/ Dharmashastra / Mahabharata

Mahabharata

Yanasandhi Parva

Sanjaya sent in message, in the Yanasandhi. The speech of Arjuna, in the Yanasandhi. The speech of Sanjaya, in the Yanasandhi. The repentance of Dhritarashtra. The speech of Dhritarashtra. The speech of Sanjaya. The speech of Duryodhana. The speech of Sanjaya. The speech of Dhritarashtra. The speech of Krishna. The speech of Dhritarashtra. The speech of Duryodhana. The speech of Karna. The speech of Vidura. The speech of Dhritarashtra. The speech of Sanjaya. Arrival of Vyas and Gandhari. Sanjay's description of lord Krishna's greatness to Dhritarashtra. The speech of Sanjaya.

Vaishampayana said:
In this way discoursing with Sanat-Sujata and wise Vidura, the king passed that night.

That night having passed away, all the kings entered the Council Chamber with glad hearts with the desire of seeing the Suta.

Desirous of hearing the message of those sons of Pritha, full of virtue and worldly benefit, all with Dhritarashtra at their head went to the blessed Council Chamber.

Of a bright whit and large area and adorned with a golden floor it was beautiful as the moon and wet with sandal water.

It was covered over with handsome seats made of gold and of wood and of marble and of ivory, having excellent covers.

Bhishma, Drona, Kripa, Shalya, Kritavarman, Jayadratha, Ashvathama, Vikarna, Somadatta, Balhika, Vidura of great wisdom and Yuyutsu of great prowess, all these heroes and rulers of the earth, O bull among the race of Bharata, keeping Dhritarashtra in the front entered that blessed Council Chamber.

As also did Dushasana, Shakuni and Saubala. Durmukha, Dussaha, Karna, Uluka, Vivingshati having placed Duryodhana, the wrathful king of the Kurus, in the front, entered that Council, O king, like the gods forming the train of Shakra.

At the time, O king, filled with those heroes, having arms like iron maces, that Council Chamber, O king, appeared like a den filled with lion.

All those mighty bowmen of great prowess having entered the hall, those of the effulgence of the sun seated themselves on the variegated seats.

And to all those kings, seated on their seats, O Bharata, the gate-keeper (thus) submitted for their information, the presence of the Suta's son. Here comes he with his car who was sent to the sons of Pandu. Our messenger has returned speedily by the aid of horses of Sindhu species, which are good barriers of loads.

Coming to that place quickly and dismounting from the chariot the one having earrings entered the Council Chamber full of great-souled rulers of the earth.

Sanjaya said:
Having gone to the Pandavas, I am returned; know you this, O sons of Kuru. The Pandus salute all the sons of Kurus, each according to his age.

They pay their respects to the old and present suitable greetings to those of their age and also to those their younger. In fact, the sons Pritha present suitable greetings to all according to their respective ages.

What I, instructed by Dhritarashtra before having gone there from hence said to the sons Pandu, listen to that, O rulers.

Dhritarashtra said:
I ask you, O Sanjaya, in the midst of these kings, what words the noble minded Dhananjaya of Pure habits, the leader in battles, the destroyer of the lives of men of vicious habits, said.

Sanjaya said:
Let Duryodhana listen to this speech which was made by Arjuna, who was eager to fight, with the permission of Yudhishthira and in the hearing of Keshava.

Without the slightest fear and conscious of the strength of his arms, in the presence of Vasudeva, the wise one spoke to me. Kiritin, eager to fight, said to me. “Tell the son of Dhritarashtra in the midst of the Kurus."

And in the hearing of the son of Suta of wicked soul, of disagreeable speech, O Suta, who is ever desirous of a fight with me and who is of stupid intellect and of extreme ignorance and whose time is come.

And also in the hearing of those kings who have been assembled to fight the Pandavas, the entire collection of words used by me; let that king with his ministers hear what I say.

As all the gods hear what is said by the chief of the deities, with the thunderbolt in his hands, so did the Pandavas and the Srinjaya listen to the able speech made by Kiritin.

Thus spoke Arjuna eager for fight armed with the Gandharva-bow and with his lotus eyes looking red - If the son of Dhritarashtra does not surrender the kingdom of Yudhishthira, the king of Ajmida.

Then there are surely some acts done before (by them), the fruits of which have not been obtained by the son of Dhritarashtra of wicked souls for which battle is desired with Bhimasena and Arjuna and the same with the sons of Ashvin and Vamdeva.

And with the son of Shini and with Dhrishtadyumna of sure arms and with Shikhandin and with Yudhishthira who is equal to Indra and who can consume the Earth and the Heaven by the strength of his asceticism.

If war with them is thought of by the son of Dhritarashtra, then are all the subjects of the Pandavas gained. Therefore do not propose peace for gaining the end of the Pandavas; let there be war if you please.

The bed of woe which the son of Pandu attached to virtuous habits lay, exiled in woods-let the son of Dhritarashtra when dead in the field obtain a bed of greater endless woe.

The son of Dhritarashtra of wicked soul and of unrighteous conduct could never conquer the son of Kuru and Pandu (at the game of dice) by means of modesty, knowledge, asceticism, self-control, heroism or by strength accompanied with righteousness.

Graced with meekness and benevolence, with asceticism and self-control and with might attended with virtue, speaking the truth, (Yudhishthira), a prey to deception, has borne great sufferings.

When the eldest son of Pandu, who has brought his soul under control, will direct his wrath nursed during a series of years towards the Kurus, then will the son of Dhritarashtra repent for the war.

As blazing fire, raging in all directions, burns up and withers dry grass during summer, so will the army of the son of Dhritarashtra be withered by the mere glance of Yudhishthira fired by wrath.

When the son of Dhritarashtra sees Bhimasena, riding his car with mace in his hand and vomiting the poison of his wrath, that wrathful Pandava of terrible strength, then will he repent for the war.

When that exceedingly vain one beholds Bhimasena sled in iron, fighting in the front ranks of his army, incapable of being grazed at even by his own men, killing the heroes of other side and sending them to the abode of the God of death, then will these words be remembered by him.

When the son of Dhritarashtra sees elephants felled to the ground by Bhimasena looking like the summits of mountains with their pierced pot-like heads pouring blood like pots pouring water, then will he repent for the war.

When like a huge lion falling upon battle, with a mace in hand, Bhimasena like a slayer of terrible appearance approaches the son of Dhritarashtra, then will that son of Dhritarashtra repent for the war.

When that one who is without fear even in great dangers and skilled in the use of weapons and the slayer of the enemies armies, riding on his beautiful car works havoc with his mace among the numerous cars and foot-soldiers;

Fastening quickly the elephants by nooses, when he fells down the army of the son of Dhritarashtra like a sturdy man cutting down a forest with an axe, then will the son of Dhritarashtra repent for the war.

When like a village containing several huts of straw burnt up by fire, he sees the army of the son of Dhritarashtra consumed or when he sees his vast hosts of armies scattered like ripe corns struck by lightning.

With their heroic leaders killed and his soldiers struck with fear flying with their backs towards the field and their vast army dispersed, consumed as it were by the fire of the arms of Bhimasena, then will the son of Dhritarashtra repent for the war.

When Nakula, the chief among car- warriors, of great skill in the use of weapons skillfully shoots hundreds of arrows and kill the car-warriors of the other side, then will the son of Dhritarashtra repent of the war.

Accustomed to comforts, Nakula for a long time slept on an uncomfortable bed in the woods; and when like an angry snake he will vomit poison, then will the son of Dhritarashtra repent for the war.

Desperate of their lives the rulers of the earth, directed to fight by the king of Dharma (virtue), O Suta, riding on white cars will work havoc among the ( enemies' ) army. Seeing that the son of Dhritarashtra will afterwards repent.

When the sons of Kuru see the five heroes, children in years but old in acts, desperate of their lives, working havoc among the sons of Kuru; then will the sons of Dhritarashtra repent for the war.

When Sahadeva, mounted on a car with well trained horses, proceeding in the wished- for direction, having noiseless wheels and adorned with golden stars, will fell down the heads of kings with innumerable arrows.

Seeing that warrior skilled in the use of weapons, mounted on a car, present in the battle field on working havoc and filling soldiers in all directions, the son of Dhritarashtra will repent for the war.

When Sahadeva who is modest, skillful in battle truthful, of great strength and graced with all virtues, active, capable of speedily doing things, meets the son of Gandhara in terrible and fells down his men.

When he sees the son of Draupadi, the mighty heroes, skillful in the use of weapons and having a knowledge of fighting on cars, darting at the enemies like serpents of quick poison, then will the son of Dhritarashtra repent for the war.

When Abhimanyu the slayer of heroes on the other side, shoots arrows on the enemies as the clouds pour water-when he, skilled in the weapons like Krishna, overpowers the enemies, then will the son of Dhritarashtra repent for the war.

When he sees the son of Subhadra, who though a child is not a child in heroism is like Indra is skillful in the use of weapons falling on the men of the enemies like death itself; then will the son of Dhritarashtra repent for the war.

When the young Prabhadrakas having great activity, skilled in battle and having the might equal to that of lions, fell down the sons of Dhritarashtra along with their armies; then will the son of Dhritarashtra repent for the war.

When he sees those veterans in war, Virata and Drupada, mighty car-warriors, each present in his own post separately attack the sons of Dhritarashtra with their armies; then will the son of Dhritarashtra repent for the war.

When Drupada, skilled in the use of weapons, from the car down the heads of young warriors in battle; and when, wrathful, he shoots arrows from his bow; then will the son of Dhritarashtra repent for the war.

When Virata, the slayer of heroes in the other side, penetrates into the ranks of the enemy and works havoc among them with the aid of the Matsyas of cool courage. then will the son of Dhritarashtra repent for the war.

When he sees the eldest son of Virata, the king of the Matsyas of cool courage, clad in iron, in his chariot in the front ranks of his army on the side of the Pandavas, then will the son of Dhritarashtra repent for the war.

The virtuous son of Shantanu; that hero among the sons of Kuru, being killed in battle by Shikhandin; then our enemies will undoubtedly perish. I speak this truly.

When cutting down the car-warriors, Shikhandin, on a car well protected goes forth to meet Bhishma leveling to the dust the host of cars by his celestial horses, then will the son of Dhritarashtra repent for the war.

When he sees, seated in the front ranks of the Srinjayas, effulgent in his splendour, Dhrishtadyumna, whom the wise Drona initiated in to the mysteries of the use of weapons; then will the son of Dhritarashtra repent.

When that leader of armies, of immeasurable strength, working havoc among the armies of the sons of Dhritarashtra by his arrows, goes forth to encounter Drona and the enemy in battle; then will the son of Dhritarashtra repent for the war.

No foe can withstand them who have for their leader of the lion of the Vrishni race, that chief of the Somaka tribe, who is modest, wise, powerful, independent, blessed with prosperity.

Tell this also (to Duryodhana); Do not desire (the kingdom), we have chosen Satyaki, the guard of Shini for our leader; he is unequaled in battle in this world, a car-warrior of dauntless and powerful might and skilled in the use of weapons,

Of broad chest and long arms, the slayer of enemies unequaled in battle and acquainted with the best of weapons, the grandson of Shini well versed in the use of weapons, a mighty car-warrior who knows no fear has a bow measuring four cubits.

When the ruler of the Shinis, the slayer of foes directed by me, will shower volleys of arrows on the enemy, as the clouds do (the rain) and completely cover them then will the son of Dhritarashtra repent for the war.

When that one with long arms and of firm grasp on the bow makes up his mind for fight; then will the foes before the battle act like cattle who have got scent of a lion.

He, of long arms of firm grasp on the bow and of a large fond, can pierce the mountain and destroy the whole world. Acquainted with the use of weapons, skillful and of an agile, hand, he shores like the sun in the sky.

The lion of the Vrishni race, that descendant of Yadu of superior training, has many delicate and wonderful weapons. Satyaki has competent knowledge of the use of excellent arms; and he is endued with all the good qualities that are said to be good.

When he sees the golden car of Satyaki, the descendant of Madhu with four white horses; then that foolish son of Dhritarashtra with a soul addicted to vices repent for the war.

When also he sees my terrible car, guided by Keshava, shining with gold and precious stones, with white horses and with a banner having the figure of a monkey; then will that vicious-souled fool repent.

When that fool hears the fierce twanging sound produced by the contact of the leather covering fingers with the string of the bow, resembling the roaring.of thunder and the great battle field covered with smoke by my Gandiva bow; then will the foolish son of Dhritarashtra of weak intellect repent on seeing himself helpless, his soldiers destroyed in the darkness produced by the raining of arrows like herds of cows, before the actual fighting commences.

When he sees the terrible host of arrows, with sharp edges having beautiful feathers and able to penetrate into the vitals shot from the string of the Gandiva bow, like terrible flashes of lightning proceeding from clouds, killing thousands of the host of enemies and devouring innumerable horses and elephants clad in mail; then will the son of Dhritarashtra repent for the war.

When the fool sees the arrows shot from the bows of our enemies being struck by my arrows twined back or cut off being pierced obliquely by my shafts; then will the son of Dhritarashtra repent for the war.

When the arrows shot by me cut off the five figures of young men on the other side as birds pluck off fruits from the top of trees then will the son of Dhritarashtra repent for the war.

When he sees excellent warriors falling dead from their chariots and huge elephants struck by my arrows in the field then will the son of Dhritarashtra repent for the war.

