The Mahabharata, Volume 2: Books 4, 5, 6 and 7 quotes

He that sits not upon a seat the occupation of which is calculated to raise alarm in the minds of malicious people, is alone worthy of dwelling in a royal household.

No one should unasked offer counsel (to a king).

Paying homage in season unto the king, one should silently and respectfully sit beside the king, for kings take umbrage at babblers, and disgrace-laying counsellors.

Kings should be served with regardful care, even as Agni and other gods; and he that is disloyal to his sovereign, is certainly destroyed by him. Renouncing anger, and pride, and negligence, it behoveth a man to follow the course directed by the monarch.

After carefully deliberating on all things, a person should set forth before the king those topics that are both profitable and pleasant; but should a subject be profitable without being pleasant, he should still communicate it, despite its disagreeableness.

It behoveth a man to be well-disposed towards the king in all his interests, and not to indulge in speech that is alike unpleasant and profitless.

In the presence of even laughable objects, a man should not break out into loud laughter, like a maniac; nor should one show (unreasonable) gravity by containing himself, to the utmost. One should smile modestly, to show his interest (in what is before him).

He that is ever mindful of the king’s welfare, and is neither exhilarated by reward nor depressed by disgrace, is alone worthy of dwelling in a royal household.

That learned courtier who always pleaseth the king and his son with agreeable speeches, succeedeth in dwelling in a royal household as a favourite. The favourite courtier who, having lost the royal favour for just reason, does not speak evil of the king, regains prosperity.

Yet whatever may be your knowledge, friends may from affection be permitted to repeat what is already known. Even this is subservient to the eternal interests of virtue, pleasure, and profit. I shall, therefore speak to you something. Mark ye.

To dwell with a king is, alas, difficult.

I shall tell you, ye princes, how ye may reside in the royal household, avoiding every fault. Ye Kauravas, honourably or otherwise, ye will have to pass this year in the king’s palace, undiscovered by those that know you.

Therefore, good betide thee, this conduct of thine is not proper. Do thou remember the precept of morality, viz., that persons should take delight only in their wedded wives. Thou shouldst not, therefore, by any means bend thy heart to adultery.

Surely abstaining from improper acts is ever the study of those that are good.

Overcome by ignorance sinful men under the influence of desire come by either extreme infamy or dreadful calamity.’"

Do thou remember the precept of morality, viz., that persons should take delight only in their wedded wives. Thou shouldst not, therefore, by any means bend thy heart to adultery. Surely abstaining from improper acts is ever the study of those that are good.

Overcome by ignorance sinful men under the influence of desire come by either extreme infamy or dreadful calamity.

’"

Thou canst not have me. I have Gandharvas for my husbands. Enraged they will slay thee. Therefore, do thou not bring destruction on thyself. Thou intendest to tread along a path that is incapable of being trod by men.

Thou, O wicked one, art even like a foolish child that standing on one shore of the ocean intends to cross over to the other.

Even if thou enterest into the interior of the earth, or soarest into the sky, or rushest to the other shore of the ocean, still thou wilt have no escape from the hands of those sky-ranging offspring of gods, capable of grinding all foes.

And the Princess of Panchala then embraced the second son of Pandu, even as a creeper embraces a huge and mighty Sala on the banks of the Gomati.

And embracing him with her arms, Krishna of faultless features awaked him as a lioness awaketh a sleeping lion in a trackless forest.

And embracing Bhimasena even as a she-elephant embraceth her mighty mate, the faultless Panchali addressed him in voice sweet as the sound of a stringed instrument emitting Gandhara note. And she said, ‘Arise, arise! Why dost thou, O Bhimasena, lie down as one dead?

Success of purpose, victory, and defeat, as regards mortals, are transitory. It is in this belief that I am living in expectation of the return of prosperity to my husbands.

Prosperity and adversity revolve like a wheel.

It is in this belief that I am living in expectation of the return of prosperity to my husbands. That cause which bringeth on victory, may bring defeat as well. I live in this hope.

It is in this belief that I am living in expectation of the return of prosperity to my husbands. Prosperity and adversity revolve like a wheel. It is in this belief that I am living in expectation of the return of prosperity to my husbands.

That cause which bringeth on victory, may bring defeat as well.

I live in this hope. Why dost thou not, O Bhimasena, regard me as one dead? I have heard that persons that give may beg: that they who slay may be slain; and that they who over-throw others may themselves be overthrown by foes.

I live in this hope. Why dost thou not, O Bhimasena, regard me as one dead? I have heard that persons that give may beg: that they who slay may be slain; and that they who over-throw others may themselves be overthrown by foes.

Nothing is difficult for Destiny and none can over-ride Destiny.

It is for this that I am awaiting the return of favourable fortune. As a tank once dried, is filled up once again, so hoping for a change for the better, I await the return of prosperity.

Thou dost not, O girl, understand this. I have lived with thee, and thou, too hast lived with us. When, therefore, thou art afflicted with misery, who is it that will not, O thou of beautiful hips, feel it?

But no one can completely read another’s heart.

Therefore it is, O amiable one, that thou knowest not my heart!’"

There the clouds, without doubt, pour abundant rain, and furnished with good harvest the country will ever be without fear.

There the paddy will not be without grain, fruits will not be bereft of juice, floral garlands will not be without fragrance, and the conversation of men will always be full of agreeable words.

There where king Yudhishthira resides, the breezes will be delicious, the meetings of men will always be friendly, and cause of fear there will be none.

And as the combatants rushed against one another, smiting and slashing, thick clouds of dust began to rise, so that nothing could be discovered. And covered with the dust raised by the contending armies, birds began to drop down on the earth.

And the sun himself disappeared behind the thick cloud of arrows shot, and the firmament looked bright as if with myriads of the fireflies.

And shifting their bows, the staves of which were decked with gold, from one hand to another, those heroes began to strike each other down, discharging their arrows right and left.

And seized by Arjuna, the son of Virata began to lament most woefully like one in great affliction, and said, ‘Listen, O good Vrihannala, O thou of handsome waist. Turn thou quickly the course of the car.

He that liveth meeteth with prosperity.

I will give thee a hundred coins of pure gold and eight lapis lazuli of great brightness set with gold, and one chariot furnished with a golden flag-staff and drawn by excellent steeds, and also ten elephants of infuriate prowess.

When an object of desire may or may not be attained, a doubt necessarily attaches to one of the alternatives, and what is decided in one way often ends differently. 55

Even moralists are puzzled in judging of their own acts.

56 As regards ourselves, we have come hither to fight with the Matsyas and to seize their kine stationed towards the north. If, meanwhile, it is Arjuna that hath come, what fault can attach to us?

What, however, O Karna, hath been achieved by thee single-handed like any of the sons of Pandu, each of whom had alone subjugated many lords of earth? Even Indra himself is unfit to encounter Partha in battle.

He, therefore, that desireth to fight with Arjuna should take a sedative.

As to thyself, thou desirest to take out the fangs of an angry snake of virulent poison by stretching forth thy right hand and extending thy forefinger.

It is only when time and place are favourable that military operations can lead to success. In the present instance, however, the time being unfavourable, no good results will be derived.

A display of prowess in proper time and place becometh beneficial.

It is by the favourableness or otherwise (of time and place) that the opportuneness of an act is determined. Learned men can never act according to the ideas of a car-maker. Considering all this, an encounter with Partha is not advisible for us.

“Aswatthaman said, ‘The kine, O Karna, have not yet been won, nor have they yet crossed the boundary (of their owner’s dominions), nor have they yet reached Hastinapura. Why dost thou, therefore, boast of thyself?

Having won numerous battles, and acquired enormous wealth, and vanquished hostile hosts, men of true heroism speak not a word of their prowess.

Fire burneth mutely and mutely doth the sun shine. Mutely also doth the Earth bear creatures, both mobile and immobile. The Self-existent hath sanctioned such offices for the four orders that having recourse to them each may acquire wealth without being censurable.

Why dost thou, therefore, boast of thyself? Having won numerous battles, and acquired enormous wealth, and vanquished hostile hosts, men of true heroism speak not a word of their prowess.

Fire burneth mutely and mutely doth the sun shine.

Mutely also doth the Earth bear creatures, both mobile and immobile. The Self-existent hath sanctioned such offices for the four orders that having recourse to them each may acquire wealth without being censurable.

Why dost thou, therefore, boast of thyself? Having won numerous battles, and acquired enormous wealth, and vanquished hostile hosts, men of true heroism speak not a word of their prowess. Fire burneth mutely and mutely doth the sun shine.

Mutely also doth the Earth bear creatures, both mobile and immobile.

The Self-existent hath sanctioned such offices for the four orders that having recourse to them each may acquire wealth without being censurable. A Brahmana, having studied the Vedas, should perform sacrifices himself, and officiate at the sacrifices of others.

A combination of the Brahma weapon with the Vedas,—this is never to be seen anywhere else. O preceptor’s son, do thou forgive. This is not the time for disunion. Let all of us, uniting, fight with Indra’s son who hath come.

Of all the calamities that may befall an army that have been enumerated by men of wisdom, the worst is disunion among the leaders.

’ Aswatthaman said, ‘O bull among men, these thy just observations, need not be uttered in our presence; the preceptor, however, filled with wrath, had spoken of Arjuna’s virtues.

Aswatthaman said, ‘O bull among men, these thy just observations, need not be uttered in our presence; the preceptor, however, filled with wrath, had spoken of Arjuna’s virtues.

The virtues of even an enemy should be admitted, while the faults of even one’s preceptor may be pointed out; therefore one should, to the best of his power, declare the merits of a son or a disciple.

’

I, however, am of opinion that fight we must, considering both the time and the place. Why should not that man be bewildered who hath five adversaries effulgent as five suns, who are heroic combatants and who have just emerged from adversity?

Even those conversant with morality are bewildered in respect of their own interests.

It is for this, O king, that I tell thee this, whether my words be acceptable to you or not. What Karna said unto thee was only for raising our (drooping) courage. As regards thyself, O preceptor’s son, forgive everything.

Bound in bonds of virtue, they did not deviate from the duties of the Kshatriya order. He that will regard them to have behaved falsely will surely meet with defeat.

The sons of Pritha would prefer death to falsehood.

When the time, however, comes, those bulls among men—the Pandavas—endued with energy like that of Sikra, would not give up what is theirs even if it is defended by the wielder himself of the thunderbolt.

And ranging in all directions and shooting (arrows) right and left, Arjuna’s bow was always to be seen drawn to a perfect circle.

And the arrows of the wielder of the Gandiva never fell upon anything except the aim, even as the eye never dwelleth on anything that is not beautiful.

And as the track of a herd of elephants marching through the forest is made of itself, so was the track was made of itself for the car of Kiritin.

And the dust mixed with blood, uplifted by the wind, made the very rays of the sun redder still. And soon the sun-decked sky became so red that it looked very much like the evening.

Indeed, the sun ceaseth to shed his rays as soon as he sets, but the son of Pandu ceased not to shoot his shafts.

And that hero of inconceivable energy overwhelmed, by means of all celestial weapons, all the great bowmen of the enemy, although they were possessed of great prowess.

or Gada, or Pradyumna, or Samva, resembling Yama or the thunderbolt or fire? We shall slay Dhritarashtra’s son and Sakuni and Karna in battle, and place the Pandava on the throne.

There is no sin in slaying them that are bent on slaying us: but to be a beggar before foes is both impious and infamous.

I ask you to be diligent in doing that which is heartily desired by Yudhishthira. Let Pandu’s son get back the kingdom resigned by Dhritarashtra!

let us send word to our friends that they may collect an army for us. Let speedy messengers go to Salya, and Dhrishtaketu, and Jayatsena, and the prince of the Kekayas. Duryodhana also, on his part, will send word to all the kings,

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

Therefore, I ask you to make haste in first preferring your suit to these rulers of men. Meseems that a great undertaking is awaiting us.

And endued with intelligence, he fixed upon a contrivance for destroying the three-headed being. And he said, “Let me today hurt my thunderbolt at him. By this means he will speedily be killed.

Even a strong person should not overlook a rising foe, contemptible though he may be.

” And thus reflecting upon the lessons inculcated in treatises of learning, he was firmly resolved upon slaying that being. Then Indra, enraged, hurled at the three-headed being his thunderbolt which looked like fire and was terrible to behold, and which inspired dread.

And arriving there, those lovely damsels tempted him with various gestures of love, displaying their fine figures. But engaged in the practice of exceedingly severe austerities, although he looked at them, yet he was not influenced by desire.

Of subdued senses he was like the ocean, full to the brim, in gravity.

And the nymphs after having tried their best, came back to Indra. And they all with joined hands spoke to the lord of the celestials, saying, “O, that unapproachable being is incapable of being disturbed by us.

Ye stainless beings, hear also what I have got to say. How can there be peace between us two, Indra and myself? How can there be friendship, ye gods, between two hostile powers?” The Rishis said, “

Friendship among righteous persons happens at a single meeting.

It is a desirable object. Thereafter will happen what is fated to be. The opportunity of forming friendship with a righteous person should not be sacrificed. Therefore, the friendship of the righteous should be sought.

How can there be friendship, ye gods, between two hostile powers?” The Rishis said, “Friendship among righteous persons happens at a single meeting. It is a desirable object. Thereafter will happen what is fated to be.

The opportunity of forming friendship with a righteous person should not be sacrificed.

Therefore, the friendship of the righteous should be sought. The friendship of the righteous is (like) excellent wealth, for he that is wise would give advice when it is needed. The friendship of a good person is of great use;

It is a desirable object. Thereafter will happen what is fated to be. The opportunity of forming friendship with a righteous person should not be sacrificed. Therefore, the friendship of the righteous should be sought.

The friendship of the righteous is (like) excellent wealth, for he that is wise would give advice when it is needed.

The friendship of a good person is of great use; therefore, a wise person should not desire to kill a righteous one.

I shall never do it. Go your ways, ye best of gods. Hear what hath formerly been sung by Brahma with regard to the matter at hand.

He that delivereth up to a foe of a person terrified and asking for protection obtaineth no protection when he himself is in need of it.

His seed doth not grow at seed-time and rain doth not come to him in the season of rains. He that delivereth up to a foe a person terrified and asking for protection never succeedeth in anything that he undertaketh;

“‘Agni said, “I cannot enter the water. Therein it is extinction that awaits me. I place myself in thy hand, O thou of great effulgence. Mayst thou fare well!

Fire rose from water, the military caste rose from the priestly caste; and iron had its origin in stone. The power of these which can penetrate all other things, hath no operation upon the sources from which they spring.

”’"

In a sacrificial ceremony of the supreme order, it is thee that they worship with incessant gifts and offerings. O bearer of offerings, having created the three worlds, thou when the hour cometh, consumeth them in thy unkindled form.

Thou art the mother of the whole Universe; and thou again, O Agni, art its termination.

The wise call thee identical with the clouds and with the lightning; flames issuing from thee, support all creatures. All the waters are deposited in thee; so is this entire world. To thee, O purifier, nothing is unknown in the three worlds.

they subdue sleep and laziness and wrath and joy and heedlessness. The sons of Pritha, mindful of both virtue and wealth, are ever pleasant to all. On proper occasions they part with their wealth to friends.

Friendship with them never loses its ardour on account of length of time; for they bestow honours and wealth on every one according to his deserts.

Not a soul in the race of Ajamida ever entertains hatred for them excepting this vile, capricious, dull-headed Duryodhana, and excepting also the still more mean-minded Karna.

They know what is proper to be done. A base deed is not befitting you, for you are so high-minded, and have such a terrible following of troops.

If you committed a sinful act, it would be a blot on your fair name, as a drop of collyrium on a white cloth.

Who could knowingly be ever guilty of an act, which would result in universal slaughter, which would be sinful and lead to hell,—an act consisting in the destruction (of men), an act the result of which, whether it be victory or defeat, is of the …

Although, however, all this is true, yet none cherished torments of the heart. The king being himself in trouble seeketh protection in the might of others. This is not wise. Let him, however, receive from others the same behaviour that he displays towards them.

The man who casteth a burning fire at midday in the season of spring in a forest of dense underwood, hath certainly, when that fire blazeth forth by aid of the wind, to grieve for his lot if he wisheth to escape.

O Sanjaya, why doth king Dhritarashtra now bewail, although he hath all this prosperity? It is because he had followed at first the counsels of his wicked son of vicious soul, addicted to crooked ways and confirmed in folly.

O Pritha’s son, your understanding inclines not to an unrighteous course. From wrath you ever committed a sinful act. Then what is the cause, and what is the reason, for which you are now intent to do this deed, against the dictates of wisdom?

Wrath, O mighty king, is a bitter drug, though it has nothing to do with disease; it brings on a disease of the head, robs one of his fair fame, and leads to sinful acts.

It is drunk up (controlled) by those that are righteous and not by those that are unrighteous. I ask you to swallow it and to desist from war. Who would incline himself to wrath which leads to sin?

When Pandu’s sons were defeated (at the play), Dhritarashtra’s sons spoke to them words that were harsh and rude. But when the time will come, Bhima will, no doubt, take care to remind Duryodhana of those words.

Duryodhana is a big tree of evil passions; Karna is its trunk; Sakuni is its branches; Dussasana forms its abundant blossoms and fruits; (while) the wise king Dhritarashtra is its roots.

