The Mahabharata, of, Krishna-Dwaipayana Vyasa, BOOK 3, (Kirmirabadha Parva) SECTION XXVI

The Mahabharata, of, Krishna-Dwaipayana Vyasa, BOOK 3, (Kirmirabadha Parva)

 SECTION XXVI

Vaisampayana said, "While the illustrious son of Pandu continued to dwell

in the Dwaita woods, that great forest became filled with Brahmanas. And

the lake within that forest, ever resounding with Vedic recitations,

became sacred like a second region of Brahma. And the sounds of the

Yajus, the Riks, the Samas, and other words uttered by the Brahmanas,

were exceedingly delightful to hear. And the Vedic recitations of the

Brahmanas mingling with the twang of bows of the sons of Pritha, produced

a union of the Brahmana and Kshatriya customs that was highly beautiful.

And one evening the Rishi Vaka of the Dalvya family addressed

Yudhishthira, the son of Kunti seated in the midst of the Rishis, saying,

'Behold, O chief of the Kurus, O son of Pritha, the homa time is come of

these Brahmanas devoted to ascetic austerities, the time when the

(sacred) fires have all been lit up! These all, of rigid vows, protected

by thee, are performing the rites of religion in this sacred region! The

descendants of Bhrigu and Angiras, along with those of Vasishta and

Kasyapa, the illustrious sons of Agastya, the offspring of Atri all of

excellent vows, in fact, all the foremost Brahmanas of the whole, are now

united with thee! Listen, O son of the Kuru race born of Kunti, thyself

with thy brothers, to the words I speak to thee! As are aided by the wind

consumeth the forest, so Brahma energy mingling with Kshatriya energy,

and Kshatriya might mingling with Brahma power, might, when they gathered

force, consume all enemies! O child, he should never desire to be without

Brahmanas who wisheth to subdue this and the other world for length of

days! Indeed, a king slayeth his enemies having obtained a Brahmana

conversant, with religion and worldly affairs and freed from passion and

folly. King Vali cherishing his subjects practised those duties that lead

to salvation, and knew not of any other means in this world than

Brahmanas. It was for this that all the desires of Virochana's son, the

Asura (Vali), were ever gratified, and his wealth was ever inexhaustible.

Having obtained the whole earth through the aid of the Brahmanas, he met

with destruction when he began to practise wrong on them! This earth with

her wealth never adoreth long as her lord a Kshatriya living without a

Brahmana! The earth, however, girt by the sea, boweth unto him who is

ruled by a Brahmana and taught his duties by him! Like an elephant in

battle without his driver, a Kshatriya destitute of Brahmanas decreaseth

in strength! The Brahmana's sight is without compare, and the Kshatriya's

might also is unparalleled. When these combine, the whole earth itself

cheerfully yieldeth to such a combination. As fire becoming mightier with

the wind consumeth straw and wood, so kings with Brahmanas consume all

foes! An intelligent Kshatriya, in order to gain what he hath not, and

increase what he hath, should take counsel of Brahmanas! Therefore, O son

of Kunti, for obtaining what thou hast not and increasing what thou hast,

and spending what thou hast on proper objects and persons, keep thou with

thee a Brahmana of reputation, of a knowledge of the Vedas, of wisdom and

experience! O Yudhishthira. Thou hast ever highly regarded the Brahmanas.

It is for this that thy fame is great and blazeth in the three worlds!"

Vaisampayana continued, "Then all those Brahmanas who were with

Yudhishthira worshipped Vaka of the Dalvya race, and having heard him

praise Yudhishthira became highly pleased. And Dwaipayana and Narada and

Jamadagnya and Prithusravas; and Indradyumna and Bhalaki and Kritachetas

and Sahasrapat; and Karnasravas and Munja and Lavanaswa and Kasyapa; and

Harita and Sthulakarana and Agnivesya and Saunaka; and Kritavak and

Suvakana Vrihadaswa and Vibhavasu; and Urdharetas and Vrishamitra and

Suhotra and Hotravahana; these and many other Brahmanas of rigid vows

then adored Yudhishthira like Rishis adoring Purandara in heaven!"

