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

SECTION XXXI

"Yudhishthira said, 'Thy speech, O Yajnaseni, is delightful, smooth and

full of excellent phrases. We have listened to it (carefully). Thou

speakest, however, the language of atheism. O princess, I never act,

solicitous of the fruits of my actions. I give away, because it is my

duty to give; I sacrifice because it is my duty to sacrifice! O Krishna,

I accomplish to the best of my power whatever a person living in

domesticity should do, regardless of the fact whether those acts have

fruits or not. O thou of fair hips, I act virtuously, not from the desire

of reaping the fruits of virtue, but of not transgressing the ordinances

of the Veda, and beholding also the conduct of the good and wise! My

heart, O Krishna, is naturally attracted towards virtue. The man who

wisheth to reap the fruits of virtue is a trader in virtue. His nature is

mean and he should never be counted amongst the virtuous. Nor doth he

ever obtain the fruits of his virtues! Nor doth he of sinful heart, who

having accomplished a virtuous act doubteth in his mind, obtain the

fruits of his act, in consequence of that scepticism of his! I speak unto

thee, under the authority of the Vedas, which constitute the highest

proof in such matters, that never shouldst thou doubt virtue! The man

that doubteth virtue is destined to take his birth in the brute species.

The man of weak understanding who doubteth religion, virtue or the words

of the Rishis, is precluded from regions of immortality and bliss, like

Sudras from the Vedas! O intelligent one, if a child born of a good race

studieth the Vedas and beareth himself virtuously, royal sages of

virtuous behaviour regard him as an aged sage (not withstanding his

years)! The sinful wretch, however, who doubteth religion and

transgresseth the scriptures, is regarded as lower even than Sudras and

robbers! Thou hast seen with thy own eyes the great ascetic Markandeya of

immeasurable soul come to us! It is by virtue alone that he hath acquired

immortality in the flesh. Vyasa, and Vasistha and Maitreya, and Narada

and Lomasa, and Suka, and other Rishis have all, by virtue alone, become

of pure soul! Thou beholdest them with thy own eyes as furnished with

prowess of celestial asceticism, competent to curse or bless (with

effect), and superior to the very gods! O sinless one, these all, equal

to the celestials themselves, behold with their eyes what Is written in

the Vedas, and describe virtue as the foremost duty! It behoveth thee

not, therefore, O amiable Queen, to either doubt or censure God or act,

with a foolish heart. The fool that doubteth religion and disregardeth

virtue, proud of the proof derived from his own reasoning, regardeth not

other proofs and holdeth the Rishis, who are capable of knowing the

future as present as mad men. The fool regardeth only the external world

capable of gratifying his senses, and is blind to everything else. He

that doubteth religion hath no expiation for his offence. That miserable

wretch is full of anxiety and acquireth not regions of bliss hereafter. A

rejector of proofs, a slanderer of the interpretation of the Vedic

scriptures, a transgressor urged by lust and covetousness, that fool

goeth to hell. O amiable one, he on the other hand, who ever cherisheth

religion with faith, obtaineth eternal bliss in the other world. The fool

who cherisheth not religion, transgressing the proofs offered by the

Rishis, never obtaineth prosperity in any life, for such transgression of

the scriptures. It is certain, O handsome one, that with respect to him

who regardeth not the words of the Rishis or the conduct of the virtuous

as proof, neither this nor the other world existeth. Doubt not, O

Krishna, the ancient religion that is practised by the good and framed by

Rishis of universal knowledge and capable of seeing all things! O

daughter of Drupada, religion is the only raft for those desirous of

going to heaven, like a ship to merchants desirous of crossing the ocean.