When he sees the (other) sons of Dhritarashtra before even reaching within the range of the enemies' weapons fall down dead without even doing anything in the field; then will the son of Dhritarashtra repent for the war.

When I shall fell down by pouring down burning arrows the enemies and their hosts of infantry and car-warriors in all directions like death with his mouth open, then will that man of weak intellect repent for the war.

When he sees his own army covered by the dust of my chariot going in all sides cut down by my Gandiva and rendered senseless; then will that man of weak intellect repent.

When Duryodhana sees all his soldiers overpowered and running away all sides with their bodies cut open, senseless and his horses, commanders rulers killed, his army thirsty, struck with fear, crying piteously for help, dead and dying, with their animals rendered faint and hair, bones and heads strewn about as if they were really the work of the Lord of creatures; then will that man of weak intellect repent.

When he sees in the chariot, the Gandiva bow, Vasudeva, the heavenly conch Panchajanya, my horses, the two arrow-holders which are never emptied, Devadatta and myself; then will the son of Dhritarashtra repent for the war.

When I shall burn the sons of Kuru like the god of fire burning at the time of bringing in this world a Yoga, at the end of another a large number of wicked souls, then will Dhritarash- tra with his sons repent for the war.

The son of Dhritarashtra, wrathful and of wicked heart, having lost his property along with his brothers, his soldiers and his dependents, at the end of the period of pride, trembling will afterwards repent.

One day before this when I had finished my prayers a certain Brahmana said to me, after my getting up from the water, these pleasing words - A difficult task will have to be performed by you, O son of Pritha, O Savyasachin, you will have to fight with your enemies.

Either Indra on his steed, thunderbolt in his hand will go before you in battle, killing your enemies or mounted on a chariot with Sugriva (name of horse) and other steeds Krishna, the son of Vasudeva will protect you from behind.

In this war, have I preferred the help of Vasudeva to Indra with the thunderbolt in his hand. That Krishna has come over to my side for the purpose of slaying these wicked men. This I consider has been ordained by the gods.

That man whose victory is merely desired by Krishna, even if the latter does not fight, is sure to triumph over all enemies though they be the gods themselves with Indra. If they are men, there is no anxiety.

That man is desirous of crossing the ocean of vast expanse and unfathomable waters, with his two arms, who is desirous of vanquishing in fight the exceedingly heroic Krishna, the son of Vasudeva, of great prowess.

He, who desires to pierce by the palm of his hand the high white mountain of huge dimensions, has his hand with his nails only wasted away; and absolutely no harm is done to the mountain.

He who aspires to vanquish the son of Vasudeva after encountering him in battle, would rob the gods of nectar by force and with his two hands would put out a blazing fire and stop the Sun and the Moon in their course.

That Krishna, who alone in his chariot having encountered in battle vanquished the army of the king of the Bhojas, married Rukmini of great fame and effulgence; in her was born the high-souled Pradyumna.

This favorite of the gods, who had speedily vanquished the Gandharvas and conquered all the sons of Nagnajita by sheer force, liberated the imprisoned Sudarshana of great power.

He by striking his breast slew the king of Pandya and vanquished the Kalingas in battle; burnt by the city of Varanasi for series of years remained without a lord.

He was challenged by the king of Nishadas, named Ekalavya, who was incapable of being vanquished by others; but he being struck with force by Krishna lay dead smashed on the hillock like Jambha.

Then did he, having Baladeva as his coadjutor, fell down the extremely wicked son of Baladeva who was seated in court amidst the Vrishnis and Andhakas and then bestowed the kingdom on Ugrasena.

He fought with the terrible king Shalva, the lord of Saubha, without being beside himself (through fear) in consequence of his power of producing effect; and near the gate of Saubha caught hold of Shataghni with his hand; what being on this earth can withstand him in fight?

There was fastness of the Asuras, terrible and impenetrable, named Pragjyotisha. There Naraka, son of the Earth of great strength stole the beautiful earrings of Aditi bedecked with gems and kept them.

The very gods with Indra who gathered together fearless of death for fight could not fight with him; and seeing the prowess and strength and the irresistible weapons of Krishna.

And knowing his nature, they employed Krishna far slaying that wicked being. And Vasudeva undertook (endued with all kinds of prosperity), the accomplishment of that difficult task.

Having slain six thousand near the city of Nirmochana and having broken sharp-edged arrows suddenly coming on him, having killed Mura and also having killed crowds of Rakshasas, that hero went into the city of Nirmochana.

There did take place a battle between him (Naraka) possessed of great strength and this Vishnu also endued with great strength. And he lay killed by Krishna like a Karnikara tree uprooted by a gale.

Having killed Naraka, the son of the earth and Mura and taking back that pair of earrings bedecked with gems, the learned one endued with prosperity and fame and of unparalled proves came back.

To him the gods seeing the terrible tasks done in that battle granted boons there, saying - "When you are fighting, you will not have fatigue and there shall be no impediment in your way either in the sky or below the waters.

Nor shall arms stick on your body. Krishna, too, at this considered himself. gratified. Such are ever the virtues of the son of Vasudeva of immeasurable fame and the great strength.

The son of Dhritarashtra aspires to vanquish this Vishnu, who cannot be withstood in fight and who is of endless strength; and that one of wicked soul is ever trying to imprison him. This Krishna however endures even this for our sake.

He, however, who desires to get our Krishna on his side after creating disunion between us will know how far he can take away the affection of Krishna for us, after going to the field of battle.

Having paid due respects to the son of Shantanu and also the king Drona with his son and also to the son of Sharadvata and being desirous of getting back the kingdom, shall I oppose them in battle.

That man of wicked intelligence fights with the Pandavas. I shall regard this death as being justly got. Conquered by deceit at the game of dice by those inhuman ones, we ourselves, the sons of a king, for twelve long years.

Had to reside in the forest encountering all sorts of troubles and difficulties and one year in disguise. During the life time of these Pandavas how shall the sons of Dhritarashtra rejoice possessed of a royal status.

If they conquer us engaged in fight being aided by the gods, headed by the great Indra, then will the practice of vice be better than that of virtue and there will surely be no use of behaving honestly.

If the effects of a man's actions redound on him; and if we be superior to him, as I think we are, I hope that with the son of Vasudeva as my coadjutor, I shall kill Duryodhana with all his assistants.

This act, O chief of me, ( sending us into exile and themselves possessing our kingdom) cannot but be wicked; and all our good deeds cannot be totally devoid of good fruits. Having considered this as well as that (I think that) the defeat of the son of Dhritarashtra is certain.

You will yourselves be witnesses, O son of Kuru, to (the events ) I prophesy; the sons of Dhritarashtra will cease to exist, if they fight. If they do not fight, then they may live; but in a fight with us, none of them will be alive.

Having killed the sons of Dhritarashtra along with Karna, I shall take the whole of the kingdom from the sons of Kuru. (In the mean time) do whatever work you may have and enjoy yourselves and your wives and everything sweet.

Even among ourselves there are Brahmanas, old, well versed in the knowledge of the holy books, of good conduct of noble birth, acquainted with the events of the year and certain of their interpretation of the motion of the planets,

Capable of explaining the mysteries of the gods and of answering questions regarding coming events, understanding the signs of the zodiac, prophesying the great overthrow of the Kurus and the Srinjayas and the triumph of the Pandavas.

Owing to this he who has created no enemies considers his objects attained by reason of the overthrow of his enemies. Janardana, too, the lion among the race of the Vrishnis, who has a knowledge of what is to came in the future, undoubtedly sees all this.

I, too, who have not lost my senses see all these events of the future by my foresight. My power of vision (into the future) acquired a long time ago does not pain me. I see clearly that the sons of Dhritarashtra fighting shall cease to exist.

Without any touch, my Gandiva bow yawns. Though my bow remains untouched, yet the string shakes. My arrows, too, coming near the mouth of my arrow holder try to fly away every moment.

The polished sword comes out of the scabbard, as a snake does out of its own worn out skin; and near my banners are heard terrific words like these - 'O Kiritin, when will your chariot be yoked?”

At night crowds of jackals make their rejoicing; and from the sky do Rakshasas come down as also the deer and jackals, peacocks and crows and vultures and cranes and wolves.

Also birds, having golden feathers, come down and having seen my chariot with white steeds follow it. I alone unaided can send to the regions of death all the rulers and warriors by showing my arrows.

I shall fling the great weapons, called Sthuna, Karna, Pashupata and Brahma all of which Shakra gave me, in different directions; as fire in the hot season burns up a forest.

Bringing all my powers and by the aid of my work of destruction, shall I fling these weapons and leave no trace of those that come to the field; and then shall I obtain rest. Such a state of rest is excellent. This is my determination. Tell them this, O son of Gavalgani.

Those who are victors in battle even with the entire body of gods headed by Indra, O Suta-the son of Dhritarashtra thinks that in a battle with them, he will be the victor. Look at his folly.

The aged Bhishma, the son of Shantanu, Kripa, Drona with his son and the wise Vidura, what all these say, let that be. May all the sons of Kuru attain to old age.

Vaishampayana said:
In the midst of all those kings, O Bharata, Bhima, the son of Shantanu, spoke these words of Duryodhana:

(Once on a time) Brihaspati along with Shakra went to Brahma, as also did the Maruta with Indra and the Vasus with Agni.

The Adityas, the Sadhyas, the seven heavenly Rishis, the Vishvavasu, the Gandharvas and beautiful cluster of the Apsaras.

Having saluted to that old grandsire of the universe, approached him and the dwellers of heaven sat round that lord of the universe.

As if attracting unto themselves by their own energy the intellects and energies of them all, the two ancient Rishis, Nara and Narayana, departed.

Brihaspati too asked Brahma "who are these two, who, O grandsire, without worshipping you, go away. Tell us that.”

Brahma said:
These two ascetics blazing, as it were with beauty and illuminating the earth and heaven and possessed of great energy went away.

They are Nara and Narayana who have just come from the earth and are at present staying in these regions. With the fruits of their own asceticism they are resplendent and are possessed of great energy.and prowess.

These two by their acts ever bring rejoicing to the words; they worshipped by the gods and the Gandharvas live for the destruction of the Asuras.

Shakra having heard this went to the place where these two were practicing their devotions, in company with all that host of gods with Brihaspati going in front of them.

At the time, among the dwellers of the heaven there was a great panic owing to a battle between the gods and the Asuras and they (the gods) asked a boon of the noble- souled Nara and Narayana.

Those two then said "Choose (the boon),” O best of the race of Bharata. Shakra then said to those two - "make us invincible".

Then did the two tell Shakra, "we shall do what you wish." Then aided by them Shakra triumphed over the Daityas and the Danavas.

That excellent among the ascetics, Nara, having killed the enemies in the battle for Indra, (killed) hundred and thousands of Paulomas and Kalakhanjas.

Seated on a revolving car, this Arjuna, by means of a broad-headed arrow, cut down the head of Jambha, who had opened his mouth to swallow him.

He penetrated into Hiranyapura, on the other side of the sea, after vanquishing in battle sixty thousands of Nivatakvachas.

This Arjuna, the conqueror of hostile cities, of long arms gratified the god of fire by conquering the gods with Indra.

In the same way Narayana has in this world killed innumerable other (Asuras); such are these two of great prowess that are seen to be united together.

The son of Vamdeva and Arjuna, the two great heroic car-warriors that have now allied together are the two ancient gods, Nara and Narayana. Such is the general belief.

In capable of being vanquished by men in this world and by the gods and Asuras with Indra, this Krishna is Narayana and this son of Phalguni, Nara, which the holy books declare. Narayana and Nara are of the same essence split up into two.

These two by their acts attain to several eternal and inexhaustible regions and are born in those places again and again in times of war.

Therefore is war their duty. This what Narada conversant with the Vedas has said to the race of the Vrishnis.

When you will see Keshava with the conch, the disc and the mace in his hand and Arjuna with that terrific-looking bow taking up weapons.

The two eternal and noble-souled Krishna's seated on the same chariot, O Duryodhana, O dear, then will you remember my words.

Otherwise why should the sons of Kuru have come to this state. Your intellect. O dear, has fallen off from both virtue and worldly profit.

If you do not accept my advice; then you will hear of the slaying of numerous men of your army; my advice is listen to by all the sons of Kuru.

The advice of the three persons you alone listen to, O bull among the race of Bharata, viz. Karna, who was cursed by Rama,

The son of Suta, a low born fellow, Shakuni, the son of Subala and your little minded vicious brother Dushasana.

Karna said:
It is not proper for you, O grandfather, to say to me the words you have spoken. I observe the rules of the Kshatriya caste and am not fallen from my own virtue.

What vice is there in one for which you revile me so; the son of Dhritarashtra knows that there is no sin in me.

I have never been without the slightest injury towards the son of Dhritarashtra and shall kill all the sons of Pandu, engaged in battle.

How can these that are honest be reconciled with those that were formerly their enemies. The interest of king Dhritarashtra is ever looked after by me and the same of Duryodhana; he is now established in the kingdom.

Vaishampayana said:
Bhima, the son of Shantanu, having heard the words of Karna, again addressing the great king Dhritarashtra, said these words -

Though he ever says "I shall be the slayer of the son of Pandu", yet he is not even one sixteenth part of these large-hearted sons of Pandu.

The great calamity, that is about to come on your sons of wicked souls, know that it is the work of this son of Suta of wicked mind.

