of morality;

he that is liberal; he that eateth having first dedicated the food to the

gods and Pitris; he that envieth none; he that is incapable of doing

anything that injureth others; he that is grateful, truthful, humble and

learned, succeedeth in attaining to heaven.

'They are abundant, O king, that can always speak agreeable words. The

speaker, however, is rare, as also the hearer, of words that are

disagreeable but medicinal. That man who, without regarding what is

agreeable or disagreeable to his master but keeping virtue alone in view,

sayeth what is unpalatable, but medicinal, truly addeth to the strength

of the king. For the sake of the family a member may be sacrificed; for

the sake of the village, a family may be sacrificed; for the sake of a

kingdom a village may be sacrificed; and for the sake of one's soul, the

whole earth may be sacrificed. One should protect his wealth in view of

the calamities that may overtake him; by his wealth one should protect

his wives, and by both his wealth and wives one should protect his own

self. From very olden times it hath been seen that gambling provoketh

quarrels. Therefore, he that is wise, should not resort to it even in

jest. O son of Pratipa, at the time of that gambling match I told thee, O

king--this is not proper. But, O son of Vichitravirya, like medicine to a

sick man, those words of mine were not agreeable to thee. O king, thou

desirest to vanquish the sons of Pandu, who are just as peacocks of

variegated plumage, whereas thy sons are all as crows. Forsaking lions

thou art protecting jackals! O king, when the time cometh, thou wilt have

to grieve for all this. That master, O sire, who doth not give vent to

his displeasure with devoted servants zealously pursuing his good,

enlisteth the confidence of his servants. In fact, the latter adhere to

him even in distress. By confiscating the grants to one's servants or

stopping their pay, one should not seek to amass wealth, for even

affectionate counsellors deprived of their means of life and enjoyment,

turn against him and leave him (in distress). Reflecting first on all

intended acts and adjusting the wages and allowances of servants with his

income and expenditure, a king should make proper alliances, for there is

nothing that cannot be accomplished by alliances. That officer who fully

understanding the intentions of his royal master dischargeth all duties

with alacrity, and who is respectable himself and devoted to his master,

always telleth what is for his master's good, and who is fully acquainted

with the extent of his own might and with that also of those against,

whom he may be engaged, should be regarded by the king as his second

self. That servant, however, who commanded (by his master) disregardeth

the latter's injunctions and who enjoined to do anything refuseth to

submit, proud as he is of his own intelligence and given to arguing

against his master, should be got rid of without the least delay. Men of

learning say that a servant should be endued with these eight qualities,

viz., absence of pride, ability, absence of procrastination, kindness,

cleanliness, incorruptibility, birth in a family free from the taint of

disease, and weightiness of speech. No man should confidently enter an

enemy's house after dusk even with notice. One should not at night lurk

in the yard of another's premises, nor should one seek to enjoy a woman

to whom the king himself might make love. Never set thyself against the

decision to which a person hath arrived who keepeth low company and who

is in the habit of consulting all he meeteth. Never tell him,--I do not

believe thee,--but assigning some reason send him away on a pretext. A

king who is exceedingly merciful, a woman of lewd character, the servant

of a king, a son, a brother, a widow having an infant son one serving in

the army, and one that hath suffered great losses, should never be

engaged in pecuniary transactions of lending or borrowing. These eight

qualities shed a lustre on men, viz., wisdom, high lineage, acquaintance

with scriptures, self-restraint, prowess, moderation in speech, gift to

the extent of one's power, and gratefulness. These high qualities, O

sire, are necessarily brought together by one only by gifts. When the

king favours a person, that incident (of royal favour) bringeth in all

others and holdeth them together. He that performeth ablutions winneth

these ten, viz., strength, beauty, a clear voice, capacity to utter all

the alphabetical sounds, delicacy of touch, fineness of scent,

cleanliness, gracefulness, delicacy of limbs, and beautiful women. He

that eateth sparingly winneth these six, viz., health, long life, and

ease; his progeny also becometh healthy, and nobody reproacheth him for

gluttony. One should not give shelter to these in his house, viz., one

that always acteth improperly, one that eateth too much, one that is

hated by all, one that is exceedingly deceitful, one that is cruel, one

that is ignorant of the proprieties of time and place, and one that

dresseth indecently. A person, however distressed, should never solicit a

miser for alms, or one that speaketh ill of others, or one that is

unacquainted with the shastras, or a dweller in the woods, or one that is

cunning, or one that doth not regard persons worthy of regard, or one

that is cruel, or one that habitually quarrels with others, or one that

is ungrateful. A person should never wait upon these six worst of men,

viz., one that is a foe, one that always errs, one that is wedded to

falsehood, one that is wanting in devotion to the gods, one that is

without affection, and one that always regards himself competent to do

everything. One's purposes depend (for their success) on means; and means

are dependent, again, on the nature of the purposes (sought to be

accomplished by them). They are intimately connected with each other, so

that success depends on both. Begetting sons and rendering them

independent by making some provision for them, and bestowing maiden

daughters on eligible persons, one should retire to the woods, and desire

to live as a Muni. One should, for obtaining the favours of the Supreme

Being, do that which is for the good of all creatures as also for his own

happiness, for it is this which is the root of the successful of all

one's objects. What anxiety hath he for a livelihood that hath

intelligence, energy, prowess, strength, alacrity and perseverance?

'Behold the evils of a rupture with the Pandavas which would sadden the

very gods with Sakra. These are, first, enmity between them that are all

thy sons; secondly, a life of continued anxiety; thirdly, the loss of the

fair fame of the Kurus; and lastly, the joy of those that are thy

enemies. The wrath of Bhishma, O thou of the splendour of Indra, of

Drona, and the king Yudhishthira, will consume the whole world, like a

comet of large proportions falling transversely on the earth. Thy hundred

sons and Karna and the sons of Pandu can together rule the vast earth

with the belt of the seas. O king, the Dhartarashtras constitute a forest

of which the Pandavas are, I think, tigers. O, do not cut down that

forest with its tigers! O, let not the tigers be driven from that forest!

There can be no forest without tigers, and no tigers without a forest.

The forest shelters the tigers and tigers guard the forest!'

They that are sinful never seek so much to ascertain the good qualities

of others as to ascertain their faults. He that desires the highest

success in all matters connected with worldly profit, should from the

very beginning practise virtue, for true profit is never separated from

heaven. He whose soul hath been dissociated from sin and firmly fixed on

virtue, hath understood all things in their natural and adventitious

states; he that followeth virtue, profit, and desire, in proper seasons,

obtaineth, both here and hereafter, a combination of all three. He that

restraineth the force of both anger and joy, and never, O king, loseth

his senses under calamities, winneth prosperity. Listen to me, O king.

Men are said to have five different kinds of strength, Of these, the

strength of arms is regarded to be of the most inferior kind. Blessed be

thou, the acquisition of good counsellors is regarded as the second kind

of strength. The wise have said that the acquisition of wealth is the

third kind of strength. The strength of birth, O king, which one

naturally acquireth from one's sires and grandsires, is regarded as the

fourth kind of strength. That, however, O Bharata, by which all these are

won, and which is the foremost of all kinds of strength, is called the

strength of the intellect. Having provoked the hostility of a person who

is capable of inflicting great injury on a fellow creature, one should

not gather assurance from the thought that one liveth at a distance from

the other. Who that is wise that can place his trust on women, kings,

serpents, his own master, enemies, enjoyments, and period of life? There

are no physicians nor medicines for one that hath been struck by the

arrow of wisdom. In the case of such a person neither the mantras of

homa, nor auspicious ceremonies, nor the mantras of the Atharva Veda, nor

any of the antidotes of poison, are of any efficacy. Serpents, fire,

lions, and consanguineous relatives,--none of these, O Bharata, should be

disregarded by a man; all of these are possessed of great power. Fire is

a thing of great energy in this world. It lurketh in wood and never

consumeth it till it is ignited by others. That very fire, when brought

out by friction, consumeth by its energy not only the wood in which it

lurketh, but also an entire forest and many other things. Men of high

lineage are just like fire in energy. Endued with forgiveness, they

betray no outward symptoms of wrath and are quiet like fire in wood.

Thou, O king, with thy sons art possessed of the virtue of creepers, and

the sons of Pandu are regarded as Sala trees. A creeper never groweth

unless there is a large tree to twine round. O king, O son of Ambika, thy

son is as a forest. O sire, know that the Pandavas are the lions of that

forest. Without its lions the forest is doomed to destruction, and lions

also are doomed to destruction without the forest (to shelter them).'"

SECTION XXXVIII

"Vidura said, 'The heart of a young man, when an aged and venerable

person cometh to his house (as a guest), soareth aloft. By advancing

forward and saluting him, he getteth it back. He that is self-controlled,

first offering a seat, and bringing water and causing his guest's feet to

be washed and making the usual enquiries of welcome, should then speak of

his own affairs, and taking everything into consideration, offer him

food. The wise have said that man liveth in vain in whose dwelling a

Brahmana conversant with mantras doth not accept water, honey and curds,

and kine from fear of being unable to appropriate them, or from

miserliness and unwillingness with which the gifts are made. A physician,

a maker of arrows, even one that hath given up the vow of Brahmacharya

before it is complete, a thief, a crooked-minded man, a Brahmana that

drinks, one that causeth miscarriage, one that liveth by serving in the

army, and one that selleth the Vedas, when arrived as a guest, however

undeserving he may be the offer of water should be regarded (by a

householder) as exceedingly dear. A Brahmana should never be a seller of

salt, of cooked food, curds, milk, honey, oil, clarified butter, sesame,

meat, fruits, roots, potherbs, dyed clothes, all kinds of perfumery, and

treacle. He that never giveth way to anger, he that is above grief, he

that is no longer in need of friendship and quarrels, he that

disregardeth both praise and blame, and he that standeth aloof from both

what is agreeable and disagreeable, like one perfectly withdrawn from the

world, is a real Yogin of the Bhikshu order. That virtuous ascetic who

liveth on rice growing wild, or roots, or potherbs, who hath his soul

under control, who carefully keepeth his fire for worship, and dwelling

in the woods is always regardful of guests, is indeed, the foremost of

his brotherhood. Having wronged an intelligent person, one should never

gather assurance from the fact that one liveth at a distance from the

person wronged. Long are the arms which intelligent persons have, by

which they can return wrongs for wrongs done to them, One should never

put trust on him who should not be trusted, nor put too much trust on him

who should be trusted, for the danger that ariseth from one's having

reposed trust on another cutteth off one's very roots. One should

renounce envy, protect one's wives, give to others what is their due, and

be agreeable in speech. One should be sweet-tongued and pleasant in his

address as regards one's wives, but should never be their slave. It hath

been said that wives that are highly blessed and virtuous, worthy of

worship and the ornaments of their homes, are really embodiments of

domestic prosperity. They should, therefore, be protected particularly.

One should devolve the looking over of his inner apartments on his

father; of the kitchen, on his mother; of the kine, on somebody he looks

upon as his own self, but as regards agriculture, one should look over it

himself. One should look after guests of the trader-caste through his

servants, and those of the Brahmana caste through his sons. Fire hath its

origin in water; Kshatriyas in Brahmanas; and iron in stone. The energy

of those (i.e., fire, Kshatriyas, and iron) can affect all things but is

neutralised as soon as the things come in contact with their progenitors.

Fire lieth concealed in wood without showing itself externally. Good and

forgiving men born of high families and endued with fiery energy, do not

betray any outward symptoms of what is within them. That king whose

counsels cannot be known by either outsiders or those about him, but who

knoweth the counsels of others through his spies, enjoyeth his prosperity

long. One should never speak of what one intends to do. Let anything thou

doest in respect of virtue, profit, and desire, be not known till it is

done. Let counsels be not divulged. Ascending on the mountain-top or on

the terrace of a palace, or proceeding to a wilderness devoid of trees

and plants, one should, in secrecy, mature his counsels. O Bharata,

neither a friend who is without learning, nor a learned friend who hath

no control over his senses, deserveth to be a repository of state

secrets. O king, never make one thy minister without examining him well,

for a king's finances and the keeping of his counsels both depend on his

minister. That king is the foremost of rulers, whose ministers know his

acts in respect of virtue, profit and desire, only after they are done.