O thou faultless one, if the virtues that are practised by the virtuous

had no fruits, this universe then would be enveloped in infamous

darkness. No one then would pursue salvation, no one would seek to

acquire knowledge not even wealth, but men would live like beasts. If

asceticism, the austerities of celibate life, sacrifices, study of the

Vedas, charity, honesty,--these all were fruitless, men would not have

practised virtue generation after generation. If acts were all fruitless,

a dire confusion would ensue. For what then do Rishis and gods and

Gandharvas and Rakshasas who are all independent of human conditions,

cherish virtue with such affection? Knowing it for certain that God is

the giver of fruits in respect of virtue, they practise virtue in this

world. This, O Krishna, is the eternal (source of) prosperity. When the

fruits of both knowledge and asceticism are seen, virtue and vice cannot

be fruitless. Call to thy mind, O Krishna, the circumstances of thy own

birth as thou that heard of them, and recall also the manner in which

Dhrishtadyumna of great prowess was born! These, O thou of sweet smiles,

are the best proofs (of the fruits of virtue)! They that have their minds

under control, reap the fruits of their acts and are content with little.

Ignorant fools are not content with even that much they get (here),

because they have no happiness born of virtue to acquire to in the world

hereafter. The fruitlessness of virtuous acts ordained in the Vedas, as

also of all transgressions, the origin and destruction of acts are, O

beautiful one, mysterious even to the gods. These are not known to any

body and everybody. Ordinary men are ignorant in respect of these. The

gods keep up the mystery, for the illusion covering the conduct of the

gods is unintelligible. Those regenerate ones that have destroyed all

aspirations, that have built all their hopes on vows and asceticism, that

have burnt all their sins and have acquired minds where quest and peace

and holiness dwell, understand all these. Therefore, though you mayst not

see the fruits of virtue, thou shouldst not yet doubt religion or gods.

Thou must perform sacrifices with a will, and practise charity without

insolence. Acts in this world have their fruits, and virtue also is

eternal. Brahma himself told this unto his (spiritual) sons, as testified

to by Kashyapa. Let thy doubt, therefore, O Krishna, be dispelled like

mist. Reflecting upon all this, let thy scepticism give way to faith.

Slander not God, who is the lord of all creatures. Learn how to know him.

Bow down unto him. Let not thy mind be such. And, O Krishna, never

disregard that Supreme Being through whose grace mortal man, by piety,

acquireth immortality!'"

SECTION XXXII

"Draupadi said, 'I do not ever disregard or slander religion, O son of

Pritha! Why should I disregard God, the lord of all creatures? Afflicted

with woe, know me, O Bharata, to be only raving I will once more indulge

in lamentations; listen to me with attention O persecutor of all enemies,

every conscious creature should certainly act in this world. It is only

the immobile, and not other creatures, that may live without acting. The

calf, immediately after its birth, sucketh the mothers' teat. Persons

feel pain in consequence of incantations performed with their statues. It

seemeth, therefore, O Yudhishthira, that creatures derive the character

of their lives from their acts of former lives. Amongst mobile creatures

man differeth in this respect that he aspireth, O bull of the Bharata

race, to affect his course of life in this and the other world by means

of his acts. Impelled by the inspiration of a former life, all creatures

visibly (reap) in this world the fruits of their acts. Indeed, all

creatures live according to the inspiration of a former life, even the

Creator and the Ordainer of the universe, like a crane that liveth on the

water (untaught by any one.) If a creature acteth not, its course of life

is impossible. In the case of a creature, therefore, there must be action

and not inaction. Thou also shouldest act, and not incur censure by

abandoning action. Cover thyself up, as with an armour, with action.

There may or may not be even one in a thousand who truly knoweth the

utility of acts or work. One must act for protecting as also increasing

his wealth; for if without seeking to earn, one continueth to only spend,

his wealth, even if it were a hoard huge as Himavat, would soon be

exhausted. All the creatures in the world would have been exterminated,

if there were no action. If also acts bore no fruits, creatures would

never have multiplied. It is even seen that creatures sometimes perform

acts that have no fruits, for without acts the course of life itself

would be impossible. Those persons in the world who believe in destiny,

and those again who believe in chance, are both the worst among men.

