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Mahabharata
Sanjayayana Parva
The arrival of the priest. The mission from Dhritarashtra. The queries of Yudhishthira. The speech of Sanjaya. The speech of Yudhishthira. The speech of Sanjaya. The speech of Yudhishthira. Words of Krishna. The words of Yudhishthira. The words of Sanjaya.
Vaishampayana said:
The priest of Drupada, having arrived near the son of Kuru, was greeted by Dhritarashtra, Bhishma and Vidura.
Having asked him if everything were well with him and also made enquiries about his health in the midst of all the leaders of his army he said these words.
It is known to all, what the duty of a king is as it obtains since a long period back, but through known, yet shall I speak, as a preface to my speech proper.
It is known that Dhritarashtra and Pandu are the sons of one and their paternal kingdom must be shared by them equally-there is no doubt about it.
Those who are the sons of Dhritarashtra have obtained the position of their father why have not the sons of Pandu obtained the paternal kingdom?
It is known to you, how in former days, the sons of Pandu, did not obtain their ancestral wealth which was wrested from them by the son of Dhritarashtra.
They sought (to remove them) by several means, calculated even to bring their lives to an end, but they have not yet reached the termination's of their lives, so they were unable to send them to the palace of the king of Death (Yama).
Then again, the kingdom gained by the noble-minded ones through their own strength was taken away from them by a trick by the mean sons of Dhritarashtra united with the son of Subala.
Even this act, undesirable as it was, approved of by him and they lived for thirteen years in the great forest.
In the court too serious troubles were experienced by the heroes along with their wife and in the forest diverse troubles of great magnitude were met with by them.
And in the same way in the town of Virata, hard troubles were met with by the large minded ones as great pains are endured by wicked souls, when they transmigrate into other beings.
Forgetting all these troubles gone through by them in past times those foremost, among the race of Kuru, are desirous of peace with the son of Kuru.
Knowing their nature and the nature of Duryodhana, the well wishers (of the letter) should, properly speaking on this occasion, lead the son of Dhritarashtra (to an amicable settlement).
These heroes do not (want to) wage war with the son of Kuru. The sons of Pandu do not want (to get back) their own by ruining the world.
The reason, which the son of Dhritarashtra brings forward for war, cannot be regarded as a reason for they are the stronger.
Seven Akshauhinis have been collected for the son of Dharma (Yudhishthira), they all desirous of fighting with the sons of Kuru, are waiting for his permission.
There are others, best among men, who are, each of them equal to thousand Akshauhinis - for instance, the son of Satyaki, Bhimasena and the twin brothers of very great strength.
On one side are united those eleven (Akshauhinis) and on the other, Dhananjaya of great strength and of many forms.
An Kiritin suppress the entire army, so does Vasudeva of long arms and of great luster.
What man will fight against an army superior in number, the prowess of Kiritin and the wisdom of Krishna.
Therefore do you, as dictated by virtue and as agreed to in the stipulation, give back that which should be returned. Don't you let this opportunity.
Vaishampayana said:
Having heard these words of his, Bhishma, of great luster and old in wisdom, did him due honours and spoke these words to him as suited the occasion.
It is lucky that they all along with Damodara are doing well; it is lucky that have secured aid and it is lucky that they are intent on acting virtuously.
And it is lucky that our cousins, the sons of Kuru, desire peace, it is lucky that the sons of Pandu are not desirous of war with their relations.
Truth has been spoken by you; it is so; no doubt your words are very sharp; in my opinion that is so because you are a Brahmana.
Kiritin the son of Pritha is strong, well coached in handling weapons and of mighty prowess; who is there to stand against Dhananjaya the son of Pandu?
These sons, of Pandu, have doubtless borne much troubles here and in the forest and rightly speaking they are doubtless entitled to the wealth of their fathers.
Even the holder of the thunderbolt himself (cannot withstand him) how can others bearing the bow? He is capable of standing against the three worlds; this is my opinion.
While Bhishma was speaking Karna, having interrupted his words in anger and insolence and looking at Duryodhana, said -
O Brahmana, what you say is not unknown in this world nor by any being; why do you repeat it again and again?
In days of old, Shakuni on behalf of Duryodhana defeated (Yudhishthira) at a game of dice and it was according to a stipulation that Yudhishthira the son of Pandu went to the forest.
He now, like a fool disregarding that stipulation, wants his paternal wealth depending on the armies supplied him by the Matsyas and by the king of Panchala.
O learned one, Duryodhana will not yield even one foot of ground through fear, but responding to the call of virtue he will yield even the entire world to his enemy.
If they want back the kingdom of their forefathers let them, as stipulated, reside in the forest to the end of the period (agreed on).
Then may they come to seek refuse with Duryodhana without any fear; let them not through folly adopt an unrighteous course.
If the sons of Pandu, bidding adieu to a righteous course, desire war, then will they, after coming face to face with these foremost among the race of Kurus, have occasion to remember my words.
Bhishma said:
O son of Radha, why do you talk so much? It is fitting that you should remember his deeds; alone the son of Pritha vanquished in battle six charioteers.
You have seen the deeds of him who had been victories on many occasions; if we do not do what this Brahmana has said most certainly shall we be killed by him.
Vaishampayana said:
Then Dhritarashtra, having pleased Bhishma by approving of his words and having rebuked the son of Radha, said these words.
What Bhishma, the son of Shantanu, has said is calculated to promote our interests and those of the entire world.
After mature deliberation, shall I send Sanjaya to the sons of Pritha, therefore do you go back at once this day to the sons of Pandu.
And the son of Kuru, having done him honours, sent him to the sons of Pandu and having summoned Sanjaya to the council, said these words.
Dhritarashtra said:
It is said, O Sanjaya, that the sons of Pandu have reached Upaplavya; going out do you find out (if) this ( is true), do due honours to the one who has created no enemies (Yudhishthira); it is fortunate that you are present here.
To all do you, O Sanjaya, communicate our well being. Having resided in the forest and met with troubles, they who are inclined to do good to others without deceit and honest still entertain friendly feeling towards us.
Never did I, O Sanjaya, observe any falsehood in the sons of Pandu. Having gained all their wealth through sheer strength of their own, have they made over the same to me.
Never did I observe any questionable act in them. Though I was always on the look-out, yet never did I find anything done by these sons of Pritha for which we could blame them. They always work for the sake of virtue and their own interests and never request others for their own well being.
Having by their patience and wisdom subjugated heat, cold, hunger, thirst, sleep, laziness anger, pleasure and folly, the sons of Pritha always try for virtue and their own interests.
On suitable occasions, do they give away wealth to their friends and friendship with them does not decrease through long residence together. The sons of Pritha honour others and promote their interest according to their deserts. They have no haters in the side of Ajmida.
Except the great weak-minded fool, Duryodhana and the still meaner Karna. These two alone are increasing the energy of these large-minded souls who do not desire for their own happiness.
Duryodhana who is strong in the beginning only and who is accustomed to every sort of indulgence thinks that he does well (increasing their energy). The boy thinks too that he is capable of robbing the living son of Pandu, of their share.
He who is followed by Arjuna, Keshava, Vrikodara, Satyaki, the two sons of Madri (Nakula and Sahadeva) and Sanjaya; it is best to give up his share before the war.
Savyasachin, holding the Gandiva bow is alone capable of subjugating the ear from his chariot and in the same way is the noble- minded Keshava, accustomed to got victories and unapproachable, the ruler of the three worlds.
In all the worlds, he is the only worthy man. What man could stand against his flight of arrows which roar like the clouds and which fly with the swiftness of locusts.
Seated on one car, with the help of the Gandiva bow, Savyasachin, having subjugated the Kauravas of the north and the northern country as well, took away their wealth and turned the people of Dravida into his soldier followers.