Your son Suyodhana of weak intellect depending on him for support has insulted those heroic sons of godly men, the subduer of their foes.

What difficult task of there that has before been accomplished by him which equal to what has been done by each of the sons of Pandu in days gone by.

Having seen in the city of Virata his dear brother killed by Dhananjaya who evinced a great deal of prowess, what did he do at that time.

When Dhananjaya rushing against all the Kurus and smashing them dispossessed them of their clothes, what did he then do.

When your son was being taken as a captive towards the Ghoshayatra by the Gandharvas, where was then the son of Suta who is now roaring like a bull.

Even in that case it was Bhima and the large minded Partha, who aided by the twins vanquished those Gandharvas.

These are the many unfounded statements that he makes; for he is boastful and regards not either morality or worldly profit. May good betide you.

The son of Bharadvaja of large mind having heard the words of Bhishma spoke thus to Dhritarashtra, among the assembled kings after duly saluting him.

What the chief among the race of Bharata, Bhishma, has said-do that, O protector of men. It is not proper that you should do what they that covet desire and wealth tell you to do.

Before the battle, I think that peace with the Pandavas seems to be the best. What has been prophesied by Arjuna and submitted to us by Sanjaya.

Will all be done by the son of Pandu, I know. In the three worlds there is no wilder of the bow equal to him.

Minding not however the speeches of Drona and Bhishma, which were good advice, the king asked Sanjaya about the sons of Pandu.

From that time did all the Kurus despair of their lives, when the king did not give a proper reply to the speeches of Bhishma and Drona.

Dhritarashtra said:
What did the son of Dharma, the king of the Pandavas, say after hearing that several armies had collected here for our help.

What preparations are Yudhishthira, who is ready for war, making? Who among his sons and brothers are looking up to his face desirous of receiving his orders?

Who among them again dissuades him from war, saying- "Be peaceful" him who knows the nature of virtue and who practices virtue and who has been moved to wrath by the wrong done by the wicked ones (my sons).

Sanjaya said:
All the Panchalas, along with the Pandavas, are looking up to the face of the king Yudhishthira and he, good betide you, rules over them all.

Hosts of cars belonging to the Panchalas are coming separately and inspire joy into the heart of Yudhishthira, the son of Kunti.

The Panchalas like a cluster of rays gladden the heart of the son of Kunti, who is of effulgent prowess, like the sun rising making the sky look cheerful.

Down to the very herdsmen who look after cattle and sheep, the tribes of Panchalas, Kaikeya and Matsyas gladden the heart of Yudhishthira, the Pandu king.

The daughters of Brahmanas and of chieftains and of the Vaishyas, while playing, come to Partha to see him clad in a coat of mail.

Dhritarashtra said:
O Sanjaya, tell us about those with whose aid that Pandu king will high, viz., the army of Dhrishtadyumna and of the Somakas.

Vaishampayana said:
The son of Gavalgani, being thus questioned in that council of the assembly of Kurus and having drawn long sighs, again and again became thoughtful for a moment.

Without any reason, as if by the hand of the gods, the Suta suddenly fell down. Then in that assembly of kings, in that council chamber, Vidura said loudly - This Sanjaya, O great king, has fallen down senseless; and he cannot utter one word bereft of his wisdom.

Dhritarashtra said:
Sanjaya, seeing these mighty car-warriors, the sons of Kunti, has certainly got his mind excited owing to those tigers among men.

Vaishampayana said:
Sanjaya having regained consciousness and being comforted addressed these words to the great king, Dhritarashtra, amidst that assemblage of Kurus in that hall.

Sanjaya said:
I have seen, O chief among kings, those mighty car-warriors, the sons of Kunti, grown lean through the restraint in which they lived in the court of the Matsya king.

Hear, O great king, aided by whom the Pandavas will fight. There will he fight between yourselves and them, aided by the hero Dhrishtadyumna.

That man of virtuous soul who, through wealth and fear, avarice or wealth or for the sake of argument never falls from truth.

Who is an authority, O great king, in religious matters and who is the chief among men attached to virtue, who has created no enemies, aided by him the Pandavas will fight with you.

Whose equal in strength of arms there is none in those world; that wielder of the bow who subdued all protectors of the earth and who subjugated in battle the people of Kashi, Anga and Magadha and also the Kalingas.

With that Bhimasena the Pandavas will fight with you; and through whose prowess the four Pandavas came down.

After issuing from the house of lac, Vrikodara, the son of Kunti, who became the means of their rescue from Hidimba, the man eater.

That son of Kunti, Vrikodara, who became the means of rescue at the time when Sindhuraja was gratifying his lust on the daughter of Yajnasena.

Aided by him who liberated all the assembled Pandavas when they were burning at the conflagration of Varanavata they will fight against you.

Aided by him whom to gratify Krishna (Draupadi) killed the Krodhavasas after penetrating into the terrific mountain Gandhamadana.

By him whose substantial arms the strength of ten thousands has been given by the aid of such Brahmana will the Pandavas fight with you.

That hero who, in days of old, for the satisfaction of the god of fire, aided by Krishna, conquered Purandara (Indra) fighting.

He who passed by his fight that god among gods, the lord of Uma - that Mahadeva himself, with the trident in his hand, that lord of the mountains.

That wielder of the bow, who subjugated all the rulers of the earth by the aid of that Vijaya will the Pandavas fight,

He, who subjugated the western country inhabited by hordes of Mlecchas, that warrior Nakula of wonderful weapons is present in their camp.

With that beautiful hero, that excellent wielder of your bow, the son of Madri, O Kurus, will the sons of Pandu fight. With that Sahadeva, who conquired the kings of Kashi, Anga, Magadha and Kalinga in bettle, will the sons of Pandu fight.

He whose might is equaled by only four men in this world, Ashvathaman, Dhrishtaketu, Rukmi and Pradyumna; with that Sahadeva, with that hero among men and with that joy- giver to Madri, O king, will you have a great fight.

The chaste woman, the daughter of the king of Kashi, who practiced austere asceticism, who was desirous of the destruction of Bhishma even after death (i.e. in another birth) O bull of the race of Bharata, was born as the daughter of the king of Panchala and by the hand of the gods she became a male afterwards; that one, O tiger among men, who knows the virtues and vices of female-males.

Who fought with the Kalingas, that prince of Panchala; hard to vanquish in battle with that Shikhandin skillful in the use of weapons will they fight with you, the Kurus.

She who was turned into a male through a desire for the death of Bhishma, with that terrific bowman will the Pandavas fight.

With those five Kaikeya princes, brothers to one another and mighty bowmen, with these heroes; with the coats of arms on will they fight with you.

With that heroe among the race of the Vrishnis, of long arms, of great activity in the use of weapons, possessed of true strength, with that Suyodhana will you have to fight.

He who has been the protector of the great- souled Pandavas for a time, with that Virata will you meet in battle.

He who is the Lord of Kashi, the car- warrior who is the king of Varanasi, has become their warrior, with him they will fight with you.

With the children hard to vanquish, the sons of Draupadi of noble souls, who are like snakes, will the Pandavas fight.

He who is like Krishna in strength and like Yudhishthira in self-control, with that Abhimanyu will the Pandavas fight.

Dhrishtaketu of great fame, who is of unparalleled strength, who wrathful in battle is hard to vanquish, that son of Shishupala, a great car-warrior, with him, the king of the Chedis who has come and joined the Pandavas with an Akshauhini, will the Pandavas fight.

He who is the refuge of the Pandavas as Vasava is of the gods, with that Vamdeva will the Pandavas fight.

So also will the brother of the king of the Chedis, Sharabha, O bull of the race of Bharata who is accompanied by Karakarsha with these two will the Pandavas fight.

The son of Jarasandha, Sahadeva and Jayatsena, both of whom are unrivaled heroes in battle, are present in the cause of the Pandavas.

Drupada too of great prowess and surrounded by a large force has sacrificed his interests for the Pandava's cause and desirous of fighting is present.

These and many others come from the countries in the east and the north depending on hundreds of them the king Dharma is prepared for battle.

Dhritarashtra said:
All these who have been enumerated by you are of great energy and courage; but Bhima alone is equal to all of them combined.

From Bhimasena wrathful I have very great fear like that of a large deer from an enraged tiger.

I am awake during entire nights breathing large and hot sighs, being afraid of Vrikodara, O dear, as any other animal fears a lion.

In this entire army do I not see one who can withstand in battle this one of long arms and having strength like that of Shakra.

That son of Kunti and Pandu when wrathful is an implacable enemy; and he smiles not even in jest and is mad with rage, looks at things askance and is of loud voice,

Possessed of great force and of great energy, possessed of long arms and of great strength will put an end to the existence of any wicked sons in battle.

Vrikodara, that bull in the race of Kuru, wielding the mace slay them struck by a heavy calamity in battle like the god of death with his staff in his hand.

That terrible steel mace with eight sides and ornamented with gold I now see in my mind like the staff of Brahma uplifted.

As a fully grown up lion roams among a hear of deer, so Bhima roam among my army.

Towards all my sons he alone (of all his brothers) showed his cruel strength. A voracious eater and endued with great strength, even in his childhood was he inimical (to my sons).

My heart quakes that Duryodhana and other sons of mine even when fighting with him in their childhood were smashed as by elephants.

O pressed by his strength my sons have ever been; and that Bhima of terrible prowess is the cause of this rupture.

Devouring my army composed of men, elephants and horses, do I see Bhima in the front senseless with wrath,

In arms equal of Drona and Arjuna and in speed having the force of wind, in wrath equal to Maheshvara himself, who will kill Bhima in battle.

O Sanjaya, that hero, the wrathful Bhimasena; tell me that; it is a great gain consider, that by that slayer of enemies.

My sons were not all killed by that one of independent mind by whom Yakshas of terrible strength and the Rakshasas were killed in days of old.

How can a man withstand the force of him in battle. He was not under my control even in his childhood, O Sanjaya.

How can that son of Pandu do so now having been wronged by my wicked sons. Cruel and wrathful, he could not bend even when broken. Looking at things ask once, with his eyebrows contracted how can Vrikodara be peaceful.

A hero of exceedingly white complexion and tall like the palm tree, Bhimasena measures a Prasesha (the span of a thumb) more than Arjuna.

Surpassing in speed the horses, in strength the elephants, the second son of Pandu who is of great strength has sweet eyes.

The Pandava in form and power just as I heard from the lips of Vyasa in days gone by.

Easily by means of his mace, the chariots, the elephants, men and horses he will kill in battle, that terrible being when wrathful, that man of cruel purposes.

That wrathful Bhima, who is ever furious- that chief among the smiters has by acting against my wishes, O dear, before been insulted by me.

That mace which has no curves, which is made of steel, which is of bulk, of beautiful sides, adorned with gold, which is capable of killing a hundred and when flung producing a terrible sound-how will my sons bears?

That inaccessible ocean, which has no shore, which is unfathomable and which has currents in the shape of Bhima, those wicked ones are desirous of crossing over.

Those children thinking themselves to be wise do not listen to my words, even if I cry out. Seeing the honey (formerly collected on mountain tops) they do not care for the heavy fall.

Those who encounter in battle that death in human shape have their dooms settled by the father of the universe, like those of large deer encountering lions,

How shall my sons bear, O dear, the mace when flung at them-the mace which is four cubits long, having six sides of illimitable powers of destruction and terrible to touch.

Whirling the mace and piercing the heads of elephants, licking the corners of his lips and giving out (terrific) breaths every moment, making terrific noises in return of those of falling elephants and rushing with loud roars against elephants coming against him, having penetrated into the place where the chariots stand, when he kills the heroes after taking aim against them, will one of my soldiers escape from him who is blazing like fire?

Grinding the four elements of my army and cutting his passage out through it, as if dancing with the mace in his hand, he will show (to people) the scene which takes place at the end of a Yuga (universal destruction).

Like an elephant mad with rage, breaking trees with flowers, Vrikodara will crush the army of my sons of battle.

Rendering the chariots devoid of men, drivers, horse and banners and giving trouble to the warriors fighting from cars and elephants, the tiger among men, like the force of the currents of the Ganga uprooting various sorts of trees, will vanquish in battle the army of my sons, O Sanjaya.

My sons with their servants and subordinate chiefs, O Sanjaya, troubled with the fear of Bhimasena will certainly fly in different directions.

(That Bhimasena) by whom, aided by the son of Vasudeva, the king Jarasandha of great prowess was killed after his inner apartments being entered in the days of old.

The goddess Earth was brought under control by the wise Jarasandha and that mighty Lord of Magadha, who subjugated her and oppressed her people.

That the Kurus through the prowess of Bhima and the Andhakas and the Vrishnis and through their diplomacy, were not brought under subjection by them, which was only due to the gods.

The son of Pandu, the heroic of long arms, having approached him without any arms, killed him. What can be more (wonderful) than this?

Like a venomous snake having accumulated its poison for a long time, he (Bhima) will fling his strength on my sons in the field of battle, O Sanjaya.

Like that chief among the gods, great Indra with his thunderbolt (killing) the Danavas, Bhimasena with mace in his hand will kill my sons.

I see (in my mind) Vrikodara having eyes of the colour of copper, incapable of being opposed or prevented and having fearful force of strength falling on (my sons).

Who can stay in front of that man fighting Iwith his two arms without mace or bow and without being on his car.

Bhishma, this regenerate Drona, Kripa and also the son of Shardavata - all these know as much as I do the prowess of that wise one.