Those only that believe in the efficacy of acts are laudable. He that

lieth at ease, without activity, believing in destiny alone, is soon

destroyed like an unburnt earthen pot in water. So also he that believeth

in chance, i.e., sitteth inactive though capable of activity liveth not

long, for his life is one of weakness and helplessness. If any person

accidentally acquireth any wealth, it is said he deriveth it from chance,

for no one's effort hath brought about the result. And, O son of Pritha,

whatever of good fortune a person obtaineth in consequence of religious

rites, that is called providential. The fruit, however that a person

obtaineth by acting himself, and which is the direct result of those acts

of his, is regarded as proof of personal ability. And, O best of men,

know that the wealth one obtaineth spontaneously and without cause is

said to be a spontaneous acquisition. Whatever is thus obtained by

chance, by providential dispensation, spontaneously, of as the result of

one's acts is, however, the consequence of the acts of a former life. And

God, the Ordainer of the universe, judging according to the acts of

former lives, distributeth among men their portions in this world.

Whatever acts, good or bad, a person performeth, know that they are the

result of God's, arrangements agreeably to the acts of a former life.

This body is only the instruments in the hands of God, for doing the acts

that are done. Itself, inert, it doth as God urgeth it to do. O son of

Kunti, it is the Supreme Lord of all who maketh all creatures do what

they do. The creatures themselves are inert. O hero, man, having first

settled some purpose in his mind, accomplisheth it, himself working with

the aid of his intelligence. We, therefore, say that man is himself the

cause (of what he doeth). O bull among men, it is impossible to number

the acts of men, for mansions and towns are the result of man's acts.

Intelligent men know, by help of their intellect, that oil may be had

from sesame, curds from milk, and that food may be cooked by means of

igniting fuel. They know also the means for accomplishing all these. And

knowing them, they afterwards set themselves, with proper appliances, to

accomplish them. And creatures support their lives by the results

achieved in these directions by their own acts. If a work is executed by

a skilled workman, it is executed well. From differences (in

characteristics), another work may be said to be that of an unskilful

hand. If a person were not, in the matter of his acts, himself the cause

thereof, then sacrifices would not bear any fruits in his case nor would

any body be a disciple or a master. It is because a person is himself the

cause of his work that he is applauded when he achieved success. So the

doer is censured if he faileth. If a man were not himself the cause of

his acts, how would all this be justified? Some say that everything is

the result of Providential dispensation; others again, that this is not

so, but that everything which is supposed to be the result of destiny or

chance is the result of the good or the bad acts of former lives. It is

seen, possessions are obtained from chance, as also from destiny

Something being from destiny and something from chance, something is

obtained by exertion. In the acquisition of his objects, there is no

fourth cause in the case of man. Thus say those that are acquainted with

truth and skilled in knowledge. If, however, God himself were not the

giver of good and bad fruits, then amongst creatures there would not be

any that was miserable. If the effect of former acts be a myth, then all

purposes for which man would work should be successful. They, therefore,

that regard the three alone (mentioned above) as the doors of all success

and failure in the world, (without regarding the acts of former life),

are dull and inert like the body itself. For all this, however, a person

should act. This is the conclusion of Manu himself. The person that doth

not act, certainly succumbeth, O Yudhishthira. The man of action in this

world generally meeteth with success. The idle, however, never achieveth

success. If success, becometh impossible, then should one seek to remove

the difficulties that bar his way to success. And, O king, if a person

worketh (hard), his debt (to the gods) is cancelled (whether he achieveth

success or not). The person that is idle and lieth at his length, is

overcome by adversity; while he that is active and skillful is sure to

reap success and enjoy prosperity. Intelligent persons engaged in acts

with confidence in themselves regard all who are diffident as doubting

and unsuccessful. The confident and faithful, however, are regarded by

them as successful. And this moment misery hath overtaken us. If,

however, thou betakest to action, that misery will certainly be removed.