Savyasachin, with the help of the Govinda bow, having subjugated the gods with Indra at their head, in the Agni and thus enhanced the honour and redwing of the sons of Pandu.
There is none equal to Bhima in wielding the mace, none too equal to him in riding elephants and it is said that as a car-warrior he is not inferior to Arjuna and in strength of arms he has the prowess of ten thousand elephants.
Well-trained and strong, being rendered an enemy and inspired with worth he would burn down the sons of Dhritarashtra. Being always very wrathful and strong he is incapable of being defeated even by Vasava (Indra) himself.
The two brothers, the sons of the king of Madri, of good heart, strong quick-handed and well trained by the sons of Falguna, will leave no vestige of the enemies as a pair of birds of prey destroy a flight of birds.
I regard this vast army of ours, as being not in existence, when it encounters them. Among them is the powerful Dhrishtadyumna who is regarded as one of the Pandavas.
I understand that the foremost, among the Somakas with his ministers, has devoted his soul to the cause of the sons of Pandu; who else can withstand him who has made no enemies (Yudhishthira) whose army is led by that best among the Vrishnis.
Virata, the lord of the people of Matsya, who is of mature age, who has lived with the Pandavas and whose desires have been fulfilled by them, with his sons is there ever increased in the cause of the sons of Pandu and a staunch adherent of Yudhishthira.
And the five brothers, the eminent and mighty princes of Kaikeya, have been deprived of their kingdom (by us) and they follow the sons of Pritha, desirous of the kingdom of the Kaikeyas and waiting for an opportunity of fighting (with us).
And all the heroes among the lords of the Earth have been brought together and are interested in the cause of the sons of Pandu. I hear that these heroes worthy of respect have become followers of the virtuous king out of love.
Heroes who live in the hills and in fortresses, who are of good lineage in the world and aged and many Mlechas who are adepts in handling various weapons have been brought together and made interested in the cause of the sons of Pandu.
And king Pandya too, in battle an equal of Indra, who is noble-minded, a hero energy, accompanied by many heroes, has come, espousing the cause of the sons of Pandu.
That Satyaki, who has learnt the use of arms from Drona, Arjuna, Vasudeva, Kripa and Bhima and who is said to be the equal of the son of Krishna, Pradyumna, is enlisted in the cause of the sons of Pandu.
Formerly did assemble the kings of the Chedis and the Karushas with all their preparations and among them stood the king of Chedis, with his blazing beauty and scorching (sight) like the sun.
He was regarded as being incapable of being vanquished in battle and the foremost among all the users of the bow. Krishna at once killed him by force of his own strength and thus destroyed all the hopes of the Kshatriyas.
In days of old did Krishna merely by looking at him (Shishupala) who was honoured by the kings, at whose head stood the king of the Karushas thereby increasing the fame and honour of the Pandavas.
Seeing that Keshava was incapable of being vanquished in his chariot drawn by white horses they fled leaving the ruler of the Chedis as small animals do at the sight of a lion.
He, who out of impudence, engaged in a fight in chariots with Vasudeva, lies killed by Krishna like a Karnikara tree uprooted by the wind.
Remembering what has been brought to my notice regarding the might of Keshava and the deeds of Vishnu I got no peace of mind, O son of Gavalgani.
No enemy whatever can withstand them whose leader is that best of the Vrishnis. My heart trembles with fear at hearing that the, two Krishna's are united together on one the same chariot.
If the dull-headed one dose not fight with these two then may my son fare well, otherwise will they burn up the Kurus as Indra and Vishnu did the army of the Daityas.
In my opinion is equal to Shakra himself and the hero of the Vrishni race is Vishnu himself. The son of Kunti has refuge in virtue, is brave and avoids shameful deeds and the son of Pandu has created no enemies.
He, who has been banished by Duryodhana, is not evil-minded otherwise being wrathful he would have consumed all the sons of Dhritarashtra. I do not fear Arjuna, Vasudeva or even Bhima or the twins so I, in the same measure, fear.
The wrath of the king, O Suta, when he is angry; having practiced great austerities and Brahmacharya vows his desire will be fulfilled.
Seeing his wrath and knowing that the cause is just, I am now very much afraid, therefore as an emissary from me do you quickly go to the encampment of the king of Panchala on a swift-going car.
Repeatedly will you ask him who has created no enemies in affectionate terms about his health; and going, O son, near Janardana also, who is possessed of great qualities, heroic and noble-minded.
Will you ask about his welfare, on my behalf and say that Dhritarashtra is desirous of peace with the sons of Pandu. There is request of that the son of Kunti will not comply with, O Suta.
Krishna is as dear to them as their own selves and being wise he is ever engaged in their. Also of the assembled sons of Pandu and the Srinjayas and Janardana and Yuyudhana and Virata,
Will you enquire about their health on my behalf and in the same way of the five sons of Draupadi. And whatever you think fit to be said to the foe, as occasion arises and also whatever you think to be conducive the interests of the race of Bharata must you say, O Sanjaya, among those kings. And do not utter anything which may give cause for hostility.
Vaishampayana said:
Sanjaya, having heard the words of king Dhritarashtra, to Upaplavya to see the sons of Pandu of illimitable strength.
And having reached the presence of king Yudhishthira the son of Kunti, the son of Suta (caste) first made his obeisance and then said -
And Sanjaya the son of Gavalgana and the son of a Suta (caste) cheerfully said to him who had created no enemies. It is fortunate, O king, that I see you without decease, having friends and equal to the great Indra.
The aged and wise king Dhritarashtra the son of Ambika, asks about your health. Is Bhima the foremost among the sons of Pandu well and is Dhananjaya so are these two sons of the king of Madri,
How is the princess Krishna, the daughter of Drupada, who is truthful, wife of a hero, with her sons, that spirited lady for whose benefit you pray for (the accomplishment of your fondest wishes) O son of Bharata, O you of good desires?
Yudhishthira said:
O son of Gavalgana, O Sanjaya, you are welcome. We are delighted at seeing you. In return to know about your health. I am well with my younger brothers. O you learned man.
Having after a long time, heard the news of the health of the aged king of the Kurus, O Suta and having seen you, O Sanjaya, am I so pleased that regard as having seen the king himself.
Our grandsire is aged, wise, great in wisdom and endued with every virtue. Is this Bhishma, the son of Kunti, in health? Is he of the same habits, as in days of old?
Is the large-minded king Dhritarashtra, the son of Vichitravirya, well along with his sons. Is the great king Balhika, the son of Pratipa, O you learned son of Suta (caste).
Is Somadatta, well? How are Bhurishrava, Satyasandha, Shalya, Drona and Kripa, the twice born with his sons, all endued with great qualities? How are these? Are they without illness?
All the foremost bowmen in the world have, O Sanjaya, side with the Kurus and so have the foremost of all those who are endued with great wisdom and know all sciences and can wield the bow in the world.
Do these wielders of the bow get honours? Are they without disease in whose kingdom worth seeing lives the well-behaved son of Drona endued with great qualities?
Is the very wise prince Yuyutsu, the son of (Dhritarashtra by) the Vaishya lady in health? Is the minister Karna in health whose advice the dull-headed Suyodhana follows?
Are the aged ladies the mothers of the sons of Bharata and the slave-wives of the great one, O Suta and daughter-in law, sons, sister' sons and daughter' sons in peace?
Dose the king grant suitable annuities to the Brahmanas as in former days? Have the sons of Dhritarashtra discontinued the annuities granted by me the twice-born, O Sanjaya ?
Dose the king Dhritarashtra, with his sons, treat with contempt the Brahmanas when they commit breaches of law? Dose he treat with lightness the provision for Brahmanas which is the road to heaven?