Yudhishthira is a big tree of righteousness; Arjuna is its trunk; and Bhima is its branches; the sons of Madri are its abundant flowers and fruits; and its roots are myself and religion and religious men.

King Dhritarashtra with his sons constitutes a forest, while, O Sanjaya, the sons of Pandu are its tigers. Do not, oh, cut down the forest with its tigers, and let not the tigers be driven away from the forest.

The tiger, out of the woods, is easily slain; the wood also, that is without a tiger, is easily cut down. Therefore, it is the tiger that protects the forest and the forest that shelters the tiger.

The Dhritarashtras are as creepers, while, O Sanjaya, the Pandavas are Sala trees. A creeper can never flourish unless it hath a large tree to twine round.

With regard to the topic at hand, the Brahmanas have held opinions of various kinds. Some say that success in the world to come depends upon work. Some declare that action should be shunned and that salvation is attainable by knowledge.

The Brahmanas say that though one may have a knowledge of eatable things, yet his hunger will not be appeased unless he actually eats.

Those branches of knowledge that help the doing of work, bear fruit, but not other kinds, for the fruit of work is of ocular demonstration. A thirsty person drinks water, and by that act his thirst is allayed. This result proceeds, no doubt, from work.

This is not right, O Sanjaya. Now, king Dhritarashtra with his sons, hath unreasonably seized what lawfully belonged to Pandu’s son. He minds not the immemorial law observable by kings. All the Kurus are following in the wake.

A thief who steals wealth unseen and one who forcibly seizes the same, in open day-light, are both to be condemned, O Sanjaya.

What is the difference between them and Dhritarashtra’s sons? From avarice he regards that to be righteous which he intends to do, following the dictates of his wrath. The shares of the Pandavas is, no doubt, fixed.

His mind, O Bharata, is always inclined to happiness and joy, and to such courses of action as are virtuous and conducive to the higher ends of life.

Even like a doll pulled this way and that by threads, man (in this world) moveth, swayed by a force not his own.

Beholding the sufferings of Yudhishthira, I regard the force of destiny to be superior to the effect of human exertion.

“Vidura said, ‘

Sleeplessness overtaketh a thief, a lustful person, him that hath lost all his wealth, him that hath failed to achieve success, and him also that is weak and hath been attacked by a strong person.

I hope, O king, that none of these grave calamities have overtaken thee. I hope, thou dost not grieve, coveting the wealth of others.’

and patients that have been cured, their physicians. Health, unindebtedness, living at home, companionship with good men, certainty as regards the means of livelihood, and living without fear, these six, O king, conduce to the happiness of men.

These six are always miserable, viz., the envious, the malicious, the discontented, the irascible, the ever-suspicious, and those depending upon the fortunes of others.

These six, O king, comprise the happiness of men, viz., acquirement of wealth, uninterrupted health, a beloved and a sweet-speeched wife, an obedient son, and knowledge that is lucrative.

They that are wise, O bull of the Bharata race, always delight in honest deeds, do what tendeth to their happiness and prosperity, and never sneer at what is good.

He who exulteth not at honours, and grieveth not at slights, and remaineth cool and unagitated like a lake in the course of Ganga, is reckoned as wise.

That man who knoweth the nature of all creatures (viz., that everything is subject to destruction), who is cognisant also of the connections of all acts, and who is proficient in the knowledge of the means that men may resort to (for attaining their objects), …

While one person committeth sins, many reap the advantage resulting therefrom; (yet in the end) it is the doer alone to whom the sin attacheth while those that enjoy the fruit escape unhurt.

When a bowman shooteth an arrow, he may or may not succeed in slaying even a single person, but when an intelligent individual applieth his intelligence (viciously), it may destroy an entire kingdom with the king.

Discriminating the two by means of the one, bring under thy subjection the three by means of four, and also conquering the five and knowing the six, and abstaining from the seven, be happy. Poison slayeth but one person, and a weapon also but one;

Discriminating the two by means of the one, bring under thy subjection the three by means of four, and also conquering the five and knowing the six, and abstaining from the seven, be happy.

Poison slayeth but one person, and a weapon also but one; wicked counsels, however, destroy an entire kingdom with king and subject.

Alone one should not partake of any savoury viand, nor alone reflect on concerns of profit, nor alone go upon a journey, nor alone remain awake among sleeping companions.

There is one only defect in forgiving persons, and not another; that defect is that people take a forgiving person to be weak. That defect, however, should not be taken into consideration, for forgiveness is a great power.

Forgiveness is a virtue of the weak, and an ornament of the strong.

Forgiveness subdueth (all) in this world; what is there that forgiveness cannot achieve? What can a wicked person do unto him who carrieth the sabre of forgiveness in his hand? Fire falling on a grassless ground is extinguished of itself.

That defect, however, should not be taken into consideration, for forgiveness is a great power. Forgiveness is a virtue of the weak, and an ornament of the strong. Forgiveness subdueth (all) in this world; what is there that forgiveness cannot achieve?

What can a wicked person do unto him who carrieth the sabre of forgiveness in his hand?

Fire falling on a grassless ground is extinguished of itself. An unforgiving individual defileth himself with many enormities. Righteousness is the one highest good; and forgiveness is the one supreme peace; knowledge is one supreme contentment; and benevolence, one sole happiness.

Great prosperity waiteth upon him who hath subdued his senses, or controlled his soul, or who is capable of punishing all offenders, or who acteth with judgment or who is blessed with patience.

One’s body, O king, is one’s car; the soul within is the driver; and the senses are its steeds.

Drawn by those excellent steeds, when well-trained, he that is wise, pleasantly performeth the journey of life, and awake in peace. The horses that are unbroken and incapable of being controlled, always lead an unskilful driver to destruction in the course of the journey;

That man, who hath conquered self by means of self, hath his self for a friend, for one’s self is ever one’s friend or foe.

Desire and anger, O king, break through wisdom, just as a large fish breaks through a net of thin cords.

He, who in this world regarding both religion and profit, seeketh to acquire the means of success, winneth happiness, possessing all he had sought.

It is not easy to hold a long conversation uttering words full of meaning and delightful to the hearers. Well-spoken speech is productive of many beneficial results; and ill-spoken speech, O king, is the cause of evils.

A forest pierced by arrows, or cut down by hatchets may again grow, but one’s heart wounded and censured by ill-spoken words never recovereth.

Weapons, such as arrows, bullets, and bearded darts, can be easily extracted from the body, but a wordy dagger plunged deep into the heart is incapable of being taken out. Wordy arrows are shot from the mouth; smitten by them one grieveth day and night.

Weapons, such as arrows, bullets, and bearded darts, can be easily extracted from the body, but a wordy dagger plunged deep into the heart is incapable of being taken out.

Wordy arrows are shot from the mouth; smitten by them one grieveth day and night.

A learned man should not discharge such arrows, for do they not touch the very vitals of others. He, to whom the gods ordain defeat, hath his senses taken away, and it is for this that he stoopeth to ignoble deeds.

A learned man should not discharge such arrows, for do they not touch the very vitals of others. He, to whom the gods ordain defeat, hath his senses taken away, and it is for this that he stoopeth to ignoble deeds.

When the intellect becometh dim and destruction is nigh, wrong, looking like right, firmly sticketh to the heart.

Thou dost not clearly see it, O bull of the Bharata race, that clouded intellect hath now possessed thy sons in consequence of their hostility to the Pandavas.

Gold is tested by fire; a well-born person, by his deportment; an honest man, by his conduct.

A brave man is tested during a season of panic; he that is self-controlled, in times of poverty; and friends and foes, in times of calamity and danger.

Decrepitude destroyeth beauty; ambitious hopes, patience; death, life; envy, righteousness; anger, prosperity; companionship with the low, good behaviour; lust, modesty, and pride, everything.

he that is self-controlled, in times of poverty; and friends and foes, in times of calamity and danger. Decrepitude destroyeth beauty; ambitious hopes, patience; death, life; envy, righteousness; anger, prosperity; companionship with the low, good behaviour; lust, modesty, and pride, everything.

Prosperity taketh its birth in good deeds, groweth in consequence of activity, driveth its roots deep in consequence of skill, and acquireth stability owing to self-control.

Wisdom, good lineage, self-control, acquaintance with the scriptures, prowess, absence of garrulity, gift to the extent of one’s power, and gratefulness,—these eight qualities shed a lustre upon their possessor.

“Vidura continued, ‘For these reasons, O king of kings, it behoveth thee not to say an untruth for the sake of land. Saying an untruth from affection for thy son, O king, hasten not to destruction, with all thy children and counsellors.

The gods do not protect men, taking up clubs in their hands after the manner of herdsmen; unto those, however, they wish to protect, they grant intelligence.

There is no doubt that one’s objects meet with success in proportion to the attention he directs to righteousness and morality. The Vedas never rescue from sin a deceitful person living by falsehood.

“‘Sacrifice, study, charity, asceticism, truth, forgiveness, mercy, and contentment constitute the eight different paths of righteousness.

The first four of these may be practised from motives of pride, but the last four can exist only in those that are truly noble.

That is no assembly where there are no old men, and they are not old who do not declare what morality is. That is not morality which is separated from truth, and that is not truth which is fraught with deceit.

The wise prize that food which is easily digested, that wife whose youth hath passed away, that hero who is victorious and that ascetic whose efforts have been crowned with success.

The gap that is sought to be filled by wealth acquired wrongfully, remaineth uncovered, while new ones appear in other places.

The preceptor controlleth them whose souls are under their own control; the king controlleth persons that are wicked; while they that sin secretly have their controller in Yama, the son of Vivaswat.

… desire his company, who, stung with reproach, returneth it not himself nor causeth others to return it, or who being struck doth not himself return the blow nor causeth other to do it, and who wisheth not the slightest injury to him that injureth him.

Silence, it is said, is better than speech; if speak you must, then it is better to say the truth; if truth is to be said, it is better to say what is agreeable; and if what is agreeable is to be said, then it is better to say what is consistent with morality.

A man becometh exactly like him with whom he liveth, or like him whom he regardeth, or like that which he wisheth to be.

if truth is to be said, it is better to say what is agreeable; and if what is agreeable is to be said, then it is better to say what is consistent with morality.

A man becometh exactly like him with whom he liveth, or like him whom he regardeth, or like that which he wisheth to be.

One is freed from those things from which one abstaineth, and if one abstaineth from everything he hath not to suffer even the least misery. Such a man neither vanquisheth others, nor is vanquished by others. He never injureth nor opposeth others.

As the Sandal tree, O king, though thin, is competent to bear weights which timbers of other trees (much thicker) cannot; so they that belong to high families are always able to bear the weight of great cares which ordinary men cannot.

He is no friend whose anger inspireth fear, or who is to be waited upon with fear.

He, however, on whom one can repose confidence as on a father, is a true friend. Other friendships are nominal connection. He that beareth himself as a friend, even though unconnected by birth of blood, is a true friend, a real refuge, and a protector.

He is no friend whose anger inspireth fear, or who is to be waited upon with fear. He, however, on whom one can repose confidence as on a father, is a true friend. Other friendships are nominal connection.

He that beareth himself as a friend, even though unconnected by birth of blood, is a true friend, a real refuge, and a protector.

He, whose heart is unsteady, or who doth not wait upon the aged, or who is of a restless disposition cannot make friends.

Success (in the attainment of objects) forsaketh the person whose heart is unsteady, or who hath no control over his mind, or who is a slave of his senses, like swans forsaking a tank whose waters have dried up.

They that are of weak minds suddenly give way to anger and are gratified without sufficient cause; they are like clouds that are so inconstant.

The very birds of prey abstain from touching the dead bodies of those who having been served and benefited by friends, show ingratitude to the latter. Beest thou poor or beest thou rich, thou shouldst honour thy friends.

Beest thou poor or beest thou rich, thou shouldst honour thy friends. Until some service is asked, the sincerity or otherwise of friends cannot be known.

Sorrow killeth beauty; sorrow killeth strength; sorrow killeth the understanding; and sorrow bringeth on disease.

Grief, instead of helping the acquisition of his object, drieth up the body, and maketh one’s foes glad. Therefore, do not yield to grief. Men repeatedly die and are reborn; repeatedly they wither away and grow;

but brought together they blaze forth into a powerful flame. The case is even so, O Dhritarashtra, with relatives. They, O Dhritarashtra, who tyrannise over Brahmanas, women, relatives, and kine, soon fall off their stalks, like fruits that are ripe.

And the tree that stands singly, though gigantic and strong and deep-rooted, hath its trunk soon smashed and twisted by a mighty wind.

Those trees, however, that grow in close compact are competent owing to mutual dependence to resist winds more violent still.

They, O Dhritarashtra, who tyrannise over Brahmanas, women, relatives, and kine, soon fall off their stalks, like fruits that are ripe. And the tree that stands singly, though gigantic and strong and deep-rooted, hath its trunk soon smashed and twisted by a mighty wind.

Those trees, however, that grow in close compact are competent owing to mutual dependence to resist winds more violent still.

Thus he that is single, however, endowed with all the virtues, is regarded by foes as capable of being vanquished like an isolated tree by the wind. Relatives, again, in consequence of mutual dependence and mutual aid, grow together, like lotus-stalks in a lake.

“‘

They are abundant, O king, that can always speak agreeable words. The speaker, however, is rare, as also the hearer, of words that are disagreeable but medicinal.

That man who, without regarding what is agreeable or disagreeable to his master but keeping virtue alone in view, sayeth what is unpalatable, but medicinal, truly addeth to the strength of the king. For the sake of the family a member may be sacrificed;

The wise have said that the acquisition of wealth is the third kind of strength. The strength of birth, O king, which one naturally acquireth from one’s sires and grandsires, is regarded as the fourth kind of strength.

That, however, O Bharata, by which all these are won, and which is the foremost of all kinds of strength, is called the strength of the intellect.

Having provoked the hostility of a person who is capable of inflicting great injury on a fellow creature, one should not gather assurance from the thought that one liveth at a distance from the other.

It lurketh in wood and never consumeth it till it is ignited by others. That very fire, when brought out by friction, consumeth by its energy not only the wood in which it lurketh, but also an entire forest and many other things.

Men of high lineage are just like fire in energy. Endued with forgiveness, they betray no outward symptoms of wrath and are quiet like fire in wood.

Thou, O king, with thy sons art possessed of the virtue of creepers, and the sons of Pandu are regarded as Sala trees. A creeper never groweth unless there is a large tree to twine round.

The wretch who doth not give to others their due, who is of wicked soul, who is ungrateful, and shameless, should, O king, be avoided.

The guilty person who provoketh another about him that is innocent, cannot sleep peacefully at night, like a person passing the night with a snake in the same room.

They, O Bharata, who upon being angry endanger one’s possessions and means of acquisition, should always be propitiated like the very gods.

He, however, that is naturally agreeable, always remaineth so. He that is hated by another is never regarded by that other as honest or intelligent or wise.

One attributeth everything good to him one loveth; and everything evil to him one hateth.

O king, as soon as Duryodhana was born I told thee,—thou shouldst abandon this one son, for by abandoning him thou wouldst secure the prosperity of thy hundred sons,—and by keeping him, destruction would overtake thy hundred sons, that gain should never be regarded highly …

of Brahmanas, absence of vows; of the Earth, the Vahlikas; of man, untruth; of the chaste woman, curiosity; of women, exile from home. The scum of gold is silver; of silver, tin; of tin, lead; and of lead, useless dross.

One cannot conquer sleep by lying down; women by desire; fire by fuel; and wine by drinking.

His life is, indeed, crowned with success who hath won his friends by gifts, his foes in battle, and wife by food and drink; they who have thousands live; they, who have hundreds, also live. O Dhritarashtra, forsake desire.

O bull of the Bharata race, happiness should ever be enjoyed with one’s relatives, and not without them, to eat with one another, to talk with one another, and to love one another, are what relatives should always do. They should never quarrel.

In this world it is the relatives that rescue, and the relatives that ruin (relatives).

Those amongst them that are righteous rescue; while those that are unrighteous sink (their brethren). O king, be thou, O giver of honours, righteous in thy conduct towards the sons of Pandu. Surrounded by them, thou wouldst be unconquerable by thy foes.

Without an acquaintance with the scriptures and without waiting upon the old, neither virtue nor profit can be known (or won) by persons blessed even with the intelligence of Vrihaspati.

A thing is lost if cast into the sea; words are lost if addressed to one that listens not; the scriptures are lost on one that hath not his soul under control; and a libation of clarified butter is lost if poured over the ashes left by a fire that is extinguished.

He that is endued with the intelligence maketh friendships with those that are wise, having first examined by the aid of his intelligence, repeatedly searching by his understanding, and using his ears, eyes, and judgment. Humility removeth obloquy, ears, failure, prowess; forgiveness always conquereth anger;

Prosperity doth not reside in one that is highly accomplished, nor in one that is without any accomplishment. She doth not desire a combination of all the virtues, nor is she pleased with the total absence of all virtues.

Blind, like a mad cow, prosperity resides with some one who is not remarkable.

The fruits of the Vedas are ceremonies performed before the (homa) fire; the fruits of an acquaintance with the scriptures are goodness of disposition and conduct. The fruits of women are the pleasures of intercourse and offspring;

religious merit constitutes its sacred baths; truth, its water; self-control, its banks; kindness, its waves. He that is righteous purifieth himself by a bath therein, for the soul is sacred, and the absence of desire is the highest merit.