SECTION XXVII

Vaisampayana said, "Exiled to the woods the sons of Pritha with Krishna

seated in the evening, conversed with one another afflicted with sorrow

and grief. And the handsome and well informed Krishna dear unto her lords

and devoted to them, thus spake unto Yudhishthira, Then sinful, cruel,

and wicked-minded son of Dhritarashtra certainly feeleth no sorrow for

us, when, O king, that evil-hearted wretch having sent thee with myself

into the woods dressed in deer-skin feeleth no regret! The heart of that

wretch of evil deeds must surely be made of steel when he could at that

time address thee, his virtuous eldest brother, in words so harsh! Having

brought thee who deservest to enjoy every happiness and never such woe,

into such distress, alas, that wicked-minded and sinful wretch joyeth

with his friends! O Bharata, when dressed in deer-skin thou hast set out

for the woods, only four persons, O monarch, viz., Duryodhana, Karna, the

evil-minded Sakuni, and Dussasana that bad and fierce brother of

Duryodhana, did not shed tears! With the exception of these, O thou best

of the Kurus, all other Kurus filled with sorrow shed tears from their

eyes! Beholding this thy bed and recollecting what thou hadst before, I

grieve, O king, for thee who deservest not woe and hast been brought up

in every luxury! Remembering that seat of ivory in thy court, decked with

jewels and beholding this seat of kusa grass, grief consumeth me, O king!

I saw thee, O king, surrounded in thy court by kings! What peace can my

heart know in not beholding thee such now? I beheld thy body, effulgent

as the sun, decked with sandal paste! Alas, grief depriveth me of my

senses in beholding thee now besmeared with mud and dirt! I saw thee

before, O king, dressed in silken clothes of pure white! But I now behold

thee dressed in rags? Formerly, O king, pure food of every kind was

carried from thy house on plates of gold for Brahmanas by thousands! And,

O king, food also of the best kind was formerly given by thee unto

ascetics both houseless and living in domesticity! Formerly, living in

dry mansion thou hadst ever filled with food of every kind plates by

thousands, and worshipped the Brahmanas gratifying every wish of theirs!