If thou meetest failure, then that will furnish a proof unto thee and

Vrikodara and Vivatsu and the twins (that ye are unable to snatch the

kingdom from the foe). The acts of others, it is seen, are crowned with

success. It is probable that ours also will be successful. How can one

know beforehand what the consequence will be? Having exerted thyself thou

wilt know what the fruit of thy exertion will be. The tiller tilleth with

the plough the soil and soweth the seeds thereon. He then sitteth silent,

for the clouds (after that) are the cause that would help the seeds to

grow into plants. If however, the clouds favour him not, the tiller is

absolved from all blame. He sayeth unto himself, 'What others do, I have

done. If, notwithstanding this, I meet with failure, no blame can attach

to me.' Thinking so, he containeth himself and never indulgeth in

self-reproach. O Bharata, no one should despair saying, 'Oh, I am acting,

yet success is not mine! For there are two other causes, besides

exertion, towards success. Whether there be success or failure, there

should be no despair, for success in acts dependeth upon the union; of

many circumstances. If one important element is wanting, success doth not

become commensurate, or doth not come at all. If however, no exertion is

made, there can be no success. Nor is there anything to applaud in the

absence of all exertion. The intelligent, aided by their intelligence,

and according to their full might bring place, time, means, auspicious

rites, for the acquisition of prosperity. With carefulness and vigilance

should one set himself to work, his chief guide being his prowess. In the

union of qualities necessary for success in work, prowess seemeth to be

the chief. When the man of intelligence seeth his enemy superior to him

in many qualities, he should seek the accomplishment of his purposes by

means, of the arts of conciliation and proper appliances. He should also

wish evil unto his foe and his banishment. Without speaking of mortal

man, if his foe were even the ocean or the hills, he should be guided by

such motives. A person by his activity in searching for the holes of his

enemies, dischargeth his debt to himself as also to his friends. No man

should ever disparage himself for the man that disparageth himself never

earneth high prosperity. O Bharata, success in this world is attainable

on such conditions! In fact, success in the World is said to depend on

acting according to time and circumstances. My father formerly kept a

learned Brahmana with him. O bull of the Bharata race, he said all this

unto my father. Indeed, these instructions as to duty, uttered by

Vrihaspati himself, were first taught to my brothers. It was from them

that I heard these afterwards while in my father's house. And, O

Yudhishthira, while at intervals of business, I went out (of the inner

apartments) and sat on the lap of my father, that learned Brahmana used

to recite unto me these truths, sweetly consoling me therewith!"

SECTION XXXIII

'Vaisampayana said, "Hearing these words of Yajnaseni, Bhimasena, sighing

in wrath, approached the king and addressed him, saying, 'Walk, O

monarch, in the customary path trodden by good men, (before thee) in

respect of kingdoms. What do we gain by living in the asylum of ascetics,

thus deprived of virtue, pleasure, and profit? It is not by virtue, nor

by honesty, nor by might, but by unfair dice, that our kingdom hath been

snatched by Duryodhana. Like a weak offal-eating jackal snatching the

prey from mighty lions, he hath snatched away our kingdom. Why, O

monarch, in obedience to the trite merit of sticking to a promise, dost

thou suffer such distress, abandoning that wealth which is the source of

both virtue and enjoyments? It was for thy carelessness, O king, that our

kingdom protected by the wielder of the Gandiva and therefore, incapable

of being wrested by Indra himself, was snatched from us in our very

sight. It was for thee, O monarch, that, ourselves living, our prosperity

was snatched away from us like a fruit from one unable to use his arms,

or like kine from one incapable of using his legs. Thou art faithful in

the acquisition of virtue. It was to please thee, O Bharata, that we have

suffered ourselves to be overwhelmed with such dire calamity. O bull of

the Bharata race, it was because we were subject to thy control that we

are thus tearing the hearts of our friends and gratifying our foes. That

we did not, in obedience to thee, even then slay the sons of

Dhritarashtra, is an act of folly on our part that grieveth me sorely.