O king, life is a river whose waters are the five senses, and whose crocodiles and sharks are desire and anger.

Making self-control thy raft, cross thou its eddies which are represented by repeated births! Worshipping and gratifying friends that are eminent in wisdom, virtue, learning, and years, he that asketh their advice about what he should do and should not do, is never misled.

He, however, that can renounce desire, can certainly drive away all kinds of woe. Desire is, indeed, ignorance and darkness and hell in respect of all creatures, for swayed by it they lose their senses.

As intoxicated persons in walking along a street reel towards ruts and holes, so men under the influence of desire, misled by deluding joys, run towards destruction.

What can death do to a person whose soul hath not been confounded or misled by desire? To him, death hath no terrors, like a tiger made of straw.

Listen to me, O king, as I discourse to thee on this, so that thy doubts may be removed. Know, O Kshatriya, that both of these are true. The learned are of opinion that death results from ignorance.

I say that ignorance is Death, and so the absence of ignorance (Knowledge) is immortality.

It is from ignorance that the Asuras became subject to defeat and death, and it is from the absence of ignorance that the gods have attained the nature of Brahman. Death doth not devour creatures like a tiger; its form itself is unascertainable.

“Sanat-sujata said, ‘I tell thee truly that the man that hath not restrained his senses is not rescued from his sinful acts by either the Sama or the Rig, or the Yajus Veda.

The Vedas never rescue from sin the deceitful person living by deceit.

On the other hand, like newfledged birds forsaking their nest, the Vedas forsake such a person at the end.’

Verily, O king, it is not to be found in Rathantara or Varhadratha, nor in great sacrifices. Incapable of being compassed and lying beyond the reach of the limited intellect, even the universal Destroyer, after the Dissolution, is himself lost in it.

Incapable of being gazed at, it is subtle as the edge of the razor, and grosser than mountains.

It is the basis upon which everything is founded; it is unchangeable; it is this visible universe (omnipresent); it is vast; it is delightful; creatures have all sprung from it and are to return to it.

O Bharata, I am the old grandsire, I am the father, I am the son. Ye are staying in my soul, yet ye are not mine, nor am I yours! The Soul is the cause of my birth and procreation.

I am the warp and woof of the universe.

That upon which I rest is indestructible. Unborn I move, awake day and night. It is I knowing whom one becometh both learned and full of joy.

… car (which are represented by the acts of past lives), the senses, that are as steeds, lead, through the region of consciousness, the man of wisdom towards that Increate and Unchangeable One, that One endued with Divinity is beheld by Yogins (by their mental eye).

The form of that One cannot be displayed by any comparison. None ever beholdeth Him by the eye.

They that know him by the rapt faculties, the mind, and the heart, become freed from death. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The stream of illusion is terrible; guarded by the gods, it hath twelve fruits.

I weep, however, for all those that will fight against the Pandavas. That very danger hath now come which was foreseen by Vidura at the outset.

It seems, O Sanjaya, that wisdom is incapable of dispelling woe; on the other hand, it is overwhelming woe that dispelleth wisdom.

When the very sages, that are emancipated from all worldly concerns and that behold, standing aloof, all the affairs of the universe, are affected by prosperity and adversity, what wonder is there that I should grieve, I who have my affections fixed on a thousand …

That match at dice seems to be the cause of this great danger of the Kurus. Alas, this sin was committed from temptation by foolish Duryodhana, desirous of wealth; I believe all this to be the untoward effect of ever-fleeting Time that bringeth on everything.

Tied to the wheel of Time, like its periphery, I am not capable of flying away from it.

Tell me, O Sanjaya, where shall I go? What shall I do, and, how shall I do it? These foolish Kauravas will all be destroyed, their Time having come.

Self-restraint enhanceth energy, and is an excellent and holy attribute. Freed from sin and his energy increased by Self-restraint, one acquireth even Brahma through it.

People are always afraid of those that are without self-restraint, as if the latter were very Rakshasas.

And it is for keeping these under check that the self-Existent created the Kshatriyas. It hath been said that Self-restraint is an excellent vow for all the four modes of life. I regard those attributes as its indications which owe their origin to self-restraint.

He that is well-behaved, of good disposition and contented soul, that knoweth his own self is possessed of wisdom, winneth great regard here and attaineth to a blissful state hereafter.

Possessed of mature wisdom, he that hath no fear of other creatures and whom other creatures fear not, is said to be the foremost of men.

Seeking the good of all, he is a universal friend, and no one is made unhappy by him. Endued with gravity, like that of the ocean and enjoying contentment in consequence of his wisdom, such a man is always calm and cheerful.

Possessed of mature wisdom, he that hath no fear of other creatures and whom other creatures fear not, is said to be the foremost of men.

Seeking the good of all, he is a universal friend, and no one is made unhappy by him.

Endued with gravity, like that of the ocean and enjoying contentment in consequence of his wisdom, such a man is always calm and cheerful.

Or, abandoning Action, because contented in consequence of Knowledge, such a person, with his senses under control moveth quickly in this world, waiting for the inevitable hour and absorption into Brahma.

And as the track of feathery creatures in the sky is incapable of being perceived, so the path of the sage enjoying contentment in consequence of Knowledge is not visible.

Abandoning the world he that betaketh himself, in pursuit of emancipation, to the Sannyasa mode of life, hath bright and eternal regions assigned to him in heaven.’"

Eating together, talking together,—these are the duties of kinsmen, and not contention under any circumstances.

Those kinsmen, that with loving hearts wait on the old, become unconquerable like a forest guarded by lions.

While those, O bull of the Bharata race, that having won enormous riches nevertheless, behave like mean-minded men, always contribute to the prosperity of their foes.

Those kinsmen, that with loving hearts wait on the old, become unconquerable like a forest guarded by lions. While those, O bull of the Bharata race, that having won enormous riches nevertheless, behave like mean-minded men, always contribute to the prosperity of their foes.

Kinsmen, O Dhritarashtra, O bull of the Bharata race, are like charred brands, which blaze up when united but only smoke when disunited.

I will now tell thee something else that I saw on a mountain-breast. Having listened to that also, do, O Kaurava, what is for thy best.

and intelligence being destroyed, shame is lost; and loss of shame leadeth to diminution of virtue; and loss of virtue bringeth on loss of prosperity. Destruction of prosperity, in its turn, ruineth a person, for poverty is a person’s death.

Kinsmen and friends and Brahmanas shun a poor man as birds avoid, O Krishna, a tree that beareth neither flower nor fruits.

Even this, O sire, is death to me that kinsmen shun me, as if I were a fallen one like the breath of life quitting a dead body.

… of life could be more distressful than that in which one is always racked by the anxiety caused by the thought—“I have no meat for today, what will become of me tomorrow?”—It is said that wealth is the highest virtue, and everything depends on wealth.

They that have wealth are said to live, whereas those that are without wealth are more dead than alive.

They that by violence rob a man of his wealth not only kill the robbed but destroy also his virtue, profit and pleasure. Some men when overtaken by poverty choose death; others remove from cities to hamlets; others retire into the wood;

When wisdom is regained, such a man turneth his attention to scriptures; and attention to scriptures aideth his virtue.

Then shame becometh his best ornament.

He that hath shame hath an aversion against sin, and his prosperity also increaseth; and he that hath prosperity truly becometh a man.

Both parties cannot win success, nor both be defeated. The loss, however, on both sides may be equal. If one flieth away, loss of both life and fame is his. Under all circumstances, however, war is a sin.

Who in striking another is not himself struck?

As regard the person, however, who is struck, victory and defeat, O Hrishikesa, are the same. It is true that defeat is not much removed from death, but his loss also, O Krishna, is not less who winneth victory.

Even after slaying one’s foes, repentance, O Janardana, possesseth the heart. He that surviveth among the foes giveth trouble, for the survivor, collecting a force, seeketh to destroy the surviving victor. In hopes of terminating the dispute, one often seeketh to exterminate the foe.

Thus victory createth animosity, and he that is defeated liveth in sorrow.

He that is peaceful, sleepeth in happiness, giving up all thoughts of victory and defeat, whereas he that hath provoked hostility always sleepeth in misery, with, indeed, an anxious heart, as if sleeping with a snake in the same room.

He that surviveth among the foes giveth trouble, for the survivor, collecting a force, seeketh to destroy the surviving victor. In hopes of terminating the dispute, one often seeketh to exterminate the foe. Thus victory createth animosity, and he that is defeated liveth in sorrow.

He that is peaceful, sleepeth in happiness, giving up all thoughts of victory and defeat, whereas he that hath provoked hostility always sleepeth in misery, with, indeed, an anxious heart, as if sleeping with a snake in the same room.

He that exterminates seldom winneth fame. On the other hand, such a person reapeth eternal infamy in the estimation of all. Hostilities, waged over so long, cease not;

On the other hand, such a person reapeth eternal infamy in the estimation of all. Hostilities, waged over so long, cease not; for if there is even one alive in the enemy’s family, narrators are never wanted to remind him of the past.

Enmity, O Kesava, is never neutralised by enmity; on the other hand, it is fomented by enmity, like fire fed by clarified butter.

Therefore, there can be no peace without the annihilation of one party, for flaws may always be detected of which advantage may be taken by one side or other. They that are engaged in watching for flaws have this vice.

Therefore, there can be no peace without the annihilation of one party, for flaws may always be detected of which advantage may be taken by one side or other. They that are engaged in watching for flaws have this vice.

Confidence in one’s own prowess troubleth the core of one’s heart like an incurable disease.

Without either renouncing that at once, or death, there can be no peace.

Thou art overwhelmed by panic, and it is for this that thy heart is upset. Thy heart trembleth, thy mind is overwhelmed by despair, thy thighs tremble, and it is for this that thou desirest peace.

The hearts of mortals, O Partha, are surely as inconstant as the pods of the Salmali seed exposed to the force of the wind.

This frame of thy mind is as strange as articulate speech in kine. Indeed, the hearts of thy brothers are about to sink in an ocean of despair,—like swimmers in the sea without a raft to rescue them.

He that engageth in acts under this belief is never pained by failure, nor delighted by success. This, O Bhimasena, was the intended import of my speech. It was not intended by me that victory would be certain in an encounter with the foe.

A person, when his mind is upset should not lose his cheerfulness and must yield neither to langour nor depression.

It is for this that I spoke to thee in the way I did. When the morrow comes, I will go, O Pandava, to Dhritarashtra’s presence. I will strive to make peace without sacrificing your interests.

O Kesava, diverse are the conclusions arrived at as regards diverse matters. Success, however, O chastiser of foes, is won when a man doth that which ought to be done in view of the occasion.

When a thing is settled in one way on one occasion, it becometh unsuitable when the occasion becometh different.

Persons, therefore, in this world, O foremost of men, cannot stick to the same opinion throughout. While we were living in the woods, our hearts were inclined towards a particular course of action.

On the eve of our exile, from affection for her children, she ran after us in anguish, crying bitterly. But leaving her behind, we went into the woods.

Sorrow doth not necessarily kill.

It is possible, therefore, that she is alive, being hospitably entertained by the Anartas, though afflicted with sorrow on account of her sons.

And Vasudeva said, ‘What woman is there, O aunt, in the world who is like thee? The daughter of king Surasena, thou art, by marriage, admitted into Ajamida’s race.

High-born and highly married, thou art like a lotus transplanted from one mighty lake into another.

Endued with every prosperity and great good fortune, thou wert adored by thy husband. The wife of a hero, thou hast again given birth to heroic sons.

Vaisampayana continued, “Thus addressed by the king, Janardana of Dasarha’s race, casting his eyes on Dhritarashtra’s son and all his counsellors, replied, saying, ‘

Not from desire, nor from wrath, nor from malice, nor for gain, nor for the sake of argument, nor from temptation, would I abandon virtue.

One taketh another’s food when one is in distress. At present, however, O king, thou hast not inspired love in me by any act of thine, nor have I myself been plunged into distress.

But know that all the sons of Dhritarashtra have come to the conclusion that they would not give unto the Pandavas what, indeed, the latter have a right to. With those that are so resolved thy words will certainly prove vain.

Where, O slayer of Madhu, words, good or bad, are of the same effect, no wise man would spend his breath for nothing, like a singer before the deaf.

As a Brahmana before a conclave of Chandalas, thy words, O Madhava, would command no respect among those ignorant and wicked wretches that have no reverence for all that deserveth reverence. Foolish, as long as he hath strength, he will never obey thy counsels.

The learned regard him to be a wretch who doth not by his solicitation seek to save a friend who is about to sink in calamity.

Striving to the best of his might, even to the extent of seizing him by the hair, one should seek to dissuade a friend from an improper act.

In that case, he that acteth so, instead of incurring blame, reapeth praise. It behoveth Dhritarashtra’s son, therefore, O Vidura, with his counsellors, to accept my good and beneficial counsels that are consistent with virtue and profit and competent to dispel the present calamity.

If the sons of Dhritarashtra reflect coolly on the words I shall utter—words fraught with wisdom, consistent with righteousness, and possessed of grave import,—then that peace which is my object will be brought about and the Kauravas will also worship me (as the agent thereof).

If, on the other hand, they seek to injure me, I tell thee that all the kings of the earth united together, are no match for me, like a herd of deer incapable of standing before an enraged lion.

’"

Great will be the merit earned by him who will liberate from the meshes of death the whole earth, with her elephants, cars and steeds, overwhelmed with a dreadful calamity.

If a man striving to the best of his abilities to perform a virtuous act meets with failure, I have not the least doubt that the merit of that act becomes his, notwithstanding such failure.

This also is known to those that are conversant with religion and scripture, that if a person having intended mentally to commit a sinful act does not actually commit it, the demerit of that act can never be his.

Where, in the presence of the virtuous members of an assembly, righteousness is sought to be overpowered by unrighteousness, and truth by the untruth, it is those members themselves that are vanquished and slain.

When righteousness, pierced by unrighteousness, seeketh the protection of an assembly, if the arrow is not extracted, it is the members themselves that are pierced by that arrow.

Indeed, in that case, righteousness slayeth the members of that assembly, like a river eating away the roots of the trees on its bank.” Judge now, O bull of the Bharata race.

Let the Pandavas and the Kauravas both rule this earth. O Suyodhana, one should not think in this way, viz., I am strong!—for O bull among men, it is seen that there are persons stronger than those generally regarded strong.

O son of Kuru’s race, physical strength is scarcely regarded as strength by those that are really strong.

As regards the Pandavas, endued as they all are with prowess equal to that of the celestials, they are also regarded as strong.

Look, O Matali, if there be any bridegroom here, that is distinguished by the possession of superior merits, for then I will go to him for respectfully soliciting him to accept thy daughter.

Behold, here lieth an egg in these waters, blazing with beauty. From the commencement of the creation it is here.

It moveth not, nor doth it burst. I have never heard any body speaking of its birth or nature. Nobody knoweth who its father or mother is.

Vaisampayana continued, “Narada said, ‘

Persons that listen to the counsels of friends are rare. Friends again are rare that offer beneficial counsels, for a friend (in need of counsel) is never there where a friend (offering counsel) is.

O son of Kuru’s race, I think, the word of friends ought to be listened to. Obstinacy ought to be avoided; for it is fraught with great evil. In this connection is cited an old story regarding Galava’s having met with disgrace through obstinacy.

Hither is that mountain called Asta which is the cause of the evening twilight, and which (daily) receiveth the sun lovingly turning towards it.

It is from this quarter that both Night and Sleep, issuing out at the close of day, spread themselves, as if, for robbing all living creatures of half their allotted periods of life.

It was here that Sakra, beholding (his stepmother) the goddess Diti lying asleep in a state of pregnancy, cut off the foetus (into forty-nine parts), whence sprang the (forty-nine) Maruts.

And thereupon, the Muni Galava rode on the back of Garuda. And Galava said, “Thy beauty, O devourer of snakes, as thou proceedest, seemeth to be like that of the sun himself in the morning, that maker of the day endued with a thousand rays.

And, O ranger of the skies, thy speed is so great that the very trees, broken by the storm caused by the flapping of thy wings, seem to pursue thee in the course.

Thou seemest, O tenant of the welkin, to drag by the storm caused by the wings, the very Earth with all the waters of her oceans, and with all her mountains, woods and forests.

That sinful being who entertains contempt for me, would speedily fall away from all blissful regions. Without a single inauspicious indication about me, and perfectly blameless as I am, I have, in consequence of the purity of my conduct, attained to high ascetic success.

Purity of conduct beareth virtue as its fruit. Purity of conduct beareth wealth as its fruit.

It is purity of conduct that bringeth on prosperity. And it is purity of conduct that driveth away all inauspicious indications. Go thou, O blessed prince of birds, whithersoever thou wishest, from this place.

O royal sage, this region can never be rendered eternal by vanity, or pride of strength, or malice, or deceitfulness, or deception. Never disregard those that are inferior, or superior, or in the middle station.

There is not a greater sinner than he who is consumed by the fire of vanity.

Those men that will converse upon this fall and re-ascension of thine, will, without doubt, be protected even if overtaken by calamity.”’