What peace, O king, can my heart know in not beholding all this now? And,

O great king, these thy brothers, endued with youth and decked with

ear-rings, were formerly fed by cook with food of the sweet flavour and

dressed with skill! Alas, O king, I now behold them all, so undeserving

of woe, living in the woods and upon what the wood may yield! My heart, O

King knoweth no peace! Thinking of this Bhimasena living in sorrow in the

woods, doth not thy anger blaze up, even though it is time? Why doth not

thy anger, O king, blaze up upon beholding the illustrious Bhimasena who

ever performeth everything unaided, so fallen into distress, though

deserving of every happiness? Why, O king, doth not thy anger blaze up on

beholding that Bhima living in the woods who was formerly surrounded with

numerous vehicles and dressed in costly apparel? This exalted personage

is ready to slay all the Kurus in battle. He beareth, however, all this

sorrow, only because he waiteth for the fufilment of thy promise! This

Arjuna, O king, though possessed of two hands, is equal, for the

lightness of his hand in discharging shafts, to (Kartavirya) Arjuna of a

thousand arms! He Is even (to foes), like unto Yama himself at the end of

the Yuga! It was by the prowess of his weapons that all the kings of the

earth were made to wait upon the Brahmanas at thy sacrifice? Beholding

that Arjuna that tiger among men worshipped by both the celestials and

the Danavas so anxious, why, O king, dost thou not feel indignant? I

grieve, O Bharata, that thy wrath doth not blaze up at sight of that son

of Pritha in exile, that prince who deserveth not such distress and who

hath been brought up in every luxury! Why doth not thy wrath blaze up at

sight of that Arjuna in exile, who, on a single car, hath vanquished

celestials and men and serpents? Why, O king, doth not thy wrath blaze up

at sight of that Arjuna in exile who, honoured with offerings of cars and

vehicles of various forms and horses and elephants, forcibly took from

the kings of the earth their treasures, who is the chastiser of all foes,

and who at one impetus can throw full five hundred arrows? Why, O king,

doth not thy wrath blaze up at sight of Nakula, in exile, who so fair and

able-bodied and young, is the foremost of all swordsmen? Why, O king,

dost thou pardon the foe. O Yudhishthira, at sight of Madri's son, the

handsome and brave Sahadeva in exile? Why doth not thy anger blaze up, O

king, it sight of both Nakula and Sahadeva overwhelmed with grief, though

so undeserving of distress? Why also, O king, dost thou pardon the foe at

sight of myself in exile who, born in the race of Drupada and, therefore,

the sister of Dhrishtadyumna, am the daughter-in-law of the illustrious

Pandu and the devoted wife of heroes? Truly, O thou best of the Bharatas,

thou hast no anger, else why is it that thy mind is not moved at sight of

thy brothers and myself (in such distress)? It is said that there is no

Kshatriya in the world who is bereft of anger. I now behold in thee,

however, a refutation of the proverb! That Kshatriya, O son of Pritha,

who discovereth not his energy when the opportunity cometh, is ever

disregarded by all creatures! Therefore, O king, thou shouldst not extend

thy forgiveness to the foe. Indeed, with thy energy, without doubt, thou,

mayst slay them all! So also, O king, that Kshatriya who is not appeased

when the time for forgiveness cometh, becometh unpopular with every

creature and meeteth with destruction both in this and the other world!'"

SECTION XXVIII

"Draupadi continued, 'On this subject, the ancient story of the

conversation between Prahlada and Vali, the son of Virochana, is quoted

as an example. One day Vali asked his grand-father Prahlada, the chief of

the Asuras and the Danavas, possessed of great wisdom and well-versed in

the mysteries of the science of duty, saying, 'O sire, is forgiveness

meritorious or might and energy such? I am puzzled as regards this; O

sire, enlighten me who ask thee this! O thou conversant with all duties,

tell me truly which of these is meritorious? I will strictly obey

whatever thy command may be! Thus asked (by Vali), his wise grandfather,

conversant with every conclusion, replied upon the whole subject unto his

grand-son who had sought at his hands the resolution of his doubts. And

Prahlada said, 'Know, O child, these two truths with certainty, viz.,

that might is not always meritorious and forgiveness also is not always

meritorious! He that forgiveth always suffereth many evils. Servants and

strangers and enemies always disregard him. No creature ever bendeth down

unto him. Therefore it is, O child, that the learned applaud not a

constant habit of forgiveness! The servants of an ever-forgiving person

always disregard him, and contract numerous faults. These mean-minded men

also seek to deprive him of his wealth. Vile souled servants also

appropriate to themselves his vehicles and clothes and ornaments and

apparel and beds and seats and food and drink and other articles of use.

They do not also at the command of their master, give unto others the

things they are directed to give Nor do they even worship their master

with that respect which is their master's due. Disregard in this world is

worse than death. O child, sons and servants and attendants and even

strangers speak harsh words unto the man who always forgiveth. Persons,

disregarding the man of an ever-forgiving temper, even desire his wife,

and his wife also, becometh ready to act as she willeth. And servants

also that are ever fond of pleasure, if they do not receive even slight

punishments from their master, contract all sorts of vices, and the

wicked ever injure such a master. These and many other demerits attach to

those that are ever-forgiving!