The king whose counsels are kept close, without doubt, commandeth

success. He that from ignorance committeth acts that are censurable,

loseth his very life in consequence of the untoward results of those

acts. The doing of acts that are praise-worthy is always attended with

ease. Omission to do such acts leadeth to repentance. As a Brahmana

without having studied the Vedas is not fit to officiate at a Sraddha (in

honour of the Pitris), so he that hath not heard of the six (means for

protecting a kingdom) deserveth not to take part in political

deliberations. O king, he that hath an eye upon increase, decrease, and

surplus, he that is conversant with the six means and knoweth also his

own self, he whose conduct is always applauded, bringeth the whole earth

under subjection to himself. He whose anger and joy are productive of

consequences, he who looketh over personally what should be done, he who

hath his treasury under his own control, bringeth the whole earth under

subjection to himself. The king should be content with the name he wins

and the umbrella that is held over his head. He should divide the wealth

of the kingdom among these that serve him. Alone he should not

appropriate everything. A Brahmana knoweth a Brahmana, the husband

understandeth the wife, the king knoweth the minister, and monarchs know

monarchs. A foe that deserveth death, when brought under subjection

should never be set free. If one be weak one should pay court to one's

foe that is stronger, even if the latter deserves death; but one should

kill that foe as soon as one commandeth sufficient strength, for, if not

killed, dangers soon arise from him. One should, with an effort, control

his wrath against the gods, kings, Brahmanas, old men, children, and

those that are helpless. He that is wise should avoid unprofitable

quarrels such as fools only engage in. By this one winneth great fame in

this world and avoideth misery and unhappiness. People never desire him

for a master whose grace is fruitless and whose wrath goest for nothing,

like women never desiring him for a husband who is a eunuch. Intelligence

doth not exist for the acquisition of wealth, nor is idleness the cause

of adversity; the man of wisdom only knoweth, and not others, the cause

of the diversities of condition in this world. The fool, O Bharata,

always disregardeth those that are elderly in years, and eminent in

conduct and knowledge, in intelligence, wealth, and lineage. Calamities

soon come upon them that are of wicked disposition, devoid of wisdom,

envious, or sinful, foul-tongued, and wrathful. Absence of deceitfulness,

gift, observance of the established rules of intercourse, and speech

well-controlled, bring all creatures under subjection. He that is without

deceitfulness, he that is active, grateful, intelligent, and guileless,

even if his treasury be empty, obtaineth friends, counsellors, and

servants. Intelligence, tranquillity of mind, self-control, purity,

absence of harsh speech and unwillingness to do anything disagreeable to

friends,--these seven are regarded as the fuel of prosperity's flame. The

wretch who doth not give to others their due, who is of wicked soul, who

is ungrateful, and shameless, should, O king, be avoided. The guilty

person who provoketh another about him that is innocent, cannot sleep

peacefully at night, like a person passing the night with a snake in the

same room. They, O Bharata, who upon being angry endanger one's

possessions and means of acquisition, should always be propitiated like

the very gods. Those objects that depend upon women, careless persons,

men that have fallen away from the duties of their caste, and those that

are wicked in disposition, are doubtful of success. They sink helplessly.

O king, like a raft made of stone, who have a woman, a deceitful person,

or a child, for their guide. They that are competent in the general

principles of work, though not in particular kinds of work are regarded

by men as learned and wise for particular kinds of work, are subsidiary,

That man who is highly spoken of by swindlers, mimes and women of ill

fame, is more dead than alive, Forsaking these mighty bowmen of

immeasurable energy, viz., the son of Pandu, thou hast. O Bharata,

devolved on Duryodhana, the cares of a mighty empire. Thou shalt,

therefore, soon see that swelling affluence fall off, like Vali fallen

off from the three worlds.'"

SECTION XXXIX

"Dhritarashtra said, 'Man is not the disposer of either his prosperity or

adversity. He is like a wooden doll moved by strings. Indeed, the Creator

hath made man subject to Destiny. Go on telling me, I am attentive to

what thou sayest.'

"Vidura said, 'O Bharata, by speaking words out of season even Vrihaspati

himself incurreth reproach and the charge of ignorance, one becometh

agreeable by gift, another by sweet words, a third by the force of

incantation and drugs. He, however, that is naturally agreeable, always

remaineth so. He that is hated by another is never regarded by that other

as honest or intelligent or wise. One attributeth everything good to him

one loveth; and everything evil to him one hateth. O king, as soon as

Duryodhana was born I told thee,--thou shouldst abandon this one son, for

by abandoning him thou wouldst secure the prosperity of thy hundred

sons,--and by keeping him, destruction would overtake thy hundred sons,

that gain should never be regarded highly which leadeth to loss. On the

other hand, that loss even should be regarded highly which would bring on

gain. That is no loss, O king, which bringeth on gain. That, however,

should be reckoned as loss which is certain to bring about greater losses

still. Some become eminent in consequence of good qualities; others

become so in consequence of wealth. Avoid them, O Dhritarashtra, that are

eminent in wealth but destitute of good qualities!'

"Dhritarashtra said, 'All that you sayest is approved by the wise and is

for my future good. I dare not, however, abandon my son. It is well-known

that where there is righteousness there is victory.'

"Vidura said, 'He that is graced with every virtue and is endued with

humility, is never indifferent to even the minutest sufferings of living

creatures. They, however, that are ever employed in speaking ill of

others, always strive with activity quarrelling with one another and in

all matters, calculated to give pain to others. There is sin in accepting

gifts from, and danger in making gifts to them, whose very sight is

inauspicious and whose companionship is fraught with danger. They that

are quarrelsome, covetous, shameless, deceitful, are known unrighteous,

and their companionship should always be avoided. One should also avoid

those men that are endued with similar faults of a grave nature, When the

occasion that caused the friendship is over the friendship of those that

are low, the beneficial result of that connection, and the happiness also

derivable from it, all come to an end. They then strive to speak ill of

their (late) friend and endeavour to inflict loss on him, and if the loss

they sustain be even very small, for all that they, from want of

self-control, fail to enjoy peace. He that is learned, examining

everything carefully and reflecting well, should, from a distance, avoid

the friendship of vile and wicked-minded persons such as these. He that

helpeth his poor and wretched and helpless relatives, obtain children and

animals and enjoyeth prosperity that knoweth no end. They that desire

their own benefit should always succour their relatives. By every means,

therefore, O king, do thou seek the growth of thy race. Prosperity will

be thine, O Monarch, if thou behavest well towards all thy relatives.

Even relatives that are destitute of good qualities should be protected.

O bull of the Bharata race, how much more, therefore, should they be

protected that are endued with every virtue and are humbly expectant of

thy favours? Favour thou the heroic sons of Pandu, O monarch, and let a

few villages be assigned to them for their maintenance. By acting thus, O

king, fame will be thine in this world. Thou art old; thou shouldst,

therefore, control thy sons. I should say what is for thy good. Know me

as one that wishes well to thee. He that desireth his own good should

never quarrel, O sire, with his relatives. O bull of the Bharata race,

happiness should ever be enjoyed with one's relatives, and not without

them, to eat with one another, to talk with one another, and to love one

another, are what relatives should always do. They should never quarrel.

In this world it is the relatives that rescue, and the relatives that

ruin (relatives). Those amongst them that are righteous rescue; while

those that are unrighteous sink (their brethren). O king, be thou, O

giver of honours, righteous in thy conduct towards the sons of Pandu.

Surrounded by them, thou wouldst be unconquerable by thy foes. If a

relative shrinks in the presence of a prosperous relative, like a deer at

sight of a hunter armed with arrows, then the prosperous relative hath to

take upon himself all the sins of the other. O best of men, repentance

will be thine (for this thy inaction at present) when in future thou wilt

hear of the death of either the Pandavas or thy sons. O, think of all

this. When life itself is unstable, one should in the very beginning

avoid that act in consequence of which one would have to indulge in

regrets having entered the chamber of woe. True it is that a person other

than Bhargava, the author of the science of morality is liable to commit

actions that go against morality. It is seen, however, that a just notion

of consequence is present in all persons of intelligence. Thou art an

aged scion of Kuru's race. If Duryodhana inflicted these wrongs on the

sons of Pandu, it is thy duty, O king of men, to undo them all.

Re-instating them in their position, thou wilt, in this world, be

cleansed of all thy sins and be, O king of men, an object of worship with

even those that have their souls under control. Reflecting on the

well-spoken words of the wise according to their consequences, he that

engageth in acts never loseth fame. The knowledge imparted by even men of

learning and skill is imperfect, for that which is sought to be

inculcated is ill-understood, or, if understood, is not accomplished in

practice. That learned person who never doth an act, the consequences of

which are sin and misery, always groweth (in prosperity). The person,

however, of wicked soul, who from folly pursueth his sinful course

commenced before falleth into a slough of deep mire. He that is wise

should ever keep in view the (following) six conduits by which counsels

become divulged, and he that desireth success and a long dynasty should

ever guard himself from those six. They are, intoxication, sleep,

inattention to spies, set over one by another, one's own demeanour as

dependent on the working of one's own heart, confidence reposed on a

wicked counsellor, and unskilful envoys. Knowing these six doors (through

which counsels are divulged), he that keepeth them shut while pursuing

the attainment of virtue, profit, and desire, succeedeth in standing over

the heads of his foes. Without an acquaintance with the scriptures and

without waiting upon the old, neither virtue nor profit can be known (or

won) by persons blessed even with the intelligence of Vrihaspati. A thing

is lost if cast into the sea; words are lost if addressed to one that

listens not; the scriptures are lost on one that hath not his soul under

control; and a libation of clarified butter is lost if poured over the

ashes left by a fire that is extinguished. He that is endued with the

intelligence maketh friendships with those that are wise, having first

examined by the aid of his intelligence, repeatedly searching by his

understanding, and using his ears, eyes, and judgment. Humility removeth

obloquy, ears, failure, prowess; forgiveness always conquereth anger; and

auspicious rites destroy all indications of evil. One's lineage, O king,

is tested by his objects of enjoyment, place of birth, house, behaviour,

food, and dress. When an object of enjoyment is available, even that one

who hath attained emancipation is not unwilling to enjoy; what, again,

need be said of him that is yet wedded to desire? A king should cherish a

counsellor that worshippeth persons of wisdom, is endued with learning,

virtue, agreeable appearance, friends, sweet speech, and a good heart.

Whether of low or high birth, he who doth not transgress the rules of

polite intercourse, who hath an eye on virtue, who is endued with

humility and modesty, is superior to a hundred persons of high birth. The

friendship of those persons never cooleth, whose hearts, secret pursuits,

and pleasures, and acquirements, accord in every respect. He that is

intelligent should avoid an ignorant person of wicked soul, like a pit

whose mouth is covered with grass, for friendship with such a person can

never last. The man of wisdom should never contract friendship with those

that are proud, ignorant, fierce, rash and fallen off from righteousness.

He that is grateful, virtuous, truthful, large-hearted, and devoted, and

he that hath his senses under control, preserveth his dignity, and never

forsaketh a friend, should be desired for a friend. The withdrawal of the

senses from their respective objects is equivalent to death itself. Their

excessive indulgence again would ruin the very gods. Humility, love of

all creatures, forgiveness, and respect for friends,--these, the learned

have said, lengthen life. He who with a firm resolution striveth to

accomplish by a virtuous policy purposes that have once been frustrated,

is said to possess real manhood. That man attaineth all his objects, who

is conversant with remedies to be applied in the future, who is firmly

resolved in the present, and who could anticipate in the past how an act

begun would end. That which a man pursueth in word, deed, and thought,

winneth him for its own; therefore, one should always seek that which is

for his good. Effort after securing what is good, the properties of time,

place, and means, acquaintance with the scriptures, activity,

straightforwardness, and frequent meetings with those that are

good,--these bring about prosperity. Perseverance is the root of

prosperity, of gain, and of what is beneficial. The man that pursueth an

object with perseverance and without giving it up in vexation, is really

great, and enjoyeth happiness that is unending. O sire, there is nothing

more conducive of happiness and nothing more proper for a man of power

and energy as foregiveness in every place and at all times. He that is

weak should forgive under all circumstances. He that is possessed of

power should show forgiveness from motives of virtue; and he, to whom the

success or failure of his objects is the same, is naturally forgiving.

That pleasure the pursuit of which doth not injure one's virtue and

profit, should certainly be pursued to one's fill. One should not,

however, act like a fool by giving free indulgence to his senses.

Prosperity never resides in one who suffers himself to be tortured by a

grief, who is addicted to evil ways, who denies Godhead, who is idle, who

hath not his senses under control, and who is divested of exertion. The

man that is humble, and who from humility is modest is regarded as weak

and persecuted by persons of misdirected intelligence. Prosperity never

approacheth from fear the person that is excessively liberal, that giveth

away without measure, that is possessed of extraordinary bravery, that

practiseth the most rigid vows, and that is very proud of his wisdom.

Prosperity doth not reside in one that is highly accomplished, nor in one

that is without any accomplishment. She doth not desire a combination of

all the virtues, nor is she pleased with the total absence of all

virtues. Blind, like a mad cow, prosperity resides with some one who is

not remarkable. The fruits of the Vedas are ceremonies performed before

the (homa) fire; the fruits of an acquaintance with the scriptures are

goodness of disposition and conduct. The fruits of women are the

pleasures of intercourse and offspring; and the fruits of wealth are

enjoyment and charity. He that performeth acts tending to secure his

prosperity in the other world with wealth acquired sinfully, never

reapeth the fruits of these acts in the other world, in consequence of

the sinfulness of the acquisitions (spent for the purpose). In the midst

of deserts, or deep woods, or inaccessible fastnesses, amid all kinds of

dangers and alarms or in view of deadly weapons upraised for striking

him, he that hath strength of mind entertaineth no fear. Exertion,

self-control, skill, carefulness, steadiness, memory, and commencement of

acts after mature deliberation,--know that these are the roots of

prosperity. Austerities constitute the strength of ascetics; the Vedas

are the strength of those conversant with them; in envy lieth the

strength of the wicked; and in forgiveness, the strength of the virtuous.

These eight, viz., water, roots, fruits, milk, clarified butter (what is

done at) the desire of a Brahmana, (or at) the command of a preceptor,

and medicine, are not destructive of a vow. That which is antagonistic to

one's own self, should never be applied in respect of another. Briefly

even this is virtue. Other kinds of virtue there are, but these proceed

from caprice. Anger must be conquered by forgiveness; and the wicked must

be conquered by honesty; the miser must be conquered by liberality, and

falsehood must be conquered by truth. One should not place trust on a

woman, a swindler, an idle person, a coward, one that is fierce, one that

boasts of his own power, a thief, an ungrateful person, and an atheist.