Conversant with the habits of life of the virtuous and desirous of death in battle, those bulls among men in our party will stand in front of the army.

Destiny is always powerful specially in a man through I see them (the Pandavas) victorious, yet I do not dissuade my sons.

They (the warriors of our party), desirous of going along the eternal, noble and heavenly path, will part with their lives in fierce battle thus keeping your earthly fame unsullied.

As these are, O dear, to my sons, so are they to the Pandavas (in ties of blood and affection). They (the Pandavas) are grandsons of Bhishma and disciples of Drona and Kripa.

The protection that we have afforded to the three-aged ones, the little we have given them and the little good we have done to them, they will compensate us for that in return owing to their noble nature.

That death of a Kshatriya is said to be a peaceful and commendable one, which is met with in battle when one takes up arms desirous of observing Kshatriya practices.

I grieve however for all those who will fight with the son of Pandu; the calamity prophesied by Vidura is now come.

I consider, O Sanjaya, that knowledge cannot destroy woe; in fact, it is excessive distress that kills knowledge.

Even the Rishis who are emancipated and who merely look on this crowd of men become happy at prosperity and aggrieved at adversity.

Why then should I not be affected by grief. When I am attached to my sons, my kingdom, my wife, my grandsons, my friends and a thousand other objects.

I have grave doubts that I shall have any prosperity in the future; thinking thus I see (in my mind) the destruction of the Kurus.

The great calamity of the Kurus beginning with the game at dice now stands out in bold relief; this wicked act has been done by that fool desiring for prosperity out of avarice.

I consider this to be the work of Eternal Time. I am not able to fly from it like the iron ring attached to the wheel.

What shall I do? how shall I do it and where shall I go, O Sanjaya ? These foolish Kurus will be destroyed being subject to the effects of time.

I shall be helpless, O dear, on my hundred sons being killed and shall hear the loud lamentation of women. How shall death touch me?

As in the hot season a fire ignited and urged by wind burns up dry grass, so will the son of Pandu, having mace in hand along with Arjuna, be the slayer of my party.

Dhritarashtra said:
He, from whom we have never heard an untruthful word, he who has Dhananjaya to fight for him can possess himself the three worlds.

I do not see any one equal in battle to the one who has the Gandiva bow, who seated on a car could oppose him, though I think about it day and night.

There is no equal in battle of the wielder of the Gandiva bow shooting winged arrows, Nalikas (muskets) and arrows penetrating into the heart.

If the two heroes, these bulls among men, Drona and Karna, skillful in the use of weapons, the chief among those having strength and unconquerable in battle, oppose him?

There may be great doubts among other men, but (I am afraid ) victory will not be mine. Karna is careless and compassionate and the preceptor is old in age and is beside the preceptor (of the Pandavas).

Partha of firm grasp on the bow however is able, mighty and has conquered fatigue; there will be terrible fight between them, but both sides will remain undefeated.

All of these are heroes knowing the use of weapons and all of them have gained great fame, they may forego even the lordship over all the gods but not victory (in this battle).

The two (Drona and Karna) or the son of Falguna being killed, there will certainly be peace; but there is none who can kill Arjuna, nor one who can conquer him.

मन्युस्तस्य कथं शाम्येन्मन्दान् प्रति य उत्थितः । अन्येऽप्यस्त्राणि जानन्ति जीयन्ते च जयन्ति च ॥ ९ ॥

How can his wrath that has arisen, against those foolish ones be pacified; there are others knowing the use of weapons, who conquer (others) and (sometimes) are conquered (by those).

But the rumour is that Falguna (when fighting) has but one result-victory; thirty three years ago (he) having invited the god of fire gratified him.

Having first vanquished the gods; no man ever heard of his defeat anywhere. He who has for his charioteer in battle Hrishikesha is equal to him in character.

He has victory certain O dear, as the victory of Indra. The two Krishna's on one car and the stringed Gandiva bow.

These there forces have come together, I hear; there is no similar bow, nor a warrior of that stamp, nor a charioteer of that character.

Those fools under the control of Duryodhana do not know this. The thunderbolt falling on the head ablaze leaves some remnants undestroyed, O Sanjaya.

But the shafts shot by Kritin leaves no remnant, O dear. I see now ( in my mind) Dhananjaya shining forth by working havoc.

And by his shower of arrows separating heads from the bodies. (I see) also his strength in the shape of arrows blazing in all directions.

And coming out of the Gandiva bow and burning up the four elements of the army of my sons. (I see) also that struck with fear from the sound of Savyasachin's chariot .

My army consisting of numerous forces are flying away in all directions. As a great fire raging in all directions burns up withered grass urged by the wind, so will the great fire (in the shape of Arjuna's weapons) consume my army.

When Kiritin, incapable of being withstood, opposing them (my men) in battle will shoot destructive showers of arrows upon them, it will be like the king of death directed by the all destroying Father.

When I shall see and hear innumerable kinds of evil omens in the camp of the Kurus and around them and before the battle, then will destruction come to the race of Bharata.

Dhritarashtra said:
As the sons of Pandu are all powerful and desirous of victory, so are their followers who are self-sacrificing and have set their mind on victory.

You have related to me about those mighty foes of mine-of the kings of the Panchalas, Kaikeyas, Matsyas, Magadhas.

Even that mighty one who by his mere wish could bring under control these worlds with Indra, that creator of the world, Krishna, has set his mind on the victory of the Pandavas.

Satyaki very quickly obtained all knowledge (of the use of arms) from Arjuna and the son of Shini will stand on the field of battle and shoot arrows as (men) sow the seeds.

Dhrishtadyumna, the king of Panchalas, of cruel deeds and a mighty car-warrior and well acquainted with the use of superior weapons, too, will fight with my army.

From the wrath of Yudhishthira and from the prowess of Arjuna and from the twins and also from Bhimasena, do I derive great fear, O dear.

On a superhuman net (of arrows) being spread over my army, they will not be able to get out of it; therefore do I weep, O Sanjaya.

Beautiful, independent, endued with prosperity and with the force of Brahma, intelligent, of great wisdom and of virtuous soul, is that son of Pandu (Yudhishthira).

With friends and counselors and surrounded by men prepared for battle and also by brothers, fathers-in-law who are all excellent heroes and eminent car-warriors, the son of Pandu, that tiger among men, is also graced with patience, secrecy, humanity, benevolence, modesty, truth and prowess, versed in the knowledge of holy books, having self-control, attending to the old, is that one who has subdued his senses and is possessed of every virtue and he is like a blazing fire.

What fool, about to die and who has lost his consciousness is there who will fall into the inextinguishable fire of the Pandavas ablaze like a moth.

That king resembling a fire of high and long flames has been treated deceitfully by me and he will, in battle, put an end to the existence of all my sons of weak intellect.

I consider that it is best not to fight with them; you, Kurus, follow that (my opinion). If you wage war, destruction will surely overtake the race which will be extinct.

This appears to me very clear and by acting in accordance with it my mind will obtain peace. If you consider that peace with them is desirable, then we shall try for peace.

Yudhishthira will never adopt an attitude of indifference towards ourselves, when distressed; he blames me by ascribing unrighteousness, thinking me to be the cause (of the war).

Sanjaya said:
It is, O great king, as you say, O Bharata. The destruction of the Kshatriya by war with the Gandiva bow seems apparent.

I do not know how it is that you, who are ever wise and know about the attributes of Savyasachin, allow yourself to be controlled by your sons.

This is not the time, O great king, (to give way to grief); for you have repeatedly wronged them. By you in the beginning were the Parthas exiled, O bull among the race of Bharata.

A father is the best friend and he should guide well those who are his own selves. Their welfare should be sought after carefully; but he who overlooks this duty, cannot be called a superior.

Hearing of the defeat (at the game), like a boy you laughed out, O great king, saying-"this is gained, this is won".

Formerly you neglected the Parthas, who were being addressed in hashed words thinking that the kingdom had been acquired (by your sons). You did not then foresee this fall.

The country of the Kurus, with Jangala, O great king, your ancestral kingdom; but you have possessed yourself the entire kingdom subjugated by the heroes.

The kingdom acquired by their arms and prowess was made over to you by the Parthas and you think, "it has been acquired by me,” O best of kings.

Your sons, O best of kings, overpowered by the king of the Gandharvas and thus sinking as it were in a scoreless open, were brought back by Partha.

Like a boy, too, did you repeatedly laugh at the defeat (of the Pandavas) at dice and also when they were wandering about being exiled.

At the shower, by Arjuna, of a great many sharp edged arrows, even the oceans dry up, not to speak of those things, that owe their origin to flesh.

Among the shooters of arrows, the son of Falguna is the chief; among the bows the Gandiva is the best; Keshava is the chief of all creatures; and the Sudarshana among weapons.

Of all things having banners the one shining with the banner and having the device of an ape ((is the foremost ). The car, having all these and having many white horses in battle.

Will overthrow us, O king, like the uplifted wheel of death. To-day, the entire earth is his, O king, O bull of the race of Bharata.

He who has the two warriors, Bhima and Arjuna, on his side, O best of kings is the king seeing your army nearly killed by Bhima.

The Kauravas, headed by Duryodhana, will be destroyed, struck by the terror of Bhima and Arjuna; and victory will not be gained, O Lord,

By your son, O great king or by the kings who are his followers. The king of the Matsyas does not pay you homage now; nor does the Panchala with the Kaikeyas; nor do the Shalvas and the Shurasenas. All disregard you. All of them have gone over to the side of Partha, well knowing the heroism of that wise one.

Out of regard for him, they are ever against your sons. He who troubles the sons of Pandu endued with virtue and undeserving of injury by unworthy actions and he who despises them even now, that evil-minded man, along with his followers, should be checked by all means.

It is not proper, O great king, that you should grieve for your sons. At the time of the game at dice, all this was predicted by me, as also by the wise Vidura.

All these lamentations of yours for the sons of Pandu, O Bharata, as if you had no hand in the matter, are all useless, O chief among kings.

Duryodhana said:
There is nothing to fear, O great king; nor should you grieve for us. We are capable, O king, of winning victory over our battle, O king.

When the slayer of Madhu came to the sons of Pritha wandering in exile in the forest with a large army capable of subjugating the kingdom of the enemies and when Kaikeya, Dhrishtaketu, Dhrishtadyumna of the race of Prishata and many other kings followed them to the sons of Pritha.

And when not far from Indraprastha there assembled together the car-warriors and having joined together, they blamed you along with the Kurus.

And when they, with Krishna at their head, paid homage to Yudhishthira, who was wearing deer skin, O Bharata, and when the rulers of men spoke of giving back the duties of a king (to Yudhishthira) and they longed to bring about the overthrow of yourself with all your followers.

Then were Bhishma, Drona and Kripa thus addressed by me, who heard this, through fear of the ruin of our cousins, O king, "That the sons of Pandu will abide by the terms agreed to, is my opinion; our destruction does the son of Vasudeva desire.

That with the exception of Vidura, will you be slain, is my opinion; and Dhritarashtra, who knows the nature of virtue-that best one among the Kurus cannot possibly be slain.

O dear, having effected our extinction, Janardana desires to bestow on Yudhishthira the entire kingdom of the Kurus.

When the time comes, what should we do? Surrender or fly or shall we fight against the enemies and give up (all hopes of) our lives.

In a fight against them, defeat shall surely be ours; all the rulers are on the side of Yudhishthira.

On their being dispossessed of their kingdom, our friends are angry with us; and we are reviled by all the kings and by all our kinsmen.

There is no objection to our surrender; for men or our position seek peace from a long time; but I grieve for my father, that lord of men, who has his wisdom only for his eyes.

And who may for my doings be beset with troubles and endless woes. The enemies were opposed by your sons simply for our good; which is known to you before, O best among men.

The sons of Pandu, these mighty car- warriors, will have their revenge for their wrongs by the extinction of the race of the king Dhritarashtra with that of his ministers.

Then did Drona and Bhima and Kripa and the son of Drona thus speak, O Bharata, thinking me to be in the midst of great anxiety and with the senses tortured.

The enemies ready to fight need not be feared, O subduer of foes; for the foes when in the battle field are incapable of conquering us.

Each one of us by himself can conquer all the rulers of the earth. Let them come; we shall curb their pride by sharp arrows.

In days of old, all the rulers of the earth were conquered by the single Bhima seated on the single car, extremely wrathful on the death of his father.

That best one among the race of the Kurus, wrathful, killed many among them (enemies); them they out of fear sought the protection of this Devavrata.

That Bhishma is well capable to fight along with us and to conquer to enemies; therefore, O bull among the race of Bharata, let your fears be dispelled.

Such was the determination, at that time, of these ones of immeasurable prowess. In days of old the earth was under the possession of the enemies.

Now they are not capable of again conquering us; the Pandavas are now shorn of their wings and devoid of strength.

The earth, too, O bull among the race of Bharata, is now under our subjection and the rulers of the earth assembled are of the same mind with me in happiness or misery.

O subduer of foes, for my sake, the rulers of the earth, can enter into fireor even the ocean; know this, O you best among the race of Kurus.

In this case they laugh at you, who are grieved and like one insane and giving vent to many sorts of lamentations, struck with fear by the descriptions of the enemies.

Each of these kings by himself are capable of opposing the Pandavas. Every one considers himself all in all. Let the fear which has come on you be dispelled.