This thy abode, O king, in the woods, like that of any wild animal, is

what a man of weakness alone would submit to. Surely, no man of might

would ever lead such a life. This thy course of life is approved neither

by Krishna, nor Vibhatsu, nor by Abhimanyu, nor by the Srinjayas, nor by

myself, nor by the sons of Madri. Afflicted with the vows, thy cry is

Religion! Religion! Hast thou from despair been deprived of thy

manliness? Cowards alone, unable to win back their prosperity, cherish

despair, which is fruitless and destructive of one's purposes. Thou hast

ability and eyes. Thou seest that manliness dwelleth in us. It is because

thou hast adopted a life of peace that thou feelest not this distress.

These Dhritarashtras regard us who are forgiving, as really incompetent.

This, O king, grieveth me more than death in battle. If we all die in

fair fight without turning our backs on the foe, even that would be

better than this exile, for then we should obtain regions of bliss in the

other world. Or, if, O bull of the Bharata race, having slain them all,

we acquire the entire earth, that would be prosperity worth the trial. We

who ever adhere to the customs of our order, who ever desire grand

achievements, who wish to avenge our wrongs, have this for our bounden

duty. Our kingdom wrested from us, if we engage in battle, our deeds when

known to the world will procure for us fame and not slander. And that

virtue, O king, which tortureth one's own self and friends, is really no

virtue. It is rather vice, producing calamities. Virtue is sometimes also

the weakness of men. And though such a man might ever be engaged in the

practice of virtue, yet both virtue and profit forsake him, like pleasure

and pain forsaking a person that is dead. He that practiseth virtue for

virtue's sake always suffereth. He can scarcely be called a wise man, for

he knoweth not the purposes of virtue like a blind man incapable of

perceiving the solar light. He that regardeth his wealth to exist for

himself alone, scarcely understandeth the purposes of wealth. He is

really like a servant that tendeth kine in a forest. He again that

pursueth wealth too much without pursuing virtue and enjoyments,

deserveth to be censured and slain by all men. He also that ever pursueth

enjoyments without pursuing virtue and wealth, loseth his friends and

virtue and wealth also. Destitute of virtue and wealth such a man,

indulging in pleasure at will, at the expiration of his period of

indulgence, meeteth with certain death, like a fish when the water in

which it liveth hath been dried up. It is for these reasons that they

that are wise are ever careful of both virtue and wealth, for a union of

virtue and wealth is the essential requisite of pleasure, as fuel is the

essential requisite of fire. Pleasure hath always virtue for its root,

and virtue also is united with pleasure. Know, O monarch, that both are

dependent on each other like the ocean and the clouds, the ocean causing

the clouds and the clouds filling the ocean. The joy that one feeleth in

consequence of contact with objects of touch or of possession of wealth,

is what is called pleasure. It existeth in the mind, having no corporeal

existence that one can see. He that wisheth (to obtain) wealth, seeketh

for a large share of virtue to crown his wish with success. He that

wisheth for pleasure, seeketh wealth, (so that his wish may be realised).

Pleasure however, yieldeth nothing in its turn. One pleasure cannot lead

to another, being its own fruit, as ashes may be had from wood, but

nothing from those ashes in their turn. And, O king, as a fowler killeth

the birds we see, so doth sin slay the creatures of the world. He,

therefore, who misled by pleasure or covetousness, beholdeth not the

nature of virtue, deserveth to be slain by all, and becometh wretched

both here and here-after. It is evident, O king, that thou knowest that

pleasure may be derived from the possession of various objects of

enjoyment. Thou also well knowest their ordinary states, as well as the

great changes they undergo. At their loss or disappearance occasioned by

decrepitude or death, ariseth what is called distress. That distress, O

king, hath now overtaken us. The joy that ariseth from the five senses,

the intellect and the heart, being directed to the objects proper to

each, is called pleasure. That pleasure, O king, is, as I think, one of

the best fruits of our actions.