This light has been instituted by Providence for the good of beings in this world. If those dull-headed ones do not treat with forbearance their short-comings will the sons of Kuru meet with ruin.
Dose the king Dhritarashtra with his sons make provisions for his group of ministers. Are there no enemies in the disguise of well wishers combined for their ruin?
Do all those sons of Kuru tall of crimes committed by the sons of Fandu? Do Drona and hero Kripa with his sons speak of our crimes.
Do all the sons of Kuru speak of Dhritarashtra, with his sons as their king? Do they, when they see a band of highway men assembled, remember in battle (Arjuna ).
Do they remember, the arrows shot from the Gandiva bow by means of the string of the bow and dexterity of the hands, the former shaking often and again and making a noise like the roaring of the clouds and flying swiftly.
I have not seen in this world any warrior who is superior to Arjuna or even equal to him, who with single effort, can send out sixty one whetted arrows with good feathers and with sharp edges.
Bhimasena is strong indeed with the mace in hand and makes a large number of enemies in an army tremble with fear as an elephant does in a place abounding with reeds. Do they remember him?
Sahadeva, the son of the king of Madri, conquered the combined Kalingas and Dantakura by (shooting arrows with) his right and left hands; do they remember this strong one?
In days of was Nakula sent to conquer the Shibis and the Trigartas. This is within your knowledge. O Sanjaya, they subjugated the western countries. Do they remember these sons of the king of Madri.
The defeat that they met with in the forest named when ill advised they went there and when Bhimasena and Arjuna faced these dull headed ones who were imprisoned by the enemy.
Where I protected Arjuna, in the rear and Bhimasena protecting the rear of the two sons of the king of Madri and where the wielder of the Gandiva bow issued out uninjured after rendering the enemy depressed do they remember?
It is not by a single good deed that we can be happy in this world, O Sanjaya, when with all our endeavors are we unable to win over the son of Dhritarashtra.
Sanjaya said:
It is exactly as you, say O son of Pandu. You enquire, dear sir, about the Kurus and the foremost among them. Those whom you enquire about, O son of Pritha, viz., the foremost among the race of Kuru, those wise ones are doing well.
Know them that the son of Dhritarashtra is surrounded by aged men and true and also by wicked men, O son of Pandu. To the enemy even would the son of Dhritarashtra give away, why then should he discontinue what is due to the Brahmanas ?
The rule that obtains among you (Kshatriyas) viz., to harm those that do not injure you is rule for butchers. It is not good, if Dhritarashtra, with his sons like a bad man, speaks ill of you who follow good practices, they would be guilty of conspiring against friends.
He dose not approve of it (the injury done to you); he is very sorry for it and the old man on his part repents for it. O you who have created no enemies, having consulted the Brahmanas he has come to know that conspiring against friends is the worst of all sins.
They remember, O god among men, your might in battle and remember also the one who always gets victories and is the leader in battles (Arjuna). They remember Bhimasena with the mace in his hand when there is sound of conch shells and drums.
They remember too the two mighty sons of the king of Madri who, in battle, fell (the enemies) in all directions showering on the (hostile) army continuous flight of arrows and whom it is hard to cause to tremble in battle.
I think that we cannot know what is yet to befall a man, what futurity has in store for him. For this reason have you, O son of Pandu, though endued with all the virtuous, met with very hard troubles. You will no by means of your wisdom, make up for all these, O you who have created no enemies.
The sons of Pandu all equal to Indra, will not leave virtue for the sake of pleasure. You will, O you who have created no enemies, so make it up with your wisdom so that all will obtain peace-the sons of Dhritarashtra the sons of Pandu, the Srinjayas and all the other king who have assembled here.
Listen to what Dhritarashtra, who is equal to your father, has said, O you who have created no enemies, in consultation with his ministers and sons. O king attend to these words.
Yudhishthira said:
Here are assembled the sons of Pandu, the Srinjayas, Yudhishthira, Virata; speak the words, you have been instructed to say by Dhritarashtra, O son of Gavalgana, O son of Suta.
Sanjaya said:
I make my obeisance to him who has created no enemies, to Vrikodara, Dhananjaya and the two sons of the king of Madri and also the son of Shura, the son of Vasudeva, Yuyudhana, Chekitana and Virata.
And also to the aged lord of the people of Panchala, Dhrishtadyumna the son of Prishata and Yagaseni. All of you listen to these words which I speak, being desirous of the welfare of the Kurus.
King Dhritarashtra had my car speedily got ready for he welcomed the chance of peace. Therefore may the king, with his brothers, sons and friends, find these words acceptable to them. Let there be peace.
With all virtues are the sons of Pritha endued, with steadiness, with mildness and with frankness. They are born in a good family, the reverse of cruel and generous, they avoid all deeds that one, should be ashamed of and know for certainly the nature of each deed.
A mean act does not befit you for you are noble-minded and have a terrible army. If you act mean, it will get undue preponderance as does a black spot on a white cloth.
An act which on the very face of it will cause destruction to all and which is sinful and leading to hell, who will do such an act consciously, an act which gives the same result in case of victory and defeat alike.
Blessed are they who promote the interests of their cousins. They are the sons, friends and well-wishers indeed ( of the Kurus) who, in order that prosperity may ever attend the Kurus, would sacrifice their life which is of small value.
If after subjugating the Kurus, O you sons of Pritha and defeating all, you destroy those who despise you, then the succeeding portion of your life will be equal to death, since what is life after killing all your all your cousins?
Who is capable of withstanding you who are assisted by Keshava, Chekitana and Satyaki and protected by the arms of the son of Prishata even after getting Indra and all his divine followers on his side.
Who, on the other hand, can withstand with a view to conquer in battle, the Kurus, who are protected by Drona, Bhishma, Ashvathama, Shalya, Kripa and others and also protected by the son of Radha along with other kings.
Who is capable of staying, without any loss to his own army, the large force of the royal son of Dhritarashtra? Therefore do I see not the slightest good in either victory or defeat.
Why should the sons of Pritha do an wicked act like mean people and those born in low families? Therefore having approached you, do I bow to the son of Vasudeva and the aged lord of the people of Panchala.
With hands clasped, do I throw myself under your protection so that it may go well with the Kurus and the Srinjayas. Why should not the son of Vasudeva and Dhananjaya act in the manner indicated by me?
If so requested they would give away their lives; why should not they do this which is, I say, O learned man, for the preservation of others.
Yudhishthira said:
What words, of mine, O Sanjaya, have you heard meaning ever, that you fear war. The reverse of war, is better than war. Who having got that (peace) goes to war, O Suta?
If what a man desires in his heart is fulfilled, O Sanjaya, without doing anything then he will not do anything even if that be very much easier than war.
Wherefore should a man go to war; who is there cursed by the gods who would chose war? The sons of Pritha do acts which bring on happiness and at the same time are conducive to the well being of the world and not inferior to virtue (i.e. virtuous acts).
They are men desirous of only such happiness as has its source in virtue. He, who being desirous of happiness and of destroying misery, follows the pleasant dictates of his senses, adopts a way which leads to misery.
Seeking pleasure he pains his own body as fuel to a burning flame increases its force; and when a man has freed himself from this longing he does not bring misery on himself.
In the same way, by the satisfaction of our sensual desires we are not satiated but are like fire with clarified butter added on to it. Compare this great source of enjoyment of the king Dhritarashtra with ourselves.
Deserted by the goddess of fortune people never win victory in battle; unfortunate people never hear the sound of music, unfortunate people never enjoy garlands and fragrance and unfortunate people ( never enjoy) ungents.