To conquer my entire army, which is endless, cannot be annihilated even by Brahma, who is born of himself.

That Yudhishthira foregoing his claims to the entire kingdom begs only five villages; he is afraid of my army and my prowess, O Lord.

The impression you have of the might of Vrikodara, the son of Kunti, has no foundation; you do not know my prowess, O Bharata.

My equal in a fight with the mace, there is none in the world; there has been none my equal, nor will there be any.

Suffering a lot of troubles and employing myself earnestly to my task, have I lived at the abode of my preceptor and learnt my lessons; therefore have I not the slightest fear from Bhima, nor from any other.

In a fight with the mace there is none equal to Duryodhana-this is sure; for he used to live with Sankarshana (his preceptor), good betide you.

In a fight I am Sankarshana's equal and in strength there is none my equal in the world; Bhima will not be able to bear the blows of my mace in battle.

Being enraged, the one blow that I shall deal Bhima, O king, will strike him severely and speedily send him to the palace of death.

I am desirous, O king, to see Vrikodara with the mace in his hand; this has been prayed for by me for a long time, this has ever been the desire of my heart.

Struck by me with the mace, Vrikodara, the son of Pritha, will fall lifeless on the ground with his body smashed.

Struck by a blow from my mace, even the Himavat mountain can be split up into a hundred thousand pieces.

It is very well known to both Vasudeva and Arjuna that it is certain that in a fight with the mace there is none equal to Duryodhana.

There let your fear proceeding from Vrikodara be dispelled; for I shall kill this one. Do not, O king, yield to grief.

He being slain by me, many car-warriors, educed with similar qualities, speedily throw down Arjuna, O bull among the race of Bharata.

Bhishma, Drona, Kripa, Drona's son and Bhurishrava, Shalya, the king of the Pragjyotish and Jayadratha, the king of the Sindhus,

Each one of these by himself is competent to kill the Pandavas, O Bharata, Acting together they will in an instant bring them to the abode of death.

There is no reason why the entire army of the kings on one side is incapable of conquering the single Dhananjaya. Covered by arrows shot by Bhishma a hundred times.

And by Drona, his son and Kripa, this son of Pritha will go to the region of the dead. Born of Ganga, our grandfather, too, is superior to the son of Shantanu, O Bharata.

Like a Brahmarshi ( a devotee of the first rank and order) he was born among men and is hard to be vanquished even by the gods. There is no slayer of Bhishma, O king.

This boon was granted by his father who was gratified - 'You will not die without your own desire. Drona was born of the Brahmarshi Bharadvaja in a water pot.'

From Drona was born his son, well acquainted with the use of arms. This Kripa, too, is the foremost among the preceptors and was born of the great Rishi Gautama.

This one, endued with prosperity and born in a clump of heath, is incapable of being killed, such is my impression. Then, too, the father, mother and maternal uncle of Ashvathaman did not take their birth in a woman's womb.

That hero, too, is on my side. All these, O great king, are car-warriors equal to the gods themselves.

They are capable even of giving trouble to Shakra himself in battle. Arjuna is not capable even of gazing at any of them by himself.

And these tigers among men united together will kill Dhananjaya. Bhishma, Drona and Kripa together are equal to Karna, such is my opinion.

He has been told by Rama - you are equal to me, O Bharata. Two beautiful and blessed ear-rings Karna had from his very birth.

These two were asked by the great Indra himself for the sake of Sachi, O subduer of foes, in exchange, O great king of greatly terrific strength and infallible.

How can Dhananjaya escape (after a struggle with) from him who is thus protected; therefore is my victory certain, O king, as a fruit comes within the grasp of my two hands.

Our defeat and the success of enemies, too, are proclaimed in the world. In one day this Bhishma kills ten thousand ( enemies ), 0 Bharata.

The mighty bowmen, Drona, his son and Kripa, are equal to him (in this respect ). Then, too, the ranks of the Sanshaptaka Kshatriya, O subduer of foes, these determined on the destruction of Savyasachin have made this resolution in their mind - 'Either we shall kill Arjuna or that one having the figure of a monkey on his flag will kill us.'

Such are the kings (on my side); why do you all on a sudden express fear for the enemies. Bhimasena being slain, what other warriors will fight, O Bharata.

If you know any among the enemies (who will) thus tell me of him, O subduer of enemies. The five brothers along with Dhrishtadyumna and Satyaki these seven warriors whom you consider to be the best among the enemies and the accomplished warriors on our side are Bhishma, Drona, Kripa and others.

The son of Drona, Karna, Somadatta, Balhika, Shalya the king of the Pragjyotish, the two kings of Avanti and Jayadratha and Dushasana, Durmukha, Dussaha, O Lord of the world, Shrutayu, Chitrasena, Purumitra, Vivanshati, Shala, Bhurishravas and Vikarna, your sons. These two can never be equal. Ten and one Akshauhinis have been brought together by me, O king.

That of the enemies is less, it is only seven; why thus should defeat be mine; an army less by a third should be fought with, said Brihaspati. My army, O king, exceeds that of the enemy by a third.

Then again do I see the enemy without any accomplishment, O Bharata; while ours, many accomplishments.

O lord, knowing well all this the superiority of my army, O Bharata; and the inferior number of the Pandavas, it is not proper that you should lose your senses.

Having thus addressed, he asked again of Sanjaya, O Bharata, desirous of knowing more of the enemies thinking that the proper time has come.

Duryodhana said:
Having obtained an army of seven Akshauhinis, what does Yudhishthira, the son of Kunti, desirous of war, do along with the other kings.

Sanjaya said:
Yudhishthira, desirous of war, is extremely cheerful; and the two, Bhimasena and Arjuna, are not otherwise. The twins too, are not afraid.

The son of Kunti, roamed about in his heavenly car in all directions. Vibhatsu, yoked the horses to it to test the efficacy of the Mantras (obtained by him).

I beheld him, with his coat of mail on, like clouds with lightning. After thinking for a short time he addressed me thus with a light heart.

See these signs of prophecy; we will conquer, O Sanjaya, what Vibhatsu told me. I also saw the truth of this.

Duryodhana said:
You are pleased at praising those sons of Pritha, who were defeated at the game at dice. Tell me now what sort of horses are attached to the car of Arjuna and what sort of banners.

Sanjaya said:
Tvashtri or Bhaumana and Dhatri, aided by Shakra thought out, O lord of the world, diverse forms;

And those forms they included in the banner by the help of divine illusion-these forms, large and small, of heavenly origin and of great value.

At the request of Bhimasena, Hanumat, the son of the god of wind, will place his own figure on that banner.

Such is the illusion produced by Bhimasena, that the banner occupies the space of one yojana in all directions, both perpendicularly and obliquely; and through surrounded by trees its progress cannot be obstructed.

The banner designed by Bhaumana and its form appear as of diverse sorts like the diverse colours of Shakra's bow, which appears in the sky; but nobody knows what it is made of.

As smoke mixed with fire mounts the sky appearing beautiful and holding its many colours, so the flag manufactured by Brahmana has no weight and knows no impediment. श्वेतास्तस्मिन् वातवेगाः सदश्वा

And to that (car) are yoked many excellent celestial horses, white in colour, presented by Chitraratha and with the speed of wind. There is nothing in the world or in this world. Their number of hundred would ever remain constant however often they may be slain. Such was the effect of a boon granted in ancient days.

In the same way, in the car of the king (Yudhishthira) are yoked large horses of the colour of ivory and of a strength similar to the king, The horses attached to Bhimasena's car are of the speed of wind, having the splendor of Rishis.

Horses of black bodies, with backs of variegated colour, like the Tittara bird, presented by his brother Falguna out of dearness and possessed of better limbs than those of his heroic brother (Falguna), bear Sahadeva cheerfully.

Horses superior of their race presented by the great Indra and equal in speed to the wind, strong and speedy, bear the hero Nakula, the son of Madri, of Ajmida's race; even as they bear Indra himself the enemy of Vritra.

Excellent horses of large size, of the same age as these and of equal strength, of many colours and great activity, presented by the gods, bear the princes, the sons of Subhadra and Draupadi.

Dhritarashtra said:
Whom have you, O Sanjaya, seen there coming out of love and who will fight with the army of my sons on behalf of the sons of Pandu?

Sanjaya said:
The chief of the Andhakas and Vrishnis, Krishna have I seen come there; as also Chekitana, Yuyudhana and Satyaki.

The two famous and great car-warriors, proud among men, each with a separate Akshauhini of soldiers, have gone to the side of the Pandavas.

And the king of the Panchalas Drupada, surrounded by his ten heroic sons, headed by Dhrishtadyumna, with an Akshauhini.

And protected by Shikhandin has joined them after well protecting the limbs of his soldiers, enhancing the honour of the Pandavas.

Virata, too, with his two sons Shankha and Uttara and with the heroes Suryadatta and others headed by Madiraksha and with his brother and sons, surrounded by an Akshauhini of troops, has joined the son of Pritha.

The king of Magadha, the son of Jarasandha, too and Dhrishtaketu, the king of the Chedis these two have come separately each surrounded by an Akshauhini.

The five brothers of Kaikeya, all having red flags, surrounded by an Akshauhini, have joined the sons of Pandu.

These parties and of their respective numbers have I seen come there, who will fight with the army of Dhritarashtra, on behalf of the sons of Pandu.

He, who is acquainted with the human system of fight, is celestial and is followed by the Gandharvas and by the Asuras that great car-warrior, Dhrishtadyumna, is at the head of that army.

Bhishma, the son of Shantanu, O king, has been reserved as the share of Shikhandin. Virata will help him (the latter) along with the soldiers from Matsya.

The ruler of the Madras, endued with strength, has been reserved as the share of the eldest son of Pandu, through somebody in their party said that he was of opinion that the two did match very well.

Duryodhana with his son and his hundred brothers and the soldiers coming from the eastern and southern countries have fallen to the share of Bhimasena.

Arjuna has for his share Karna the son of Vikartana, Ashvathaman, Vikarna and the king of Sindhu Jayadratha.

Whoever there is in this world who boasts that he is invincible. Arjuna, the son Pritha, has accepted all of them also as his share.

The great bowmen, the five Kaikeya princes, brothers to one another, taking the Kaikeya warriors (on the Kurus side) for his share, will fight in the battle.

In their share have also fallen the Malavas, the Shalvakas and the two foremost of the Trigartas, who have resolved to win or to die.

In the same way all the sons of Duryodhana and Dushasana have been accepted by the son of Subhadra as his share, as also the king Brihadbala.

The mighty bowmen, the sons of Draupadi, having their flag ornamented with gold, with Dhrishtadyumna at their head, will fight with Drona, O Bharata.

Chekitana desires to fight with Somadatta in single combat, each seated on his own car; and Yuyudhana is desirous of fighting against Kritavarma of the Bhoja tribe.

The son of Madri, the hero Sahadeva, who makes loud roars in battle, has accepted as his own share your brother the son of Subala.

Uluka, the deceitful one and hordes of Sarasvata tribes have been accepted by Nakula, the son of Madravati; as his own share.

The other rulers, too, O king, who will fight in the battle, have been assigned to the share of some one on their side by the sons of Pandu.

In this way has this army been divided into batches. Do whatever is to be done by you, along with your son, speedily.

Dhritarashtra said:
All my foolish sons, those addicted to the wicked dice who have taken it in their hand to fight with the powerful Bhima, have ceased to exist already.

The kings and the rulers, too, all consecrated by the king of death himself shall enter the Gandiva bow as moths fall on fire.

I see in my mind my army already routed by these large minded ones, whom I converted into enemies, who will follow them to battle, who have been routed by the Pandavas in fight.

All of them are extremely good car- warriors, heroes, famous and powerful and having might like that of the sun or fire and victorious in battle.

Those whose leader is Yudhishthira and whose protector is the slayer of Madhu and whose warriors are the heroic sons of Pandu, Savyasachin and Vrikodara and Nakula, Sahadeva, Dhrishtadyumna, the son of Prishata, Satyki, Drupada, with his brother and the king of the Panchalas, endued with excellent prowess and the invincible Yudhamanyu and Shikhandin and Kshatradeva and Uttra and the son Virata and the Kashis, the Chedis, the Matsyas and all the Srinjayas, the son of Virata, Babhru, the Panchalas and the Prabhadrakas. From these even Indra himself cannot wrest this Earth, if they are not so willing-the heroes, who are cool and composed in battle and who are capable even of breaking the mountains, my wicked son desires to fight, O Sanjaya - these endued with all the virtues and endued with superhuman strength, disregard me who am loudly protesting.

Duryodhana said:
Both the parties are of the same race and both roam about on the earth; why then do you regard victory as coming solely to the Pandavas.

Our grandfather Bhishma, Drona, Kripa and Karna hard to be vanquished, Jayadratha, Somadatta and Ashvathama, Indra even, united with the gods, is incapable of defeating these great bowmen endued with great energy in battle. How can the Pandavas do it, O sire.

All the rulers of the earth, too, leading honourable lives, the heroes capable of wielding weapons can for my sake, O sire, oppose the Pandavas.

These Pandavas are not even able to gaze on my soldiers. I am sufficiently powerful to challenge the Pandus with their sons to fight.

Those rulers of the earth, who wish me well, O Bharata, will get hold of them, as deer are caught by means of a trap.

By means of our large number of cars and our net of arrows, the Panchalas along with the Pandavas will be vanquished.