"Listen now, O son of Virochana, to the demerits of those that are never

forgiving! The man of wrath who, surrounded by darkness, always

inflicteth, by help of his own energy, various kinds of punishment on

persons whether they deserve them or not, is necessarily separated from

his friends in consequence of that energy of his. Such a man is hated by

both relatives and strangers. Such a man, because he insulteth others,

suffereth loss of wealth and reapeth disregard and sorrow and hatred and

confusion and enemies. The man of wrath, in consequence of his ire,

inflicteth punishments on men and obtaineth (in return) harsh words. He

is divested of his prosperity soon and even of life, not to say, of

friends and relatives. He that putteth forth his might both upon his

benefactor and his foe, is an object of alarm to the world, like a snake

that hath taken shelter in a house, to the inmates thereof. What

prosperity can he have who is an object of alarm to the world? People

always do him an injury when they find a hole. Therefore, should men

never exhibit might in excess nor forgiveness on all occasions. One

should put forth his might and show his forgiveness on proper occasions.

He that becometh forgiving at the proper time and harsh and mighty also

at the proper time, obtaineth happiness both in this world and the other.

"'I shall now indicate the occasions in detail of forgiveness, as laid

down by the learned, and which should ever be observed by all. Hearken

unto me as I speak! He that hath done thee a service, even if he is

guilty of a grave wrong unto thee, recollecting his former service,

shouldst thou forgive that offender. Those also that have become

offenders from ignorance and folly should be forgiven for learning and

wisdom are not always easily attainable by man. They that having offended

thee knowingly, plead ignorance should be punished, even if their

offences be trivial. Such crooked men should never be pardoned. The first

offence of every creature should be forgiven. The second offence,

however, should be punished, even if it be trivial. If, however, a person

commiteth an offence unwillingly, it hath been said that examining his

plea well by a judicious enquiry, he should be pardoned. Humility may

vanquish might, humility may vanquish weakness. There is nothing that

humility may not accomplish. Therefore, humility is truly fiercer (than

it seemeth)! One should act with reference to place and time, taking note

of his own might or weakness. Nothing can succeed that hath been

undertaken without reference to place and time. Therefore, do thou ever

wait for place and time! Sometimes offenders should be forgiven from fear

of the people. These have been declared to be times of forgiveness. And

it hath been said that on occasions besides these, might should be put

forth against transgressors.'

"Draupadi continued, 'I, therefore, regard, O king, that the time hath

come for thee to put forth thy might! Unto those Kurus the covetous sons

of Dhritarashtra who injure us always, the present is not the time for

forgiveness! It behoveth thee to put forth thy might. The humble and

forgiving person is disregarded; while those that are fierce persecute

others. He, indeed, is a king who hath recourse to both, each according

to its time!'"

SECTION XXIX

Yudhishthira said, 'Anger is the slayer of men and is again their

prosperor. Know this, O thou possessed of great wisdom, that anger is the

root of all prosperity and all adversity. O thou beautiful one, he that

suppresseth his anger earneth prosperity. That man, again, who always

giveth way to anger, reapeth adversity from his fierce anger. It is seen

in this world that anger is the cause of destruction of every creature.

How then can one like me indulge his anger which is so destructive of the

world? The angry man commiteth sin. The angry man killeth even his

preceptors. The angry man insulteth even his superiors in harsh words.

The man that is angry faileth to distinguish between what should be said

and what should not. There is no act that an angry man may not do, no

word that an angry man may not utter. From anger a man may slay one that

deserveth not to be slain, and may worship one that deserveth to be

slain. The angry man may even send his own soul to the regions of Yama.

Beholding all these faults, the wise control their anger, desirous of

obtaining high prosperity both in this and the other world. It is for

this that they of tranquil souls have banished wrath. How can one like us

indulge in it then? O daughter of Drupada, reflecting upon all this, my

anger is not excited One that acteth not against a man whose wrath hath

been up, rescueth himself as also others from great fear. In fact, he may

be regarded to be the physician of the two (viz., himself and angry man).