Also, unfortunate people never get fine sheets to wear, (we are unfortunate) otherwise why should we have been exiled from the country of the Kurus. It must be so. The desires of an unwise man give trouble to his body as well as to his mind.
The king himself in trouble wants to get strength from others; this is hardly fair. As he sees himself surrounded (by friends) so let him see others surrounded (by friends).
A man having thrown, burning fire, at midday, at the end of winter, on a thick wood of reeds and which fire spreads with the wind, repents his act when he is desirous of escape.
Having got wealth why does the king Dhritarashtra now grieve for his lot O Sanjaya? Simply because he had accepted the secret advice to his dull-headed son of vicious soul and addicted to dishonest ways.
Suyodhana treated with contempt the world of Vidura, whom he regarded as his enemy though he was his friend and the king Dhritarashtra, desirous of meeting the wishes of his son, consciously deserted virtue.
The king Dhritarashtra, from a desire to please his son, remembered not that Vidura was a wise man among the Kurus and wished for the well-being of the Kurus, of very great learning, adept at speech and well behaved.
He (the son) through himself desirous of honour, seeks to deprive others of honour, is jealous, wrathful, goes beyond the limits of virtue for his own interests, haughty in sensual desires and is induced with a bad heart.
He leads a bad life, is deserted by the Goddess of Fortune, cherishes wrongs for a long time, conspires, against friends and has a vicious mind. For meeting the wishes of such an one did king Dhritarashtra, with his eyes wide open, forsake virtue and pleasure.
At that time, O Sanjaya, when I was playing at dice did it occur to me that the destruction of the Kurus was come for Vidura speaking these wise words did not obtain praise from Dhritarashtra.
When they no longer followed the instructions of Vidura, troubles overtook the Kurus, O Suta. So long as they followed his wisdom, did their kingdom prosper.
Hear now from me who are the ministers of the son of Dhritarashtra for the promotion of his interest, O Suta. They are Dhritarashtra, Shakuni and the son of Suta (Karna ). O son of Gavalgani, look at his folly .
Therefore even when I consider, do I not see how it can go well with the Kurus and the Srinjayas, Dhritarashtra having usurped the wealth others and the far seeing Vidura having been banished to a foreign country.
Dhritarashtra, with his son, hopes for an undisputed suzerainty over this world. Absolute peace therefore is unobtainable. Whatever wealth is under his possession he regards as belonging to himself.
Karna considers Arjuna capable of being vanquished when the latter takes up his weapons in battle. In former days there were many great battles. Why were they not benefited by Karna.
Karna knows, so does Suyodhana, Drona knows so does our grandsire and so do the other Kurus that there is no wielder of the bow superior to Arjuna.
All the Kurus, know and so do all the other kings that are assembled, how this kingdom came under the possession of Duryodhana, during the life-time of Arjuna, the subduer of foes.
With that precedent in their mind, the sons of Dhritarashtra think that they are capable of depriving the sons of Pandu of what is their own through they are aware having been present there, of the deportment of Arjuna in a battle when the only weapon he had was a bow.
Not yet having heard the twang of the Gandiva when fully stretched out, the sons of Dhritarashtra are yet alive. So long as he does not see Bhimasena inspired with wrath, Suyodhana thinks that his object is gained.
Indra even would not be able to stand against him, for robbing us of our wealth, during the life time of Bhimasena and Dhananjaya, O Suta and the patient Nakula and the hero Sahadeva.
The old king with his son, O Suta, still entertains the thought that the sons of Dhritarashtra will not be killed in battle consumed by the son of Pandu, O Sanjaya.
You know what troubles have overtaken us. For my respect for you, I would forgive them, (you know as well) that which has taken place between ourselves and the sons of Kuru and what our treatment towards the son of Dhritarashtra was at the time.
Even let that treatment be the same, I shall make peace, as you ask me to do. Let Indraprastha be my kingdom. Let the foremost of the race of Bharata, give it back to me.
Sanjaya said:
That you are attached to virtue, O Pandava, is known in this word and I see also that it is so, O son of Pritha. The life that is full of great deeds, also is unstable; considering this, you should not destroy (the Kurus).
If the sons of Kuru do not give back to you your share without war, O you who have created no enemies; but I consider that living as a beggar in the kingdoms of Andhaka and Vrishni is better than a kingdom (attained) by means of war.
Since a man's life lasts but for a short time and is ever subject to sufferings and is unstable and since again it is not comparable to fame, therefore should you not do, O son of Pandu, a sinful art.
Desires adhere to a man and they are the source of all impediments to virtue, O king of men. A wise man, having killed them beforehand, gained unspeakable praise in the world.
Thirst for wealth is a bond in this world, O son of Pritha. Those, who desire it, go against virtue as it were. He who chooses virtue is wise. The man, who desires pleasure, becomes degraded for the sake of pleasure.
A man, who makes virtue his prime duty, gains great fame and shines like the sun; and the man, of vicious intellect, devoid of virtue, is ruined even if he obtains the earth.
The Vedas have been read by you; the hard austerities of Brahmacharya have been practised by you and in sacrificial ceremonies the desires of Brahmanas have been fulfilled by you and with the other world before your mind, your soul has been devoted to happiness for a series of years.
He, who having devoted himself excessively to pleasures, does not to any deed leading to religious meditation, becomes extremely devoid of happiness after his wealth is gone and remains liable to be led by the force of his desires.
In the same way, the fool, who despising virtue and without practicing religious meditation, gives himself up to vice, shows no regard (for the Supreme Being). The soul, after leaving the body and reaching the other world, comes to grief.
Here (i.e. in the other world) there is no absolute annihilation for either virtuous or for vicious deeds. The good and evil deeds go before and the agent only follows them.
Your deeds are famous, as the offerings of savory and delicious victuals, rendered holy with the respect (with which they are offered), made to Brahmanas accompanied by gifts with perfect propriety, on the occasion of religious ceremonies.
During this life deeds are done, O son of Pritha and after death, no act whatever is done. And virtuous deeds that are valuable in the next world and so be-lauded by the great and the honest, have been done by you.
Death does away with decrepitude, fear, as also hunger and thirst and all that is disagreeable to the mind. There is no duty there but delighting in one's senses.
Such is the fruit of our deeds, O king of men; therefore do not, in this world, carry the load of doing what is pleasing to the heart, O son of Pandu, do not (by your action ) go forever either to the region that is full of causes begetting wrath (hell) or to the one that abounds with causes begetting delight.
Having got to the end of your deeds, do not however, put truth, self-conduct, candour and humility. You may perform the Ashvamedha and Rajasuya sacrifices, but do not come again near the limits of sinful acts.
If now, actuated by malice, you sons of Pritha, do vicious deeds, you have, in vain, for a series of years, resided in forests undergoing all sorts of troubles like virtue itself.
In vain did you also roam about in the forests, parting with this army, which was formerly subject to your control and also (parting with) these followers of yours, namely Janardana and the hero Yuyudhana.
And also (your followers) the king of the Matsya, Virata of the golden car with his son at the head of his shoulders. And the kings who were formerly vanquished by you, all have come over to your side.
With all these great resources, with great fame (which then attached to your name) and possessing an army at the head of which were the son of Vasudeva and Arjuna, you might after having slain the most valorous among your despisers in the field of battle, have destroyed the pride of the sons of Dhritarashtra.
Why after having increased the strength of your enemy and after weakening your own friends and after having lived in exile in the forest for a series of years, are you now desirous of fighting, O son of Pandu, after the proper time.
An unwise man, O son of Pandu or one that does not know virtue, may obtain prosperity by fighting or a wise man and virtuous, may lose his prosperity by not fighting.