"Thus, O monarch, one should regard virtue, wealth and pleasure one after

another. One should not devote one self to virtue alone, nor regard

wealth as the highest object of one's wishes, nor pleasure, but should

ever pursue all three. The scriptures ordain that one should seek virtue

in the morning, wealth at noon, and pleasure in the evening. The

scriptures also ordain that one should seek pleasure in the first portion

of life, wealth in the second, and virtue in the last. And, O thou

foremost of speakers, they that are wise and fully conversant with proper

division of time, pursue all three, virtue, wealth, and pleasure,

dividing their time duly. O son of the Kuru race, whether independence of

these (three), or their possession is the better for those that desire

happiness, should be settled by thee after careful thought. And thou

shouldst then, O king, unhesitatingly act either for acquiring them, or

abandoning them all. For he who liveth wavering between the two

doubtingly, leadeth a wretched life. It is well known that thy behaviour

is ever regulated by virtue. Knowing this thy friends counsel thee to

act. Gift, sacrifice, respect for the wise, study of the Vedas, and

honesty, these, O king, constitute the highest virtue and are efficacious

both here and hereafter. These virtues, however, cannot be attained by

one that hath no wealth, even if, O tiger among men, he may have infinite

other accomplishments. The whole universe, O king, dependeth upon virtue.

There is nothing higher than virtue. And virtue, O king, is attainable by

one that hath plenty of wealth. Wealth cannot be earned by leading a

mendicant life, nor by a life of feebleness. Wealth, however, can be

earned by intelligence directed by virtue. In thy case, O king, begging,

which is successful with Brahmanas, hath been forbidden. Therefore, O

bull amongst men, strive for the acquisition of wealth by exerting thy

might and energy. Neither mendicancy, nor the life of a Sudra is what is

proper for thee. Might and energy constitute the virtue of the Kshatriya

in especial. Adopt thou, therefore, the virtue of thy order and slay the

enemies. Destroy the might of Dhritarashtra's sons, O son of Pritha, with

my and Arjuna's aid. They that are learned and wise say that sovereignty

is virtue. Acquire sovereignty, therefore, for it behoveth thee not to

live in a state of inferiority. Awake, O king, and understand the eternal

virtues (of the order). By birth thou belongest to an order whose deeds

are cruel and are a source of pain to man. Cherish thy subjects and reap

the fruit thereof. That can never be a reproach. Even this, O king, is

the virtue ordained by God himself for the order to which thou belongest!

If thou tallest away therefrom, thou wilt make thyself ridiculous.

Deviation from the virtues of one's own order is never applauded.

Therefore, O thou of the Kuru race, making thy heart what it ought to be,

agreeably to the order to which thou belongest, and casting away this

course of feebleness, summon thy energy and bear thy weight like one that

beareth it manfully. No king, O monarch, could ever acquire the

sovereignty of the earth or prosperity or affluence by means of virtue

alone. Like a fowler earning his food in the shape of swarms of little

easily-tempted game, by offering them some attractive food, doth one that

is intelligent acquire a kingdom, by offering bribes unto low and

covetous enemies. Behold, O bull among kings, the Asuras, though elder

brothers in possession of power and affluence, were all vanquished by the

gods through stratagem. Thus, O king, everything belongeth to those that

are mighty. And, O mighty-armed one, slay thy foes, having recourse to

stratagem. There is none equal unto Arjuna in wielding the bow in battle.

Nor is there anybody that may be equal unto me in wielding the mace.

Strong men, O monarch, engage in battle depending on their might, and not

on the force of numbers nor on information of the enemy's plans procured

through spies. Therefore, O son of Pandu exert thy might. Might is the

root of wealth. Whatever else is said to be its root is really not such.