If a weak man, persecuted by others, foolishly becometh angry towards men

that are mightier than he, he then becometh himself the cause of his own

destruction. And in respect of one who thus deliberately throweth away

his life, there are no regions hereafter to gain. Therefore, O daughter

of Drupada, it hath been said that a weak man should always suppress his

wrath. And the wise man also who though presecuted, suffereth not his

wrath to be roused, joyeth in the other world--having passed his

persecutor over in indifference. It is for this reason hath it been said

that a wise man, whether strong or weak, should ever forgive his

persecutor even when the latter is in the straits. It is for this, O

Krishna, that the virtuous applaud them that have conquered their wrath.

Indeed, it is the opinion of the virtuous that the honest and forgiving

man is ever victorious. Truth is more beneficial than untruth; and

gentleness than cruel behaviour. How can one like me, therefore, even for

the purpose of slaying Duryodhana, exhibit anger which hath so many

faults and which the virtuous banish from their souls? They that are

regarded by the learned of foresight, as possessed of (true) force of

character, are certainly those who are wrathful in outward show only. Men

of learning and of true insight call him to be possessed of force of

character who by his wisdom can suppress his risen wrath. O thou of fair

hips, the angry man seeth not things in their true light. The man that is

angry seeth not his way, nor respecteth persons. The angry man killeth

even those that deserve not to be killed. The man of wrath slayeth even

his preceptors. Therefore, the man possessing force of character should

ever banish wrath to a distance. The man that is overwhelmed with wrath

acquireth not with ease generosity, dignity, courage, skill, and other

attributes belonging to real force of character. A man by forsaking anger

can exhibit proper energy, whereas, O wise one, it is highly difficult

for the angry man to exhibit his energy at the proper time! The ignorant

always regard anger as equivalent to energy. Wrath, however hath been

given to man for the destruction of the world. The man, therefore, who

wisheth to behave properly, must ever forsake anger. Even one who hath

abandoned the excellent virtues of his own order, it is certain,

indulgeth in wrath (if behaveth properly). If fools, of mind without

light, transgress in every respect, how, O faultless one, can one like me

transgress (like them)? If amongst men there were not persons equal unto

the earth in forgiveness, there would be no peace among men but continued

strife caused by wrath. If the injured return their injuries, if one

chastised by his superior were to chastise his superior in return, the

consequence would be the destruction of every creature, and sin also

would prevail in the world. If the man who hath ill speeches from

another, returneth those speeches afterwards; if the injured man

returneth his injuries: if the chastised person chastiseth in return; if

fathers slay sons, and sons fathers and if husbands slay wives, and wives

husbands; then, O Krishna, how can birth take place in a world where

anger prevaileth so! For, O thou of handsome face, know that the birth of

creatures is due to peace! If the kings also, O Draupadi, giveth way to

wrath, his subjects soon meet with destruction. Wrath, therefore, hath

for its consequence the destruction and the distress of the people. And

because it is seen that there are in the world men who are forgiving like

the Earth, it is therefore that creatures derive their life and

prosperity. O beautiful one, one should forgive under every injury. It

hath been said that the continuation of species is due to man being

forgiving. He, indeed, is a wise and excellent person who hath conquered

his wrath and who showeth forgiveness even when insulted, oppressed, and

angered by a strong person. The man of power who controleth his wrath,

hath (for his enjoyment) numerous everlasting regions; while he that is

angry, is called foolish, and meeteth with destruction both in this and

the other world. O Krishna, the illustrious and forgiving Kashyapa hath,

in this respect, sung the following verses in honour of men that are ever

forgiving, 'Forgiveness is virtue; forgiveness is sacrifice, forgiveness

is the Vedas, forgiveness is the Shruti. He that knoweth this is capable

of forgiving everything. Forgiveness is Brahma; forgiveness is truth;

forgiveness is stored ascetic merit; forgiveness protecteth the ascetic

merit of the future; forgiveness is asceticism; forgiveness is holiness;