Achievements, period of life, fame, and power--these four always expand

in the case of him that respectfully saluteth his superiors and waiteth

upon the old. Do not set thy heart after these objects which cannot be

acquired except by very painful exertion, or by sacrificing

righteousness, or by bowing down to an enemy. A man without knowledge is

to be pitied; an act of intercourse that is not fruitful is to be pitied;

the people of a kingdom that are without food are to be pitied; and a

kingdom without a king is to be pitied. These constitute the source of

pain and weakness to embodied creatures; the rains, decay of hills and

mountains; absence of enjoyment, anguish of women; and wordy arrows of

the heart. The scum of the Vedas is want of study; of Brahmanas, absence

of vows; of the Earth, the Vahlikas; of man, untruth; of the chaste

woman, curiosity; of women, exile from home. The scum of gold is silver;

of silver, tin; of tin, lead; and of lead, useless dross. One cannot

conquer sleep by lying down; women by desire; fire by fuel; and wine by

drinking. His life is, indeed, crowned with success who hath won his

friends by gifts, his foes in battle, and wife by food and drink; they

who have thousands live; they, who have hundreds, also live. O

Dhritarashtra, forsake desire. There is none who cannot manage to live by

some means or other. Thy paddy, wheat, gold, animals, and women that are

on earth all cannot satiate even one person .. Reflecting on this, they

that are wise never grieve for want of universal dominion. O king, I

again tell thee, adopt an equal conduct towards thy children, i.e.,

towards the sons of Pandu and thy own sons.'"

SECTION XL

"Vidura said, 'Worshipped by the good and abandoning pride, that good man

who pursueth his objects without outstepping the limits of his power,

soon succeedeth in winning fame, for they that are good, when gratified

with a person, are certainly competent to bestow happiness on him. He

that forsaketh, of his own accord, even a great object owing to its being

fraught with unrighteousness, liveth happily, casting off all foes, like

a snake that hath cast off its slough. A victory gained by an untruth,

deceitful conduct towards the king, and insincerity of intentions

expressed before the preceptor,--these three are each equal to the sin of

slaying a Brahmana. Excessive envy, death, and boastfulness, are the

causes of the destruction of prosperity. Carelessness in waiting upon

preceptor, haste, and boastlessness, are the three enemies of knowledge.

Idleness, inattention, confusion of the intellect, restlessness,

gathering for killing time, haughtiness, pride, and covetous ness,--these

seven constitute, it is said, the faults of students in the pursuit of

learning. How can they that desire pleasure have knowledge? Students,

again, engaged in the pursuit of learning, cannot have pleasure. Votaries

of pleasure must give up knowledge, and votaries of knowledge must give

up pleasure. Fire is never gratified with fuel (but can consume any

measure thereof). The great ocean is never gratified with the rivers it

receives (but can receive any number of them). Death is never gratified

even with entire living creatures. A beautiful woman is never gratified

with any number of men (she may have). O king, hope killeth patience;

Yama killeth growth; anger killeth prosperity; miserliness killeth fame;

absence of tending killeth cattle; one angry Brahmana destroyeth a whole

kingdom. Let goats, brass, silver, honey, antidotes of poison, birds,

Brahmanas versed in the Vedas, old relatives, and men of high birth sunk

in poverty, be always present in thy house. O Bharata, Manu hath said

that goats, bulls, sandal, lyres, mirrors, honey, clarified butter, iron,

copper, conch-shells, salagram (the stony-image of Vishnu with gold

within) and gorochana should always be kept in one's house for the

worship of the gods. Brahmanas, and guests, for all those objects are

auspicious. O sire, I would impart to thee another sacred lesson

productive of great fruits, and which is the highest of all teachings,

viz., virtue should never be forsaken from desire, fear, or temptation,

nay, nor for the sake of life itself. Virtue is everlasting; pleasure and

pain are transitory; life is, indeed, everlasting but its particular

phases are transitory. Forsaking those which are transitory, betake

thyself to that which is everlasting, and let contentment be thine, for

contentment is the highest of all acquisitions. Behold, illustrious and

mighty kings, having ruled lands abounding with wealth and corn, have

become the victims of the Universal Destroyer, leaving behind their

kingdoms and vast sources of enjoyment. The son brought up with anxious

care, when dead, is taken up and carried away by men (to the burning

ground). With the dishevelled hair and crying piteously, they then cast

the body into the funeral pyre, as if it were a piece of wood. Others

enjoy the deceased's wealth, while birds and fire feast on the elements

of his body. With two only he goeth to the other world, viz., his merits

and his sins which keep him company. Throwing away the body, O sire,

relatives, friends, and sons retrace their steps, like birds abandoning

trees without blossoms and fruits. The person cast into the funeral pyre

is followed only by his own acts. Therefore, should men carefully and

gradually earn the merit of righteousness. In the world above this, and

also in that below this, there are regions of great gloom and darkness.

Know, O king, that those are regions where the senses of men are

exceedingly afflicted. Oh, let not any of those places to thine.

Carefully listening to these words, if thou canst act according to them,

thou wilt obtain great fame in this world of men, and fear will not be

thine here or hereafter. O Bharata, the soul is spoken of as a river;

religious merit constitutes its sacred baths; truth, its water;

self-control, its banks; kindness, its waves. He that is righteous

purifieth himself by a bath therein, for the soul is sacred, and the

absence of desire is the highest merit. O king, life is a river whose

waters are the five senses, and whose crocodiles and sharks are desire

and anger. Making self-control thy raft, cross thou its eddies which are

represented by repeated births! Worshipping and gratifying friends that

are eminent in wisdom, virtue, learning, and years, he that asketh their

advice about what he should do and should not do, is never misled. One

should restrain one's lust and stomach by patience; one's hands and feet

by one's eyes; one's eyes and ears by one's mind; and one's mind and

words by one's acts. That Brahmana who never omitteth to perform his

ablutions, who always weareth his sacred thread, who always attendeth to

the study of the Vedas, who always avoideth food that is unclean, who

telleth the truth and performeth acts in honour of his preceptor, never

falleth off from the region of Brahma. Having studied the Vedas, poured

libations into fire, performed sacrifices, protected subjects, sanctified

his soul by drawing weapons for protecting kine and Brahmanas, and died

on the field of battle, the Kshatriya attaineth to heaven. Having studied

the Vedas, and distributed in proper time, his wealth among Brahmanas,

Kshatriyas, and his own dependents, and inhaled the sanctified smoke of

the three kinds of fires, the Vaisya enjoyeth heavenly bliss in the other

world. Having properly worshipped Brahmanas, Kshatriyas, and Vaisayas in

due order, and having burnt his sins, by gratifying them, and then

peacefully casting off his body, the Sudra enjoyeth the bliss of heaven.

The duties of the four orders are thus set forth before thee. Listen now

to the reason of my speech as I discourse it. Yudhishthira, the son of

Pandu, is falling off from the duties of the Kshatriya order. Place him,

therefore, O king, in a position to discharge the duties of kings.'

"Dhritarashtra said, It is even so as thou always teachest me. O amiable

one, my heart also inclineth that very way of which thou tellest me.

Although, however, I incline in my mind towards the Pandavas even as thou

teachest me to do, yet as soon as I come in contact with Duryodhana it

turneth off in a different way. No creature is able to avert fate.

Indeed, Destiny, I think, is certain to take its course; individual

exertion is futile.'"

SECTION XLI

(Sanat-sujata Parva)

"Dhritarashtra said, 'If there is anything still left unsaid by thee, O

Vidura, say it then, as I am ready to listen to thee. The discourse is,

indeed, charming.'

"Vidura. said, 'O Dhritarashtra, O thou of the Bharata race, that ancient

and immortal Rishi Sanat-sujata who, leading a life perpetual celibacy,

hath said that there is no Death,--that foremost of all intelligent

persons,--will expound to thee all the doubts, in thy mind, both

expressed and unexpressed.'

"Dhritarashtra said, 'Dost thou not know what that immortal Rishi will

say unto me? O Vidura, do thou say it, if indeed, thou hast that degree

of wisdom.'

"Vidura said, 'I am born in the Sudra order and, therefore, do not

venture to say more than what I have already said. The understanding,

however, of that Rishi leading a life of celibacy, is regarded by me to

be infinite. He that is a Brahmana by birth, by discoursing on even the

profoundest mysteries, never incureth the censure of the gods. It is for

this alone that I do not discourse to thee, upon the subject.'

"Dhritarashtra said, 'Tell me, O Vidura, how with this body of mine I can

meet with that ancient and immortal one?'

"Vaisampayana said, 'Then Vidura began to think of that Rishi of rigid

vows. And knowing that he was thought of, the Rishi, O Bharata, showed

himself there. Vidura then received him with the rites prescribed by

ordinance. And when, having rested a while, the Rishi was seated at his

ease, Vidura addressed him, saying, 'O illustrious one, there is a doubt

in Dhritarashtra's mind which is incapable of being explained away by me.

It behoveth thee, therefore, to expound it, so that listening to thy

discourse, this chief of men may tide over all this sorrows, and to that

gain and loss, what is agreeable and what disagreeable, decrepitude and

death, fright and jealously, hunger and thirst, pride and prosperity,

dislike, sleep, lust and wrath, and decrease and increase may all be

borne by him!'"

SECTION XLII

"Vaisampayana said, 'Then the illustrious and wise king Dhritarashtra,

having applauded the words spoken by Vidura, questioned Sanat-sujata in

secret, desirous of obtaining the highest of all knowledge. And the king

questioned the Rishi saying, 'O Sanat-sujata, I hear that thou art of the

opinion that there is no Death. Again it is said that the gods and the

Asuras, practise ascetic austerities in order to avoid death. Of these

two opinions, then, which is true?'

"Sanat-sujata said, 'Some say, death is avertable by particular acts;

others' opinion there is no death; thou hast asked me which of these is

true. Listen to me, O king, as I discourse to thee on this, so that thy

doubts may be removed. Know, O Kshatriya, that both of these are true.

The learned are of opinion that death results from ignorance. I say that

ignorance is Death, and so the absence of ignorance (Knowledge) is

immortality. It is from ignorance that the Asuras became subject to

defeat and death, and it is from the absence of ignorance that the gods

have attained the nature of Brahman. Death doth not devour creatures like

a tiger; its form itself is unascertainable. Besides this, some imagine

Yama to be Death. This, however, is due to the weakness of the mind. The

pursuit of Brahman or self-knowledge is immortality. That (imaginary) god

(Yama) holdeth his sway in the region of the Pitris, being the source of

bliss to the virtuous and of woe to the sinful. It is at his command that

death in the form of wrath, ignorance, and covetousness, occurreth among

men. Swayed by pride, men always walk in unrighteous path. None amongst

them succeeds in attaining to his real nature. With their understanding

clouded, and themselves swayed by there passions, they cast off their

bodies and repeatedly fall into hell. They are always followed by their

senses. It is for this that ignorance receives the name of death. Those

men that desire the fruits of action when the time cometh for enjoying

those fruits, proceed to heaven, casting off their bodies. Hence they

cannot avoid death. Embodied creatures, from inability to attain the

knowledge of Brahman and from their connection with earthly enjoyments,

are obliged to sojourn in a cycle of re-births, up and down and around,

The natural inclination of man towards pursuits that are unreal is alone

the cause of the senses being led to error. The soul that is constantly

affected by the pursuit of objects that are unreal, remembering only that

with which it is always engaged, adoreth only earthly enjoyments that

surround it. The desire of enjoyments first killeth men. Lust and wrath

soon follow behind it. These three, viz., the desire of enjoyments, lust,

and wrath, lead foolish men to death. They, however, that have conquered

their souls, succeed by self-restraint, to escape death. He that hath

conquered his soul without suffering himself to be excited by his

ambitious desire, conquereth these, regarding them as of no value, by the

aid of self-knowledge. Ignorance, assuming the form of Yama, cannot

devour that learned man who controlled his desires in this manner. That

man who followeth his desires is destroyed along with his desires. He,

however, that can renounce desire, can certainly drive away all kinds of

woe. Desire is, indeed, ignorance and darkness and hell in respect of all

creatures, for swayed by it they lose their senses. As intoxicated

persons in walking along a street reel towards ruts and holes, so men

under the influence of desire, misled by deluding joys, run towards

destruction. What can death do to a person whose soul hath not been

confounded or misled by desire? To him, death hath no terrors, like a

tiger made of straw. Therefore, O Kshatriya, if the existence of desire,

which is ignorance, is to be destroyed, no wish, not even the slightest

one, is either to be thought of or pursued. That soul, which is in thy

body, associated as it is with wrath and covetousness and filled with

ignorance, that is death. Knowing that death arises in this way, he that

relies on knowledge, entertaineth no fear of death. Indeed, as the body

is destroyed when brought under the influence of death, so death itself

is destroyed when it comes under the influence of knowledge.'

"Dhritarashtra said, 'The Vedas declare the emancipating capacity of

those highly sacred and eternal regions, that are said to be obtainable

by the regenerate classes by prayers and sacrifices. Knowing this, why

should not a learned person have recourse to (religious) acts?'[3]

"Sanat-sujata said, 'Indeed, he that is without knowledge proceedeth

thither by the path indicated by thee, and the Vedas also declare that

thither are both bliss and emancipation. But he that regardeth the

material body to be self, if he succeeds in renouncing desire, at once

attaineth emancipation (or Brahman). If, however, one seeketh

emancipation without renouncing desire, one must have to proceed along

the (prescribed) route of action, taking care to destroy the chances of

his retracing the routes that he hath once passed over.'[4]

"Dhritarashtra said, 'Who is it that urgeth that Unborn and Ancient One?

If, again, it is He that is all this Universe in consequence of His

having entered everything (without desire as He is) what can be His

action, or his happiness? O learned sage, tell me all this truly.'[5]

"Sanat-sujata said, 'There is great objection in completely identifying

(as here) the two that are different Creatures always spring from the

union of Conditions (with what in its essence is without Conditions).