Dhritarashtra said:
My son raves like a maniac, O Sanjaya; he is not capable of defeating in battle Yudhishthira the king of Dharma.

Bhishma knows the truth of the sons of Pandu and their sons of great fame and prowess, conversant with the code of morality and having large minds.

Since he does not desire fight with those ones of great soul; but, O Sanjaya, tell me again of their doings.

Who among them are endued with activity and who are inciting the Pandavas. These great bowmen are like those pouring clarified butter on fire.

Sanjaya said:
Dhritarashtra is ever inciting them, O Bharata, saying, “Fight and do not fear a fight, O you best among the race of Bharata.

The few rulers of the earth, who are surrounded by the sons of Dhritarashtra, will engage in fierce fight with marks of numberless weapons on their bodies.

All these wrathful kings who have assembled on the other side, with their friends and followers, I alone will capture like a big fish, seizing small ones from the water.

Bhishma, Drona, Kripa, Karna, the son of Drona, Shalya and Suyodhana - these I will opposed like the shore, resisting the flow of the swelling waters.

King Yudhishthira of a virtuous soul said to him who was thus speaking - 'The Panchalas along with the Pandavas all depend on your wisdom and prowess.

Rescue us from this fight; I am aware that you, O you with long arms, are established on the virtue of a Kshatriya.

Alone you are quite capable of effecting the overthrow of the Kauravas. To meet the Kauravas, desirous of war and standing in front of us.

What ever will be decided on by you will conduce to our good, O subduer of foes, why those fly from the field of battle out of the original army and are at our mercy.

The hero, who after showing forth his strength himself helps such men (those flying, referred to in the last Sloka), is worth purchasing for a thousand. Such is the opinion of those who are conversant with the code of morality.

O you bull among men, you are just such a hero, brave and powerful. There is no doubt that in battle you are the rescuer of those struck with fear.

The son of Kunti, Yudhishthira, of virtuous soul having said this Dhrishtadyumna without the least fear said these words to me - O Suta, all the men that have come to fight for Duryodhana, tell them and the Kurus who have descended from the Pratipas with the Bahlika's, son of Sharadvata and Drona with his son, as also Jayadratha with his son and Dushasana and Vikarna and also the king Duryodhana and Bhima go to them and tell them go just now, without delay.

Yudhishthira should be approached by an honourable man, let not Arjuna, protected by the gods, kill you and the king of virtue the son of Pandu - that hero among men should be forthwith asked to accept the kingdom surrender to him.

There is no warrior in this world as the son of Pandu, Savyasachin of true strength.

By the gobs themselves in the heavenly car of the wielder of the Gandiva bow protected; he cannot be defeated by men; do not think in mind even of a fight with him.

Dhritarashtra said:
The son of Pandu, from his youth, has the prowess of a Kshatriya and leads the life of a Brahmachari. Those fools desire to fight with him, thought I am lamenting.

O Duryodhana, O you best among the race of Bharata, turn your mind away from fight; war is not desirable under all conditions, O you subduer of enemies.

One half of the earth is sufficient for the livelihood of yourself and your ministers. Give back to the sons of Pandu their dues, O you subduer of enemies.

All the Kurus think this to be in accordance with virtue that you should conclude peace with the high-souled sons of Pandu.

Think well, O son, of the elements of your own army; it has been collected for your own death; you do not accept this out of folly.

I do not wish war; nor is Balhika desirous of it; nor is Bhishma; nor is Drona, nor is Ashvathama; nor is Sanjaya nor Somadatta, nor Shala, nor Kripa desire war; nor does Satyavrata, nor Purumitra, nor Jaya, nor Bhurishravas.

Those on whom depend the Kurus, when troubled by the enemy not rejoice at the prospect of war; O dear, may you accept that.

You do not act in this way of your own will; but Karna leads you to it and Dushasana and the wicked-souled Shakuni and the son of Subala (lead you).

Duryodhana said:
I do not depend on Drona or Ashvathama or Sanjaya or Bhishma or Kamboja or Kripa or Balhika or Satyavrata or Purumitra or on Bhurishravas, nor do I challenge them to fight, depending on others.

O Sire, I and Karna will perform the sacrifice of war after preparing ourselves, making Yudhishthira the beast for sacrifice.

In the ceremony my car will be the substitute for the platform; my scimitar, the ladle; my mace, the large ladle; and my coat of mail, the witnesses; my horses will answer the purpose of the four priests; my rafts will stand for the Kusha grass; and my fame, for the clarified butter.

Having performed, O king, this sacrifice in the field of battle, in honour of the God of death, by ourselves and having won a victory and slain our enemies, we shall come back surrounded by a halo of glory.

Myself, O Sire, Karna and my brother Dushasana, these three of us will kill the sons of Pandu in battle.

Either I shall rule this earth, having slain the sons of Pandu; or the sons of Pandu will enjoy sovereignty over this earth after having slain me.

I can sacrifice my life, my kingdom, my wealth, my everything, O king; but I cannot live in peace with the sons of Pandu, O you of unfading renown.

That extent of land which is pierced by the extremity of a sharp needle, O venerable Sire, I shall not surrender to the sons of Pandu.

Dhritarashtra said:
I grieve for you all, O rulers, who are following that fool to the abode of the king of death; but Duryodhana is cast off by me forever.

Like tigers in a herd of deer these foremost of strikers, those Pandavas assembled together will kill the principal warriors in battle.

The army of the Bharatas appears to me as already fallen down like a woman troubled and afflicted and struck by one of the long arms.

Increasing in strength, what was already full, viz., Yudhishthira's army the son of Shini will stand on the field shooting arrows as one sows the seeds.

In front of the fighting soldiers Bhimasena will stand and all will be shatered behind him as behind a strong wall, fearlessly.

When you will see your elephants, big as mountains, felled down by Bhima with their tusks broken and with blood flowing resembling a broken pot (with water flowing).

Beholding them in the field of battle like mountains separated and struck with fear by coming in contract with Bhima, then will you remember my words.

Beholding your army composed of chariot, horses and elephants burnt up as it were by Bhimasena like the path followed by a fire, will you remember my words.

A heavy calamity will you meet, if you do not conclude peace with the Pandavas. Killed by Bhimasena with his mace, will you ever remain in peace.

When you I will see the army of the Kurus, felled down by Bhima like a large forest torn off, then will you remember my words.

Vaishampayana said:
Having said this to all those rulers of the earth, the king, O great king, addressing Sanjaya asked him.

Dhritarashtra said:
What the two great-souled ones, the son of Vasudeva and Dhananjaya, said? Tell me that, O exceedingly wise one. I shall hear your words.

Sanjaya said:
Listen, O king, how the two, Krishna and Dhananjaya, were seen by me and what the two heroes said. I shall tell you, O Bharata.

Looking towards my toes and with my hands clasped together and thinking of holy things in my mind, did I enter the inner apartments to meet with those gods among men.

Neither Abhimanyu nor the twins can go to the place where the two Krishna and Krishna (Draupadi) and the lady Satyabhama reside.

The two were there, cheerful with a drink of the Madri wine; and both had their bodies smeared with sandal; and both also were dressed in excellent attires and wore beautiful ornaments.

The two subduer of enemies were seated there on a spacious seat of gold covered with many sorts of carpets.

On the lap of Arjuna were the feet of Keshava and those of the noble-minded Arjuna rested on Krishna and Satyabhama.

A seat made of gold did the son of Pritha point out to me; after touching which with my hands, I took my seat on the ground.

Two longitudinal lines on the soles of the son of Pritha, the auspicious marks, did I see on his taking away his feet from the seat.

Having seen the two young men of black complexion and large stature rising like the trunks of Shala trees, seated on the same seat, a great fear seized me.

They were like Indra and Vishnu seated together. That one of foolish intellect does not understand that owing to his belief in the power of Drona and Bhishma.

The wishes of him who had under his command these two, the desires of the king of virtue were bound to bear fruit such was my belief at the time.

Entertained with food and drink and having my wishes (of beholding the two) gratified, I placed my clasped hands on my head and conveyed to them your message.

With his hands, having auspicious signs and marks made by friction with the bow and string, the son of Pritha removing the feet of Keshava asked him to give a suitable reply.

Then did Krishna of prowess similar to Indra's and adorned with all sorts of ornaments and rising like the banner of Indra speak addressing me, the words of that foremost of the speakers were mild, charming and conciliatory but were awful and calculated to cause fear in the sons of Dhritarashtra.

I then heard the words of that one who is fit to speak, which were rhythmical and calculated to lead to the good of all, though heart-rending in the end.

The son of Vasudeva said:
O Sanjaya, speak these words to the intelligent Dhritarashtra in the hearing of the foremost of Kurus, Bhishma and Drona.

Before repeating our answer, O Suta, convey our respects to our elders in age and then asking about the health of our younger,

Perform many sorts of sacrificial ceremonies and make many presents to the Brahmanas and make merry with your sons and wives; for a heavy calamity is come on you.

Distribute wealth among proper recipients; get desirable sons and serve those that are dear to you by doing them good; for the king is anxious for victory.

That old debt has not yet been wiped off from my mind (for I have not paid it), that is the invocation of me living at a distance by Krishna saying “Govinda”.

Him whose weapon is the invisible Gandiva bow, full of energy and him who has me for his second-of such Savyasachin have you made enemy.

Who would like to challenge the son of Pritha, having me for his second, unless his time were come, even if he were Purandara himself?

He who defeats Arjuna in battle bears the earth in his two arms; and when wrathful, he could burn up all creatures and could make the gods fall off from heaven.

Among the gods, the Asuras and the human beings and among Yakshas, Gandharvas and Bhogis do I not see him, who could stand against ( Arjuna), the son of Pandu, in battle.

The greatly wonderful event, which is heard to have taken place in the city of Virata of a fight of one against many, is a sufficient proof of this.

When in the city of Virata you fled in all directions, dispersed by the son of Pandu alone that is sufficient proof of this.

Strength, heroism, prowess, agility, lightness of hand, untiring energy and patience are centered in the son of Pritha and are not present anywhere else.

Thus spoke Hrishikesha cheering the spirits of the son of Pritha by his voice and roaring like the instrument which chastised Paka (thunder) in the sky during the rainy season.

Having heard the words of Keshava, Kiritin of white steeds, Arjuna spoke significant words calculated to make the hairs erect.

Vaishampayana said:
Hearing the words of Sanjaya, then that lord of men having eyes of wisdom then commenced to count the merits and defects of that speech.

Having skillfully counted the merits and defeats as far as in his power that wise and intelligent king of men, desirous of victory for his sons and having ascertained the strength and weakness of both parties by suitable means, commanded counting the army of each.

And having concluded that the Pandavas had strength and prowess, both human and divine on, their side and that the Kurus were weaker in strength, he said to Duryodhana!

O Duryodhana, this thought never leaves my mind; it is very true that I see with my own eyes and do not infer it from my imagination.

All creatures have excessive affection for their offsprings; and they also do what is agreeable to the latter to the best of their power and also what leads to their good.

The same is also seen in benefactors generally. Good men always have a great inclination to repay the great good done them and to do what is highly agreeable to their benefactors.

Agni, recollecting the doings of Arjuna at Khandava, will help him and Bhima in this encounter between the Kurus and the Pandavas.

Out of affection for those born of them Dharma and many other dwellers of the heaven will, when invoked, come on the side of the Pandavas.

Desirous of protecting them from the fear of Bhishma, Drona, Kripa and others they will be filled with wrath equal to the thunderbolt (in its effects).

The sons of Pritha, those heroic tigers among men, capable of using the weapons, united with the gods, will be incapable of being even gazed at by a human being.

He who has the excellent and invincible Gandiva bow and two inexhaustible arrow holders of heavenly make and always filled with shafts, he who has the figure of a monkey on his heavenly banner which can proceed as smoothly as a column of smoke and whose car has no equal in the earth, bounded by the four seas and the sound of which is heard by men, similar to the roaring of a large mass of clouds and which, like death itself, frightens the enemy. He who is known in this world as of superhuman strength and he who is known by the rulers of the earth as the victor over the gods even in battle, he, who unnoticed by others takes up five hundred arrows and but in a moment shoots them and makes them fall at a distance, he, who is said by Bhishma, Drona, Kripa and the son of Drona and by Shalya the king of Madras and by all disinterested persons, to be invisible by superhuman rulers of the earth when standing on the field of battle, as a tiger among car-warriors and a subduer of enemies, he at one effort shoots five hundred arrows and in strength of arms is equal to Kartavirya. In this great battle do I see that great bowmen Arjuna equal in might to Indra united with Upendra working havoc.

Thinking this day and night, O Bharata, am I sleepless and unhappy through anxiety for the good of the Kurus.

A great cause of the destruction of the Kurus is now come. If there is no other means of an end to this quarrel, than peace, peace seems desirable to me and not war with the sons of Pritha. I have ever been of opinion that the Pandavas are possessed of greater strength than the Kurus.

Vaishampayana said:
Having heard these words of his father, the extremely passionate son of Dhritarashtra became highly enraged and again said this -

You think that the sons of Pritha having the gods for their assistants are incapable of being withstood; let this fear of yours be dispelled, O you best among kings.

From an absence of desire and of hatred and of avarice and of anxiety and for their indifference to worldly property, did the gods obtain their god-ships.

Such was the tale told to us in days of yore by the great devotees Dvaipayana, Vyasa, Narayana and Rama the son of Jamadagna.