and by forgiveness is it that the universe is held together. Persons that

are forgiving attain to the regions obtainable by those that have

preformed meritorious sacrifices, or those that are well-conversant with

the Vedas, or those that have high ascetic merit. Those that perform

Vedic sacrifices as also those that perform the meritorious rites of

religion obtain other regions. Men of forgiveness, however, obtain those

much-adored regions that are in the world of Brahma. Forgiveness is the

might of the mighty; forgiveness is sacrifice; forgiveness is quiet of

mind. How, O Krishna, can one like us abandon forgiveness, which is such,

and in which are established Brahma, and truth, and wisdom and the

worlds? The man of wisdom should ever forgive, for when he is capable of

forgiving everything, he attaineth to Brahma. The world belongeth to

those that are forgiving; the other world is also theirs. The forgiving

acquire honours here, and a state of blessedness hereafter. Those men

that ever conquer their wrath by forgiveness, obtain the higher regions.

Therefore hath it been said that forgiveness is the highest virtue.'

Those are the verses sung by Kashyapa in respect of those that are

everforgiving. Having listened, O Draupadi, to these verses in respect of

forgiveness, content thyself! Give not way to thy wrath! Our grandsire,

the son of Santanu, will worship peace; Krishna, the son of Devaki, will

worship peace; the preceptor (Drona) and Vidura called Kshatri will both

speak of peace; Kripa and Sanjaya also will preach peace. And Somadatta

and Yuyutshu and Drona's son and our grandsire Vyasa, every one of them

speaketh always of peace. Ever urged by these towards peace, the king

(Dhritarashtra) will, I think, return us our kingdom. If however, he

yieldeth to temptation, he will meet with destruction. O lady, a crisis

hath come in the history of Bharatas for plunging them into calamity!

This hath been my certain conclusion from some time before! Suyodhana

deserveth not the kingdom. Therefore hath he been unable to acquire

forgiveness. I, however, deserve the sovereignty and therefore is it that

forgiveness hath taken possession of me. Forgiveness and gentleness are

the qualities of the self-possessed. They represent eternal virtue. I

shall, therefore, truly adopt those qualities."

SECTION XXX

"Draupadi said, 'I bow down unto Dhatri and Vidhatri who have thus

clouded thy sense! Regarding the burden (thou art to bear) thou thinkest

differently from the ways of thy fathers and grand-fathers! Influenced by

acts men are placed in different situations of life. Acts, therefore,

produce consequences that are inevitable; emancipation is desired from

mere folly. It seemeth that man can never attain prosperity in this world

by virtue, gentleness, forgiveness, straight-forwardness and fear of

censure! If this were not so, O Bharata, this insufferable calamity would

never have overtaken thee who art so undeserving of it, and these thy

brothers of great energy! Neither in those days of prosperity nor in

these days of thy adversity, thou, O Bharata, hath ever known anything so

dear to thee as virtue, which thou hast even regarded as dearer to thee

than life? That thy kingdom is for virtue alone, that thy life also is

for virtue alone, is known to Brahmanas and thy superiors and even the

celestials! I think thou canst abandon Bhimasena and Arjuna and these

twin sons of Madri along with myself but thou canst not abandon virtue! I

have heard that the king protecteth virtue; and virtue, protected by him,

protecteth him (in return)! I see, however, that virtue protecteth thee

not! Like the shadow pursuing a man, thy heart, O tiger among men, with

singleness of purpose, ever seeketh virtue. Thou hast never disregarded

thy equals, and inferiors and superiors. Obtaining even the entire world,

thy pride never increased! O son of Pritha, thou ever worshippest

Brahmanas, and gods, and the Pitris, with Swadhas, and other forms of

worship! O son of Pritha, thou hast ever gratified the Brahmanas by

fulfilling every wish of theirs! Yatis and Sannyasins and mendicants of

domestic lives have always been fed in thy house from off plates of gold

where I have distributed (food) amongst them. Unto the Vanaprasthas thou

always givest gold and food. There is nothing in thy house thou mayest

not give unto the Brahmanas! In the Viswadeva sacrifice, that is, for thy

peace, performed in thy house, the things consecrated are first offered

unto guests and all creatures while thou livest thyself with what

remaineth (after distribution)! Ishtis Pashubandhas, sacrifices for

obtaining fruition of desire, the religions rites of (ordinary)