This view doth not detract from the supremacy of the Unborn and the

Ancient One. As for men, they also originate in the union of Conditions.

All this that appears is nothing but that everlasting Supreme Soul.

Indeed, the universe is created by the Supreme Soul itself undergoing

transformations. The Vedas to attribute this power (of

self-transformation) to the Supreme Soul. For the identity, again, of the

power and its possessor, both the Vedas and others are the authority.'[6]

"Dhritarashtra said, 'In this world, some practise virtue, and some

renounce action or Karma (adopting what is called Sannyasa Yoga).

(Respecting those that practise virtue) I ask, is virtue competent to

destroy vice, or is it itself destroyed by vice?'

"Sanat-sujata said, 'The fruits of virtue and of (perfect) inaction are

both serviceable in that respect (i.e., for procuring emancipation).

Indeed, both are sure means for the attainment of emancipation. The man,

however, that is wise, achieveth success by knowledge (inaction). On the

other hand, the materialist acquireth merit (by action) and (as the

consequence thereof) emancipation. He hath also (in course of his

pursuit) to incur sin. Having obtained again fruits of both virtue and

vice which are transitory, (heaven having its end as also hell in respect

of the virtuous and the sinful), the man of action becometh once more

addicted to action as the consequence of his own previous virtues and

vices. The man of action, however, who possesseth intelligence,

destroyeth his sins by his virtuous acts. Virtue, therefore, is strong,

and hence the success of the man of action.'

"Dhritarashtra said, 'Tell me, according to their gradation, of those

eternal regions that are said to be attainable, as the fruits of their

own virtuous acts, by regenerate persons, engaged in the practice of

virtue. Speak unto me of others' regions also of a similar kind. O

learned sire, I do not wish to hear of actions (towards which man's heart

naturally inclineth, however interdicted or sinful they may be).'

"Sanat-sujata said, 'Those regenerate persons that take pride in their

Yoga practices, like strong men in their own strength, departing hence,

shine in the region of Brahman. Those regenerate persons that proudly

exert in performing sacrifices and other Vedic rites, as the fruit of

that knowledge which is theirs, in consequence of those acts, freed from

this world, proceed to that region which is the abode of the deities.

There are others, again, conversant with the Vedas, who are of opinion

that the performance of the sacrifices and rites (ordained by the Vedas)

is obligatory (their non-performance being sinful). Wedded to external

forms, though seeking the development of the inner self (for they

practise these rites for only virtue's sake and not for the

accomplishment of particular aims), these persons should not be regarded

very highly (although some respect should be theirs). Wherever, again,

food and drink worthy of a Brahmana are abundant, like grass and reeds in

a spot during the rainy season, there should the Yogin seek for his

livelihood (without afflicting the householder of scanty means); by no

means should he afflict his own self by hunger and thirst. In a place,

where there may be both inconvenience and danger to one, for one's

aversion, to disclose one's superiority, he that doth not proclaim his

superiority is better than he that doth. The food offered by that person

who is not pained at the sight of another disclosing his superiority, and

who never eateth without offering the prescribed share to Brahmanas and

guests, is approved by the righteous. As a dog oftentimes devoureth its

own evacuations to its injury, so those Yogins devour their own vomit who

procure their livelihood by disclosing their pre-eminence. The wise know

him for a Brahmana, who, living in the midst of kindred, wishes his

religious practices to remain always unknown to them. What other Brahmana

deserveth to know the Supreme Soul, that is unconditioned, without

attributes, unchangeable, one and alone, and without duality of any kind?

In consequence of such practices, a Kshatriya can know the Supreme Soul

and behold it in his own soul. He that regardeth the Soul to be the

acting and feeling Self,--what sins are not committed by that thief who

robbeth the soul of its attributes? A Brahmana should be without

exertion, should never accept gifts, should win the respect of the

righteous, should be quiet, and though conversant with the Vedas should

seem to be otherwise, for then only may he attain to knowledge and know

Brahman. They that are poor in earthly but rich in heavenly wealth and

sacrifices, become unconquerable and fearless, and they should be

regarded as embodiments of Brahman. That person even, in this world, who

(by performing sacrifices) succeedeth in meeting with the gods that

bestow all kinds of desirable objects (on performers of sacrifices), is

not equal to him that knoweth Brahman for the performer of sacrifices

hath to undergo exertions (while he that knoweth Brahman attaineth to Him

without such exertions). He was said to be really honoured, who,

destitute of actions, is honoured by the deities. He should never regard

himself as honoured who is honoured by others. One should not, therefore,

grieveth when one is not honoured by others. People act according to

their nature just as they open and shut their eyelids; and it is only the

learned that pay respect to others. The man that is respected should

think so. They again, in this world, that are foolish, apt to sin, and

adepts in deceit, never pay respect to those that are worthy of respect;

on the other hand, they always show disrespect to such persons. The

world's esteem and asceticism (practices of Mauna), can never exist

together. Know that this world is for those that are candidates for

esteem, while the other world is for those that are devoted to

asceticism. Here, in this world, O Kshatriya, happiness (the world's

esteem) resides in worldly prosperity. The latter, however, is an

impediment (to heavenly bliss). Heavenly prosperity, on the other hand,

is unattainable by one that is without true wisdom. The righteous say

that there are various kinds of gates, all difficult of being guarded,

for giving access to the last kind of prosperity. These are truth,

uprightness, modesty, self-control, purity of mind and conduct and

knowledge (of the Vedas). These six are destructive of vanity and

ignorance.'"

SECTION XLIII

"Dhritarashtra said, 'What is the object of asceticism (mauna)? Of the

two kinds of mauna (viz., the restraining of speech and meditation),

which is approved by thee? O learned one, tell me the true aspect of

mauna. Can a person of learning attain to a state of quietude and

emancipation (moksha) by that mauna? O Muni, how also is asceticism

(mauna) to be practised here?'

"Sanat-sujata said, 'Since the Supreme Soul cannot be penetrated by both

the Vedas and the mind, it is for this that Soul itself is called mauna.

That from which both the Vedic syllable Om and this one (ordinary sounds)

have arisen, that One, O king, is displayed as the Word.'

"Dhritarashtra said, 'Is he that knoweth both the Rig and the Yajus

Vedas, is he that knoweth the Sama Veda, sullied by sins or not when he

commiteth sins?'

"Sanat-sujata said, 'I tell thee truly that the man that hath not

restrained his senses is not rescued from his sinful acts by either the

Sama or the Rig, or the Yajus Veda. The Vedas never rescue from sin the

deceitful person living by deceit. On the other hand, like newfledged

birds forsaking their nest, the Vedas forsake such a person at the end.'

"Dhritarashtra said, 'O thou that hast restrained thy senses, if, indeed,

the Vedas are not competent to rescue a person without the aid of virtue,

whence then is this delusion of the Brahmanas that the Vedas are always

destructive of sins?'

"Sanat-sujata said, 'O magnanimous one, this universe hath sprung from

that Supreme Soul by the union of Conditions respecting name, form, and

other attributes. The Vedas also, pointing it out duly, declare the same,

and inculcate that the Supreme Soul and the universe are different and

not identical. It is for attaining to that Supreme Soul that asceticism

and sacrifices are ordained, and it is by these two that the man of

learning earneth virtue. Destroying sin by virtue, his soul is

enlightened by knowledge. The man of knowledge, by the aid of knowledge,

attaineth to the Supreme Soul. Otherwise, he that coveteth the four

objects of human pursuit, taking with him all that he doth here, enjoyeth

their fruits hereafter, and (as those fruits) are not everlasting cometh

back to the region of action (when the enjoyment is over). Indeed, the

fruits of ascetic austerities performed in this world have to be enjoyed

in the other world (as regards those persons who have not obtained the

mastery of their souls). As regards those Brahmanas employed in ascetic

practices (who have the mastery of their souls), even these regions are

capable of yielding fruits.'

"Dhritarashtra said, 'O Sanat-sujata, how can ascetic austerities which

are all of the same kind, be sometimes successful and sometimes

unsuccessful? Tell us this in order that we may know it!'

"Sanat-sujata said, 'That asceticism which is not stained by (desire and

other) faults is said to be capable of procuring emancipation, and is,

therefore, successful, while the asceticism that is stained by vanity and

want of true devotion is regarded unsuccessful. All thy enquiries, O

Kshatriya, touch the very root of asceticism. It is by asceticism that

they that are learned, know Brahman and win immortality!'

"Dhritarashtra said, 'I have listened to what thou hast said about

asceticism unstained by faults, and by which I have succeeded in knowing

an eternal mystery. Tell me now, O Sanat-sujata, about asceticism that is

stained by faults!'

"Sanat-sujata said, 'O king, the twelve, including anger, as also the

thirteen kinds of wickedness, are the faults of asceticism that is

stained. Anger, lust, avarice, ignorance of right and wrong, discontent,

cruelty, malice, vanity, grief, love of pleasure, envy, and speaking ill

of others, are generally the faults of human beings. These twelve should

always be avoided by men. Any one amongst these can singly effect the

destruction of men, O bull among men. Indeed, every one of these wait for

opportunity in respect of men, like a hunter expectant of opportunities

in respect of deer. Assertion of one's own superiority, desire of

enjoying others' wives, humiliating others from excess of pride,

wrathfulness, fickleness, and refusing to maintain those worthy of being

maintained, these six acts of wickedness are always practised by sinful

men defying all dangers here and hereafter. He that regards the

gratification of lust to be one of life's aims, he that is exceedingly

proud, he that grieves having given away, he that never spends money, he

that persecutes his subjects by exacting hateful taxes, he that delights

in the humiliation of others, and he that hates his own wives,--these

seven are others that are also called wicked. Righteousness, truth

(abstention from injury and truthfulness of speech), self-restraint,

asceticism, delight in the happiness of others, modesty, forbearance,

love of others, sacrifices, gifts, perseverance, knowledge of the

scriptures,--these twelve constitute the practices of Brahmanas. He that

succeeds in acquiring these twelve, becomes competent to sway the entire

earth. He that is endued with three, two, or even one, of these, should

be regarded of heavenly prosperity. Self-restraint, renunciation, and

knowledge of Self,--in these are emancipation. Those Brahmanas that are

endued with wisdom, say, that these are attributes in which truth

predominates. Self-restraint is constituted by eighteen virtues. Breaches

and non-observance of ordained acts and omissions, falsehood, malice,

lust, wealth, love of (sensual) pleasure, anger, grief, thirst, avarice,

deceit, joy in the misery of others, envy, injuring others, regret,

aversion from pious acts, forgetfulness of duty, calumniating others, and

vanity-he that is freed from these (eighteen) vices; is said by the

righteous to be self-restrained. The eighteen faults (that have been

enumerated) constitute what is called mada or pride. Renunciation is of

six kinds. The reverse of those six again are faults called mada. (The

faults, therefore, that go by the name of mada are eighteen and six). The

six kinds of renunciation are all commendable. The third only is

difficult of practice, but by that all sorrow is overcome. Indeed, if

that kind of renunciation be accomplished in practice, he that

accomplishes it overcomes all the pairs of contraries in the world.

'The six kinds of renunciation are all commendable. They are these: The

first is never experiencing joy on occasions of prosperity. The second is

the abandonment of sacrifices, prayers, and pious acts. That which is

called the third, O king, is the abandonment of desire or withdrawing

from the world. Indeed, it is in consequence of this third kind of

renunciation of desire, which is evidenced by the abandonment of all

objects of enjoyment (without enjoying them) and not their abandonment

after having enjoyed them to the fill, nor by abandonment after

acquisition, nor by abandonment only after one has become incompetent to

enjoy from loss of appetite. The fourth kind of renunciation consists in

this: One should not grieve nor suffer his self to be afflicted by grief

when one's actions fail, notwithstanding one's possession of all the

virtues and all kinds of wealth. Or, when anything disagreeable happens,

one feeleth no pain. The fifth kind of renunciation consists in not

soliciting even one's sons, wives, and others that may all be very dear.

The sixth kind consists in giving away to a deserving person who

solicits, which act of gifts is always productive of merit. By these

again, one acquires the knowledge of Self. As regards this last

attribute, it involves eight qualities. These are truth, meditation,

distinction of subject and object, capacity for drawing inferences,

withdrawal from the world, never taking what belongeth to others, the

practices of Brahmacharya vows (abstinence), and non-acceptance (of

gifts).

'So also the attribute of mada (the opposite of dama or self-restraint)

hath faults which have all been indicated (in the scriptures). These

faults should be avoided. I have spoken (to thee) of renunciation and

self-knowledge. And as, self-Knowledge hath eight virtues, so the want of

it hath eight faults. Those faults should be avoided. O Bharata, he that

is liberated from this five senses, mind, the past and the future,

becomes happy. O king, let thy soul be devoted to truth; all the worlds

are established on truth; indeed, self-control, renunciation, and

self-knowledge are said to have truth for their foremost attribute.

Avoiding (these) faults, one should practise asceticism here. The

Ordainer hath ordained that truth alone should be the vow of the

righteous. Asceticism, that is dissociated from these faults and endued

with these virtues, becomes the source of great prosperity, I have now

briefly told these about that sin-destroying and sacred subject which

thou hadst asked me and which is capable of liberating a person from

birth, death, and decrepitude.'

"Dhritarashtra said, 'With Akhyana (Puranas) as their fifth, the Vedas

declare the Supreme Soul to be this universe consisting of mobile and

immobile things. Others regard four God-heads; and others three; others

again regard two; and others only one; and others regard Brahman alone as

the sole existent object (there being nothing else possessing a separate

existence). Amongst these, which should I know to be really possessed of

the knowledge of Brahman.'