Binding in the same way Duryodhana and Karna and Sakuni, the son of Suvala, and Dussasana, make them over to the Pandavas.

For the sake of a family, an individual may be sacrificed. For a village, a family may be sacrificed.

For the sake of a province, a village may be sacrificed. And lastly, for the sake of one’s self, the whole earth may be sacrificed. O monarch, binding Duryodhana fast, make peace with the Pandavas.

Vaisampayana said, “Hearing these words of her husband, that princess of great fame, Gandhari, desirous of what was highly beneficial, said these words, ‘Bring hither, without loss of time, that kingdom-coveting, sick son of mine.

He that is of uncultivated heart and sacrificeth both virtue and profit, doth not deserve to govern a kingdom.

For all that, however, Duryodhana, who is destitute of humility hath, by every means, obtained a kingdom. Indeed, O Dhritarashtra, thou so fond of thy son, art very much to be blamed for this, for knowing well his sinfulness, thou followest yet his counsel.

If not controlled, these can even slay their possessor, like unbroken and furious horses, capable of killing an unskilful driver.

One that seeketh to conquer his counsellors without conquering his own self, and to conquer foes without conquering his counsellors, is soon vanquished himself and is ruined.

He who conquereth his own self first, taking it for a foe, will not seek in vain to conquer his counsellors and enemies afterwards.

Seek thou, therefore, the protection of this mighty-armed one, this one that is not worried by exertion, for if Kesava becometh gracious, both sides will be happy.

That man, who is not obedient to the wishes of wise and learned friends, always seeking his prosperity, only gladdeneth his enemies.

O son, there is no good in battle, no virtue, no profit. How can it bring happiness then? Even victory is not always certain. Do not set thy heart, therefore, on battle.

Set thy heart on thy welfare, and be not afraid. Abandon thy fears. Rise, O coward. Do not lie down thus, after thy defeat, delighting all thy foes and grieving thy friends, and reft of all sense of honour.

Little streams are filled up with only a quantity of water. The palms of a mouse are filled with only a small quantity.

A coward is soon gratified, with acquisitions that are small. Rather perish in plucking the fangs of a snake than die miserable like a dog. Put forth thy prowess even at the risk of thy life.

Rise, O coward, do not slumber after having been vanquished by the foe. Do not disappear from the sight of all so miserably. Make thyself known by thy deeds. Never occupy the intermediate, the low, or the lowest station. Blaze up (like a well-fed fire).

Like a brand of Tinduka wood, blaze up even for a moment, but never smoulder from desire, like a flameless fire of paddy chaff.

It is better to blaze up for a moment than smoke for ever and ever. Let no son be born in a royal race, who is either exceedingly fierce or exceedingly mild.

Never occupy the intermediate, the low, or the lowest station. Blaze up (like a well-fed fire). Like a brand of Tinduka wood, blaze up even for a moment, but never smoulder from desire, like a flameless fire of paddy chaff.

It is better to blaze up for a moment than smoke for ever and ever.

Let no son be born in a royal race, who is either exceedingly fierce or exceedingly mild.

Repairing to the field of battle and achieving every great feat that is possible for man to achieve, a brave man is freed from the debt he oweth to the duties of the Kshatriya order. Such a person never disgraceth his own self.

Whether he gaineth his object or not, he that is possessed of sense never indulgeth in grief.

On the other hand, such a person accomplisheth what should be next done, without caring for even his life. Therefore, O son, display thy prowess, or obtain that end which is inevitable. Why, indeed, dost thou live, disregarding the duties of thy order?

Like the creatures of the earth that depend on the clouds, or the gods depending on Indra, let the Brahmanas and thy friends all depend on thee for their sustenance.

His life, O Sanjaya, is not vain on whom all creatures depend for their sustenance, like birds repairing to a tree abounding with ripe fruits.

The life of that brave man is, indeed, praiseworthy, through whose prowess friends derive happiness, like the gods deriving happiness through the prowess of Sakra.

Samvara hath said, ‘There is no more miserable state than that in which one is anxious for his food from day to day.’ A state such as his hath been said to be more unhappy than the death of one’s husband and sons.

That which hath been called poverty is only a form of death.

As regards myself, born in a high race, I have been transplanted from one lake into another. Possessed of every auspicious thing, and worshipped by my husband, my power extended over all.

We were the refuge of others, without ourselves having ever taken refuge with others. Having been such, if I have to support life by depending on another, I will surely cast off my life.

Be thou our means of crossing the ocean that is difficult to cross. In the absence of boats, be thou our boat.

Make for us a place where place there is none. Revive us that are dead. Thou art competent to encounter all foes if thou dost not cherish the desire of life.

He that hath, in this world, been born as a Kshatriya in any high race and hath acquired a knowledge of the duties of that order, will never from fear or the sake of sustenance, bow down to any body on earth.

One should stand erect with courage and not bow down, for exertion is manliness. One should rather break in the joints than yield in this world here to any body.

A high-souled Kshatriya should always roam like an infuriated elephant. He should, O Sanjaya, bow down unto Brahmanas only, for the sake of virtue. He should rule over all other orders, destroying all evil-doers.

That wise king, who, O son, engageth in acts, having performed all auspicious rites and with the gods and the Brahmanas on his side, soon winneth success.

Like the sun embracing the east, the goddess of prosperity embraceth him.

I see thou hast shown thyself fit for the various suggestions and means and encouraging speeches thou hast had from me. Display (now) thy prowess. It behoveth thee to win, by every exertion, the object thou hast in view.

“‘The mother said, “

Do not disgrace thy soul, O son, by anticipations of failure. Objects unattained have been attained; while those attained have been lost.

The accomplishment of objects should never be sought with wrath and folly. In all acts, O son, the attainment of success is always uncertain. Knowing that success is uncertain, people still act, so that they sometimes succeed, and sometimes do not.

The accomplishment of objects should never be sought with wrath and folly. In all acts, O son, the attainment of success is always uncertain. Knowing that success is uncertain, people still act, so that they sometimes succeed, and sometimes do not.

They, however, who abstain from action, never obtain success.

In the absence of exertion, there is but one result, viz., the absence of success. There are, however, two results in the case of exertion, viz., the acquisition of success or its non-acquisition.

In all acts, O son, the attainment of success is always uncertain. Knowing that success is uncertain, people still act, so that they sometimes succeed, and sometimes do not. They, however, who abstain from action, never obtain success.

In the absence of exertion, there is but one result, viz., the absence of success.

There are, however, two results in the case of exertion, viz., the acquisition of success or its non-acquisition. He, O prince, who hath settled beforehand that all acts are uncertain in respect of their results, maketh both success and prosperity unattainable by himself.

Fie on the Kshatriya profession. That Vibhatsu who hath no other bowman in the world as his equal, hath, through my grace, acquired this superiority over all bowmen.

He that hateth his friends, he that is of wicked disposition, he that denieth Godhead, he that is crooked and deceitful, never obtaineth the worship of the righteous, like an ignorant person present at a sacrifice.

Though dissuaded from sin, a sinful man would still wish to commit sinful acts; while he that is righteous, though tempted by sin, would not yet abandon righteousness.

He that hateth his friends, he that is of wicked disposition, he that denieth Godhead, he that is crooked and deceitful, never obtaineth the worship of the righteous, like an ignorant person present at a sacrifice.

Though dissuaded from sin, a sinful man would still wish to commit sinful acts; while he that is righteous, though tempted by sin, would not yet abandon righteousness.

Though thou hast conducted thyself with falsehood and deceit towards them, the Pandavas are still desirous of doing what is agreeable to thee. As regards thyself, O thou best of the Bharatas, all thy faults are calculated to bring about disasters on thee.

“‘Krishna said, “Indeed, the destruction of the earth is at hand when my words, O Karna, do not become acceptable to thy heart.

O sire, when the destruction of all creatures approacheth, wrong assuming the semblance of right leaveth not the heart.

"

King Dhritarashtra here, though old in years, doth not effect peace, and intoxicated with pride of children, treadeth a sinful path. In consequence of the wickedness of Jayadratha and Karna and Dussasana and Suvala’s son, intestine dissensions will break out.

They that behave unrighteously towards him that is righteous, verily that sin of theirs soon produceth its consequences.

Who is there that will not be filled with sorrow at the sight of the Kurus persecuting righteousness in this way? When Kesava returneth without being able to bring about peace, the Pandavas will certainly address themselves for battle.

“Hearing these words uttered by Vidura, who always wished her sons the accomplishment of their objects, Kunti began to sigh heavily, afflicted with grief, and began to think within herself, ‘

Fie to wealth, for the sake of which this great slaughter of kinsmen is about to take place.

Indeed, in this war, they that are friends will sustain defeat. What can be a greater grief than this that the Pandavas, the Chedis, the Panchalas, and the Yadavas, assembled together, will fight with the Bharatas? Verily, I behold demerit in war.

O grinder of foes, give unto the sons of Pandu half the kingdom. O sire, I acted as their preceptor as much as thine. Indeed, even as Aswatthaman is to me, so is Arjuna of white steeds. What use is there of much declamation?

Victory is there where righteousness is.

”’

O great king, act thou so that the Kurus may not perish. Like a painter producing a picture, it was thou, O king, who hadst caused me and Dhritarashtra to spring into life.

The Creator, having created creatures, destroys them again. Do not act like him.

Seeing before thy very eyes this extinction of thy race, be not indifferent to it. If, however, thy understanding is gone in consequence of the universal slaughter that is at hand, go then to the woods, taking me and Dhritarashtra with thee.

Vaisampayana said, “Dhritarashtra’s son, accompanied by all the kings, then addressed Bhishma, son of Santanu, and with joined hands said these words, ‘

Without a commander, even a mighty army is routed in battle like a swarm of ants.

The intelligence of two persons can never agree. Different commanders, again, are jealous of one another as regards their prowess.

Vaisampayana said, “Dhritarashtra’s son, accompanied by all the kings, then addressed Bhishma, son of Santanu, and with joined hands said these words, ‘Without a commander, even a mighty army is routed in battle like a swarm of ants.

The intelligence of two persons can never agree.

Different commanders, again, are jealous of one another as regards their prowess.

“Sanjaya said, ‘This question, O great king, that thou hast put, is indeed worthy of thee. It behoveth thee not, however, to impute entire fault to Duryodhana only. Listen to me, O king, as I speak of this exhaustively.

That man who cometh by evil in consequence of his own misconduct, should never impute the fault to either time or the gods.

O great king, he amongst men who perpetrateth every wicked act, deserveth to be slain in consequence of his perpetrating those acts.

And that cat also of wicked soul returned to whence he came. O thou of wicked soul, thou too art a practiser of such feline behaviour. Thou behavest towards thy kinsmen after the manner of the cat (in the story) towards the mice.

Thy speech is of one kind, and thy conduct is of another.

Thy (devotion to) scripture and thy peacefulness of behaviour are only for display before men. Giving up this hypocrisy, O king, adopt the practices of a Kshatriya and do all that one should do as such. Art thou not virtuous, O bull among men?

“‘Having said these words unto king Yudhishthira, the son of Dharma, Uluka, turning his face then towards Jishnu, said unto him these words, “Fight without bragging, O Arjuna! Why dost thou brag so much? Success resulteth from the application of method.

A battle is never won by bragging.

If acts in this world, O Dhananjaya, succeeded in consequence only of boasts, then all men would have succeeded in their objects, for who is there that is not competent to brag? I know that thou hast Vasudeva for thy ally.

I know that thou hast Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I know that there is no warrior equal to thee. Knowing all this, I retain thy kingdom yet!

A man never winneth success in consequence of the attribute of lineage.

It is the Supreme Ordainer alone who by his fiat maketh (things hostile) friendly and subservient. For these thirteen years have I enjoyed sovereignty, while ye were weeping! I shall continue to rule in the same way, slaying thee with thy kinsmen!

Though they may dwell happily in their homes, those fools become yet entangled in the meshes of death! O best of men, Uluka doth not deserve to be addressed harshly by thee!

What fault do envoys commit, repeating as they only do what they are instructed (to say)?

” And having thus addressed Bhima of terrible prowess that mighty-armed hero then addressed his heroic allies and well-wishers headed by Dhrishtadyumna, saying, “Ye have heard the words of the sinful son of Dhritarashtra in dispraise of Vasudeva and especially of myself!

It behoveth thee not to apprehend my behaviour by the light of thy own! Know the difference there is between thy conduct and mine, which is even the difference between truth and falsehood!

I do not wish harm to even insects and ants. What shall I say, therefore, of my ever wishing harm to my kinsmen?

O sire, it was for this that five villages only were solicited by me! Why, O thou of wicked understanding, dost thou not see the dire calamity that threatens thee? Thy soul overwhelmed with lust, thou indulgest in vauntings from defectiveness of understanding.

In consequence of their relationship (to the Pandavas) and owing also, O king, to their being endued with strength and prowess, those great bowmen devoted to pure vows, have both derived additional strength from the strength of their affection.

According as the cause is, all strong-armed men become, O bull of Kuru’s race, heroes or cowards.

Actuated by a singleness of purpose, both these kings, who are powerful bowmen, will lay down their very lives in causing a great massacre of thy troops to the best of their might, O slayer of foes!

Cursed be myself! Cursed be king Salwa himself and cursed be my creator too! Cursed be they through whose fault such great misery hath been mine!

Human beings always suffer what is destined for them.

The cause, however, of my present affliction is Bhishma, the son of Santanu; I, therefore, see that at present my vengeance should fall upon him, either through ascetic austerities or by battle, for he is the cause of my woe!

Mount on a car, O hero, and case thy body in mail, O mighty-armed one, if indeed, O Rama, thou wishest to fight me in battle!’—Then Rama smilingly replied unto me on that field of battle, saying, ‘

The Earth, O Bhishma, is my car, and the Vedas, like good steeds, are the animals that carry me!

The wind is my car-driver, and my coat of mail is constituted by those mothers in the Vedas (viz., Gayatri, Savitri and Saraswati). Well-covered by these in battle, O son of Kuru’s race, I will fight!’

At this, O mighty-armed one, I also began to shoot arrows with great lightness of hand for obstructing Rama’s arrowy shower. Then those arrows shot by myself and Rama covering the welkin all around, stayed even there (without falling down).

And, thereupon, enveloped by clouds of arrows the very sun could not shed its rays through them.

And the very wind, obstructed by those clouds, seemed to be unable to pass through them.

I then, O king, humbly represented to Narada as also to Vyasa all that the maiden did. They both told me, ‘O Bhishma, do not give way to sorrow on account of the daughter of Kasi.

Who is there that would venture to baffle destiny by individual exertion?

’ Meanwhile, O great king, that maiden, entering a cluster of retreats practised austerities, that were beyond human powers (of endurance). Without food, emaciated, dry, with matted-locks and begrimed with filth, for six months she lived on air only, and stood unmoved like a street-post.

Yudhishthira, the son of Kunti, caused tents by thousands to be set up according to rule, beyond the region called Samantapanchaka.

The whole earth seemed then to be empty, divested of horses and men, destitute of cars and elephants, and with only the children and the old left (at home).

From the whole area of Jamvudwipa over which the sun sheds his rays,3 was collected that force, O best of kings. Men of all races,4 assembled together, occupied an area extending for many Yojanas over districts, rivers, hills, and woods.

Persons equally circumstanced must encounter each other, fighting fairly. And if having fought fairly the combatants withdraw (without fear of molestation), even that would be gratifying to us.

Those who engaged in contests of words should be fought against with words.

Those that left the ranks should never be slain.7 A car-warrior should have a car-warrior for his antagonist; he on the neck of an elephant should have a similar combatant for his foe;

The planet Sani also, O king, appeareth afflicting (the constellation) Rohini. The sign of the deer in the Moon hath deviated from its usual position. A great terror is indicated.

Even though the sky is cloudless, a terrible roar is heard there.

The animals are all weeping and their tears are falling fast.’"

The planet Sani also, O king, appeareth afflicting (the constellation) Rohini. The sign of the deer in the Moon hath deviated from its usual position. A great terror is indicated. Even though the sky is cloudless, a terrible roar is heard there.

The animals are all weeping and their tears are falling fast.

’"

The (sacrificial) fire, when Brahmanas pour libations on it, becomes blue, or red, or yellow. Its flames bend towards the left, yielding a bad scent, accompanied by loud reports.

Touch, smell, and taste have, O monarch, become what they were not.

The standards (of warriors), repeatedly trembling are emitting smoke. Drums and cymbals are throwing off showers of coal-dust. And from the tops of tall trees all around, crows, wheeling in circles from the left, are uttering fierce cries.

For the destruction of this race and of those kings of the earth it is Time that maketh thee deviate into the wrong path like one in distress, although thou art competent (to walk along the path of righteousness).

O king, in the shape of thy kingdom hath calamity come to thee.

Thy virtue is sustaining a very great diminution.26 Show what righteousness is unto thy sons. O thou that art invincible, of what value is that kingdom to thee which bringeth sin to thee? Take care of thy good name, thy virtue, and thy fame.

Vaisampayana continued,—“O best of kings, thus addressed by his son Dhritarashtra, that prince of poets, the Muni (Vyasa) concentrated his mind in supreme Yoga. Having contemplated for only a short space of time, Vyasa once more said,—‘

Without doubt, O king of kings, it is Time that destroyeth the universe. It is Time also that createth the worlds.