domesticity, Paka sacrifices, and sacrifices of other kinds, are ever

performed in thy house. Even in this great forest, so solitary and

haunted by robbers, living in exile, divested of thy kingdom, thy virtue

hath sustained no diminution! The Aswamedha, the Rajasuya, the Pundarika,

and Gosava, these grand sacrifices requiring large gifts have all been

performed by thee! O monarch, impelled by a perverse sense during that

dire hour of a losing match at dice, thou didst yet stake and loss thy

kingdom, thy wealth, thy weapons, thy brothers, and myself! Simple,

gentle, liberal, modest, truthful, how, O king could thy mind be

attracted to the vice of gambling? I am almost deprived of my sense, O

king, and my heart is overwhelmed with grief, beholding this thy

distress, and this thy calamity! An old history is cited as an

illustration for the truth that men are subjects to the will of God and

never to their own wishes! The Supreme Lord and Ordainer of all ordaineth

everything in respect of the weal and woe, the happiness and misery, of

all creatures, even prior to their births guided by the acts of each,

which are even like a seed (destined to sprout forth into the tree of

life). O hero amongst men, as a wooden doll is made to move its limbs by

the wire-puller, so are creatures made to work by the Lord of all. O

Bharata, like space that covereth every object, God, pervading every

creature, ordaineth its weal or woe. Like a bird tied with a string,

every creature is dependent on God. Every one is subject to God and none

else. No one can be his own ordainer. Like a pearl on its string, or a

bull held fast by the cord passing through its nose, or a tree fallen

from the bank into the middle of the stream, every creature followeth the

command of the Creator, because imbued with His Spirit and because

established in Him. And man himself, dependent on the Universal Soul,

cannot pass a moment independently. Enveloped in darkness, creatures are

not masters of their own weal or woe. They go to heaven or hell urged by

God Himself. Like light straws dependent on strong winds, all creatures,

O Bharatas, are dependent on God! And God himself, pervading all

creatures and engaged in acts right and wrong, moveth in the universe,

though none can say This is God! This body with its physical attributes

is only the means by which God--the Supreme Lord of all maketh (every

creature) to reap fruits that are good or bad. Behold the power of

illusion that hath been spread by God, who confounding with his illusion,

maketh creatures slay their fellows! Truth-knowing Munis behold those

differently. They appear to them in a different light, even like the rays

of the Sun (which to ordinary eyes are only a pencil of light, while to

eyes more penetrating seem fraught with the germs of food and drink).

Ordinary men behold the things of the earth otherwise. It is God who

maketh them all, adopting different processes in their creation and

destruction. And, O Yudhishthira, the Self-create Grandsire, Almighty

God, spreading illusion, slayeth his creatures by the instrumentality of

his creatures, as one may break a piece of inert and senseless wood with

wood, or stone with stone, or iron with iron. And the Supreme Lord,

according to his pleasure, sporteth with His creatures, creating and

destroying them, like a child with his toy (of soft earth). O king, it

doth seem to me that God behaveth towards his creatures like a father or

mother unto them. Like a vicious person, He seemeth to bear himself

towards them in anger! Beholding superior and well-behaved and modest

persons persecuted, while the sinful are happy, I am sorely troubled.

Beholding this thy distress and the prosperity of Suyodhana, I do not

speak highly of the Great Ordainer who suffereth such inequality! O sir,

what fruits doth the Great Ordainer reap by granting prosperity to

Dhritarashtra's son who transgresseth the ordinances, who is crooked and

covetous, and who injureth virtue and religion! If the act done pursueth

the doer and none else, then certainly it is God himself who is stained

with the sin of every act. If however, the sin of an act done doth not

attach to the doer, then (individual) might (and not God) is the true

cause of acts, and I grieve for those that have no might!'"