Never like men do the gods engage themselves in the work out of desire, wrath, avarice, hatred, O bull among the race of Bharata.

If Agni (god of fire) or Vayu (god of wind) or Dharma (god of Virtue) or Indra or Ashvina had ever engaged in work out of desire, then the sons of Partha could not have met with unhappiness.

Therefore should anxiety never be indulged in by you, for the gods incline towards objects worthy of them, O Bharata.

If however out of contact with desire, envy or avarice is observed in the action of gods; then owing to their own ruling it cannot prevail.

Incantations being repeated by me, fire will that moment be extinguished, been if, desirous of burning up the worlds, it blazes occupying all directions.

The divine energy with which the denizens of haven endued is great; but mine, too, is without parallel and so greater than that of the gods; know this, O Bharata.

In the very sight of the world can I reunite, O king by my incantation, the Earth divided into two or the or the peaks of heavens (divided into two).

I can at any time before the sight of the entire world put down a roaring downfall of stones or a strong gale produced from the destruction of animate and inanimate things and mobile and immobile beings out of compassion for them.

Cars and infantry can go over waters solidified by me. I am the only director of the affairs of the gods and Asuras.

To whatever country I go with my Akshauhinis on any purpose, there my horses move in whatever directions I desire.

In my territories there are no terrible snakes and frightful beasts do not injure men who are protected by my incantations.

To the residents in my territories the clouds shower rains at their (the resident') will (i.e. showers rains in quantities and at times desired by them). My subjects are attached to virtue; and in my territories the calamities of cultivation do not exist.

The Asuras, the wind, the fire, the slayer of Vritra with the Marutas and Virtue himself would not dare protect them whom I hate.

If these had been capable of rescuing my enemies by their might; then the sons of Pritha would not have met with trouble years.

Neither the gods and Gandharvas, nor the Asuras and the Rakshasas are capable of rescuing my enemies, I am telling the truth.

Whatever happiness or misery I chose to assign to my friends or foes, I have never before been disappointed in.

It will be as I say, O you subduer of enemies, never before have my words been false; and I have been known as the one of truthful speech.

The world is a witness to this greatness of mine, the fame of which has been heard by them. All this has been spoken for consoling you and not by way of self praise, O king.

I have never, I king, praised myself before; for he who praises himself acts meanly.

You will be the hearer of the defeat by me of the Pandavas and Matsyas and the Panchalas with the Kaikeyas and Satyaki and the son of Vasudeva.

I am of superior intelligence, of superior might and of superior prowess. My knowledge is superior and my application and concentration are superior to theirs.

Asuras on falling into the sea are annihilated in every way; so will the Pandavas with others be annihilated on meeting.

What is know as to the use of weapons to our grandfather, Drona, Kripa, Shalya and Shala, is all present in me.

Saying this that subduer of enemies desirous of war knowing that proper time had come again asked Sanjaya about their doings.

Vaishampayana said:
Disregarding Dhritarashtra, the son of Pritha and Vichitravirya who was to ask something, Karna, encouraging that assemblage of Kauravas, said these words to the son of Dhritarashtra -

When aware of the false pretense on which in the days of your I obtained the Brahma-weapon from Rama, he said to me "At the time of death, all remembrance of this weapon will leave you.”

Even for such a great offense I was only cursed by that Rishi my preceptor, that great Rishi of energy, who is capable even of burning up the earth along with the seas.

He was gratified with me by my acceptable services and by my own bravery; that weapon is still with me and I have still sometime to live; therefore am I capable (of winning a victory). I take this on myself.

In a moment, the favour of that Rishi having been obtained and after having killed the Panchalas, the Karushas and the Matsyas and the sons Pritha with their sons and grandsons, shall I present you with worlds subdued by my weapon.

Let grandfather stay near you and also Drona and also those foremost among the rulers of men. Going there with the chief warriors of my army, shall I kill the sons of Pritha. I take this on myself.

Bhishma addressed to him who was speaking in this strain - What do you say, O you whose intelligent has been dimmed at the near approach of death? Do you, O Karna, not know that in the death of the chiefs, the sons of Dhritarashtra will be slain.

The burning of Khandava, which was done by Krishna with Dhananjaya as his second, hearing of that deed your mind should be, restrained along with that of your friends.

The weapon which that foremost of the gods, that great-souled and prosperous Mahendra, gave you will be, as you will see broken and turned into ashes, when struck by the disc of Keshava.

That arrow having its extremity like the mouth of a serpent which you ever worship with the best of garlands will, struck with the cluster of arrows by the sons of Pandavas and, go to ruin with you, O Karna.

The son of Vasudeva, the slayer of Vana and Bhumi's son (Naraka or Hell) who has in furious battle killed many enemies like you and superior you, protects Kirita.

Karna said:
Undoubtedly the Lord the Vrishnis is, as you say; and what is more, he is greater then that; the grandfather has said some harsh things; let him hear the effects of that.

I shall lay down my arms and the grandfather will see in court only and not in battle. Yourself being quiet, all the rulers of the earth in world will see my prowess.

Vaishampayana said:
So saying, the great bowman leaving the court went to his own house and Bhishma, amidst those Kurus, said to Duryodhana in a laughing tone.

The son of the Suta is a man who keeps his promise; how will he discharge his responsibility? (Now that he is gone) behold the terrible havoc committed by Bhimasena who arraying his hosts splits up the heads of the soldiers.

The kings of Avanti and Kalinga, Jayadratha, Chedidhvaja and Balhika standing by as witnesses to the scene, I shall again and kill thousands and tens of thousands of the enemies' soldiers (such was his resolve, how will he act up to it)?

At the very moment when he cheated the weapon out of the blameless and holy Rama, by saying that he was a Brahmana, were the virtue and asceticism of that vile wretch, the son of Vikartana, lost.

Karna having thrown away his weapons and Bhishma having addressed these words, O chief along kings, the son of Vichitravirya, Duryodhana, of mean intellect gain to the son of Shantanu.

Dhritarashtra said:
Why do you consider victory to be the sole monopoly of the sons of Pritha who are similar to those of all men.

We and they too are equal in heroism and in prowess, are similar in age, in intelligence and in knowledge of the holy books.

In weapons, in the science of fighting, in agility and in skill, all are of the same species; all had our birth in human beings.

O grandfather, how then do you know victory to go to the son of Pritha? I do not depend on Drona, nor on Kripa, nor on the son of Balhika.

Nor on the other kings. Myself, Karna the son of Vikartana and my brother Dushasana by our prowess will win.

We shall kill the five sons Pandu in battle by means of sharp-edged arrows; then, O king, with a great sacrificial ceremony with large present of many sorts

Shall we worship the Brahmanas and with cows and heroes and wealth. When like deer dragged by a net or men unable to him by water shall our soldiers by means of their arms in the battle, drag the enemies and when they (the enemies) see the vast crows of chariots and elephants, then will the sons of Pandu leave off their pride and not they alone but Keshava also.

Vidura said:
Old persons who are unfailing in their predictions say that in this world self-control is excellent; especially in a Brahmana is it an eternal and necessary virtue.

He gets success, forgiveness and the fruits of his gifts whose self-control pursues the path of gifts, asceticism, knowledge and study.

Self-control increases energy; self-control is excellent and holy. Absolved from his sins and having his energy increased (by self-control) a man obtains great results.

Those who are devoid of self-control are ever feared by creatures as Rakshasas, for whose check Kshatriyas were created by Him who is born of Himself.

For all the four stages of life, self-control is a very good vow; I speak of the characteristics of him whose life is one of self-control.

They are forgiveness, wisdom, benevolence, equality, regard for all virtues, truth, guilelessness, subjugation of the senses, patience, mildness, modesty and steadiness, the reverse of miserliness, mildness, contentment and reverence. Desire, avarice, vanity, envy, sleep, fareness of speech, self-love, jealousy and grief-these are not yielded to by those who have self-control. Simplicity, honestly and purity of mind are the characteristics of a man of self-control.

One not given to avarice, who is desirous to obtain little, who is indifferent to objects of desire and who is grave as the sea, is known as the man of self-restraint.

That wise man who is of good habits in life of a blameless disposition is satisfied with his soul and knows his own nature and after commanding respect in this world he is well provided for after death.

He that has no fear from other creatures and from whom other creatures have no fear, is a man of ripe wisdom and is knows as the best of human beings.

People are not made unhappy by him who makes all creatures his friends and seeks their good; he is calm and grave as the ocean and is pleased (with everything) owing to his wisdom.

Those who have self-control are of peaceful habits and rejoice, regulating their life by the example of deeds done in olden times and deeds in the present by the honest.

Or living in this world and renouncing all work, the man of self-control, pleased with all by his wisdom, roams about in the world, waiting for death and annihilating into Brahma.

As the passage of birds soaring in the sky cannot be observed, so also the path of that sage who is contented in consequence of his wisdom is not observed.

He who desirous of emancipation leaves his home has in heaven bright regions assigned to him forever.

Vidura said:
For the capture of birds did a certain fowler set his net in this world. O Sire, so we have heard from old men.

There were two birds, companions to each other, captured in that net and they both went up into the air with that net.

The fowler seeing them fly up in the air without losing his senses followed them in the direction they took.

A certain Rishi living in a hermitage, who had finished his daily worship I saw that fowler following the birds, still in the hope of getting hold of the birds.

Then did the anchoring address, O Kauravya, that denizen of the earth following the wanderers of the sky in this couplet.

O Slayer of animals, it seems to me wonderfully strange that you who move by your feet in this earth are following wanderers of the sky.

The fowler said:
These two united are taking that one net of mine but they will come under my control where they will quarrel.

Vidura said:
The two birds who were doomed to death quarreled; and having quarrelled the two fools fell to the earth.

The slayer of animals then approaching those two fighting with each other, subject to the trap of death, without their knowledge caught hold of them.

In the same way those cousins who quarrel in matters of wealth are brought under the control of enemies like the birds owing to their quarrel.

Dining in one another's company and conversing among, one another, inquiring about one another's health and living together, these are the duties of cousins and quarrel is never.

Those who in proper season serve the old men out of pure motives, become invincible like a forest protected by lions.

Those, who attaining to prosperity behave like the mean-minded contribute to the prosperity of their despisers, O you bull among the race of Bharata.

Cousins, O you bull among the race of Bharata, smoke when quarrelling and blaze up when like charcoals.

I shall speak of something else, which was seen by me in a mountain and hearing that too, O son of Kuru, do whatever is good.

We want to the Northern mountains accompanied by hunters and godlike Brahmanas fond of conversations or incantations and medicines.

The Gandhamadana mountain was like a grove (owing to tress growing on it) in every way. It was shining, as it were, with cluster of medicinal plants and inhabited by ascetics and the Gandharvas.

There we all saw some honey of a yellow colour inside a pot placed at a very high point of the mountain.

This was guarded by snakes, the favourite drink of Kubera, as it was drinking which even an earthy man gets immortality.

Those without eyes get eyes; and the old become young. There was the honey described by the Brahmanas conversant with incantations.

Then did the hunters, seeing that strive to obtain it, O king and were destroyed in that frightful mountain cavern full of snakes.

Thus does this son of yours desire to be the one supreme individual in this world; out of loss of his senses, does he see only the honey and not the fall.

Duryodhana is desirous of a fight with Savyasachin; but I do not see in him the strength or energy necessary for that purpose.

That Savyasachin, who alone in his car has brought the earth under his control and who inspired dared into Bhishma, Drona and others accompanied by their hosts.

They were routed at the city of Virata - see what occurred there. That hero looking at your face and waiting to see your movements will forgive you still.

Drupada, the king of the Matsyas and Dhananjaya, fired with wrath, will leave no trace (of your army) like a conflagration urged on by the wind.

O Dhritarashtra, take the king Yudhishthira on your lap; for by a struggle between you two none can get an absolute victory.

Dhritarashtra said:
O Duryodhana, think well on what I am telling you, my dear son. You think the wrong way to be the right one like an inexperienced wayfarer.

The energy of the five sons of Pandu, which you are desirous of eclipsing, is like the energy of the five elements in their subtle state supporting the universe.

Yudhishthira, the son of Kunti, is established on sound and strict virtue in this world. You are not fit to vanquish him without losing your life.

Bhimasena too whose equal there it none in strength, you are roaring at this one who is equal to Yama himself in battle.

The foremost of the wielder of weapons, that Meru among the mountains, what intelligent man would fight with that wielder of the Gandiva bow.

What man is there is this world whom Dhrishtadyumna cannot vanquish, shooting arrows among the enemy like the king of the gods hurling his thunderbolt.

Satyaki, too, that one hard to be vanquished, who is respected among the Andhakas and the Vrishnis, will destroy your host; for he is ever attached to what is good for the Pandavas.

Then again, he who in measure of strength surpasses the three worlds, what intelligent man would fight with that Krishna, whose eyes are like lotuses.

Krishna considers his wives, cousins and his friends, his soul and the earth on one side equal to Dhananjaya on the other.

The son of Vasudeva too who is relied on by the son of Pandu, is hard to be vanquished and the army in which Keshava takes part is invincible even by the whole world.

Abide then, my dear, by what your friends who tell you to do only what is conducive to your interests say. Accept the old Bhishma, the son of Shantanu and your grandfather as your guides.

Listen therefore to what these seekers of good to the Kurus - Drona, Kripa, Vikarna and the great king Bahlika, say and to myself as well.