There is nothing here that is eternal. Show the path of righteousness to the Kurus, to thy kinsmen, relatives, and friends. Thou art competent to restrain them. The slaughter of kinsmen hath been said to be sinful.

“While that best of Brahmanas was saying these words in a sorrowful tone, Dhritarashtra, the son of Ambika, accomplished in speech, once more addressed him, saying.—‘My knowledge of life and death is similar to thine. The truth is known to me as regards these.

Man, however, in what concerns his own interests, is deprived of judgment.

O sire, know me to be one who is an ordinary person. Of immeasurable power thou art. I pray thee to extend thine towards us. Of soul under complete control, thou art our refuge and instructor.

Whether the army be small or large, cheerfulness, as an attribute of the combatants, is said to be a certain indication of victory.

One soldier, struck with panic, can cause even a large army to take fright and fly.

And when an army, struck with panic, takes to flight, it causes even heroic warriors to take fright.

Vinata’s son Garuda, O Bharata, beholding even a large concourse of birds, asketh not the aid of many followers (to vanquish them). The strength in number, therefore of an army is not always the cause of victory.

Victory is uncertain. It depends on chance.

Even they that become victorious have to sustain loss.’"

Of creatures that are domestic, men are foremost, while lions are the foremost of those that have their abode in the woods.

All creatures support their life by living upon one another.

Vegetables are said to be immobile, and they are of four species viz., trees, shrubs, creepers, creeping plants existing for only a year, and all stemless plants of the grass species.30 Of mobile and immobile creatures, there are thus one less twenty;

Twenty-four in all, these are described as Gayatri (Brahma) as is well-known to all.31 He who knows these truly to be the sacred Gayatri possessed of every virtue, is not liable, O best of the Bharatas, to destruction in this world.

Everything springeth from the earth and everything, when destroyed, mergeth into the Earth.

The Earth is the stay and refuge of all creatures, and the Earth is eternal. He that hath the Earth, hath the entire universe with its mobile and immobile population.

Everything springeth from the earth and everything, when destroyed, mergeth into the Earth. The Earth is the stay and refuge of all creatures, and the Earth is eternal.

He that hath the Earth, hath the entire universe with its mobile and immobile population.

It is for this that longing for (the possession of the) Earth, kings slay one another.’"

and they spring also into existence, one arising from the one before it.34 All of these are immeasurable, their forms being Brahma itself. In the universe are seen creatures consisting of the five elements. Men endeavour to ascertain their proportions by exercising their reason.

Those matters, however, that are inconceivable, should never be sought to be solved by reason.

That which is above (human) nature is an indication of the inconceivable.

Endued with activity, they would even cast away their lives in battle, from hunger of wealth. Earth is certainly the refuge of creatures endued with celestial bodies as also of creatures endued with human bodies.64

Desirous of enjoying Earth, the kings, O chief of the Bharatas, have become like dogs that snatch meat from one another.

Their ambition is unbounded, knowing no gratification.65 It is for this that the Kurus and the Pandavas are striving for possession of Earth, by negotiation, disunion, gift, and battle, O Bharata.

Earth is certainly the refuge of creatures endued with celestial bodies as also of creatures endued with human bodies.64 Desirous of enjoying Earth, the kings, O chief of the Bharatas, have become like dogs that snatch meat from one another.

Their ambition is unbounded, knowing no gratification.

65 It is for this that the Kurus and the Pandavas are striving for possession of Earth, by negotiation, disunion, gift, and battle, O Bharata.

Sanjaya said,—“Deserving as thou art, this question is, indeed, worthy of thee, O great king. It behoveth thee not, however, to impute this fault to Duryodhana.

The man who incurreth evil as the consequence of his own misconduct, should not attribute that misconduct to others.

O great king, the man that doth every kind of injury to other men, deserveth to be slain by all men in consequence of those censurable deeds of his.

For this, Bhishma should be particularly protected. Let all my warriors take up their positions, resolved to slay Sikhandin. Let also all the troops from the east, the west, the south, and the north, accomplished in every kind of weapon, protect the grandsire.

Even the lion of mighty strength, if left unprotected may be slain by the wolf.

Let us not, therefore, cause Bhishma to be slain by Sikhandin like the lion slain by the jackal. Yudhamanyu protects the left wheel, and Uttamauja protects the right wheel of Phalguni. Protected by those two, Phalguni himself protects Sikhandin.

Sanjaya said,—“Soon after, O king, a loud uproar, causing the heart to tremble was heard, made by the combatants ready for the fight.

Indeed, with the sounds of conches and drums, the grunts of elephants, and the clatter of car-wheels, the Earth seemed to rend in twain.

And soon the welkin and the whole Earth was filled with the neigh of chargers and the shouts of combatants. O irresistible one, the troops of thy sons and of the Pandavas both trembled when they encountered each other.

In inaccessible regions, where there is fear, in places of difficulty, in the abodes of thy worshippers and in the nether regions (Patala), thou always dwellest. Thou always defeatest the Danavas.

Thou art the unconsciousness, the sleep, the illusion, the modesty, the beauty of (all creatures).

Thou art the twilight, thou art the day, thou art Savitri, and thou art the mother. Thou art contentment, thou art growth, thou art light. It is thou that supportest the Sun and the Moon and that makes them shine.

Thou always defeatest the Danavas. Thou art the unconsciousness, the sleep, the illusion, the modesty, the beauty of (all creatures).

Thou art the twilight, thou art the day, thou art Savitri, and thou art the mother.

Thou art contentment, thou art growth, thou art light. It is thou that supportest the Sun and the Moon and that makes them shine. Thou art the prosperity of those that are prosperous. The Siddhas and the Charanas behold thee in contemplation.123’"

Thou always defeatest the Danavas. Thou art the unconsciousness, the sleep, the illusion, the modesty, the beauty of (all creatures). Thou art the twilight, thou art the day, thou art Savitri, and thou art the mother.

Thou art contentment, thou art growth, thou art light.

It is thou that supportest the Sun and the Moon and that makes them shine. Thou art the prosperity of those that are prosperous. The Siddhas and the Charanas behold thee in contemplation.123’"

By these sins of destroyers of races, causing intermixture of castes, the rules of caste and the eternal rites of families become extinct. We have heard, O Janardana, that men whose family rites become extinct, ever dwell in hell.

Alas, we have resolved to perpetrate a great sin, for we are ready to slay our own kinsmen from lust of the sweets of sovereignty.

Better would it be for me if the sons of Dhritarashtra, weapon in hand, should in battle slay me (myself) unavenging unarmed.—‘"

My body trembles, and my hair stands on end. Gandiva slips from my hand, and my skin burns. I am unable to stand (any longer); my mind seems to wander. I behold adverse omens, too, O Kesava.

I do not desire victory, O Krishna, not sovereignty, nor pleasures.

Of what use would sovereignty be to us, O Govinda, or enjoyments, or even life, since they, for whose sake sovereignty, enjoyments, and pleasures are desired by us, are here arrayed for battle ready to give up life and wealth, viz., preceptors, sires, sons and …

No one can compass the destruction of that which is imperishable. It hath been said that those bodies of the Embodied (soul) which is eternal, indestructible and infinite, have an end. Do thou, therefore, fight, O Bharata.

He who thinks it (the soul) to be the slayer and he who thinks it to be the slain, both of them know nothing; for it neither slays nor is slain.

It is never born, nor doth it ever die; nor, having existed, will it exist no more. Unborn, unchangeable, eternal, and ancient, it is not slain upon the body being perished.

Do thou, therefore, fight, O Bharata. He who thinks it (the soul) to be the slayer and he who thinks it to be the slain, both of them know nothing; for it neither slays nor is slain.

It is never born, nor doth it ever die; nor, having existed, will it exist no more.

Unborn, unchangeable, eternal, and ancient, it is not slain upon the body being perished. That man who knoweth it to be indestructible, unchangeable, without decay, how and whom can he slay or cause to be slain?

nor, having existed, will it exist no more. Unborn, unchangeable, eternal, and ancient, it is not slain upon the body being perished. That man who knoweth it to be indestructible, unchangeable, without decay, how and whom can he slay or cause to be slain?

As a man, casting off robes that are worn out, putteth on others that are new, so the Embodied (soul), casting off bodies that are worn out, entereth other bodies that are new.

Weapons cleave it not, fire consumeth it not; the waters do not drench it, nor doth the wind waste it. It is incapable of being cut, burnt, drenched, or dried up. It is unchangeable, all-pervading, stable, firm, and eternal.

As a man, casting off robes that are worn out, putteth on others that are new, so the Embodied (soul), casting off bodies that are worn out, entereth other bodies that are new.

Weapons cleave it not, fire consumeth it not; the waters do not drench it, nor doth the wind waste it.

It is incapable of being cut, burnt, drenched, or dried up. It is unchangeable, all-pervading, stable, firm, and eternal. It is said to be imperceivable, inconceivable and unchangeable. Therefore, knowing it to be such, it behoveth thee not to mourn (for it).

Therefore, knowing it to be such, it behoveth thee not to mourn (for it). Then again even if thou regardest it as constantly born and constantly dead, it behoveth thee not yet, O mighty-armed one, to mourn (for it) thus.

For, of one that is born, death is certain; and of one that is dead, birth is certain.

Therefore it behoveth thee not to mourn in a matter that is unavoidable. All beings (before birth) were unmanifest. Only during an interval (between birth and death), O Bharata, are they manifest; and then again, when death comes, they become (once more) unmanifest.

But if thou dost not fight such a just battle, thou shalt then incur sin by abandoning the duties of thy order and thy fame.

People will then proclaim thy eternal infamy, and to one that is held in respect, infamy is greater (as an evil) than death itself.

All great car-warriors will regard thee as abstaining from battle from fear, and thou wilt be thought lightly by those that had (hitherto) esteemed thee highly. Thy enemies, decrying thy prowess, will say many words which should not be said.

so whatever objects may be served by all the Vedas, may all be had by a Brahmana having knowledge (of self or Brahma).144

Thy concern is with work only, but not with the fruit (of work). Let not the fruit be thy motive for work; nor let thy inclination be for inaction.

Staying in devotion, apply thyself to work, casting off attachment (to it), O Dhananjaya, and being the same in success or unsuccess. This equanimity is called Yoga (devotion). Work (with desire of fruit) is far inferior to devotion, O Dhananjaya.

… in the wake of the sense moving (among their objects) destroys his understanding like the wind destroying a boat in the waters.149 Therefore, O thou of mighty arms, his is steadiness of mind whose senses are restrained on all sides from the objects of sense.

The restrained man is awake when it is night for all creatures; and when other creatures are awake that is night to a discerning Muni.

150 He into whom all objects of desire enter, even as the waters enter the ocean which (though) constantly replenished still maintains its water-mark unchanged—(he) obtains peace (of mind) and not one that longeth for objects of desire.

The restrained man is awake when it is night for all creatures; and when other creatures are awake that is night to a discerning Muni.150

He into whom all objects of desire enter, even as the waters enter the ocean which (though) constantly replenished still maintains its water-mark unchanged—(he) obtains peace (of mind) and not one that longeth for objects of desire.

That man who moveth about, giving up all objects of desire, who is free from craving (for enjoyments) and who hath no affection and no pride, attaineth to peace (of mind). This, O Partha, is the divine state. Attaining to it, one is never deluded.

“The Holy One said,—‘It hath already been said by me, O sinless one, that here are, in this world, two kinds of devotion; that of the Sankhyas through knowledge and that of the yogins through work.

A man doth not acquire freedom from work from (only) the non-performance of work. Nor doth he acquire final emancipation from only renunciation (of work).

No one can abide even for a moment without doing work.151 That man of deluded soul who, curbing the organs of sense, liveth mentally cherishing the objects of sense, is said to be a dissembler.

The man who performeth work without attachment, attaineth to the Supreme. By work alone, Janaka and others, attained the accomplishment of their objects. Having regard also to the observance by men of their duties, it behoveth thee to work.

Whatever a great man doth, is also done by vulgar people.

Ordinary men follow the ideal set by them (the great).159 There is nothing whatever for me, O Partha, to do in the three worlds, (since I have) nothing for me which hath not been acquired;

But they who cavil at and do not follow this opinion of mine, know, that, bereft of all knowledge and without discrimination, they are ruined.

Even a wise man acts according to his own nature. All living beings follow (their own) nature.

What then would restraint avail? The senses have, as regards the objects of the senses, either affection or aversion fixed.

All living beings follow (their own) nature. What then would restraint avail? The senses have, as regards the objects of the senses, either affection or aversion fixed. One should not submit to these, for they are obstacles in one’s way.165

One’s own duty, even if imperfectly performed, is better than being done by other even if well performed.

Death in (performance of) one’s own duty is preferable. (The adoption of) the duty of another carries fear (with it).’

One should not submit to these, for they are obstacles in one’s way.165 One’s own duty, even if imperfectly performed, is better than being done by other even if well performed.

Death in (performance of) one’s own duty is preferable. (The adoption of) the duty of another carries fear (with it).

’

Therefore, I will tell thee about action (so that) knowing it thou mayst be freed from evil. One should have knowledge of action, and one should have knowledge of forbidden actions: one should also know of inaction.

The course of action is incomprehensible.

He, who sees inaction in action and action in inaction, is wise among men; he is possessed of devotion; and he is a doer of all actions.

Therefore, I will tell thee about action (so that) knowing it thou mayst be freed from evil. One should have knowledge of action, and one should have knowledge of forbidden actions: one should also know of inaction. The course of action is incomprehensible.

He, who sees inaction in action and action in inaction, is wise among men; he is possessed of devotion; and he is a doer of all actions.

The learned call him wise whose efforts are all free from desire (of fruit) and (consequent) will, and whose actions have all been consumed by the fire of knowledge.171 Whoever, resigning all attachment to the fruit of action, is ever contented and is dependent on …

… of knowledge and can see the truth, will teach thee that knowledge, knowing which, O son of Pandu, thou wilt not again come by such delusion, and by which thou wilt see the endless creatures (of the universe) in thyself (first) and then in me.

Even if thou be the greatest sinner among all that are sinful, thou shalt yet cross over all transgressions by the raft of knowledge.

As a blazing fire, O Arjuna, reduceth fuel to ashes, so doth the fire of knowledge reduce all actions to ashes. For there is nothing here that is so cleansing as knowledge.

Even if thou be the greatest sinner among all that are sinful, thou shalt yet cross over all transgressions by the raft of knowledge.

As a blazing fire, O Arjuna, reduceth fuel to ashes, so doth the fire of knowledge reduce all actions to ashes.

For there is nothing here that is so cleansing as knowledge. One who hath attained to success by devotion finds it without effort within his own self in time.

Even if thou be the greatest sinner among all that are sinful, thou shalt yet cross over all transgressions by the raft of knowledge. As a blazing fire, O Arjuna, reduceth fuel to ashes, so doth the fire of knowledge reduce all actions to ashes.

For there is nothing here that is so cleansing as knowledge.

One who hath attained to success by devotion finds it without effort within his own self in time. He obtaineth knowledge, who hath faith and is intent on it and who hath his senses under control;

obtaining knowledge one findeth the highest tranquillity in no length of time. One who hath no knowledge and no faith, and whose minds is full of doubt, is lost.

Neither this world, nor the next, nor happiness, is for him whose mind is full of doubt.

Actions do not fetter him, O Dhananjaya, who hath cast off action by devotion, whose doubts have been dispelled by knowledge, and who is self-restrained.

(on the other hand) he cometh to me, O Arjuna. Many who have been freed from attachment, fear, wrath, who were full of me, and who relied on me, have, cleansed by knowledge and asceticism, attained to my essence.

In whatsoever manner men come to me, in the selfsame manner do I accept them.

It is my way, O Partha, that men follow on all sides.169 Those in this world who are desirous of the success of action worship the gods, for in this world of men success resulting from action is soon attained.

he regardeth that it is the senses that are engaged in the objects of senses.184

He who renouncing attachment engageth in actions, resigning them to Brahma, is not touched by sin as the lotus-leaf (is not touched) by water.

185 Those who are devotees, casting off attachment, perform actions (attaining) purity of self, with the body, the mind, the understanding, and even the senses (free from desire). He who is possessed of devotion, renouncing the fruit of action, attaineth to the highest tranquillity.

It is nature that engages (in action). The Lord receiveth no one’s sin, nor also merit.

By ignorance, knowledge is shrouded. It is for this that creatures are deluded.

But of whomsoever that ignorance hath been destroyed by knowledge of self, that knowledge (which is) like the Sun discloseth the Supreme Being.

He whose mind is not attached to external objects of sense, obtaineth that happiness which is in self; and by concentrating his mind on the contemplation of Brahma, he enjoyeth a happiness that is imperishable.

The enjoyments born of the contact (of the senses with their objects) are productive of sorrow.

He who is wise, O son of Kunti, never taketh pleasure in these that have a beginning and an end.

When one’s heart, properly restrained, is fixed on one’s own self, then, indifferent to all objects of desire, he is one called a devotee.195

As a lamp in a windless spot doth not flicker, even that is the resemblance declared of a devotee whose heart hath been restrained and who applieth his self to abstraction.