"Sanat-sujata, 'There is but one Brahman which is Truth's self. It is

from ignorance of that One, that god-heads have been conceived to be

diverse. But who is there, O king, that hath attained to Truth's self or

Brahman? Man regardeth himself wise without knowing that One Object of

knowledge, and from desire of happiness is engaged in study and the

practices of charity and sacrifices. They have deviated from Truth

(Brahman) and entertain purposes corresponding (with their state) and

hence relying on the truth of Vedic texts thereof perform sacrifices.

Some perform (or attain the object of) sacrifices by the mind

(meditation), some by words (recitation of particular prayers, or Yapa);

and some by acts (actual consummation of the Yatishtoma and other costly

rites). The person, however, who seeketh Brahman through Truth, obtaineth

his desired objects at home. When however, one's purposes become abortive

(through absence of knowledge of Self), one should adopt vows of silence

and such like, called Dikshavrata. Indeed, Diksha cometh from the root

Diksha, meaning the observance of vows. As regards those that have

knowledge of Self, with them Truth is the highest object of pursuit.'

'The fruits of knowledge are visible; asceticism yieldeth fruits

hereafter. A Brahmana who (without knowledge and asceticism) hath only

read much should only be known as a great reader. Therefore, O Kshatriya,

never think that one can be a Brahman (Brahman-knowing) by only reading

the scriptures. He, on the other hand, should be known by thee to be

possessed of the knowledge of the Brahman who doth not deviate from

Truth. O Kshatriya, the verses that were recited by Atharvan to a

conclave of great sages, in days of old, are known by the name of

Chhandas. They are not be regarded as acquainted with the Chhandas who

have only read through the Vedas, without having attained to the

knowledge of Him who is known through the Vedas. The Chhandas, O best of

men, become the means of obtaining Brahman independently and without the

necessity of anything foreign. They cannot be regarded as acquainted with

the Chhandas who are acquainted only with the modes of sacrifice enjoined

in the Vedas. On the other hand, having waited upon those that are

acquainted with the Vedas, have not the righteous attained to the Object

that is knowable by the Vedas? There is none who hath truly caught the

sense of the Vedas or there may be some who have, O king, caught the

sense. He that hath only read the Vedas, doth not know the Object

knowable by them. He, however, that is established in Truth, know the

Object knowable by the Vedas. Amongst those faculties which lead to

perception of the body as the acting agent, there is none by which true

knowledge may be acquired. By the mind alone one cannot acquire the

knowledge of Self and Not-Self. Indeed, he that knoweth Self also knoweth

what is Not-self. He, on the other hand, that knoweth only what is

Not-self, doth not know Truth. He, again, that knoweth the proofs,

knoweth also that which is sought to be proved. But what that Object in

its nature is (which is sought to be proved) is not known to either the

Vedas or those that are acquainted with the Vedas. For all that, however,

those Brahmanas that are (truly) acquainted with the Vedas succeed in

obtaining a knowledge of the Object knowable (by the Vedas) through the

Vedas. As the branch of a particular tree is sometimes resorted to for

pointing out the lunar digit of the first day of the lighted fortnight so

the Vedas are used for indicating the highest attributes of the Supreme

Soul. I know him to be a Brahmana (possessing a knowledge of Brahman) who

expoundeth the doubts of others, having himself mastered all his own

doubts, and who is possessed of the knowledge of Self. One cannot find

what the Soul is by seeking in the East, the South, the West, the North,

or in the subsidiary directions or horizontally. Very rarely can it be

found in him who regardeth this body be to Self. Beyond the conception of

even the Vedas, the man of Yoga-meditation only can behold the Supreme.

Completely restraining all thy senses and thy mind also seek thou that

Brahman which is known to reside in thy own Soul. He is not a Muni who

practiseth only Yoga-meditation; nor he who liveth only in the woods

(having retired from the world). He, however, is a Muni and is superior

to all who knoweth his own nature. In consequence of one's being able to

expound every object (Vyakarana), one is said to be endued with universal

knowledge (Vaiyakarana); and, indeed, the science itself is called

Vyakarana owing to its being able to expound every object to its very

root (which is Brahman). The man who beholdeth all the regions as present

before his eyes, is said to be possessed of universal knowledge. He that

stayeth in Truth and knoweth Brahman is said to be a Brahmana, and a

Brahmana, possesseth universal knowledge. A Kshatriya also, that

practises such virtues, may behold Brahman. He may also attain to that

high state by ascending step by step, according to what is indicated in

the Vedas. Knowing it for certain, I tell thee this.'"

SECTION XLIV

"Dhritarashtra said, 'Excellent, O Sanat-sujata, as this thy discourse

is, treating of the attainment of Brahman and the origin of the universe.

I pray thee, O celebrated Rishi, to go on telling me words such as these,

that are unconnected with objects of worldly desire and are, therefore,

rare among men.'

"Sanat-sujata said, 'That Brahman about which thou askest me with such

joy is not to be attained soon. After (the senses have been restrained

and) the will hath been merged in the pure intellect, the state that

succeeds in one of utter absence of worldly thought. Even that is

knowledge (leading to the attainment of Brahman). It is attainable only

by practising Brahmacharya.'

"Dhritarashtra said, 'Thou sayest that the knowledge of Brahman dwelleth

of itself in the mind, being only discovered by Brahmacharya; that is

dwelling in the mind, it requires for its manifestation no efforts (such

as are necessary for work) being manifested (of itself) during the

seeking (by means of Brahmacharya). How then is the immortality

associated with the attainment of Brahman?'

"Sanat-sujata said, 'Though residing in and inherent to the mind, the

knowledge of Brahman is still unmanifest. It is by the aid of the pure

intellect and Brahmacharya that, that knowledge is made manifest. Indeed,

having attained to that knowledge, Yogins forsake this world. It is

always to be found among eminent preceptors. I shall now discourse to

thee on that knowledge.'

"Dhritarashtra said, 'What should be the nature of that Brahmacharya by

which the knowledge of Brahman might be attained without much difficulty?

O regenerate one, tell me this.'

"Sanat-sujata said, 'They, who, residing in the abodes of their

preceptors and winning their good will and friendship, practise

Brahmacharya austerities, become even in this world the embodiments of

Brahman and casting off their bodies are united with the Supreme Soul.

They that in this world desirous of obtaining the state of Brahman,

subdue all desires, and endued as they are with righteousness, they

succeed in dissociating the Soul from the body like a blade projected

from a clump of heath. The body, O Bharata, is created by these, viz.,

the father and the mother; the (new) birth, however, that is due to the

preceptor's instructions is sacred, free from decrepitude, and immortal.

Discoursing upon Brahman and granting immortality, he who wraps all

persons with (the mantle of) truth, should be regarded as father and

mother; and bearing in mind the good he does, one should never do him any

injury. A disciple must habitually salute his preceptor with respect, and

with purity (of body and mind) and well-directed attention, he must

betake to study. He must not consider any service as mean, and must not

harbour anger. Even this is the first step of Brahmacharya. The practices

of that disciple who acquires knowledge by observing the duties ordained

for one of his class are regarded also as the first step of Brahmacharya.

A disciple should, with his very life and all his possessions, in

thought, word and deed, do all that is agreeable to the preceptor. This

is regarded as the second step of Brahmacharya. He should behave towards

his preceptor's wife and son also in the same way as towards his

preceptor himself. This also is regarded as the second step of

Brahmacharya. Bearing well in mind what has been done to him by the

preceptor, and understanding also its object, the disciple should, with a

delighted heart think,--I have been taught and made great by him. This is

the third step of Brahmacharya. Without requiring the preceptor by

payment of the final gift, a wise disciple must not betake to another

mode of life; nor should he say or even think of in his mind,--I make

this gift. This is the fourth step of Brahmacharya. He attaineth the

first step of (knowledge of Brahman which is) the object of Brahmacharya

by aid of time; the second step, through the preceptor's prelections; the

third, by the power of his own understanding; and finally, the fourth, by

discussion. The learned have said that Brahmacharya is constituted by the

twelve virtues, the Yoga-practices are called its Angas, and perseverance

in Yoga-meditation called is its Valam and one is crowned with success in

this in consequence of the preceptor's aid and the understanding of the

sense of the Vedas. Whatever wealth a disciple, thus engaged, may earn,

should all be given to the preceptor. It is thus that the preceptor

obtaineth his highly praise-worthy livelihood. And thus also should the

disciple behave towards the preceptor's son. Thus stationed (in

Brahmacharya), the disciple thriveth by all means in this world and

obtaineth numerous progeny and fame. Men also from all directions shower

wealth upon him; and many people come to his abode for practising

Brahmacharya. It is through Brahmacharya of this kind that the celestials

attained to their divinity, and sages, highly blessed and of great

wisdom, have obtained the region of Brahman. It is by this that the

Gandharvas and the Apsaras acquired such personal beauty, and it is

through Brahmacharya that Surya riseth to make the day. As the seekers of

the philosopher's stone derive great happiness when they obtain the

object of their search those mentioned above (the celestials and others),

on completing their Brahmacharya, derive great happiness in consequence

of being able to have whatever they desire. He, O king, who devoted to

the practice of ascetic austerities, betaketh himself to Brahmacharya in

its entirety and thereby purifieth his body, is truly wise, for by this

he becometh like a child (free from all evil passions) and triumpheth

over death at last. Men, O Kshatriya, by work, however, pure, obtain only

worlds that are perishable; he, however, that is blessed with Knowledge,

attaineth, by the aid of that Knowledge, to Brahman which is everlasting.

There is no other path (than Knowledge or the attainment of Brahman)

leading to emancipation.

"Dhritarashtra said, 'The existence of Brahman, thou sayest, a wise man

perceiveth in his own soul. Now, is Brahman white, or red, or black or

blue, or purple? Tell me what is the true form and colour of the

Omnipresent and Eternal Brahman?'

"Sanat-sujata said, 'Indeed, Brahman as (perceived) may appear as white,

red, black, brown, or bright. But neither on the earth, nor in the sky,

nor in the water of the ocean, is there anything like it, Neither in the

stars, nor in lightning, nor in the clouds, is its form to be seen, nor

is it visible in the atmosphere, nor in the deities, nor in the moon, nor

in the sun. Neither in the Riks, nor among the Yajus, nor among the

Atharvans, nor in the pure Samans, it is to be found. Verily, O king, it

is not to be found in Rathantara or Varhadratha, nor in great sacrifices.

Incapable of being compassed and lying beyond the reach of the limited

intellect, even the universal Destroyer, after the Dissolution, is

himself lost in it. Incapable of being gazed at, it is subtle as the edge

of the razor, and grosser than mountains. It is the basis upon which

everything is founded; it is unchangeable; it is this visible universe

(omnipresent); it is vast; it is delightful; creatures have all sprung

from it and are to return to it. Free from all kinds of duality, it is

manifest as the universe and all-pervading. Men of learning say that it

is without any change, except in the language used to describe it. They

are emancipated that are acquainted with That in which this universe is

established.'"

SECTION XLV

"Sanat-sujata said, 'Sorrow, anger, covetousness, lust, ignorance,

laziness, malice, self-importance, continuous desire of gain, affection,

jealousy and evil speech,--these twelve, O monarch, are grave faults that

are destructive of men's lives. Each of these, O monarch, wait for

opportunities to seize mankind. Afflicted by them, men lose their senses

and commit sinful acts. He that is covetous, he that is fierce, he that

is harsh of speech, he that is garrulous, he that is given to nursing

anger, he that is boastful,--these six of wicked disposition, on

obtaining wealth, cannot treat others with courtesy. He that regardeth

sensual gratification as the end of life, he that is self-conceited, he

that boasteth having made a gift, he that never spendeth, he that is weak

in mind, he that is given to self-admiration, and he that hateth his own

wife,--these seven are counted as wicked men of sinful habits.

Righteousness, truth, asceticism, self-restraint, contentment, modesty,

renunciation, love of others, gift, acquaintance with the scriptures,

patience, and forgiveness,--these twelve are the practices of a Brahmana.

He that doth not fall off from these twelve, may sway the entire earth.

He that is endued with three, or two, or even one, of these, doth never

regard anything as his own to the exclusion of others. Self-restraint,

renunciation, and knowledge,--in these reside emancipation. These are the

attributes of Brahmanas endued with wisdom and regarding Brahman as the

highest of all objects of attainment. True or false, it is not laudable

for a Brahmana to speak ill of others; they that do this have hell for

their abode. Mada hath eighteen faults which have not yet been enumerated

by me. They are ill-will towards others, throwing obstacles in the way of

virtuous acts, detraction, falsehood in speech, lust, anger, dependence,

speaking ill of others, finding out the faults of others for report,

waste of wealth, quarrel, insolence, cruelty to living creatures, malice,

ignorance, disregard of those that are worthy of regard, loss of the

senses of right and wrong, and always seeking to injure others. A wise

man, therefore, should not give way to mada, for the accompaniments of

mada are censurable. Friendship is said to possess six indications;

firstly, friends delight in the prosperity of friends, and secondly, are

distressed at their adversity. If any one asketh for anything which is

dear to his heart, but which should not be asked for, a true friend

surely giveth away even that. Fourthly, a true friend who is of a

righteous disposition, when asked, can give away his very prosperity, his

beloved sons, and even his own wife. Fifthly, a friend should not dwell

in the house of a friend, on whom he may have bestowed everything, but

should enjoy what he earneth himself. Sixthly, a friend stoppeth not to

sacrifice his own good (for his friend). The man of wealth who seeketh to

acquire those good qualities, and who becometh charitable and righteous

restraineth his five senses from their respective objects. Such restraint

of the senses is asceticism. When it groweth in degree, it is capable of

winning regions of bliss hereafter (unlike Knowledge which leadeth to

success even here). They that have fallen off from patience (and are

incapable, therefore, of attaining to Knowledge) acquire such asceticism

in consequence of the purpose they entertain, viz., the attainment of

bliss in the high regions hereafter. In consequence of his ability to

grasp that Truth (Brahman) from which sacrifices flow, the Yogin is

capable of performing sacrifices by the mind. Another performeth

sacrifices by Words (Yapa) and another by Work. Truth (Brahman) resides

in him who knoweth Brahman as vested with attributes. It dwelleth more

completely in him who knoweth Brahman as divested of attributes. Listen

now to something else from me. This high and celebrated philosophy should

be taught (to disciples). All other systems are only a farrago of words.