Your instinct does not urge you to an unrighteous act, O son of Pritha and never did you, out of wrath, do a sinful act. Tell me, therefore, what the reason is which makes you desirous of doing this sinful act, which is against the dictates wisdom.
Wrath is a bitter remedy for evils, it causes malady in the head, destroys fame and is a source of sinful acts. It ought to be controlled by a good man and those that do not control it are bad men. O great king, control your wrath. Incline to peace.
Who would desire wrath which leads to sin. Forbearance is good for you, not enjoyments where Bhishma and the son of Shantanu will be killed and Drona with his son slain.
Kripa, Shalya, the son of Somadatta, Vikarana, Vivingshati, Karna and Duryodhana - having killed all these, what sort of happiness is it that you will get after that, tell me, O son of Pritha.
Having gained even this earth bounded by the sea, you will not get rid of descripitude or death, desirable results or undesirable, happiness or misery. O king knowing this, do not wage war.
If you are desirous of doing this deed, attended with such results, simply because your advisers wish it, then abdicate everything to them and go away. You should not now forsake the path leading to the region of the gods.
Yudhishthira said:
Undoubtedly, O Sanjaya, it is as you say namely that virtuous acts are the best among deeds; and knowing, O Sanjaya, whether it is virtue or vice that I follow should you blame me.
Where vice assumes the appearance of virtue and virtue appears completely as vice and virtue appears in its own form wise men should distinguish it from virtue by their intelligence.
A man should follow the profession of the order among which he is born, but similarly in times of distress these occupations which are fixed, follow the rule of virtue and vice. Hear now, O Sanjaya, what constitutes our profession in times of distress.
With his means of livelihood gone, a destitute man ought to desire for such means as may enable him to perform such duties as are laid down for him. O Sanjaya; both the man whose means of livelihood is not gone and the one who is in distress, are culpable (if they act as if they are not what they are) O Sanjaya,
Since expiation has been prescribed by the creator, for those Brahmanas who without wishing for ruin to themselves (do actions sinful for them to do). With due regard to this fact, O Sanjaya, should you find fault with those whose means of livelihood is gone and those who are not in that position.
For the acquirement of the knowledge of our inner self and for bringing the mind under control is always prescribed accepting alms from good men. For those that are not Brahmanas and do not want to know about the inner self, the practices prescribed for their respective orders are considered to be the best.
That path has been followed by our fathers and grandfathers and also by others and all those who are wise adopt the same path. For this I do not consider that they were not orthodox.
What little wealth there is in this world, what in the possessions of the gods and what is beyond them or the region of the Prajapatis, the heaven or the region of Brahma. I do not desire even unrighteously, O Sanjaya.
Krishna, is the lord (as it were) of virtue, well versed in every science, politic, wise and has been attended by Brahmanas and by him are instructed many kings of great prowess.
If I am to blame by not making peace and if I swerve from the duties of my order, let Keshava, the son of Vasudeva, of great fame, who desires the welfare of both parties, say.
This Shini and the king of the Chedis and the king of the Andhakas and of the Vrishnis, of the Bhojas, of the Kukuras and of the Srinjayas, all by following the counsels of the son of Vasudeva slay their enemies and thus please their friends.
The kings of Vrishni and Andhaka and Ugrasena and others, led by Krishna, are all the equals of Indra and are spirited, attached to truth, of great prowess and happy.
The king, of Kashi having obtained Krishna, the giver of boons, as his brother, has attained to great prosperity; on him the son of Vasudeva, showers blessings as the cloud on earthly beings at the close of summer.
Such is this learned Keshava. Know him to be aware of the ethics of actions. The good Krishna is moreover our friend and I shall not act against the advice of Keshava.
Vasudeva said:
I desire, O Sanjaya, the continuance of the existence of the sons of Pandu-their prosperity and their good and in the same way, O Suta, do I desire the prosperity of king Dhritarashtra who has many sons.
It has ever been my desire, O Sanjaya, to say to them, “Be peaceful” nothing else. I hear that this is also the wish of the king (Dhritarashtra) and I consider this to be equally to the good of the sons of Pandu.
Peace, of a rare sort, indeed, has been shown, O Sanjaya, by the son of Pandu, when Dhritarashtra with his sons is avaricious; why should the quarrel between these two parties rise to good proportions.
You do know, O Sanjaya, the nature of right or wrong better than myself or Yudhishthira; then for what reason, O Sanjaya, do you find fault with the son of Pandu, who is energetic, mindful of his own duties, whose duties towards his relations have been such as have been laid down from the days of yore. Why do you say that their goodness is vanished? With regard to the matter at present under discussion the opinions of the Brahmanas differ.
One school say that it is by work that we obtain salvation and again another school say that it is by putting aside work and through knowledge, that we attain to salvation. It has been so laid down by the superior beings that a man, even knowledge all the properties of good, will not be satisfied without eating.
That knowledge alone bears fruit, which does work, not others. In this world the result of action admits of ocular proof; one oppressed by thirst is satisfied by drinking water.
Therefore it has been ordained by the creator that through work results, O Sanjaya, work. Therefore the opinion that anything other than work is good, is nothing but the uttering of a fool and of a weak man.
Elsewhere (i.e. in the other world) the gods are resplendent through work, the wind blows through work. Causing day and night, through work, the sleepless sun rises every day.
The sleepless moon, too, goes through half months and months and certain peculiar positions of the moon (through work ) burns, doing good to the creatures of the Earth.
The goddess Earth, sleepless, carries this great load through her strength and the sleepless rivers carry their waters with speed, satisfying the desire of all beings.
The sleepless one of mighty strength (Indra) showers rain, resounding every corner and the cardinal points; and desiring kingship among the gods he practised the austerities of a Brahmacharya life, being sleepless.
Giving up pleasure and the satisfaction of his desires, the position of a chief was obtained by Shakra by means of work. He strictly observed truth, virtue, self-control, forbearance, impartially and amiability.
Devoting himself to all these, Indra got the high position of the king of the gods. Brihaspati too practised the austerities of a Brahmacharya life, with his mind shut up everything else and controlling his self as usual.
Giving up pleasure and controlling his senses he obtains glory from the gods and similarly like the planets and Rudra and Aditya and the Vasus in the heaven shines resplendent through works.
King Yama, the son of Vishravana, Karna, the Gandharvas, the Yakshas and the celestial nymphs, O Suta and the Rishis in the other world shine resplendent practicing the austerities of a Brahmacharya life and seeking the knowledge of self.
Knowing all these truths regarding this world and knowing the duties of the best among Brahmanas and the Kshatriyas and the Vaishyas, why do you, who are wise, plead on behalf of the sons of Kurus.
Yudhishthira is ever attached to the study of the Vedas and know him also to be attached to Ashvamedha and Rajasuya sacrificial ceremonies and again riding on cars and on horses and elephants; he also acts with the bow and weapons and puts on armour.
If the son of Pritha can see some means, not involving the slaughter of the sons of Kuru, their virtue would be saved and a virtuous deed would be done by them by forcing Bhimasena to adopt a more honorable course of life.
And if by the ordination of fate they should meet with death, while engaged in the work which their ancestors did, then too doing all that lies in their power towards the fulfillment of their duty their death would be praiseworthy.
If you approve of peace, I want to hear your answer to this question - Does the duty of kings lie in fighting or does it lie in not fighting.
Having considered the principle on which the four divisions were originally based and the duties of each, O Sanjaya and having fully ascertained the proposed line of action of the Pandavas, praise or blame it, as you may think fit.
A Brahmana should be steady, perform sacrificial ceremonies, give alms and go to the principal places of pilgrimage; he should also teach and officiate as priest in the ceremonies performed by others who need his help and should accept donations from well known persons.