That (condition) in which the mind, restrained by practice of abstraction, taketh rest, in which beholding self by self, one is gratified within self;

acquiring which one regards no other acquisition greater than it, and abiding in which one is never moved by even the heaviest sorrow; that (Condition) should be known to be what is called devotion in which there is a severance of connection with pain.

That devotion should be practised with perseverance and with an undesponding heart.

196 Renouncing all desires without exception that are born of resolves, restraining the group of the senses on all sides by mind alone, one should, by slow degrees, become quiescent (aided) by (his) understanding controlled by patience, and then directing his mind to self should …

Thus applying his soul constantly (to abstraction), the devotee, freed from sin, easily obtaineth that highest happiness, viz., with Brahma. He who hath devoted his self to abstraction casting an equal eye everywhere, beholdeth his self in all creatures and all creatures in his self.

Unto him who beholdeth me in everything and beholdeth everything in me, I am never lost and he also is never lost to me.

198 He who worshippeth me as abiding in all creatures, holding yet that all is one, is a devotee, and whatever mode of life he may lead, he liveth in me.

When one is no longer attached to the objects of the senses, nor to actions, and when one renounces all resolves, then is one said to have risen to devotion.

One should raise (his) self by self; one should not degrade (his) self; for one’s own self is one’s friend, and one’s own self is one’s enemy.

193 To him (only) who has subjugated his self by his self is self a friend. But to him who has not subjugated his self, his self behaves inimically like an enemy.

“Arjuna said, ‘This devotion by means of equanimity which thou hast declared, O slayer of Madhu,—on account of restlessness of the mind I do not see its stable presence.199

O Krishna, the mind is restless, boisterous, perverse, and obstinate. Its restraint I regard to be as difficult of accomplishment as the restraint of the wind.

’

I am the source of evolution and also of the dissolution of the entire universe. There is nothing else, O Dhananjaya, that is higher than myself. Upon me is all this like a row of pearls on a string.

Taste I am in the waters, O son of Kunti, (and) I am the splendour of both the moon and the sun, I am the Om in all the Vedas, the sound in space, and the manliness in men.

I am the fragrant odour in earth, the splendour in fire, the life in all (living) creatures, and penance in ascetics. Know me, O son of Pritha, to be the eternal seed of all beings.

Taste I am in the waters, O son of Kunti, (and) I am the splendour of both the moon and the sun, I am the Om in all the Vedas, the sound in space, and the manliness in men.

I am the fragrant odour in earth, the splendour in fire, the life in all (living) creatures, and penance in ascetics.

Know me, O son of Pritha, to be the eternal seed of all beings. I am the intelligence of all creatures endued with intelligence, the glory of all glorious objects.

… to the divinities, (while) they that worship me come even to me.209 They that have no discernment, regard me who am (really) unmanifest to have become manifest, because they do not know the transcendent and undecaying state of mine than which there is nothing higher.210

Shrouded by the illusion of my inconceivable power, I am not manifest to all.

This deluded world knoweth not me that I am unborn and undecaying. I know, O Arjuna, all things that have been past, and all things that are present, and all things that are to be. But there is nobody that knoweth me.

This deluded world knoweth not me that I am unborn and undecaying.

I know, O Arjuna, all things that have been past, and all things that are present, and all things that are to be. But there is nobody that knoweth me.

All creatures, O chastiser of foes, are deluded at the time of their birth by the delusion, O Bharata, of pairs of opposites arising from desire and aversion.

I am the source of evolution and also of the dissolution of the entire universe. There is nothing else, O Dhananjaya, that is higher than myself.

Upon me is all this like a row of pearls on a string.

Taste I am in the waters, O son of Kunti, (and) I am the splendour of both the moon and the sun, I am the Om in all the Vedas, the sound in space, and the manliness in men.

on attaining to me, however, O son of Kunti, there is no re-birth.215 They who know a day of Brahman to end after a thousand Yugas, and a night (of his) to terminate after a thousand Yugas are persons that know day and night.216

On the advent of (Brahman’s) day everything that is manifest springeth from the unmanifest; and when (his) night cometh, into that same which is called unmanifest all things disappear.

That same assemblage of creatures, springing forth again and again, dissolveth on the advent of night, and springeth forth (again), O son of Pritha, when day cometh, constrained (by the force of action, etc.)217.

… the means by which everything is cleaned, the syllable Om, the Rik, the Saman and the Yajus, (I am) the goal, the supporter, the lord, the on-looker, the abode, the refuge, the friend, the source, the destruction, the support, the receptacle, and the undestructible seed.

I give heat, I produce and suspend rain; I am immortality, and also death; and I am the existent and the non-existent, O Arjuna.

They who know the three branches of knowledge, also drink the Soma juice, and whose sins have been cleansed worshipping me by sacrifices, seek admission into heaven;

Thus mayst thou be freed from the fetters of action having good and evil fruits. With self endued with renunciation and devotion, thou wilt be released and will come to me.

I am alike to all creatures; there is none hateful to me, none dear.

They, however, who worship me with reverence are in me and I also am in them. If even a person of exceedingly wicked conduct worshippeth me, without worshipping any one else, he should certainly be regard as good, for his efforts are well-directed.

… Their hearts on me, their lives devoted to me, instructing one another, and glorifying me they are ever contented and happy.233 Unto them always devoted, and worshipping (me) with love, I give that devotion in the form of knowledge by which they come to me.234

Of them, for compassion’s sake, I destroy the darkness born of ignorance, by the brilliant lamp of knowledge, (myself) dwelling in their souls.

’

“The Holy One said,—‘Well, unto thee I will declare my divine perfections, by means of the principal ones (among them), O chief of the Kurus, for there is no end to the extent of my (perfections).236

I am the soul, O thou of curly hair, seated in the heart of every being, I am the beginning, and the middle, and the end also of all beings.

I am Vishnu among the Adityas, the resplendent Sun among all luminous bodies; I am Marichi among the Maruts, and the Moon among constellations.237 I am the Sama Veda among the Vedas; I am Vasava among the gods; I am the mind among the senses;

I am Vasudeva among the Vrishnis, I am Dhananjaya among the sons of Pandu. I am even Vyasa among the ascetics, and Usanas among seers. I am the Rod of those that chastise, I am the Policy of those that seek victory.

I am silence among those that are secret. I am the Knowledge of those that are possessed of Knowledge.

That which is the Seed of all things, I am that, O Arjuna. There is nothing mobile or immobile, which can exist without me. There is no end, O chastiser of foes, of my divine perfections.

… son of Pritha his Supreme sovereign form, with many mouths and eyes, many wonderous aspects, many celestial ornaments, many celestial weapons uplifted, wearing celestial garlands and robes, (and) with unguents of celestial fragrance, full of every wonder, resplendent, infinite, with faces turned on all sides.250

If the splendour of a thousand suns were to burst forth at once in the sky, (then) that would be like the splendour of that Mighty One.

The son of Pandu then beheld there in the body of that God of gods the entire universe divided and sub-divided into many parts, all collected together.251 Then Dhananjaya, filled with amazement, (and) with hair standing on end, bowing with (his) head, with joined hands …

For the space betwixt heaven and earth is pervaded by Thee alone, as also all the points of the horizon.

At sight of this marvellous and fierce form of thine, O Supreme Soul, the triple world trembleth.

For these hosts of gods are entering thee. Some, afraid, are praying with joined hands.

… and compassionate also, who is free from egoism, who hath no vanity, attachment, who is alike in pleasure and pain, who is forgiving, contented, always devoted, of subdued soul, firm of purpose, with heart and understanding fixed on me, even he is dear to me.

He through whom the world is not troubled, (and) who is not troubled by the world, who is free from joy, wrath, fear and anxieties, even he is dear to me.

That devotee of mine who is unconcerned, pure, diligent, unconnected (with worldly objects), and free from distress (of mind), and who renounceth every action (for fruit), even he is dear to me.259 He who hath no joy, no aversion, who neither grieveth nor desireth, who …

This inexhaustible Supreme Self, O son of Kunti, being without beginning and without attributes, doth not act, nor is stained even when stationed in the body.

As space, which is ubiquitous, is never, in consequence of its subtlety tainted, so the soul, stationed in every body, is never tainted.

271 As the single Sun lights up the entire world, so the Spirit, O Bharata, lights up the entire (sphere of) matters.

As space, which is ubiquitous, is never, in consequence of its subtlety tainted, so the soul, stationed in every body, is never tainted.271

As the single Sun lights up the entire world, so the Spirit, O Bharata, lights up the entire (sphere of) matters.

They that, by the eye of knowledge, know the distinction between matter and spirit, and the deliverance from the nature of all entities, attain to the Supreme.’”272

… which all the munis have attained to the highest perfection from (the fetters of) this body.273 Resorting to this science, and attaining to my nature, they are not reborn even on (the occasion of) a (new) creation and are not disturbed at the universal dissolution.

The mighty Brahma is a womb for me. Therein I place the (living) germ.

Thence, O Bharata, the birth of all beings taketh place.

Whither going none returneth, that is my supreme seat. An eternal portion of Me is that which, becoming an individual soul in the world of life, draweth to itself the (five) senses with the mind as the sixth which all depend on nature.

When the sovereign (of this bodily frame) assumeth or quitteth (a) body, it departeth taking away these, like the wind (taking away) perfumes from their seats.

Presiding over the ear, the eye, (the organs of) touch, taste, and smell, and also over the mind, he enjoyeth all objects of senses.

and becoming the juicy moon I nourish all herbs.283 Myself becoming the vital heat (Vaiswanara) residing in the bodies of creatures that breathe, (and) uniting with the upward and the downward life-breaths, I digest the four kinds of food.284

I am seated in the hearts of all. From Me are memory and knowledge and the loss of both.

I am the objects of knowledge to be known by (the aid of) all the Vedas.

Reverence to the gods, regenerate ones, preceptors, and men of knowledge, purity, uprightness, the practices of a Brahmacharin, and abstention from injury, are said to constitute the penance of the body.

The speech which causeth no agitation, which is true, which is agreeable and beneficial, and the diligent study of the Vedas, are said to be the penance of speech.

Serenity of the mind, gentleness, taciturnity, self-restraint, and purity of the disposition,—these are said to be the penance of the mind.

“The Holy One said, ‘The rejection of the works with desire is known by the learned as renunciation.

The abandonment of the fruit of all work, the discerning call abandonment.

Some wise men say that work (itself) should be abandoned as evil; others (say) that the works of sacrifice, gifts, and penance, should not be abandoned.

Instrument, action, and the agent, form the three-fold complement of action.301 Knowledge, action, and agent, are declared in the enumeration of qualities to be three-fold, according to the difference of qualities. Listen to those also duly.302

That by which One Eternal Essence is viewed in all things, undivided in the divided, know that to be knowledge having the quality of goodness.

That knowledge which discerneth all things as diverse essences of different kinds in consequence of their separateness, know that that knowledge hath the quality of passion.

Hear now how one obtains perfection by application to his duties. Him from whom are the movements of all beings, Him by whom all this is pervaded, worshipping him by (the performance of) one’s own duty, one obtaineth perfection.

Better is one’s own duty though performed faultily than another’s duty well-performed.

Performing the duty prescribed by (one’s own) nature, one incurreth no sin. One must not abandon, O son of Kunti, one’s natural duty though tainted with evil, for all actions are enveloped by evil like fire by smoke.

Better is one’s own duty though performed faultily than another’s duty well-performed. Performing the duty prescribed by (one’s own) nature, one incurreth no sin.

One must not abandon, O son of Kunti, one’s natural duty though tainted with evil, for all actions are enveloped by evil like fire by smoke.

He whose mind is unattached everywhere, who hath subdued his self, and whose desire hath departed, obtaineth, through renunciation, the supreme perfection of freedom from work.

If, having recourse to self-conceit, thou thinkest—I will not fight,—that resolution of thine would be vain, (for) Nature will constrain thee. That which, from delusion, thou dost not wish to do, thou wilt do involuntarily, bound by thy own duty springing from (thy own) nature.

The Lord, O Arjuna, dwelleth in the region of the heart of beings, turning all beings as if mounted on a machine, by his illusive power.

Seek shelter with Him in every way, O Bharata. Through his grace thou wilt obtain supreme tranquillity, the eternal seat. Thus hath been declared to thee by Me the knowledge that is more mysterious than any (other) matter.

Seek shelter with Him in every way, O Bharata. Through his grace thou wilt obtain supreme tranquillity, the eternal seat. Thus hath been declared to thee by Me the knowledge that is more mysterious than any (other) matter.

Reflecting on it fully, act as thou likest.

Once more, listen to my supernal words, the most mysterious of all. Exceedingly dear art thou to Me, therefore, I will declare what is for thy benefit. Set thy heart on Me, become My devotee, sacrifice to Me, bow down to Me.

Solicit also the boon, O son of Pritha, which thou desirest to have from us. If it happens so, O great king, then defeat will not be thine.

A man is the slave of wealth, but wealth is no one’s slave.

This is very true, O king. I have been bound by the Kauravas with (their) wealth. It is for this, O son of Kuru’s race, that like a eunuch I am uttering these words, viz.,—“Bound I am by the Kauravas with wealth.

That wretch again of his race who transgresseth duty should be abandoned as one whose intelligence hath been misdirected by destiny.’—The royal Bhishma, hearing these words, replied unto the chief of the Yadus, saying,—‘

Destiny is all powerful.

The Yadus, for their benefit, had abandoned Kansa. I said this to the king (Dhritarashtra) but he minded it not. The listener that hath no benefit to receive becometh, for (his own) misery, of perverted understanding through (the influence of destiny).’

And cars and elephants and steeds were pierced all over, and standards and shafts of cars were strewn over the field. And the army of the sons of Pandu uttered cries of oh and alas, and became deprived of senses.

And the sire struck the son and the son struck the sire; and friend challenged the dearest of friends to battle as if under the influence of fate.

And others amongst the combatants of Pandu’s son were seen, O Bharata, to run away, throwing aside their coats of mail, and with dishevelled hair.

The divine chastisement, highly severe, hath fallen on me alone. Tell me everything truly, O Sanjaya, about that for which the sons of Pandu have become unslayable and mine slayable. I do not see the other shore of this (sea of) distress.383

I am like a man desirous of crossing the vastly deep ocean with my two arms alone.

I certainly think that a great calamity hath overtaken my sons. Without doubt, Bhima will slay all my sons. I do not see that hero who is able to protect my sons in battle.

Endued with every kind of prosperity, and possessed of great strength, they never desist from battle, keeping their eyes on righteousness.

And victory is there where righteousness is.

It is for this, O king, that the sons of Pritha are unslayable in battle and always victorious. Thy sons are of wicked souls and are addicted to sinfulness. They are cruel and wedded to mean acts.

And he created decay and death also of all creatures, as well as birth and growth. He is Righteousness and of righteous soul. He is the giver of boons and the giver of all (our) wishes.

He is the Actor and Action, and He is himself the Divine Master.

387 He first made the Past, the Present, and the Future; He is the Creator of the Universe. He is of illustrious soul; He is the Master possessed of unfading glory. He created Sankarshana, the First-born of all creatures.

And O sire, in consequence of Madhu’s slaughter, the gods, the Danavas, and human beings, and Rishis, call Janardana the slayer of Madhu. He is the great Boar. He is the great Lion, and He is the Three-stepped Lord.388

He is the Mother and the Father of all living creatures.

There never was, nor will be, any superior to Him of eyes like lotus-petals. From His mouth He created the Brahmanas:

It was through thy fault, O king, that the match at dice had taken place. And it is through thy fault that this battle hath taken place with the Pandavas. Having committed a sin, do thou, therefore, reap the fruit of that sin of thine.

One reapeth the fruit of acts perpetrated by one’s own self.

Do thou, therefore, O king, reap the fruit of thy own acts both here and hereafter. Therefore, O monarch, though overtaken by this calamity, be calm still, and listen, O sire, to the (account of the) battle as I recite it.

If I return today without Bhima, what will the Kshatriyas say of me? What will they say of me when they will learn that while I was on the field Bhima penetrated alone into the hostile array making a single opening in it?

The gods with Indra at their head visit him with evil who, forsaking his comrades in battle, returneth home unhurt!

The mighty Bhima again is my friend and kinsman. He is devoted to me, and I also am devoted to that slayer of foes. Therefore, I will go thither, whither Bhima hath gone. Behold me slaying the foe like Vasava slaying the Danavas.’

O monarch, this great and awful destruction of the world, swelling the (population of the) domains of Yama, hath arisen from thy misconduct and that of thy sons. It behoveth thee not, O king, to grieve for what hath arisen from thy own fault.

Kings do not always in this world protect their lives.

These rulers of Earth, desirous of winning by battle the regions of the righteous, daily fight, penetrating into (hostile) divisions, with heaven only for their aim.

And Brahmanas performed propitiatory rites for them, and bards sang their praises. And those renowned men sported for a while in accompaniment with music both vocal and instrumental. And for a while the whole scene resembled heaven itself.

And those bulls among men for a while spoke not of battle.

And when both armies abounding with tired men and elephants and steeds slept there, they became, O monarch, beautiful to behold."

And so steeds, attacked by horsemen with bearded darts and lances, rushed against their assailants, as if agitating the points of the compass. Car-warriors of noble parentage and prepared to lay down their lives, encountering car-warriors, fought fearlessly, relying upon their utmost might.