The whole of this (universe) is established in this Yoga-philosophy. They

that are acquainted with it are not subjected to death. O king, one

cannot, by Work, however well-accomplished, attain to Truth (Brahman).

The man that is destitute of knowledge even if he poureth homa libations

or performeth sacrifices, can never, by Work, O king, attain to

immortality (emancipation). Nor doth he enjoy great happiness at the end.

Restraining all the external senses and alone, one should seek Brahman.

Giving up Work, one should not exert mentally. One should also (while

thus engaged) avoid experiencing joy at praise or anger at blame. O

Kshatriya, by conducting himself in this way according to the successive

steps indicated in the Vedas, one may, even here, attain to Brahman.

This, O learned one, is all that I tell thee.'"

SECTION XLVI

"Sanat-sujata said, 'The primary Seed (of the universe), called

Mahayasas, is destitute of accidents, is pure Knowledge, and blazeth with

effulgence. It leadeth the senses, and it is in consequence of that Seed

that Surya shineth. That Eternal One endued with Divinity is beheld by

Yogins (by their mental eye). It is in consequence of that Seed (which is

Joy's self) that Brahman becomes capable of Creation and it is through it

that Brahman increaseth in expansion. It is that Seed which entering into

luminous bodies giveth light and heat. Without deriving its light and

heat from any other thing it is self-luminous, and is an object of terror

to all luminous bodies. The Eternal One endued with Divinity is beheld by

Yogins (by their mental eye). The body composed of the five grosser

elements, that are themselves sprung from the five subtler ones,--the

latter, in their turn, originating in one homogeneous substance called

Brahman--is upheld (realised) in consciousness by both the creature-Soul

endued with life and Iswara. (These two, during sleep and the universal

dissolution, are deprived of consciousness). Brahman on the other hand,

which is never bereft of consciousness, and which is the Sun's Sun,

upholdeth both these two and also the Earth and the Heaven. The Eternal

One endued with Divinity is beheld by Yogins (by their mental eye). The

Seed upholdeth the two gods, the Earth and the Heaven, the Directions,

and the whole Universe. It is from that Seed that directions (points of

the compass) and rivers spring, and the vast seas also have derived their

origin. The Eternal One endued with Divinity is beheld by Yogins (by

their mental eye). The body is like a car destined to destruction. Its

acts, however, are undying. Tied to the wheels of that car (which are

represented by the acts of past lives), the senses, that are as steeds,

lead, through the region of consciousness, the man of wisdom towards that

Increate and Unchangeable One, that One endued with Divinity is beheld by

Yogins (by their mental eye). The form of that One cannot be displayed by

any comparison. None ever beholdeth Him by the eye. They that know him by

the rapt faculties, the mind, and the heart, become freed from death. The

Eternal One endued with Divinity is beheld by Yogins (by their mental

eye). The stream of illusion is terrible; guarded by the gods, it hath

twelve fruits. Drinking of its waters and beholding many sweet things in

its midst, men swim along it to and fro. This stream flows from that

Seed. That Eternal One endued with Divinity is beheld by Yogins (by their

mental eye). Destined to sojourn to and fro, the creature-Soul, having

reflected enjoyeth (in the other world) only half of the fruits of his

acts. It is that creature-Soul which is Iswara, pervading everything in

the universe. It is Iswara that hath ordained sacrifices. That Eternal

One endued with Divinity is beheld by Yogins (by their mental eye). Souls

divested of accidents, resorting to Avidya, which is like unto a tree of

golden foliage, assume accidents, and take births in different orders

according to their propensities. That Eternal One endued with Divinity

(in Whom all those Souls are united) is beheld by Yogins (by their mental

eye). Accidents (which coming in contact with Brahman make the latter

assume many forms) raise the universe in its Fulness from that Brahman

which is full. Those accidents also, in their Fulness, arise from Brahman

in its Fulness. When one succeeds in dispelling all accidents from

Brahman which is ever Full, that which remains is Brahman in its Fulness.

That Eternal One endued with Divinity is beheld by Yogins (by their

mental eye). It is from that Seed that the five elements have arisen, and

it is in it that the power resideth for controlling them. It is from that

Seed that both the consumer and the consumed (called Agni and Soma) have

sprung, and it is in it that the living organisms with the senses rest.

Everything should be regarded to have sprung from it. That Seed called in

the Vedas TATH (Tad), we are unable to describe. That Eternal One endued

with Divinity is beheld by Yogins (by their mental eye). The vital air

called Apana is swallowed up by the Air called Prana; Prana is swallowed

up by the Will, and the Will by the Intellect, and the Intellect by the

Supreme Soul. That Eternal One endued with Divinity is beheld by Yogins

(by their mental eye). The Supreme Soul endued with four legs, called

respectively Waking, Dream, profound Sleep, and Turiya, like unto a swan,

treading above the unfathomable ocean of worldly affairs doth not put

forth one leg that is hid deep. Unto him that beholdeth that leg (viz.,

Turiya) as put forth for the purpose of guiding the other three, both

death and emancipation are the same. That Eternal One endued with

Divinity is beheld by Yogins (by their mental eye). Of the measure of the

thumb, ever Full, and different from this eternal organism, coming in

contact with the Vital airs, the Will, the Intellect, and the ten Senses,

it moveth to and fro. That Supreme Controller, worthy of reverential

hymns, capable of everything when vested with accidents and the prime

cause of everything, is manifest as Knowledge in creature-Souls. Fools

alone do not behold him; that Eternal One endued with Divinity is beheld

by Yogins (by their mental eye). Among individuals there are those that

have obtained the mastery of their minds, and those that have not. Yet in

all men the Supreme Soul may be seen equally. Indeed, it resideth equally

in him that is emancipate and in him that is not, with only this

difference that they that are emancipate obtain honey flowing in a thick

jet. That Eternal One endued with Divinity is beheld by Yogins (by their

mental eye). When one maketh life's Sojourn, having attained to the

knowledge of Self and Not-Self, then it matters little whether his

Agni-hotra is performed or not. O monarch, let not such words as 'I am

thy servant' fall from their lips. The Supreme Soul hath another name,

viz., Pure Knowledge. They only that have restrained their minds obtain

Him. That Eternal One endued with Divinity is beheld by Yogins (by their

mental eye). Even such is He. Illustrious and Full, all living creatures

are merged into Him. He that knoweth that embodiment of Fullness

attaineth to his object (emancipation) even here. That Eternal One endued

with Divinity is beheld by Yogins (by their mental eye). That which

flieth away stretching forth thousands of wings, yea, if endued with the

speed of the mind, must yet come back to the Central Spirit within the

living organism (in which the most distant things reside... That Eternal

One endued with Divinity) is beheld by Yogins (by their mental eye). His

form cannot be an object of sight. They only, that are of pure hearts,

can behold him. When one seeketh the good of all, succeedeth in

controlling his mind, and never suffereth his heart to be affected by

grief, then he is said to have purified his heart. Those again that can

abandon the world and all its cares, become immortal. (That Supreme Soul

which is undying),--that Eternal One endued with Divinity--is beheld by

Yogins (by their mental eye). Like serpents concealing themselves in

holes, there are persons who following the dictates of their preceptors,

or by their own conduct conceal their vices from scrutiny's gaze. They

that are of little sense are deceived by these. In fact, bearing

themselves outwardly without any impropriety, these deceive their victims

for leading them to hell. (Him, therefore, who may be attained by

companionship with persons of the very opposite class), that Eternal One

endued with Divinity--is beheld by Yogins (by their mental eye). He that

is emancipate thinks,--this transitory organism can never make me liable

to joy and grief and the other attributes inhering to it: nor can there

be, in my case, anything like death and birth: and, further, when

Brahman, which hath no opposing force to contend against and which is

alike in all times and all places, constitutes the resting-place of both

realities and unrealities, how can emancipation be mine? It is I alone

that am the origin and the end of all causes and effects.--(Existing in

the form of I or Self) that Eternal One endued with Divinity is beheld by

Yogins (by their mental eye). The Brahman-knowing person, who is equal

unto Brahman itself, is neither glorified by good acts nor defiled by bad

ones. It is only in ordinary men that acts, good or bad, produce

different results. The person that knoweth Brahman should be regarded as

identical with Amrita or the state called Kaivalya which is incapable of

being affected by either virtue or vice. One should, therefore, disposing

his mind in the way indicated, attain to that essence of sweetness

(Brahman). That Eternal One endued with Divinity is beheld by Yogins (by

their mental eye). Slander grieveth not the heart of the person that

knoweth Brahman not the thought--I have not studied (the Veda), or, I

have not performed my Agni-hotra. The knowledge of Brahman soon imparteth

to him that wisdom which they only obtain who have restrained their mind.

(That Brahman which freeth the Soul from grief and ignorance)-that

Eternal One endued with Divinity-is beheld by Yogins (by their mental

eye). He, therefore, that beholdeth his own Self in everything, hath no

longer to grieve, for they only have to grieve who are employed in

diverse other occupations of the world. As one's purposes (appeasing

thirst, etc.) may be served in a well as in a large reservoir or vast

expanse, so the various purposes of the Vedas may all be derivable by him

that knoweth the Soul. Dwelling in the heart, and of the measure of the

thumb, that illustrious One--the embodiment of Fullness--is not an object

of sight. Unborn he moveth, awake day and night. He that knoweth him,

becometh both learned and full of joy. I am called the mother and father.

I am again the son. Of all that was, and of all that we will be, I am the

Soul. O Bharata, I am the old grandsire, I am the father, I am the son.

Ye are staying in my soul, yet ye are not mine, nor am I yours! The Soul

is the cause of my birth and procreation. I am the warp and woof of the

universe. That upon which I rest is indestructible. Unborn I move, awake

day and night. It is I knowing whom one becometh both learned and full of

joy. Subtler than the subtle, of excellent eyes capable of looking into

both the past and the future, Brahman is awake in every creature. They

that knows Him know that Universal Father dwelleth in the heart of every

created thing!'"

SECTION XLVII

"Vaisampayana said, 'Thus conversing with Sanat-sujata and the learned

Vidura, the king passed that night. And after the night had passed away,

all the princes and chiefs, entered the court-hall with joyous hearts and

desirous of seeing that Suta (who had returned). And anxious to hear the

message of Partha's, fraught with virtue and profit, all the kings with

Dhritarashtra at their head, went to that beautiful hall. Spotlessly

white and spacious, it was adorned with a golden floor. And effulgent as

the moon and exceedingly beautiful, it was sprinkled over with

sandal-water. And it was spread over with excellent seats made of gold

and wood, and marble and ivory. And all the seats were wrapped with

excellent covers. And Bhishma and Drona and Kripa and Salya, and

Kritavarman and Jayadratha, and Aswatthaman and Vikarna, and Somadatta

and Vahlika and Vidura of great wisdom and Yuyutsu, the great

car-warrior,--all these heroic kings in a body, O bull among the

Bharatas, having Dhritarashtra at their head, entered that hall of great

beauty. And Dussasana and Chitrasena, and Sakuni, the son of Suvala, and

Durmukha and Dussaha, Karna and Uluka and Vivingsati,--these also, with

Duryodhana, the wrathful king of the Kurus, at their head, entered that

hall, O monarch, like the celestials forming the train of Sakra himself.

And filled with these heroes possessed of arms like maces of iron, that

hall looked, O king, like a mountain-cave filled with lions. And all

these mighty bowmen, endued with great energy and blazing, with solar

effulgence, entering the hall, seated themselves on those beautiful

seats. And after all those kings, O Bharata, had taken their seats, the

orderly-in-waiting announced the arrival of the Suta's son, saying,

'Yonder cometh the car that was despatched to the Pandavas. Our envoy

hath returned quickly, by the aid of well-trained steeds of the, Sindhu

breed.' And having approached the place with speed and alighted from the

car, Sanjaya adorned with ear-rings entered that hall full of high-souled

kings. And the Suta said, 'Ye Kauravas, know that having gone to the

Pandavas I am just returning from them. The sons of Pandu offer their

congratulations to all the Kurus according to the age of each. Having

offered their respects in return, the sons of Pritha have saluted the

aged ones, and those that are equal to them in years, and those also that

are younger, just as each should, according to his years, be saluted.

Listen, ye kings, to what I, instructed before by Dhritarashtra, said to

the Pandavas, having gone to them from this place.'

SECTION XLVIII

"Dhritarashtra said, "I ask thee, O Sanjaya, in the presence of my boy

and of these kings, what words were said by the illustrious Dhananjaya of

might that knoweth no diminution,--that leader of warriors,--that

destroyer of the lives of the wicked?'