In the same way, having protected his kingdom and his subjects, making donations to persons leading a holy life and performing sacrificial ceremonies and studied all the Vedas and taken a wife (a Kshatriya) should become a house holder continuing to do virtuous deeds.
The virtuous soul, doing virtuous deeds, roams at his will in the region of Brahma. A Vaishya should study and accumulate wealth by agriculture, keeping cattle and commerce. He should observe these duties intently.
And pleasing the Brahmanas and Kshatriyas, of virtuous habits, he should become a house-holder, doing virtuous deeds. He should serve the Brahmanas and worship them; he should not study; sacrifice is forbidden to him; he should ever be wakeful and sleepless in doing good to beings; such are the duties of a Shudra as laid down in the ancient religious books.
The king, protecting all these intently and employing all these orders in their respective spheres should himself be without any service, impartial to all his subjects and should never give himself to the prompting of his unholy desires.
If there is any body superior to him (the king) and known to be endued with all virtues, he should instruct his subjects to see him. A bad king will not however observe all this.
When he is desirous of obtaining the wealth of others, growing inhuman and gifted with strength and through the wrath of the creator,
There comes into being war, for which again was created armour, weapon and bow. For the purpose of slaying robbers were created armour, weapon and bow by Indra.
In such cases a virtuous deed is done by slaying such a robber and this weakness appears in a large measure in the sons of Kuru. They have been overpowered by a too slight knowledge of virtue and by non-observance of law and religion; O Sanjaya, this is not right.
The king Dhritarashtra with his sons all on a sudden robbed the sons of Pandu of their just inheritance and thus has set at naught the duties observed by kings from times immemorial. And all the Kurus follow him.
A thief, when he steals wealth unseen and when he steals it by force, in both these, O Sanjaya, he is to blame; what difference (redeeming feature) has the son of Dhritarashtra?
What he is desirous of following through anger is considered as virtuous by him through avarice. Then again the share of the sons of Pandu is fixed, why should that which is ours be taken away by others?
Under these circumstances, to be killed white fighting would be praise-worthy for us. Ancestral wealth is better than the kingdom of another. Lay these ancient principles before the sons of Kurus amidst the assembled chiefs,
The chiefs, that is to say, the fools that have been brought together by the sons of Dhritarashtra and are thus very near the kingdom of Death. Then again look at this sinful act, of the Kurus in the council hall.
The Kurus with Bhishma at their head stood by without interference while the Draupadi, the dearly beloved wife of the son of Pandu, that lady of fame and endued with good behaviour, stood weeping in the clutches of that slave of lust.
If at that time the sons of Kuru, who were assembled there, old and young, had prevented this, Dhritarashtra would have done what would have pleased me and such behaviour would also have been to the benefit of his sons.
Dushasana brought Krishna by force into the council chamber where there were her fathers-in-law at the time. Brought there she expected kind treatment, but she found there no protector save Vidura.
The kings, who were assembled there could not say anything against such treatment, in the council hall, through idiocy; and there was only one Kshatriya, who from a sense of righteousness spoke words indicating virtue and calculated to secure the interest of Krishna, to the one of little intelligence. (Duryodhana).
You did not, then in the council hall, speak one word, but now you want to preach sense to the sons of Pandu. Krishna however accomplished something, in that council, which was right and hard to do.
By this (i.e., the deed of Krishna) she took the sons of Pandu out of their difficulty and herself out of hers, as a sailor takes (a ship) out of the sea waves. There, in that council hall, where was standing Krishna in the presence of her father-in-law, the son of Karna thus addressed her.
O daughter of Yajnasena, no other course is left open to you; be a slave in the house of son of Dhritarashtra. Your husband vanquished (at a game of dice) no longer are husbands for you and O you of a romantic soul, choose some other husbands for yourself.
The (speech) frightful and sharp as it was, went deep into the heart cutting the very bones. This arrow, of words, proceeding from Karna, possessed the power of fire and is buried in the heart of the son of Phulguna.
Dushasana also spoke these harsh words when they were about to put on garments made of the skin of black deer. "All these eunuchs vanquished and ruined are going to hell for a long period."
The king of Gandhara, Shakuni, also thus spoke by way of jest to the son of Pritha (Yudhishthira) at the time of playing at dice - "Your younger brother being defeated, what else have you but Krishna, the daughter of Yajnasena. Stake her.”
You know, O Sanjaya, all these objectionable words, that were said, at the game of dice. I want to go there myself to settle this.
If I can bring about peace without injury to the interests of the sons of Pandu a virtuous act shall have been done by me resulting in great good and at the same time I shall have freed the Kurus from the clutches of death.
I hope that the sons of Dhritarashtra will attend to me when I speak to them words of wisdom, based on the principles of virtue and humanity and that the Kurus will treat me when I go there, with respect.
If it is otherwise, you may be sure, that the sons of Dhritarashtra who are being consumed by their own vicious deeds, will be rendered devoid of all prosperity by Arjuna in his car and Bhima equipped for fight.
The son of Dhritarashtra spoke harsh and rude words to the sons of Pandu when they were defeated (at the game of dice). At the proper time Bhima, with the mace in his hand, will remained Duryodhana (of his language).
Suyodhana is a big tree, full of malice Karna the trunk and Shakuni the branch. Dushasana presents its numerous fruits and flowers while the wise king Dhritarashtra is the root.
Yudhishthira is a big tree full of virtue, Arjuna the trunk and Bhimasena its branch. The two sons of Madri represent the numerous fruits and flowers while myself and the Supreme Being and the Brahmanas ate the roots.
The king Dhritarashtra with his sons in the forest and the sons of Pandu, O Sanjaya, the tigers. The forest with the tigers cannot be cut down nor the tigers in the forest destroyed.
The tiger without the forest (to protect it) is easily killed and so is the forest without tigers in it (to overawe people) easily cut down. The tiger therefore protects the forest and the forest the tiger.
The sons of Dhritarashtra are the creepers of virtue, while, O Sanjaya, the sons of Pandu are Sala trees. The creeper cannot grow without the support of a big tree.
The sons of Pritha are ready to attend on Dhritarashtra; the subduers of foes are ready for fight. Let the king (Yudhishthira) do what Dhritarashtra is going to do.
The noble-minded and virtuous sons of Pandu, though ready and in a position to fight, are yet in peace. Tell them, O wise one all these things as they are.
Sanjaya said:
After bidding you adieu, O god among men, shall I go away O lord, O son of Pandu, may it be well with you. Has any objectionable language been uttered by me, in the heat of the moment.
After bidding adieu also to Janardana, Bhimasena, Arjuna, the two sons of Madri, Satyaki and Chekitana, shall I go away. May happiness and prosperity be yours. May the king look upon us with an eye of good will.
Yudhishthira said:
Permitted by ourselves, go away O Sanjaya, May you fare well. Do not, O learned man, think ill of us. They and ourselves all know you to be a pure-souled man, in the midst of (their) court.
As an enjoy sent (by them) O Sanjaya, you have made yourself dear to us and you are of peaceful speech, well behaved and satisfy every body. You are not ill disposed towards us and through spoken to harshly you are never angry.
You are not a speaker of cutting and rude words, nor of harsh or false words. We are aware that your words are based on the principles of virtue, pregnant with meaning and humane, O Suta.
You are our favorite; Vidura is the only other envoy that can come here. In former days you were often seen by us and you are our friend like Dhananjaya.
Departing from here, O Sanjaya, you should speedily wait on these Brahmanas, who are endued with the practice of pure energy, born in high family and endued with all the virtues.
And those Brahmanas who are devoted to study and devotees living on arms and those who always dwell in the forests. Greeting all these on my behalf, you should enquire the health of these old people and of others as well.