The combatants, O king, seeking glory or heaven, struck one another in that awful press, as if in a marriage by self-choice.

During however, that dreadful battle making the hair stand on end, the Dhartarashtra troops generally were made to run their backs on the field."

O best of men, for the sake of wealth vile acts are being done.

Fie upon that wealth for the sake of which such slaughter of kinsmen is being perpetrated.

For him that hath no wealth, even death would be better than the acquisition of wealth by the slaughter of kinsmen. What, O Krishna, shall we gain by slaying our assembled kinsmen?

O best of men, for the sake of wealth vile acts are being done. Fie upon that wealth for the sake of which such slaughter of kinsmen is being perpetrated.

For him that hath no wealth, even death would be better than the acquisition of wealth by the slaughter of kinsmen.

What, O Krishna, shall we gain by slaying our assembled kinsmen? Alas, for Duryodhana’s fault, and also of Sakuni the son of Suvala, as also through the evil counsels of Karna, the Kshatriya race is being exterminated, O slayer of Madhu.

He hath been variously described, O king, by Narada and other great Rishis. In consequence of thy folly, however, O Suyodhana, thou knowest not what should be said and what should not.

The man on the point of death beholdeth all trees to be made of gold.

So thou also, O son of Gandhari, seest everything inverted. Having provoked fierce hostilities with the Pandavas and the Srinjayas, fight now (thyself) with them in battle. Let us see thee act like a man.

Therefore, with my whole soul I think that protecting the son of Ganga is our foremost duty.

The very wolf may slay the lion left unprotected in the great forest.

Let not Ganga’s son be slain by Sikhandin like the lion slain by the wolf. Let our maternal uncle Sakuni, and Salya, and Kripa, and Drona, and Vivinsati, carefully protect the son of Ganga. If he is protected, (our) victory is certain.’

Remembering the duty of a Kshatriya, fight, without any anxiety.’ Thus addressed by Vasudeva, Arjuna hung down his head and looked askance at him. And Vibhatsu replied very unwillingly, saying, ‘

To acquire sovereignty with hell in the end, having slain those who should not be slain, or the woes of an exile in the woods,—(these are the alternatives). Which of these should I achieve?

Urge the steeds, O Hrishikesa, I will do thy bidding. I will overthrow the Kuru grandsire Bhishma, that invincible warrior.’—Thus asked, Madhava urged those steeds of a silvery hue, to the spot where Bhishma, incapable of being looked at like the Sun himself, was staying.

Behold, O king, my prowess, equal to that of the great Indra in battle. I will overthrow from his car that warrior who always shooteth mighty weapons. He that is an enemy of the sons of Pandu, without doubt, is my enemy also.

They, that are yours, are mine, and so they, that are mine, are yours.

Thy brother (Arjuna) is my friend, relative, and disciple. I will, O king, cut off my own flesh and give it away for the sake of Arjuna. And this tiger among men also can lay down his life for my sake.

Bhishma also, having vanquished the Pandavas and the Srinjayas in battle, was worshipped by thy sons and glorified by them, O Bharata. Accompanied by the rejoicing Kurus, he then entered his tent.

Night then set in, that deprives all creatures of their senses.

Then in that fierce hour of night, the Pandavas, the Vrishnis and the invincible Srinjayas sat down for a consultation.

Large meteors seem to fall from the centre of the solar disc. The constellation called Parigha, with a trunkless form, appeareth around the Sun. The solar and the lunar discs have become awful, foreboding great danger to Kshatriyas about the mangling of their bodies.

The idols of the Kuru king in his temples tremble and laugh and dance and weep.

The illustrious Moon riseth with his horns downward. The bodies of the kings belonging to the Kuru army all seem to be pale, and though clad in mail, are shorn of splendour.

Take up thy mighty weapons, and with thy large bow in hand proceed against the royal son of Prishata (viz., Sikhandin), and against Vrikodara.

Who is there that doth not wish his dear son to live for many years?

Keeping the duties of a Kshatriya, however, before me, I am engaging thee (to this task). So Bhishma also, in this battle, is consuming the mighty host of the Pandavas. O son, he is, in battle, equal to Yama or Varuna himself.’"

Animals and birds are uttering fearful and incessant cries. Vultures seem to disappear beneath the feet of the Bharata troops. The Sun himself seems to have lost hue. The quarters are all ablaze.

The Earth seems to shriek, inspire fear, and tremble everywhere.

Kankas, and vultures, and cranes are frequently crying. Jackals are uttering inauspicious and fierce yells foreboding great danger. Large meteors seem to fall from the centre of the solar disc. The constellation called Parigha, with a trunkless form, appeareth around the Sun.

With the blare of conchs and the leonine shouts of the soldiers, the uproar became awful. The splendour, equal to that of either the Sun or the Moon, of bracelets and diadems of all the heroic kings, became dimmed.

And the dust that rose looked like a cloud, the flash of bright weapons constituting its lightning.

And the twang of bows, the whiz of arrows, the blare of conchs, the loud beat of drums, and the rattle of cars, of both the armies, constituted the fierce roar of those clouds.

Car-warriors fought not with car-warriors, or foot-soldiers with foot-soldiers, or horsemen with horsemen, or elephant-warriors with elephant-warriors. On the other hand, O monarch, the combatants fought with one another like mad men. Great and dreadful was the calamity that overtook both the armies.

In that fierce slaughter when elephants and men spread themselves on the field, all distinctions between them ceased, for they fought indiscriminately.

“Then Salya and Kripa, and Chitrasena, O Bharata, and Dussasana, and Vikarna, those heroes mounted on their bright cars, caused the Pandava host to tremble.

… from malice, that ever-grateful Bhishma, that slayer of the foes of Brahmanas, in whom were these attributes as permanently as Lakshmi in the moon, alas, when that Bhishma, that slayer of hostile heroes, hath received his quietus, I regard all other heroes as already slain.

In consequence of the eternal connection (of all things) with work, nothing exists in this world that is imperishable.

When Bhishma of high vows hath been slain, who is there that would take upon himself to say with certitude that tomorrow’s sun will rise?

Verily, my mind is firmly fixed upon opposing the foe and protecting my own party. O charioteer, I shall today certainly resist the might of the enemy, and vanquish him by repairing only to the field of battle. I will not tolerate this intestine feud.

When the troops are broken, he that cometh (for aiding) in the endeavour to rally is a friend.

I shall either achieve this righteous feat worthy of an honest man, or casting off my life shall follow Bhishma. I shall either slay all my foes united together, or slain by them proceed to the regions reserved for heroes.

Lead the Kurus in battle, and give victory unto Duryodhana. Thou art to us our grandson even as Duryodhana is. According to the ordinance, all of us also are as much thine as Duryodhana’s!7

The wise, O foremost of men, say that the companionship of the righteous with the righteous is a superior relationship to that born of the same womb.

Without falsifying, therefore, thy relationship with Kurus, protect thou the Kaurava host like Duryodhana, regarding it as thy own."

“‘Karna said, “Tell us thyself, O tiger among men, for thou art the wisest of kings.

Another can never see so well what should be done as one seeth it whose concern it is.

Those kings are all desirous of listening to what thou mayst have to say. I am sure that no improper words will be uttered by thee."

Only, in consequence of their humanity they do not wish it.23 Like a change of the Yuga, the death of Bhishma, O child, and the slaughter of the high-souled Drona, overturn the senses.

Indeed, neither by Brahmacharya, nor by the study of the Vedas, nor by (religious) rites, nor by weapons, can any one prevent death.

Hearing of the slaughter of Bhishma and Drona, those heroes accomplished in weapons, respected by all the worlds, and invincible in battle, why O Sanjaya, do I yet live?

In consequence of his very disposition, hath Righteousness gone over to the side of Yudhishthira, while it is hostile to my son. Alas, time, so cruel, that hath now come for the destruction of all, cannot be overcome.

Things calculated in one way, O son, even by men of intelligence, become otherwise through Destiny.

This is what I think. Therefore, tell me everything that has taken place during the progress of this unavoidable and dreadful calamity productive of the most sorrowful reflection incapable of being crossed over (by us).’"

This son of Dhritarashtra desireth sovereignty, having seized thee as a captive in battle. In this world he will never obtain the fruition of that desire of his.

The firmament itself with its stars may fall down, the Earth herself may split into fragments, yet Drona will, surely, never succeed in seizing thee as long as I am alive.

If the wielder of the thunderbolt himself, or Vishnu at the head of the gods, assist him in battle, still he shall not succeed in seizing thee on the field.

That tiger among men, and subjugator of hostile cities, Arjuna, thus challenged by them, said these words unto king Yudhishthira the Just without any delay: “

Summoned, I never turn back. This is my fixed vow.

These men, sworn to conquer or die, are summoning me, O king, to great battle. This Susarman here, with his brothers, summoneth me to battle. It behoveth thee to grant me permission for slaying him, with all his followers.

Though possessed of modesty, yet excited with rage and vindictiveness, and urged by energy and might, they approached that dreadful battle, reckless of their very lives for slaying Drona.

That encounter of heroes of immeasurable energy, sporting in fierce battle making life itself the stake, resembled the collision of iron against adamant.

The oldest men even could not recollect whether they had seen or heard of a battle as fierce as that which took place on this occasion.

And some elephants were seen pressing down into the earth fallen warriors and steeds and elephants cased in armour of black iron, as if these were only thick reeds.

Many kings, graced with modesty, their hour having come, laid themselves down (for the last sleep) on painful beds, overlaid with vultures’ feathers.

Advancing to battle on his car, sire slew son; and son also, through madness all losing regard, approached sire in battle. The wheels of cars were broken; banners were torn; umbrellas fell down on the earth. Dragging broken yokes, steeds ran away.

As a whale in the sea obtaining a shoal of small fish seizes them with the greatest ease, even so did Abhimanyu receive that whole division of the rushing Kshatriyas.

Like rivers that never go back when they approach the sea, none amongst those unretreating Kshatriyas turned back when they approached Abhimanyu.

That army then reeled like a boat tossed on the ocean when overtaken by a mighty tempest, (with its crew) afflicted with panic caused by the violence of the wind.

What senseless, disjointed, and improper words shall we have to say today unto Hrishikesa and Dhananjaya! Desirous of achieving what is good, and expectant of victory, it is I who have done this great evil unto Subhadra and Kesava and Arjuna.

He that is covetous never beholdeth his faults. Covetousness spring from folly.

Collectors of honey see not the fall that is before them; I am even like them.

Desirous of achieving what is good, and expectant of victory, it is I who have done this great evil unto Subhadra and Kesava and Arjuna. He that is covetous never beholdeth his faults. Covetousness spring from folly.

Collectors of honey see not the fall that is before them; I am even like them.

He who was only a child, he who should have been provided with (good) food, with vehicles, with beds, with ornaments, alas, even he was placed by us in the van of battle.

Those heroes are lying motionless; reft of vanity, having succumbed to foes. Many princes, filled with wrath, have been victimised before the fire (of their enemies’ wrath). A great doubt possesses me, viz., whence is Death? Whose (offspring) is Death?

What is Death? Why does Death take away creatures?

O grandsire, O thou that resemblest a god, tell me this.”’

I fear unrighteousness greatly. O divine Lord, be inclined to grace. Sons and friends and brothers and sires and husbands are always dear; (if I kill them), they who will suffer these losses will seek to injure me. It is this that I fear.

The tears that will fall from the eyes of woe-stricken and weeping persons, inspire me with fear, O Lord!

I seek thy protection. O divine Being, O foremost of gods, I will not go to Yama’s abode. O boon-giving one, I implore thee of thy grace, bowing my head and joining my palms.

“If, O Lord, this is not to be without me, then thy command I place upon my head. Listen, however, to what I say.

Let covetousness, wrath, malice, jealousy, quarrel, folly and shamelessness, and other stern passions tear the bodies of all embodied creatures.

"

It will, in this matter put forth no active energy, nor will it suspend its functions; (but do this naturally).

Even all the gods have the appellation of mortals attached to them.

Therefore, O lion among kings, do not grieve for thy son! Repairing to heaven, the son of thy body is passing his days in perpetual happiness, having obtained those delightful regions that are for heroes.

Casting off all sorrows, he hath attained to the companionship of the righteous. Death hath been ordained by the Creator himself for all creatures! When their hour comes, creatures are destroyed duly. The death of creatures arises from the creatures themselves. Creatures kill themselves.

Death doth not kill any one, armed with her bludgeon!

Therefore, they that are wise, truly knowing death to be inevitable, because ordained by Brahma himself, never grieve for creatures that are dead. Knowing this death to be ordained by the Supreme God, cast off, without delay, thy grief for thy dead son!’"

And in terror also of Brahma’s curse, she said, “Yes!” Unable to do otherwise, she began, casting off desire and wrath, to take the lives of living creatures when the time came (for their dissolution).

It is only living creatures that die.

Diseases spring from living creatures themselves. Disease is the abnormal condition of creatures. They are pained by it. Therefore, indulge not in fruitless grief for creatures after they are dead.

And the Brahmanas that repaired to them could be counted by myriads and myriads. Abounding with viands of every description, nothing but agreeable words such as give away and take were heard there. Milk and curds were collected in large lakes.

In his sacrificial compound, there were rivers of drink and white hills of food.

“Bathe, and drink and eat as ye like,” these were the only words heard there.

Acquainted with all the Vedas, when, however, he found that he was not satiated with the indulgence of his passions, he then, with his wives, retired into the forest, saying this:

“Whatever of paddy and wheat and gold and animals and women there are on earth, even the whole of these is not sufficient for one man. Thinking of this, one should cultivate contentment.”

Thus abandoning all his desires, and attaining to contentment, the lord Yayati, installing (his son) on his throne, retired into the forest.

And all their wishes were crowned with fruition. They had nothing to fear. On trees, or in caves, they dwelt as they liked. His dominions were not distributed into provinces and towns. The people lived happily and in joy as each desired.

When king Prithu went to the sea, the waves became solid. The very mountains used to yield him openings that he might pass through them.

The standard of his car never broke (obstructed by anything).

The Kauravas, the Pandavas, the Vrishnis, and other men, as also myself with my son, are all mortal and short-lived! Think of this.

One after another, all of us, slain by Time which is all powerful, shall go to the other world, carrying with us only our respective deeds.

Those regions that ascetics acquire by undergoing severe penances, those regions are acquired by heroic Kshatriyas that are observant of the duties of their order.” Even thus was the ruler of the Sindhus consoled by Bharadwaja’s son.

And although it was cloudless, frequent thunders were heard, of loud report, mixed with flashes of lightning. The earth with her mountains and waters and forests, shook. The seas, those habitation of Makaras, swelled O king, in agitation.

The rivers ran in directions opposite to their usual course.

The nether and upper lips of car-warriors and steeds and men and elephants began to tremble.

“Do not set thy heart, O Partha, on grief. Time is unconquerable. Time forceth all creatures into the inevitable course. O foremost of men what for is this grief of thine? Grief should not be indulged in, O foremost of learned persons!

Grief is an impediment to action. Accomplish that act which should be accomplished.

The grief that maketh a person forgo all efforts is, indeed, O Dhananjaya, an enemy of that person. A person, by indulging in grief, gladdens his foes and saddens his friends, while the person is himself weakened. Therefore, it behoveth thee not to grieve.”

Grief should not be indulged in, O foremost of learned persons! Grief is an impediment to action. Accomplish that act which should be accomplished. The grief that maketh a person forgo all efforts is, indeed, O Dhananjaya, an enemy of that person.

A person, by indulging in grief, gladdens his foes and saddens his friends, while the person is himself weakened.

Therefore, it behoveth thee not to grieve.” Thus addressed by Vasudeva, the unvanquished Vibhatsu of great learning then said these words of grave import: “Grave is the vow that I have made about the slaughter of Jayadratha.

Then Krishna, of mighty energy, knowing the resolution of Partha, said, while seated, unto the son of Kunti, these words while the latter was standing: “Do not set thy heart, O Partha, on grief.

Time is unconquerable. Time forceth all creatures into the inevitable course.

O foremost of men what for is this grief of thine? Grief should not be indulged in, O foremost of learned persons! Grief is an impediment to action. Accomplish that act which should be accomplished.

Of sweet and delightful speech ever saying what is agreeable amid their kinsmen, high-born, loved by all, and possessed of wisdom, the sons of Pandu are sure to obtain happiness.

The man who casteth his eye on righteousness, always and everywhere obtaineth happiness.

Such a man after death, winneth benefit and grace. Possessed of sufficient might, the Pandavas deserve to enjoy half the earth. The earth girt by the seas is as much their ancestral possession (as of the Kurus).

Thou art always well-pleased with the Pandavas and always engaged in doing us evil. Though deriving thy livelihood from us, still thou art engaged in doing evil to us.

I was not aware that thou art but a razor steeped in honey.

If thou hadst not granted me the boon about humiliating and checking the Pandavas, I would never have prevented the ruler of the Sindhus from returning to his own country.

Indeed, O king, the car of Surya himself, or that of Rudra or that of Vaisravana, never goeth so fast.

Nobody else’s car had ever before moved with such speed in battle as Arjuna’s car, moving with the celerity of a wish cherished in the mind.

Then Kesava, O king, that slayer of hostile heroes, having taken the car of battle quickly urged the steeds, O Bharata, through the (hostile) troops.