"Sanjaya said, 'Let Duryodhana listen to the words which the high-souled

Arjuna, eager for fight, uttered, with Yudhishthira's sanction and in the

hearing of Kesava. Fearless (in battle) and conscious of the might of his

arms, the heroic Kiritin, eager for fight, spoke thus unto me in the

presence of Vasudeva, 'Do thou, O suta, say unto Dhritarashtra's son, in

the presence of all the Kurus, and also in the hearing of that Suta's

son, of foul tongue and wicked soul, of little sense, stupid reason, and

of numbered days, who always desires to fight against me, and also in the

hearing of those kings assembled for fighting against the Pandavas, and

do thou see that all the words now uttered by me are heard well by that

king with his counsellors.' O monarch, even as the celestials eagerly

listen to the words of their chief armed with the thunderbolt, so did the

Pandavas and the Srinjayas listened to those words of grave import

uttered by Kiritin. Just these are the words spoken by Arjuna, the

wielder of Gandiva, eager for the fight and with eyes red as the lotus,

'If Dhritarashtra's son doth not surrender to king Yudhishthira of the

Ajamida race, his kingdom, then (it is evident) there must be some sinful

act committed by the sons of Dhritarashtra, whose consequences are yet

unreaped by them, for it can be nothing else when they desire battle with

Bhimasena and Arjuna, and the Aswins and Vasudeva and Sini's son, and

Dhrishtadyumna infallible in arms, and Sikhandin, and Yudhishthira, who

is like Indra himself and who can consume heaven and earth by merely

wishing them ill. If Dhritarashtra's son desireth war with these, then

will all objects of the Pandavas be accomplished. Do not, therefore,

propose peace for the sons of Pandu, but have war if thou likest. That

bed of woe in the woods which was Yudhishthira's when that virtuous son

of Pandu lived in exile; Oh, let a more painful bed than that, on the

bare earth, be now Duryodhana's and let him lie down on it, as his last,

deprived of life. Win thou over those men that were ruled by the wicked

Duryodhana of unjust conduct to the side of Pandu's son endued with

modesty and wisdom and asceticism and self-restraint and valour and might

regulated by virtue. Endued with humility and righteousness, with

asceticism and self-restraint and with valour regulated by virtue, and

always speaking the truth, our king, though afflicted by numerous

deceptions, hath forgiven all and hath patiently borne great wrongs. When

the eldest son of Pandu, of soul under proper control, will indignantly

dart at the Kurus his terrible wrath accumulated for years, then will the

son of Dhritarashtra repent for this war. As a blazing fire burning all

around consumeth dry grass in the hot season, so will Yudhishthira,

inflamed with wrath, consume the Dhritarashtra host by glance alone of

his eye. When Dhritarashtra's son will behold Bhimasena, that wrathful

Pandava of terrific impetus, stationed on his car, mace in hand, vomiting

the venom of his wrath, then will Duryodhana repent for this war. Indeed,

when he will behold Bhimasena, who always fighteth in the van, accoutred

in mail, scarcely capable of being looked at even by his own followers

felling hostile heroes and devastating the enemy's ranks like Yama

himself, then will the exceedingly vain Duryodhana recollect these words.

When he will behold elephants, looking like mountain-peaks, felled by

Bhimasena, blood flowing their broken heads like water from broken casks,

then will Dhritarashtra's son repent for this war. When falling upon the

sons of Dhritarashtra the fierce Bhima of terrible mien, mace in hand,

will slaughter them, like a huge lion falling upon a herd of kine, then

will Duryodhana repent for this war. When the heroic Bhima undaunted even

in situations of great danger and skilled in weapons-when that grinder of

hostile hosts in battle,--mounted on his car, and alone will crush by his

mace crowds of superior cars and entire ranks of infantry, seize by his

nooses strong as iron, the elephants of the hostile army, and mow down

the Dhritarashtra's host, like a sturdy woodsman cutting a forest down

with an axe, then will Dhritarashtra's son repent for this war. When he

will behold the Dhartarashtra's host consumed like a hamlet full of

straw-built huts by fire, or a field of ripe corn by lightning,--indeed

when he will behold his vast army scattered, its leaders slain, and men

running away with their back towards the field afflicted with fear, and

all the warriors, humbled to the dust, being scorched by Bhimasena with

the fire of his weapons,--then will the son of Dhritarashtra repent for

this war, When Nakula, that warrior of wonderful feats, that foremost of

all car-warriors, dexterously shooting arrows by hundreds, will mangle

the car-warriors of Duryodhana, then will the son of Dhritarashtra repent

for this war. Accustomed to enjoy all the comforts and luxuries of life,

when Nakula, recollecting that bed of woe on which he had slept for a

long time in the woods, will vomit the poison of his wrath like an angry

snake, then will the son of Dhritarashtra repent for this war. Ready to

lay down their very lives, the (allied) monarchs, O Suta, urged to battle

by king Yudhishthira the just, will furiously advance on their

resplendent cars against the (hostile) army. Beholding this, the son of

Dhritarashtra will certainly have to repent. When the Kuru prince will

behold the five heroic sons of (Draupadi), tender in years but not in

acts, and all well-versed in arms, rush, reckless of their lives, against

the Kauravas, then will that son of Dhritarashtra repent for this war.

When bent upon carnage Sahadeva, mounted on his car of noiseless wheels,

and motion incapable of being obstructed, and set with golden stars, and

drawn by well-trained steeds, will make the heads of monarchs roll on the

field of battle with volleys of arrows,--indeed, beholding that warrior

skilled in weapons, seated on his car in the midst of that frightful

havoc, turning now to the left and now to the right and falling upon the

foe in all directions, then will the son of Dhritarashtra repent for this

war. Indeed, when the modest but mighty Sahadeva, skilled in battle,

truthful, conversant with all the ways of morality, and endued with great

activity and impetuousness, will fall upon the son of Gandhari in fierce

encounter and rout all his followers, then will the son of Dhritarashtra

repent for this war. When he will behold the sons of Draupadi, those

great bowmen, those heroes skilled in weapons and well-versed in all the

ways of chariot-fighting, dart at the foe like snakes of virulent poison,

then will the son of Dhritarashtra repent for this war. When that slayer

of hostile heroes, Abhimanyu, skilled in arms like Krishna himself, will

overpower the foe showering upon them, like the very clouds, a thick

downpour of arrows, then will the son of Dhritarashtra repent for this

war. Indeed, when he will behold that son of Subhadra, a child in years

but not in energy, skilled in weapons and like unto Indra himself,

failing like Death's self upon the ranks of the foe, then will the son of

Dhritarashtra repent for this war. When the youthful Prabhadrakas, endued

with great activity, well-versed in battle, and possessed of the energy

of lions will overthrow the sons of Dhritarashtra with all their troops,

then will Duryodhana repent for this war. When those veteran car-warriors

Virata and Drupada will assail, at the head of their respective

divisions, the sons of Dhritarashtra and their ranks, then will

Duryodhana repent for this war. When Drupada, skilled in weapons, and

seated on his car, desirous of plucking the heads of youthful warriors,

will wrathfully strike them off with arrows shot from his bow, then will

the son of Dhritarashtra repent for this war. When that slayer of hostile

heroes, Virata will penetrate into the ranks of the foe, grinding all

before him with the aid of his Matsya warriors of cool courage, then will

the son of Dhritarashtra repent for this war. When he will behold in the

very van the eldest son of the Matsya king, of cool courage and collected

mien, seated on his car and accoutred in mail on behalf of the Pandavas,

then will the son of Dhritarashtra. repent for this war. I tell thee

truly that when that foremost of Kaurava heroes, the virtuous son of

Santanu, will be slain in battle by Sikhandin, then all our foes, without

doubt, will perish. Indeed, when, overthrowing numerous car-warriors,

Sikhandin, seated on his own well-protected car, will proceed towards

Bhishma, crushing multitudes of (hostile) cars by means of his own

powerful steeds, then will the son of Dhritarashtra repent for this war.

When he will behold Dhristadyumna unto whom Drona hath imparted all the

mysteries of the science of weapons, stationed in splendour in the very

van of the Srinjaya ranks, then will the son of Dhritarashtra repent.

Indeed, when the leader of the Pandava host, of immeasurable prowess and

capable of withstanding the rush of any force, will proceed to attack

Drona in battle, crushing with his arrows the Dhritarashtra ranks, then

will Duryodhana repent for this war. What enemy can withstand him who

hath, for fighting in his van, that lion of the Vrishni race, that chief

of the Somakas, who is modest and intelligent, mighty and endued with

great energy, and blessed with every kind of prosperity? Say also this

(unto Duryodhana),--Do not covet (the kingdom). We have chosen, for our

leader, the dauntless and mighty car-warrior Satyaki, the grandson of

Sini, skilled in weapons and having none on earth as his equal. Of broad

chest and long arms, that grinder of foes, unrivalled in battle, and

acquainted with the best of weapons, the grandson of Sini, skilled in

arms and perfectly dauntless, is a mighty car-warrior wielding a bow of

full four cubits' length. When that slayer of foes, that chief of the

Sinis, urged by me, will shower, like the very clouds, his arrows on the

foe, completely overwhelming their leaders with that downpour, then will

the son of Dhritarashtra repent for this war. When that illustrious

warrior of long arms and firm grasp of the bow, musters his resolution

for fight, the foe then, like kine getting the scent of the lion, fly

away from him before even commencing the encounter. That illustrious

warrior of long arms and firm grasp of the bow is capable of splitting

the very hills and destroying the entire universe. Practised in weapons,

skilled (in battle), and endued with exceeding lightness of hand, he

shineth on the field of battle like the sun himself in the sky. That lion

of the Vrishni race, that scion of Yadu's line, of superior training,

hath diverse wonderful and excellent weapons. Indeed, Satyaki is

possessed of a knowledge of all those uses of weapons that are said to be

of the highest excellence. When he will behold in battle the golden car

of Satyaki of Madhu's race, drawn by four white steeds, then will that

wretch of uncontrolled passions, the son of Dhritarashtra, repent. When

he will also behold my terrible car, endued with the effulgence of gold

and bright gems, drawn by white steeds and furnished with the banner

bearing the device of the Ape and guided by Kesava himself, then will

that wretch of uncontrolled passions repent. When he will hear the fierce

twang produced by the constant stretch of the bow-string with fingers

cased in leather gloves,--that terrible twang, loud as the rolling of the

thunder, of my bow Gandiva wielded by me in the midst of the great

battle,--then will that wicked wretch, the son of Dhritarashtra repent,

beholding himself abandoned by his troops, flying away like kine from the

field of battle in all directions, overwhelmed with the darkness created

by my arrowy downpour. When he will behold innumerable keen-edged arrows,

furnished with beautiful wings, and capable of penetrating into the very

vitals, shot from the string of Gandiva, like fierce and terrible flashes

of lightning emitted by the clouds, destroying enemies by thousands, and

devouring numberless steeds and elephants clad in mail, then will the son

of Dhritarashtra repent for this war. When he will behold the arrows shot

by the enemy turned off, or turned back struck by my shafts, or cut to

pieces pierced transversely by my arrows, then will the foolish son of

Dhritarashtra repent for this war. When broad-headed arrows shot by my

hands will strike off the heads of youthful warriors, like birds picking

off fruits from the tree-tops, then will the son of Dhritarashtra repent

for this war. When he will behold excellent warriors of his failing down

from their cars, and elephants and steeds rolling on the field, deprived

of life by my arrows, then will the son of Dhritarashtra repent for this

war. When he will behold his brothers, even before fairly coming within

the range of the enemy's weapons, die all around, without having achieved

anything in battle, then will the son of Dhritarashtra repent for this

war. When pouring my blazing shafts incessantly, I will, like Death

himself with mouth wide-open, destroy on all sides multitudes of cars and

foot-soldiers, then will that wretch repent. When he will behold his own

troops, covered with the dust raised by my car wander in all directions,

torn to pieces by Gandiva and reft of senses, then will that wretch

repent. When he will behold his whole army running away in fear in all

directions, mangled in limbs, and bereft of senses; when he will behold

his steeds, elephants, and foremost of heroes slain; when he will see his

troops thirsty, struck with panic, wailing aloud, dead and dying, with

their animals exhausted; and hair, bones and skulls lying in heaps around

like half-wrought works of the Creator, then will that wretch repent.

When he will behold on my car, Gandiva, Vasudeva, and the celestial conch

Panchajanya, myself, my couple of inexhaustible quivers, and my conch

called Devadatta as also my white steeds, then will the son of

Dhritarashtra repent for this war. When I consume the Kauravas, like Agni

consuming innumerable wicked souls assembled together at the time of

ushering in another Yuga at the end of the last one, then Dhritarashtra

with all his sons repent. When the wicked, hearted and the wrathful son

of Dhritarashtra will be deprived of prosperity with brothers and army

and followers, then, reft of pride and losing heart and trembling all

over, will that fool repent. One morning when I had finished my

water-rites and prayers, a Brahmana spoke unto me these pleasant words,

'O Partha, thou shalt have to execute a very difficult task. O

Savyasachin, thou shalt have to fight with thy foes. Either Indra riding

on his excellent steed and thunderbolt in hand will walk before thee

slaying thy foes in battle, or Krishna, the son of Vasudeva will protect

thee from behind riding on his car drawn by the steeds headed by Sugriva.

Relying on those words, I have, in this battle passing over Indra, the

wielder of the thunderbolt, preferred Vasudeva as my ally. That Krishna

hath been obtained by me for the destruction of those wicked ones. I see

the hand of the gods in all this. The person whose success is only wished

for by Krishna, without the latter's actually taking up arms in his

behalf, is certain to prevail over all enemies, even if those be the

celestials with Indra at their head, while anxiety there is none if they

be human. He that wisheth to conquer in battle that foremost of heroes,

Vasudeva's son Krishna endued with great energy, wisheth to cross by his

two arms alone the great ocean of wide expanse and immeasurable water.