You should also meet the priest of Dhritarashtra and all his preceptors and Ritvijas and ask them about their health O Suta.
And those, who though not of good blood, are aged, spirited, endued with behaviour and strength, who remember and expect us and practise the slightest virtue, according to their means.
Inform them of my good health and enquire of them about theirs, as also those who live in the kingdom carrying on the traders and those who live in the kingdom maintaining it (by filling offices of the state).
Our preceptor Drona, who is well versed in the code of morality and who practised the Brahmacharya life wishing for a knowledge of the Vedas and who made the four Padas (viz., mantra, upachara, prayoga and sanhara) his weapon, should be pleased by you after being duly greeted.
You should also enquire about the health of Ashvathama who is endued with the practice of studying and who has read the Vedas and also again has made the four Pandas his weapon and who is strong as the son of a Gandharva.
Going to the residence of the son of Sharadvata, of mighty prowess and the chief among those who have a knowledge of self, you should again and again greet him on my behalf and touch the feet of Kripa, O Sanjaya, with your hands.
You should also, touching the feet of that chief among the Kurus, Bhishma in whom are centered heroism, humility, devotion, wisdom, good behaviour, great learning, goodness and prowess, submit my proposals to him.
Saluting the aged king too, who sees by the eyes of wisdom, is the leader of the Kurus, of great learning, who waits upon the old and wise, you should tell him that I am without any disease.
You should also enquire, about the health of Suyodhana, the eldest son of Dhritarashtra, who is dull-headed, ignorant wicked and addicted to vice and, by whom, O Sanjaya, all this world is being ruled over.
You should also enquire, about the health of his younger brother Dushasana, who is dull- headed and of the same behavior (as his elder brother) and who is a great bow man and one of the best heroes among the Kurus.
The one who has no other wish except that there should be peace among the Bharata race, the best among the Balhika's, a wise and honest man, should also be saluted by you.
In my opinion Somadatta too should be saluted by you who is endued with many good qualities, wise and merciful and who always subdues his anger towards the Kurus out of affection for them.
The most venerable among the Kurus is the son of Somadatta; he is our brother, O Sanjaya and my friend as well. He is a good bowman a car-warrior as well and with his counselor, worthy of the highest respect. You should enquire about his health.
Those others, who are high among the Kurus and young and those who are as sons, grand-sons and brothers to us, should also be asked, O Suta, regarding their health, in terms which you consider suitable for each.
Those kings who have been brought together by the son of Dhritarashtra for fighting with the Pandavas, the Vashati, the Shalvakas, the Kaikeyas, the Ambasthan and the chief among the Trigartas.
Those that have come from the east and the north, from the south and the west and all those heroes that have come from the hilly districts, you should ask O Suta, regarding their welfare; (and specially) those among them that are human and endued with good behaviour.
Of those who ride on elephants and chariots and horses and those who fight on foot, of that assemblage of great and honorable men after informing my welfare, you should ask regarding their health collectively.
In the same way you should enquire about them that are the financial ministers of the king and the door-keepers and those that lead the army and those that calculate the revenue and expenditure and the great men who ever think about the welfare of the kingdom.
You should also enquire about the health of the son of Dhritarashtra by his Vaishya wife, who is the best among the Kurus and one among them, not a fool, of great wisdom and endued with all virtues. By no means is he inclined to fight.
The one who has no rival in the tricks of dice, whose tricks cannot be detected, who plays dice and who can handle the dice cleverly, who is hard to defeat in the game, viz., Chitrasena, should also be asked concerning his health.
The, king of Gandhara, Shakuni, who comes from the hills and who too is unrivaled in the tricks of the dice and who contributes to the honour of the son Dhritarashtra, of false intelligence, should, O Suta, be asked concerning his health.
The heroes, who above from his car, excepts to defeat the sons of Pandu who are hard to vanquish, the one who is without a rival in de-fooling the fools (sons of Dhritarashtra) viz., (Karna) the son of Vaikartana should also be asked concerning his health.
He who is devoted to our interests, who is our preceptor and lord, who is our father, mother and friend, Vidura of immeasurable wisdom and of good foresight, he who is our adviser, should also be asked concerning his health.
The aged ladies and those among them who being endued with good qualities are regarded by us, O Sanjaya, as our mothers, should be greeted when they are all together.
“O you with living sons, do your sons treat you properly” saying this, O Sanjaya, afterwards tell them that he who has created no enemies is doing well with his sons.
Those who are like our wives, O Sanjaya, should all be asked regarding their health and address them thus - "Are your leading careful lives in your houses, well protected and with fragrant fame and unblamable conduct?
O gentle ladies, is your treatment towards your fathers-in-law gentle and considerate? You should secure for yourself such behaviour as will make your husbands kind towards you."
Going to those who are like our daughters- in-law, endued with good qualities who have been brought there from good families and with issues, tell them that Yudhishthira who is well disposed towards them sends his greetings.
The daughters of your house, O Sanjaya, should be embraced by you and after asking them about their health on my behalf you should thus address them O blessed ones, may your husbands be favorably disposed towards you and may you be favorably disposed towards your husband.
You should also, enquire about the health of these ladies who wear ornaments and good cloths on their person, use perfumery, live without any fear, are made happy and in the enjoyment of comforts and whose looks are mild and speech is low.
The maid-servants and the male servants and the many hunch-backed and lame men who have been sheltered by them too should after being informed of my welfare be asked regarding their health and spoken to in these terms.
Does the son of Dhritarashtra continue the stipend granted you in old and does he allow you comforts. Those persons of defective limbs, idiots and dwarfs whom the humane Dhritarashtra supports and the many blind persons and decrepit ones and those who live by their hands (having no legs) that are there should be first told of my welfare and then asked about theirs.
Do not be sorry for this uncomfortable life; sins must surely have been committed by you in the life before; after destroying my enemies I shall support them with food and clothes and favour my friends.
Ask the king (Duryodhana) if the stipends made by me to Brahmanas are the same (as before); I shall see them properly rewarded and attain to their objects.
And those weak persons who have no body to protect them and those that are vainly striving to earn bread for themselves and also those that are ignorant and imbecile should also be asked, regarding their health on my behalf.
Those also, that have taken refuge with the sons of Dhritarashtra, coming from different directions, should be asked concerning their health.
In the same way all the ambassadors, of the king (Dhritarashtra) who have come there from all directions, should first be asked about their health and afterwards they should be told that I am doing well.
There is not in the world anything equal to the warriors that have been gained by the son of Dhritarashtra on his side. Virtue is even on my side and virtue is my great strength for the destruction of my enemies.
You should, O Sanjaya, make Suyodhana, the son of Dhritarashtra hear these words "The desire which is tormenting your heart, to rule the Kurus without any rival, has no justification for it. We shall do nothing that will not be agreeable to you. Either give me back the city of Indra or fight, O you chief hero among the race of Bharata."
Yudhishthira said:
The creator has, under his control, the good and the bad, the young and the old the weak and the strong.
The supreme lord gives wisdom to the child and childishness to the wise, developing the seed in a being.
To him (Dhritarashtra) desirous of knowing our strength should you say how matters really stand, having cheerfully held a consultation with a view to knowing the true information.
O son of Gavalgani, going to the Kauravas, you should great king Dhritarashtra of great strength hand touching his feet ask him regarding his health.
And you shall say to him, who will be seated surrounded by the Kurus - The sons of Pandu are living happily solely through your prowess.
It was through your grace, O subduer of enemies, that they thought mere boys obtained a kingdom. First establishing them in the kingdom, do not treat them with carelessness or they would be ruined.
All this kingdom is too much, O Sanjaya, for any body. You should say this speaking on our behalf - Sire, we shall live united; do not go into the clutches of despisers.