And the (hostile) kings shot showers of shafts at the son of Pandu. That slayer of hostile heroes, however, viz., the son of Vasava, of virtuous soul, felt no anxiety whatever.

Indeed, the valiant Partha received hundreds of arrowy showers and maces and lances coming towards him as the ocean receives hundreds upon hundreds of rivers flowing towards it.

With the impetuous might of his own weapons and strength of his arms, Partha received the foremost of shafts shot at him by those foremost of kings.

Together approaching, O tiger among men, that mighty car-warrior, viz., the son of Bharadwaja, they covered with showers of keen arrows equipped with the feathers of Kankas and peacocks.

Drona, however, received all those heroes smilingly, like a householder receiving guests arrived of their own will, with seats and water.

With the shafts of Bharadwaja’s bow-wielding son, those heroes were well-gratified like guests, O king, with the hospitality they receive in the houses (of good hosts).

There is one, viz., Krishna, that dispeller of the fears of friends, who is ever willing to cast away his life in battle (for the sake of friends). Thou, O Satyaki, art the second.

None but a hero can render aid unto a hero, exerting valorously in battle, from desire of fame.

An ordinary person cannot do so. In this matter, here is none else but thee who can protect Arjuna. On one occasion, while applauding thy numerous feats, Arjuna, giving me great pleasure repeatedly recited them.

Formerly, many of thy wise well-wishers, numbering Vidura amongst them, had told thee, “Do not, O king, abandon the sons of Pandu.” Thou didst not then heed those words.

The man that heedeth not the counsels of well-wishing friends, weepeth, falling into great distress, like thyself.

He of Dasarha’s race, O king, had formerly begged thee for peace. For all that, Krishna of world-wide fame, obtained not his prayer.

Having said these words then, why, O Duhsasana, dost thou fly from battle now? Having thyself provoked such fierce hostilities with the Panchalas and the Pandavas, why art thou afraid in battle in the presence of Satyaki alone?

Taking up the dice on the occasion of the gambling match, couldst thou not divine that those dice then handled by thee would soon transform themselves into fierce shafts resembling snakes of virulent poison?

It was thou that hadst formerly applied diverse abusive epithets towards the Pandavas. The woes of Draupadi have thee for their root. Where now is that pride, that insolence, that brag of thine?

Beholding, O sire, those feats of Drona, they loudly called after Bhimasena and Dhrishtadyumna, O Bharata, and said, “This Brahmana hath, without doubt, practised the austerest of penances and acquired great ascetic merit. Inflamed with rage in battle, he consumeth the foremost of Kshatriyas.

A Kshatriya’s duty is battle; a Brahmana’s, the highest asceticism.

A Brahmana endued with ascetic merit and learning, is capable of burning everything by his glances only. Many foremost of Kshatriyas, having approached the uncrossable and fierce fire of Drona’s weapons, have, O Bharata, been blasted and consumed.

Drona then, O sire, routing on all sides the Panchalas and the Srinjayas united together in battle looked exceedingly resplendent.

The venerable Drona, full five and eighty years of age, dark in hue and with white locks descending to his ears, careered in battle like a youth of sixteen.

Indeed, O king, enemies regarded the foe-slaying Drona, as he fearlessly careered in battle, to be none else than Indra himself armed with the thunder.

Without doubt, they are too many for him. The time, therefore, is come when I should think of his rescue. It seems to me that armed with the bow, Bhimasena, the son of Pandu, should go there where those two mighty car-warriors are.

There is nothing on earth that Bhima cannot bear.

If he struggles with resolution, he is a match in battle for all the bowmen in the world. Depending on the might of his own arms, he can stand against all foes.

Who, indeed, is there, O Sanjaya, that would dare stay in the face of Bhima? Who is there among the Asuras that would venture to stay before the great Indra with the thunderbolt uplifted in his hand?157

A man may return having entered the abode of the dead, but none, however, can return having encountered Bhimasena!

Those men of weak prowess, who senselessly rushed against the angry Bhimasena were like insects falling upon a blazing fire.

Obedient to the counsels of thy sons, thou hast thyself provoked this fierce hostility. Though urged (by well-wishers) thou acceptest not the proper medicine like a man fated to die.

O monarch, O best of men, having thyself drunk the fiercest and the most indigestible poison, take thou all its consequences now.

The combatants are fighting to the best of their might, still thou speakest ill of them. Listen, however, to me as I describe to thee how the battle raged on.

He will slay me in battle who will succeed in disarming me. He that will slay me in battle will slay (foes) for all time to come.167 What is the use of such idle and long-winded boast in words? Accomplish in deed what thou sayest.

Thy words seem to be as fruitless as the roar of autumnal clouds.

Hearing, O hero, these roars of thine, I cannot restrain my laughter. Let that encounter, O thou of Kuru’s race, which has been desired by thee so long, take place today.

A respectable person, O Dhananjaya, can easily accomplish a deed that is respectable. A deed, however, that is disrespectable becomes difficult of accomplishment by a person that is respectable.

A man quickly catches the behaviour of those with whom and amongst whom he moves.

This is seen in thee, O Partha! Being of royal lineage and born, especially, in Kuru’s race, how hast thou fallen off from the duties of a Kshatriya, although thou wert of good behaviour and observant of excellent vows.

Thou art, in this world, better acquainted with the rules about the use of weapons than all others. Why then hast thou cut off in battle the arm of a warrior who was not engaged with thee?

The righteous never strike him that is heedless, or him that is terrified, or him that is made carless, or him that beggeth for life or protection, or him that hath fallen into distress.

Why, then, O Partha, hast thou perpetrated such an extremely unworthy deed that is sinful, that is worthy only of a low wretch, and that is practised by only a wicked bloke! A respectable person, O Dhananjaya, can easily accomplish a deed that is respectable.

Why, then, O Partha, hast thou perpetrated such an extremely unworthy deed that is sinful, that is worthy only of a low wretch, and that is practised by only a wicked bloke!

A respectable person, O Dhananjaya, can easily accomplish a deed that is respectable. A deed, however, that is disrespectable becomes difficult of accomplishment by a person that is respectable.

A man quickly catches the behaviour of those with whom and amongst whom he moves. This is seen in thee, O Partha!

That calamity which foretold hath now come. That frightful carnage, O Duryodhana, hath now come as the result of that disobedience by thee of Vidura’s words.

That man of foolish understanding who, disregarding the salutary words of trusted friends, followeth his own opinion, soon falls into a pitiable plight.

O son of Gandhari, this great evil, viz., that dragging in our very sight to the Kuru assembly of Krishna who never deserved such treatment, who hath been born in a noble race, and who practiseth every virtue.

Nor, O hero, do we see, O perpetuator of Kuru’s race, that thou hast done anything unwise from want of intelligence!

It is Fate that decides the result of acts, wise or unwise; Fate, ever intent on its own purposes is awake when all else sleeps.

Vast was thy host, and thy warriors are many. Even thus the battle began. With their small force, much greater and consisting of men capable of smiting effectually, hath been much reduced. I fear, it is the work of Fate, that has frustrated our exertions.”’

With the sounds of Mridangas and Anakas and Vallakis and Patahas,192 with the shouts (of human beings) and the neigh (of steeds), a dreadful confusion set in everywhere, O lord!

When the field of battle was enveloped in darkness, friends, O king, could not be distinguished from foes. All were possessed with a madness in that night.

The earthen dust that had arisen, O king, was soon allayed with showers of blood. Then, in consequence of golden coats of mail and the bright ornaments of the warriors, that darkness was dispelled.

How then canst thou venture to vanquish all the sons of Pandu with Krishna at their head? Thou indulgest in too much brag, O Suta’s son! Engage thyself in battle without saying anything.

To put forth prowess without indulging in brag is the duty of good men.

Ever roaring aloud, O Suta’s son like the dry clouds of autumn, thou showest thyself, O Karna to be without substance. The king, however, does not understand it. Thou roarest, O son of Radha, as long as thou seest not the son of Pritha.

These thy roars disappear when thou seest Partha near. Indeed, thou roarest as long as thou art out of the range of Phalguna’s shafts. Those roars of thine disappear when thou art pierced with Partha’s shafts.

Kshatriyas evince their eminence by means of their arms; Brahmanas, by means of speech; Arjuna evinces his by means of the bow; but Karna, by the castles he builds in the air.

Who is there that will resist that Partha who gratified Rudra himself (in battle)?”

I do not see any fault in heroes that take great burdens on their shoulders, indulging in boastful speeches on the field of battle.

When a person mentally resolves to bear a burden, Destiny itself aids him in the execution.

Wishing in my heart bear a great burden, I always summon sufficient resolution. If, slaying the sons of Pandu with Krishna and Satwatas in battle, I indulge in such roars, what is it to thee, O Brahmana?

They would stay the very gods in fight. These will take their places on the field for slaying the Pandavas, clad in mail on behalf of Duryodhana desirous of victory.

I regard victory to be dependent on destiny, even in the case of the foremost of mighty men.

When the mighty-armed Bhishma himself lieth pierced with a hundred arrows, as also Vikarna, and Jayadratha, and Bhurisravas, and Jaya, and Jalasandha, and Sudakshina, and Sala, that foremost of car-warriors, and Bhagadatta of great energy, I say, when these and many others, incapable of being …

We are fighting with the Pandavas to the best of our might, and they also are fighting with us to the best of their might.

Energy, encountering energy, is being neutralised, O Bharata!

The Pandava army is incapable of being vanquished as long as the sons of Pandu are alive. This that I tell thee is true. The sons of Pandu are endued with great might. They are, again, fighting for their own sake.

Forcibly struck with swiftly-coursing shafts, elephants began to fall down on the earth like double-crested hills. Strewn with the lopped-off trunks of elephants that still moved in convulsions, the earth seemed as if covered with moving snakes.

Covered with the fallen umbrellas of kings that were adorned with gold, the field of battle looked resplendent like the firmament at the end of the Yuga bespangled with suns, moons and stars.

About this time a fierce uproar arose near Drona’s car, in the midst of which could be heard the words, “Slay”, “Strike fearlessly”, “Pierce”, “cut in pieces”.

… in darkness and dust had thus become illuminated, heroic warriors encountered one another, desirous of taking one another’s life.218 Encountering one another in battle, O king, those combatants, armed with lances and swords and other weapons, gazed at one another under the influence of rage.

With thousands of lamps blazing all around and with the more blazing lamps of the gods and the Gandharvas, set upon golden stands decked with jewels, and fed with fragrant oil, the field of battle, O Bharata, looked resplendent like the firmament bespangled with stars.

With hundreds upon hundreds of blazing brands, the earth looked exceedingly beautiful.

Elephant riders speedily encountering elephant riders in that dreadful battle, began to fight with each other and grind each other by thousands.

At dead of night, O monarch, as the steeds rushed against each other with impetuosity, they looked like winged hills.

Horsemen, O monarch, encountered horsemen, armed with lances and darts and swords, and uttering loud shouts. Large numbers of men slaughtered one another in heaps, with maces and short clubs and diverse other weapons.

Seeing his bows repeatedly cut off, Bhima then hurled, in that battle, a dart made wholly of iron and hard as the thunder.

That dart blazing as a flame of fire, resembled the sister of Death.

The Kuru king, however, in the very sight of all the warriors and before the eyes of Bhima himself, cut in three fragments that dart, which coursed towards him through the welkin with the splendour of fire and dividing it, as it were by a …

The uproar that rose became loud as the roaring of clouds, O Bharata, caused by rushing horsemen and elephants, O monarch, smiting one another down. Then, O king, the field of battle looked exceedingly fierce.

With the tread of rushing infantry the earth began to tremble, O monarch, like a lady shaken with fear.

Car-warriors, mounting on their cars, rushed impetuously, attacking compeers by their thousands, O king, like crows seizing winged insects (in the air). Similarly, mighty elephants with winy exudation down their bodies, pursuing similar elephants, encountered them, O Bharata, furiously.

During the progress of that fierce battle at night, none of the combatants, O Bharata, could know the warriors of his own side.

Sire, O chief of the Bharatas, slew son, and son, from ignorance, slew sire, and friend slew friend.

And relatives slew relatives, and maternal uncles slew sisters’ sons, and warriors slew warriors of their own side, and foes slew their own men, in that battle, O Bharata.

Then, again, a loud uproar was heard made by the angry combatants, victors and vanquished. Thither where blazing lamps were seen, O bull of Kuru’s race, thither rushed those heroes like insects (towards a blazing fire).

And as the Pandavas, O king, and the Kauravas, contended with each other in battle, the darkness of night thickened around them.

’"

“Sanjaya continued, ‘Then that vast force of Yudhishthira once more returned to battle, proceeding to the place where Drona and Karna were grinding their foes in battle.

At dead of night, a fierce encounter took place, resembling that of two oceans swelling at moon-rise.

Then the warriors of thy army, throwing away from their hands the blazing lamps held by them, fought with the Pandavas fearlessly and madly.

At dead of night, a fierce encounter took place, resembling that of two oceans swelling at moon-rise. Then the warriors of thy army, throwing away from their hands the blazing lamps held by them, fought with the Pandavas fearlessly and madly.

On that terrible night when the world was enveloped with gloom and dust, the combatants fought with one another, guided only by the names they uttered.

The names uttered by the kings contending in battle, were heard, O monarch, there, like what happens, O king, at a Swayamvara or self-choice. Suddenly, a silence overspread the field of battle, and lasted for a moment.

Suddenly, a silence overspread the field of battle, and lasted for a moment. Then, again, a loud uproar was heard made by the angry combatants, victors and vanquished.

Thither where blazing lamps were seen, O bull of Kuru’s race, thither rushed those heroes like insects (towards a blazing fire).

And as the Pandavas, O king, and the Kauravas, contended with each other in battle, the darkness of night thickened around them.’"

Many men, with their weapons and maces and swords and battle axes and lances and with their armours on, laid themselves down for sleep, apart from one another.

Elephants, heavy with sleep, made the earth cool with the breath of their nostrils, that passed through their snake-like trunks spotted with dust.

Indeed, the elephants, as they breathed on the ground, looked beautiful like hills scattered (on the field of battle) over whose breasts hissed gigantic snakes. Steeds, in trappings of gold and with manes mingling with their yokes, stamping their hoofs made even grounds uneven.

Indeed, that sea of troops was awakened by the risen moon like the ocean swelling up in agitated surges at the rise of that luminary.

Then, O king, the battle once more commenced on earth, for the destruction of the earth’s population, between men that desired to attain to heaven.

’"

The time for that object for which Kshatriya ladies bring forth sons has now come. If at such a time thou dost not strive to win prosperity, thou shalt then act meanly like a veritable wretch.

Putting forth thy prowess, pay the debt thou owest to Truth, Prosperity, Virtue, and Fame!

O foremost of warriors, pierce this division, and keep these to thy right.”’

The sound, again, of uplifted and descending swords in heroic arms resembled that of cloths thrashed for wash. That general engagement then, in which the warriors encountered one another with swords and scimitars and lances and battle-axes, became exceedingly dreadful.

The heroic combatants caused a river there, that ran its course towards the regions of the dead. The blood of elephants and steeds and human beings formed its current.

Weapons formed its fish in profusion. It was miry with blood and flesh. Wails of grief and pain formed its roar. Banners and cloth formed its froth.

Then those warriors, O monarch, filled with wrath and desire of revenge, mighty bowmen all, challenging, rushed at one another with great vigour like infuriated leaders of elephantine herds.

Verily, O king, death does not take place till its hour comes, since all those warriors did not simultaneously perish in that battle.

Strewn with lopped off arms and legs, and heads decked with beautiful ear-rings, and bows and arrows and lances and scimitars and battle-axes and (other kinds of) axes, and Nalihas and razor-headed arrows and cloth-yard shafts and darts and diverse kinds of beautiful armour, and …

Recalling to mind their behaviour towards each other in childhood and reflecting with pleasure on the same, they gazed at each other and smiled repeatedly. Then king Duryodhana (mentally), blaming his own conduct, addressed his ever dear friend Satyaki, and said, “

Fie on wrath, O friend, and fie on vindictiveness!

Fie on Kshatriya usage, and fie on might and prowess, since thou aimest thy weapons at me, and I too am aiming at thee, O bull of Sini’s race!

Fie on Kshatriya usage, and fie on might and prowess, since thou aimest thy weapons at me, and I too am aiming at thee, O bull of Sini’s race!

In those days thou wert dearer to me than life itself, and I also was such to thee!

Alas, all those acts of childhood that I remember, of both thyself and mine, became quite insignificant in the field of battle! Alas, moved by wrath and covetousness, we are here to-day for fighting against each other, O thou of the Satwata race!”

In those days thou wert dearer to me than life itself, and I also was such to thee!

Alas, all those acts of childhood that I remember, of both thyself and mine, became quite insignificant in the field of battle!

Alas, moved by wrath and covetousness, we are here to-day for fighting against each other, O thou of the Satwata race!”

Duryodhana answered, “Where have those sports of our childhood gone, O bull of Sini’s race, and, alas, how has this battle now come upon us? It seems that the influence of Time is irresistible.

(Urged though we are) by desire of wealth, what use, however, have we of wealth that, assembled together, we are now engaged in battle, moved by the avarice of wealth.

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