These stand in the same relation to you as I myself and it is proper that you should regard them in the same light. All of them know what virtue is and have the same degree of affection for you, O Bharata.

Your host headed by your brothers fled from that city of Virata leaving the king to surrender.

This tall story that we hear of what occurred in that city-the struggle between one and many is sufficient proof (of what I say regarding their superiority).

Such was the feat of Arjuna single; what will they all united not do? Treat them as your own brothers and give them their rights.

Vaishampayana said:
The very wise Dhritarashtra of great prosperity having thus addressed Suyodhana again asked of Sanjaya -

Tell me, O Sanjaya, the remaining part, after the speech of Vasudeva, viz., what Arjuna said to you. I have great curiosity for it.

Sanjaya said:
Having heard the speech of Vasudeva, Dhananjaya the son of Kunti and hard to be vanquished said at the proper time within the hearing of Vasudeva.

Our grand-father, the son of Shantanu and Dhritarashtra too, O Sanjaya and Drona and Kripa and Karna and the Balhika and the son of Drona and Somadatta and Shakuni and the son of Subala and Dushasana and Shala and Purumitra and Vivingshati and Vikarna and Chitrasena and the ruler of the earth Jayatsena and the two chiefs of Avanti, Vindu and Anuvindu and the Kaurava Durmukha and the king of Sindhu and Dusaha and Bhurishravas and the king Bhagadatta and the ruler of the earth Jarasandha and the other rulers of the earth, who have assembled to fight on that side in the interests of the sons of Kuru, are about to die. They have been brought together by the son of Dhritarashtra as offerings for the blazing fire of the sons of Pandu.

The assembled ones are to be asked in my name about their health each in terms suitable to his rank and the proper greetings are to be presented. Tell this, O Sanjaya, in the midst of those kings to the foremost of sinners, Suyodhana.

Make that wrathful prince of wicked intellect, that covetous son of Dhritarashtra of vicious soul hear all these words of mine, O Sanjaya, in the midst of all his ministers and parties.

Saying this by way of an introduction, Dhananjaya the wise son of Pritha then looking at the son of Vasudeva with distended eyes with red corners, spoke these words consistent with both righteousness and morality to me.

You have heard the measured speech of the high-souled hero of Madhu's race. You are to say the same thing to all the assembled rulers of the earth as my words.

Let them act in such a way that offerings may not have to be made to the smoky fire of arrows in the great sacrificial ceremony with the rattles of the car-wheels as substituting for incantations and the bow-string which will neutralize the effects of their arms as that for the ladle.

If you do not return to Yudhishthira, the slayer of his enemies, his own share which he desires; then shall I conduct you with your horses, foot soldiers and elephants to the inauspicious regions of departed spirits by my sharp arrows.

Then quickly bidding farewell to Dhananjaya and the One with four arms and bowing down to them, have I come here with speed to tell you this great news, O you of the luster of immortals.

Vaishampayana said:
On Duryodhana; the son of Dhritarashtra, not minding this speech much and all the others remaining damp those bulls among men rose up (and departed).

After all the kings of the earth have stood up, the great king (Dhritarashtra ) began to enquire of Sanjaya in secret, the resolves of his own party and of his enemies and Pandavas, after the one who was subject to wishes of his son had wished them (the kings) success.

Dhritarashtra said:
O son of Gavalgani, tell one of the little superiority that exists in our own army. You know the affairs of the Pandavas fully, in what points they are superior and in what inferior.

You know the points of superiority of these two armies. You know everything and can foresee them. You are well conversant with what is conducive to righteousness and worldly profit. You, who are such, O Sanjaya, asked by me, tell me which of the parties, in the event of war between them, will cease to exist.

Sanjaya said:
I shall not tell you any thing in secret, for then ill felling against me may enter within you, O king. Have our sire of great vows and queen Gandhari brought here, O Ajamida.

They will be able to remove any ill feeling, O chief among men, (you may harbour against me), acquainted as they are with virtue and skilled as they are in foresight. In their presence shall I tell you everything about the purposes determined on by Keshava and the son of Pritha.

Vaishampayana said:
Gandhari and Vyasa were brought there by him, who was then spoken to. Conducted by Vidura, they quickly entered the Council Chamber.

And knowing that intention of Sanjaya and of his son, the exceedingly wise Krishna Dvaipayana after coming there said-

Vyasa said:
To Dhritarashtra, who asking, O Sanjaya, tell everything that he wants to know. Tell everything to him about the son of Vasudeva and Arjuna, as you know them.

Sanjaya said:
Arjuna and the son of Vasudeva, the two very adorable wielders of the bow, born in a region other than their own out of their own will are equal to each other in every detail of their nature.

That disc of the son of Vasudeva exists, as illusion, O lord though five cubits in diameter it can be hurled by that intelligent in any form he likes.

(That disc) is the destroyer of the Kurus and therefore dear to the Pandavas. Shining with effulgence, it is the best measure for forming an idea of points of strength and weakness.

That descendant of Madhu, of great strength, as if in play, conquered Naraka, Shambara, Kansa and the king of the Chedis in terrific battle.

That foremost men, of a superior soul, can by mere force of his will bring under control the earth, the sky and the heavens.

Again and again, have you, O king, asked me about the Pandavas with a view to know their strength and the points of their superiority and inferiority. Listen to that from me in brief:

If the entire world be placed on one side and Janardana on the other; then will the entire world be surpassed by Janardana in point of strength.

The entire world is not able to reduce Janardana to ashes; while Janardana can reduce the world into ashes.

Where there is truth, where there is righteousness, where there is modesty and where there is humanity, there is Govinda. Where there is Krishna; there is victory.

The earth, the sky and the heavens are guided by Janardana, that foremost among men, who is as it were, the soul of all creatures, as if in play.

He, making the Pandavas his instruments, desires to consume your foolish sons, who are attached to vice, sleeping the world in illusion.

The wheel of time, the wheel of the world and the wheel of the Yuga (i.e. the wheel of work leading to births and rebirths) dose that prosperous being ever cause to revolve by application of his soul.

That prosperous Being alone is lord over Time, Death and over all mobile and immobile beings. I tell you the truth.

Though larding over the entire world, Hari, that great anchorite, has recourse to work, as a cultivator tills the soil.

By such illusion dose Keshava deceive the world; but those men that have understood him are not deceived.

Dhritarashtra said:
How have you come to know, Madhava, the great lord of all the worlds; and how is it that I do not know him ? Tell me that, O Sanjaya.

Sanjaya said:
Listen, O king; you have no knowledge and any knowledge has diminished (since my last birth). You being without knowledge and steeped in ignorance, do not know Keshava.

By my knowledge, O dear, I do know the slayer of Madhu to be the combination of the there ( the cause, the subtle and the gross), that he is the creator of all, though himself created by none and that he is the God by Whom all creatures are created and to Whom they are all lost they are lost in the end.

Dhritarashtra said:
O son of Gavalgani, what is the extent of the belief you ever have in Janardana, by which you Janardana, who is the union of the three.

Sanjaya said:
I do not care much for illusion (worldly matters); nor do I practice useless things (religious ceremonies in form without faith in the Supreme Being). Good betide you! With the aid of faith derived from purity of mind, do I know Janardana from the holy books.

Dhritarashtra said:
O Duryodhana, have recourse to Hrishikesha or Janardana. Sanjaya, my dear, ever seeks our interests; do you therefore seek refuge under Keshava.

Duryodhana said:
If the son of Devaki, that divine Being, destroys the worlds the worlds, having recourse to the co-operation of Arjuna; even then shall I not seek refuge under Keshava.

Dhritarashtra said:
O Gandhari, this wicked-minded son of yours would precipitate himself in misery. This evil-souled one, of an envious disposition and vain, he would not listen to the advice of his Welders.

Gandhari said:
O you desiring supremacy, O you of wicked soul, who do not listen to the advice of your elders and who do not pay regard to your father and myself, after losing your position during your life time.

And enhancing the Joy of wicked hearted person as also my grief, when you will be slain by Bhimasena, you will remember the words of your father.

Vyasa said:
You are, O king, dear to Krishna, O Dhritarashtra; listen to me; since Sanjaya has acted as your ambassador, he will do what is conducive to your interests.

This man knows the ancient and blessed Being Hrishikesha. Listening to him with earnestness, you free from even the greatest dangers.

O son of Vichitravirya, men are surrounded with joy and wrath and so they are entangled in several sorts of trap. Those, who are not satisfied with their own wealth and those fools who act by desire, again and again come under the influence of the god of death in consequence of their own acts like those of blind eyes (falling again and again into pits) when led by the blind.

That one is the only path by which the wise man goes (with a view to attain Brahma) and by aiming at that path a superior man overcomes death and attains the object of his ambition.

Dhritarashtra said:
Let me know, O Sanjaya, of that path, devoid of fears, going by which I shall obtain Hrishikesha and eternal salvation.

Sanjaya said:
A man who has not his soul under control cannot know Janardana, who has his soul under control. The performance of sacrifices and other ceremonies, without being accompanied by a control of the senses, is not the proper way to go by for a man.

The renunciation of the objects of our desire, due to an excitement of the senses, arises from true knowledge. True knowledge and benevolence have their origin in wisdom, there is no doubt about it.

Therefore, O king, employ yourself in the controlling of your senses with wakefulness; and let not your intellect take the wrong course and keep it aloof from everything save the true path.

The control of the senses is known by Brahmanas to be certainly the true wisdom; and true wisdom is the path along which an intelligent man goes.

Keshava is unattainable, O king, by men who have not controlled their senses. One who has his soul under control is pleased with true knowledge, gained by devotion and intimate knowledge of the holy books.

Dhritarashtra said:
Repeat to me, who am asking, all that you have said regarding the Lotus-eyed (Krishna), so that by knowing the meaning of his names and his action I may attain to that best among male beings.

Sanjaya said:
The blessed list of name of the son of Vasudeva has been heard by me, from which it seems, so far as I can judge, that Keshava is immeasurable.

From his covering all creatures with illusion, from his being the support of the world and from his being of divine origin, he is know as Vasudeva. He is called Vishnu, owing to the fact of his pervading everything.

From his practice of asceticism, from the application of his energy to the supreme truth and from his asceticism know him to be Madhava. O Bharata; and from his having within himself the essence of everything and from the fact of his killing Madhu, he is called Madhusudana.

Krishi is a word denotes existence; and may denotes eternal tranquility. From the combination of these two states is Vishnu, born of the Satvata race, called Krishna.

Pundarika means the eternal regions; and Akshya ever means that which has no waste. From a combination of these two states is he called Pundarikaksha; and form his causing fear in wicked beings is he Janardana.

Since he is never dissociated from Sattva and since also Sattva is never dissociated from him; therefore is he called Sattavata. Owing to (the knowledge of) the Vedas being the eyes by which he is seen and the Vedas being the eyes through which he sees, he is called Vrishabha (Vedas) and Ikshana (eyes).

Not being born in the usual way, that conqueror of armies is called Aja; and from his being conspicuous among the gods and from his self-control is the Lord called Damodara.

From the combination of the words, eternal happiness (hrishika) and the attributes of divinity (isha) is he called Hrishikesha. He is known as Mahabahu in the Smritis, as by his two arms he supports the earth and the sky.

Since he never falls down; nor he is wasted away; therefore, he is called Adhokshaja; and he is known as Narayana in the Smritis, as he is the refuge of human beings.

From his creating and preserving beings (Parva ) and from destroying them ( Sa) is he called Purushottama, as also from his being the creator of causes and effects which are also lost in him in the end.

Owing to his constant knowledge of everything is he called Sarva. Krishna is established on truth and truth is established on him.

The name of Govinda is truth; because he is Truth of truths. Owing to his strength he is called Vishnu; and owing to his victory over the gods he is called Jishnu.

Owing to his eternity is he called Ananta; and Govinda, owing to his control over the senses. He can make the unreal appear as the real, by which he deceives all creatures.

The divine slayer of Madhu, who has these qualities and who ever is attached to virtue, that being with long arms, who under goes no waste, will come here to see that there is no unnecessary slaughter.

Dhritarashtra said:
I envy those who have eyes, O Sanjaya and who will see before them the son of Vasudeva with his body shining with great lustre in the cardinal points of the earth and in the points between them.

And uttering blessed words which ought to be listened to with all respect by the Bharatas, words that are for the good of the Sanjayas, unexceptionable words that ought to be accepted by those praying for prosperity and incapable of being acted up to by those who are about to meet their end.

Who (Krishna) is ever full of energy, eternal and the one hero in the world;,who is the leader of the Yadavas and the bull among them; who is the slayer of his enemies and the cause of terror among them and the destroyer of the fame of his foes.

The sons of Kuru, assembled together, will see that worshipful slayer of his foes, of high soul, that foremost among the Vrishnis, speaking words full of benevolence and thus winning over my party.

With that ascetic who is eternal and who has the knowledge of self, the ocean of words easily obtainable by anchorites, with that Arishta bird with beautiful wings, that destroyer of creatures, that refuge of the universe, that being with a thousand heads, that ancient Being who has neither beginning, nor end, nor middle, whose fame has no end who is the cause of the universal seed, who is without birth, who is eternity itself, shall I take refuge.

I shall take refuge under the creator of the three worlds, the creator of the gods, Asuras, Nagas and Rakshasas, the chief among the rulers of men and learned men and that younger brother of Indra.

End of Yanasandhi Parva

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