In the same way should you bow down your head, on my behalf, to the grandsire of the race of Bharata, Bhishma, the son of Shantanu.
After being greeted, our grandsire should thus be addressed By you was the race, of Shantanu when about to be involved in ruin, was extricated.
You, who have done this, now do what according to your own opinion, O Grandsire, will enable your grandsons to live in peace and amity with each other.
In the same.way should you thus speak to Vidura, the adviser of the Kurus, "O you peaceful one, advice peace, O you well wisher of Yudhishthira.”
And then speak to the wrathful prince Duryodhana seated in the midst of the Kurus entreating him again and again.
"The insults you have offered to the blameless Krishna who had been brought to this council hall, we will quietly endure so that the Kurus may not be slaughtered.
The Pandavas will quietly bear similar insults offered before and after that though they are strong enough. All this the Kauravas know.
O amiable one, you sent us into exile with raiment's made of deer skin on. This hardship shall we quietly bear so that the Kurus may not be slaughtered.
O Dushasana, it was at your bidding that Krishna was dragged here by the hair setting at naught the protest of Kunti. That too is forgiven by us.
But O repressor of enemies, we want our due share; O best among men, turn away your avaricious inclination from what belongs to others.
By this means, O king, there shall be peace and good will among each other; give back to us, who are desirous of peace, even one province out of the kingdom.
Give us Avisthala, Vrikasthala, Makandi and Varanavata, with any other village for a fifth and let there be an end of our quarrel over this matter.
O Suyodhana, give but five villages to your five cousins and let there be peace among ourselves and our cousins, O Sanjaya of great wisdom.
Let brother follow brother and let father unite with son. Let the Panchala join the Kurus with a smiling face.
I desire that I shall see the Kauravas and the Panchalas, without any wounds and we shall all establish peace with cheerful hearts, O you best among the race of Bharata.
I am surely ready for peace and to war as well, O Sanjaya. For the acquirement of wealth, am I surely prepared to mild measures and harsh ones.
Vaishampayana said:
Then did Sanjaya, permitted by the son of Pandu, depart, doing all the behest's of the great-souled Dhritarashtra.
Having reached Hastinapura, he entered it quickly and standing at the gate (entrance of the) inner apartments of the palace said these words to the gate-keeper.
Tell Dhritarashtra, O gate-keeper, that, I, Sanjaya, have returned from the presence of the sons of Pandu, delay not.
If he is awake, tell him this, O gate-keeper and make the ruler of the earth acquainted with (the news of) my entrance ( into the city); I have business to submit to him. Hearing this, the gate-keeper went to the king.
The gate-keeper said:
O you lord of the earth, I bow down to you. Sanjaya is come to your door, desirous of an audience. He is arrived here as an envoy from the presence of the sons of Pandu. Command, O king, as to what he should do.
Dhritarashtra said:
Inform him of my well-being. Let him enter. Welcome to Sanjaya. I am never unwilling to receive him, why does he, who can enter at any moment, stand at my door.
Vaishampayana said:
Then with the king's permission, the son of Suta having entered that large hall with clasped hands, approached the royal so Vichitravirya, seated on the throne and protected by wise men, heroes and honorable men.
Sanjaya said:
I am Sanjaya, I bow down to the lord of the earth. Setting out from here, I reached the sons of Pandu, O god among men. The spirited Yudhishthira having sent his greetings to you, afterwards asked me about your health.
And he gladly enquired about the health of your sons and asks you if you are pleased with your sons and son's sons and friends and ministers and all those who live dependent on you.
Dhritarashtra said:
Blessing you, I say, O Sanjaya, is the son of Pritha he who creates no enemies, in happiness? Is that king of the Kauravas well with his sons, ministers and younger brothers.
Sanjaya said:
With his ministers, the son of Pandu is in health; he desires that which was formerly his own, he who acquires virtue and wealth and commits no wrong deed, who is spirited, of great learning, of great fore-sight and of good behaviour.
With the sons of Pandu humanity is superior to virtue and in his opinion virtue is superior to the accumulation of wealth. He is inclined to the through, O son of Bharata, that happiness and joy are essential to virtue.
Led by the will of God, a man acts like a wooden doll moved about by a thread. Seeing the sufferings of the son of Pandu I think that the ordinations of the gods have greater force than the exertions of man.
Seeing again your sinful deeds which will give rise to misery and which are eminently indescribable, (I am of opinion) that so long as a mighty foe waits for an opportunity, the other obtains praise.
The hero Yudhishthira, who has created no enemies, casting away all sins as a snake does its worn out slough, which cannot remain on it, shines resplendent having transferred (the effect of) his sins to you.
Reflect, O king, the suicidal (effects of your) acts which are the reverse of the acts of honorable men and unproductive either of virtue or of wealth you have obtained blame, O king, in this world and again will you get misery in another.
Now following the whims of your son, you expect to obtain the wealth which it is hard to gain; you want to enjoy without them to share it. This act has been loudly proclaimed to be vicious in this world and this act is not worthy of you, O you foremost of the race of Bharata.
Those who are devoid of wisdom, who are born is low families, who are cruel, who cherish feelings of enmity for a long time and who are not steady in the acquisitions of a Kshatriya, who are devoid to heroism and who are vicious-those who answer this description are overtaken by ruin.
It is through luck that one is born in a high family, is mighty, is renowned, is vastly learned, is happy in this life, tries to subdue his soul or supports virtue and vice which have a close connection between them.
The Kurus will prematurely cease to exist, if through your sins, he who has created no enemies wishes you misery. He will transfer (effect of) his sins to you and you will be blamed in the world.
Why should a man who is advised by the best of ministers, who is wise and who is master of actions producing virtue and interest in times of distress and who has not lost his senses why should such a man do a cruel deed like a man who is devoid of all advice.
All these ministers of yours, ever devoted to work, wait together. It is through their firm determination (that they will not give back to the Pandavas their share of the kingdom) that the destruction of the Kurus will be accomplished.
What else is it but divine that the son of Pritha left this world to behold the other and was there honored like one having the privilege of roaming about both the worlds. This is not the doing of a man. There is no doubt about it.
Seeing that the growth of these attributes (viz., heroism etc.) depended on action and that wealth and poverty were transient, king Bali, in his search about the cause of this came to the conclusion that god and nothing else was the cause thereof.
The eye, the ear, the nose, the touch and the tongue, these are the sources of the knowledge of animals. These are gratified if thirst is destroyed; therefore should a man cheerfully bring these under control.
Others put it in a different way. (They say) that the desired effect must come out of one's acts when done properly. (Thus) the child is the outcome of the act of its father and mother and it grows by proper diet.
O king, man is subject to good and bad, happiness and misery, praise and censure. He wins praise when he does any good act and blame when he commits any wrong.
I blame you; for, the result of this struggle between the sons of Bharata will surely be the destruction of innumerable human lives and if peace be not concluded the Kurus will be consumed by Arjuna like a heap of dried grass by a blazing fire through your fault.
O Lord of men, you, alone of all the world having come under the influence of your head- strong son, regarded success as sure and did not prevent the dispute at the time of the game; now, see the result of this.
O king, O lord of men, you will not be able to return this broad domain on account of your weakness, in listening to the counsels of false ministers and rejecting that of faithful advisers, O son of Kuru.
O best of men, being very much fatigued by the speedy motion of the car I solicit your permission to retire to rest; for in the morning the sons of Kuru assembled in the council chamber will listen to the message of him who has created no enemies.
Dhritarashtra said:
O son of Suta, being permitted by me go you to your house and retire to rest. In the morning will the sons of Kuru in the council chamber be hearers of the message of him who has created no enemies, alluded to by you.
End of Sanjayayana Parva
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