He. that wisheth to split by a slap of his palm the high Kailasa

mountain, is not able to do the slightest damage to the mountain although

his hand only with its nails is sure to wear away. He that would conquer

Vasudeva in battle, would, with his two arms, extinguish a blazing fire,

stop the Sun and the Moon, and plunder by force the Amrita of the

gods,--that Vasudeva, viz., who having mowed down in battle by main force

all the royal warriors of the Bhoja race, had carried off on a single car

Rukmini of great fame for making her his wife; and by her was afterwards

born Pradyumna of high soul. It was this favourite of the gods, who,

having speedily smashed the Gandharas and conquered all the sons of

Nagnajit, forcibly liberated from confinement king Sudarsana of great

energy. It was he that slew king Pandya by striking his breast against

his, and moved down the Kalingas in battle Burnt by him, the city of

Varanasi remained for many years without e king, incapable of being

defeated by others. Ekalavya, the king of the Nishadas, always used to

challenge this one to battle; but slain by Krishna he lay dead like the

Asura Jambha violently thrashed on a hillock. It was Krishna, who, having

Baladeva for his second, slew Ugrasena's wicked son (Kansa), seated in

court in the midst of the Vrishnis and the Andhakas, and then gave unto

Ugrasena the kingdom. It was Krishna who fought with king Salya, the lord

of Saubha, stationed in the skies, fearless in consequence of his powers

of illusion; and it was he, who, at the gate of Subha caught with his

hands the fierce Sataghni (hurled by Saubha's lord). What mortal is able

to bear his might? The Asuras had a city named Pragjyotisha, which was

formidable, inaccessible and unbearable. It was there that the mighty

Naraka, the son of the Earth, kept the jewelled ear-rings of Aditi,

having brought them by force. The very gods, who, fearless of death,

assembled together with Sakra at their head were incapable of conquering

him. Beholding Kesava's prowess and might, and weapon that is

irresistible, and knowing also the object of his birth, the gods employed

him for the destruction of those Asuras. Vasudeva, too, endued with all

the divine attributes that ensure success, agreed to undertake that

exceedingly difficult task. In the city of Nirmochana that hero slew six

thousand Asuras, and cutting into pieces innumerable keen-edged shafts,

he slew Mura and hosts of Rakshasas, and then entered that city. It was

there, that an encounter took place between the mighty' Naraka and Vishnu

of immeasurable strength. Slain by Krishna, Naraka lay lifeless there,

like a Karnikara tree uprooted by the wind. Having slain the Earth's son,

Naraka, and also Mura, and having recovered those jewelled ear-rings, the

learned Krishna of unparalleled prowess came back, adorned with beauty

and undying fame. Having witnessed his terrible feats in that battle, the

gods then and there blessed him saying, 'Fatigue will never be thine in

fights, neither the firmament nor the waters shall stop thy course, nor

shall weapons penetrate thy body.' And Krishna, by all this, regarded

himself amply rewarded. Immeasurable, and possessed of great might, in

Vasudeva ever exist all the virtues. And yet the son of Dhritarashtra

seeketh to vanquish that unbearable Vishnu of infinite energy, for that

wretch often thinks of imprisoning him. Krishna, however, beareth all

this for our sake only. That wretch seeketh to create a sudden disunion

between Krishna and myself. How far, however, he is capable of taking

away the affection of Krishna from the Pandavas, he will see on the field

of battle. Having bowed down unto Santanu's son, and also Drona with his

son, and the unrivalled son of Saradwat, I shall fight for regaining our

kingdom. The God of justice himself, I am sure, will bring destruction on

that sinful man who will fight with the Pandavas. Deceitfully defeated at

dice by those wretches, ourselves, of royal birth, had to pass twelve

years in great distress in the forest and one long year in a state of

concealment. When those Pandavas are still alive, how shall the sons of

Dhritarashtra rejoice, possessing rank and affluence? If they vanquish us

in fight, aided by the very gods headed by Indra, the then practice of

vice would be better than virtue, and surely there would be nothing like

righteousness on earth. If man is affected by his acts, if we be superior

to Duryodhana, then, I hope that, with Vasudeva as my second, I shall

slay Duryodhana, with all his kinsmen. O lord of men, if the act of

robbing us of our kingdom be wicked, if these our own good deeds be not

fruitless, than beholding both this and that, it seems to me, the

overthrow of Duryodhana is certain. Ye Kauravas, ye will see it with your

eyes that, if they fight, the sons of Dhritarashtra shall certainly

perish. If they act otherwise instead of fighting, then they may live;

but in the event of a battle ensuing, none of them will be left alive.

Slaying all the sons of Dhritarashtra along with Karna, I shall surely

wrest the hole of their kingdom, Do ye, meanwhile, whatever ye think

best, and enjoy also your wives and other sweet things of life. There

are, with us, many aged Brahmanas, versed in various sciences, of amiable

behaviour, well-born, acquainted with the cycle of the years, engaged in

the study of astrology, capable of understanding with certainty the

motions of planets and the conjunctions of stars as also of explaining

the mysteries of fate, and answering questions relating to the future,

acquainted with the signs of the Zodiac, and versed with the occurrences

of every hour, who are prophesying the great destruction of the Kurus and

the Srinjayas, and the ultimate victory of the Pandavas, so that

Yudhishthira, who never made an enemy, already regardeth his objects

fulfilled in consequence of the slaughter of his foes. And Janardana

also, that lion among the Vrishnis, endued with the knowledge of the

invisible future, without doubt, beholdeth all this. And I also, with

unerring foresight, myself behold that future, for that foresight of

mine, acquired of old, is not obstructed. The sons of Dhritarashtra, if

they fight, will not live. My bow, Gandiva, yawneth without being

handled; my bow-string trembleth without being stretched; and arrows

also, issuing from my quiver's mouth, are again and again seeking to fly.

My bright scimitar issueth of itself from its sheath, like a snake

quitting its own worn off slough; and on the top of my flag-staff are

heard terrific voices,--When shall thy car be yoked, O Kiritin?

Innumerable jackals set up hideous howls at night, and Rakshasas

frequently alight from the sky; deer and jackals and peacocks, crows and

vultures and cranes, and wolves and birds of golden plumage, follow in

the rear of my car when my white steeds are yoked unto it. Single-handed

I can despatch, with arrowy showers, all warlike kings, to the regions of

death. As a blazing fire consumeth a forest in the hot season, so,

exhibiting diverse courses, I will hurl those great weapons called

Sthur-karna, Pasupata, and Brahma, and all those that Sakra gave me, all

of which are endued with fierce impetuosity. And with their aid, setting

my heart on the destruction of those monarchs, I will leave no remnant of

those that come to the field of battle. I will rest, having done all

this. Even this is my chief and decided resolve. Tell them this, O son of

Gavalgana. Look at the folly of Duryodhana! O Suta, they that are

invincible in battle even if encountered with the aid of the very gods

headed by Indra,--even against them that son of Dhritarashtra thinketh of

warring! But so let it be even as the aged Bhishma, the son of Santanu,

and Kripa, and Drona with his son, and Vidura endued with great wisdom,

are saying, 'May the Kauravas all live long!"

SECTION XLIX

"Vaisampayana said, 'In the midst, O Bharata, of all those assembled

kings, Bhishma, the son of Santanu, then said these words unto

Duryodhana, 'Once on a time, Vrihaspati and Sakra went to Brahma. The

Maruts also with Indra, the Vasus with Agni, the Adityas, the Sadhyas,

the seven celestial Rishis, the Gandharvas, Viswavasu, and the beautiful

tribes of the Apsaras, all approached the ancient Grandsire. And having

bowed down unto the Lord of the universe, all those dwellers of heaven

sat around him. Just then, the two ancient deities, the Rishis Nara and

Narayana, as if drawing unto themselves by their own energy the minds and

energies of all who were present there, left the place.' Thereupon,

Vrihaspati asked Brahma, saying,--Who are these two that leave the place

without worshipping thee? Tell us, O Grandsire, who are they? Thus asked,

Brahma said, 'These two, endued with ascetic merit, blazing with

effulgence and beauty, illuminating both the earth and the heaven,

possessed of great might, and pervading and surpassing all, are Nara and

Narayana, dwelling now in the region of Brahman having arrived from the

other world. Endued with great might and prowess, they shine in

consequence of their own asceticism. By their acts they always contribute

to the joy of the world. Worshipped by the gods and the Gandharvas, they

exist only for the destruction of Asuras.'

"Bhishma continued, 'Having heard these words, Sakra went to the spot

where those two were practising ascetic austerities, accompanied by all

the celestials and having Vrihaspati at their head. At that time, the

dwellers of heaven had been very much alarmed in consequence of a war

raging between themselves and the Asuras. And Indra asked that

illustrious couple to grant him a boon. Thus solicited, O best of the

Bharata race, those two said,--Name thou the boon.--Upon this Sakra said

unto them,--Give us your aid.--They then said unto Sakra,--We will do

what thou wishest. And then it was with their aid that Sakra subsequently

vanquished the Daityas and the Danavas. The chastiser of foes, Nara, slew

in battle hundreds and thousands of Indra's foes among the Paulomas and

the Kalakhanjas. It was this Arjuna, who, riding on a whirling car,

severed in battle, with a broad-headed arrow, the head of the Asura

Jambha while the latter was about to swallow him. It was he who afflicted

(the Daitya city of Hiranyapura) on the other side of the ocean, having

vanquished in battle sixty thousands of Nivatakavachas. It was this

conqueror of hostile towns, this Arjuna of mighty arms, that gratified

Agni, having vanquished the very gods with Indra at their head. And

Narayana also hath, in this world, destroyed in the same way numberless

other Daityas and Danavas. Even such are those two of mighty energy that

are now seen united with each other. It hath been heard by us that the

two heroic and mighty car-warriors, Vasudeva and Arjuna, that are now

united with each other, are those same ancient gods, the divine Nara and

Narayana. Amongst all on earth they are incapable of being vanquished by

the Asuras and the gods headed by Indra himself. That Narayana is

Krishna, and that Nara is Falguna. Indeed, they are one Soul born in

twain. These two, by their acts, enjoy numerous eternal and inexhaustible

regions, and are repeatedly born in those worlds when destructive wars

are necessary. For this reason their mission is to fight. Just this is

what Narada, conversant with the Vedas, had said unto the Vrishnis. When

thou, O Duryodhana, wilt see Kesava with conch-shell and discus, and mace

in hand, and that terrible wielder of the bow, Arjuna, armed with

weapons, when thou wilt behold those eternal and illustrious ones, the

two Krishnas seated on the same car, then wilt thou, O child, remember

these my words. Why should not such danger threaten the Kurus when thy

intellect, O child, hath fallen off from both profit and virtue? If thou

heedest not my words, thou shalt then have to hear of the slaughter of

many, for all the Kauravas accept thy opinion. Thou art alone in holding

as true the opinion, O bull of the Bharata race, only three persons,

viz., Karna, a low-born Suta's son cursed by Rama, Sakuni, the son of

Suvala, and thy mean and sinful brother Dussasana.'

'Karna said. 'It behoveth thee not, O blessed grandsire, to use such

words towards me, for I have adopted the duties of the Kshatriya order

without falling off from those of my own. Besides, what wickedness is

there in me? I have no sin known to any one of Dhritarashtra's people. I

have never done any injury to Dhritarashtra's son; on the other hand, I

will slay all the Pandavas in battle. How can they that are wise make

peace again with those that have before been injured? It is always my

duty to do all that is agreeable to king Dhritarashtra, and especially to

Duryodhana, for he is in possession of the kingdom.'

"Vaisampayana continued, 'Having listened to these words of Karna,

Bhishma the son of Santanu, addressing king Dhritarashtra, again said,

'Although this one often boasteth saying,--I shall slay the

Pandavas,--yet he is not equal to even a sixteenth part of high-souled

Pandavas. Know that the great calamity that is about to overtake thy sons

of wicked souls, is the act of this wretched son of a Suta! Relying upon

him, thy foolish son Suyodhana hath insulted those heroes of celestial

descent, those chastiser of all foes. What, however, is that difficult

feat achieved by this wretch before that is equal to any of those

achieved of old by every one of the Pandavas? Beholding in the city of

Virata his beloved brother slain by Dhananjaya who displayed such

prowess, what did this one then do? When Dhananjaya, rushing against all

the assembled Kurus, crushed them and took away their robes, was this one

not there then? When thy son was being led away as a captive by the

Gandharvas on the occasion of the tale of the cattle, where was this son

of a Suta then who now belloweth like a bull? Even there, it was Bhima,

and the illustrious Partha, and the twins, that encountered the

Gandharvas and vanquished them. Ever beautiful, and always unmindful of

both virtue and profit, these, O bull of the Bharata race, are the many

false things, blessed be thou, that this one uttereth.'

'Having heard these words of Bhishma, the high-souled son of Bharadwaja,

having paid due homage unto Dhritarashtra and the assembled kings, spoke

unto him these words, 'Do that, O king, which the best of the Bharatas,

Bhishma, hath said. It behoveth thee not to act according to the words of

those that are covetous of wealth. Peace with the Pandavas, before the

war breaks out, seems to be the best. Everything said by Arjuna and

repeated here by Sanjaya, will, I know, be accomplished by that son of

Pandu, for there is no bowman equal unto him in the three world!' Without

regarding, however, these words spoken by both Drona and Bhishma, the

king again asked Sanjaya about the Pandavas. From that moment, when the

king returned not a proper answer to Bhishma and Drona, the Kauravas gave

up all hopes of life.'"