As the shade of the tree in winter goeth for nothing, so without might

everything else becometh fruitless. Wealth should be spent by one who

wisheth to increase his wealth, after the manner, O son of Kunti, of

scattering seeds on the ground. Let there be no doubt then in thy mind.

Where, however, wealth that is more or even equal is not to be gained,

there should be no expenditure of wealth. For investment of wealth are

like the ass, scratching, pleasurable at first but painful afterwards.

Thus, O king of men, the person who throweth away like seeds a little of

his virtue in order to gain a larger measure of virtue, is regarded as

wise. Beyond doubt, it is as I say. They that are wise alienate the

friends of the foe that owneth such, and having weakened him by causing

those friends to abandon him thus, they then reduce him to subjection.

Even they that are strong, engage in battle depending on their courage.

One cannot by even continued efforts (uninspired by courage) or by the

arts of conciliation, always conquer a kingdom. Sometimes, O king, men

that are weak, uniting in large numbers, slay even a powerful foe, like

bees killing the despoiler of the honey by force of numbers alone. (As

regards thyself), O king, like the sun that sustaineth as well as slayeth

creatures by his rays, adopt thou the ways of the sun. To protect one's

kingdom and cherish the people duly, as done by our ancestors, O king,

is, it hath been heard by us, a kind of asceticism mentioned even in the

Vedas. By ascetism, O king, a Kshatriya cannot acquire such regions of

blessedness as he can by fair fight whether ending in victory or defeat.

Beholding, O king, this thy distress, the world hath come to the

conclusion that light may forsake the Sun and grace the Moon. And, O

king, good men separately as well as assembling together, converse with

one another, applauding thee and blaming the other. There is this,

moreover, O monarch, viz., that both the Kurus and the Brahmanas,

assembling together, gladly speak of thy firm adherence to truth, in that

thou hast never, from ignorance, from meanness, from covetousness, or

from fear, uttered an untruth. Whatever sin, O monarch, a king committeth

in acquiring dominion, he consumeth it all afterwards by means of

sacrifices distinguished by large gifts. Like the Moon emerging from the

clouds, the king is purified from all sins by bestowing villages on

Brahmanas and kine by thousands. Almost all the citizens as well as the

inhabitants of the country, young or old, O son of the Kuru race, praise

thee, O Yudhishthira! This also, O Bharata, the people are saying amongst

themselves, viz., that as milk in a bag of dog's hide, as the Vedas in a

Sudra, as truth in a robber, as strength in a woman, so is sovereignty in

Duryodhana. Even women and children are repeating this, as if it were a

lesson they seek to commit to memory. O represser of foes, thou hast

fallen into this state along with ourselves. Alas, we also are lost with

thee for this calamity of thine. Therefore, ascending in thy car

furnished with every implement, and making the superior Brahmanas utter

benedictions on thee, march thou with speed, even this very day, upon

Hastinapura, in order that thou mayst be able to give unto Brahmanas the

spoils of victory. Surrounded by thy brothers, who are firm wielders of

the bow, and by heroes skilled in weapons and like unto snakes of

virulent poison, set thou out even like the slayer Vritra surounded by

the Marutas. And, O son of Kunti, as thou art powerful, grind thou with

thy might thy weak enemies, like Indra grinding the Asuras; and snatch

thou from Dhritarashtra's son the prosperity he enjoyeth. There is no

mortal that can bear the touch of the shafts furnished with the feathers

of the vulture and resembling snakes of virulent poison, that would be

shot from the Gandiva. And, O Bharata, there is not a warrior, nor an

elephant, nor a horse, that is able to bear the impetus of my mace when I

am angry in battle. Why, O son of Kunti, should we not wrest our kingdom

from the foe, fighting with the aid of the Srinjayas and Kaikeyas, and

the bull of the Vrishni race? Why, O king, should we not succeed in

wresting the (sovereignty of the) earth that is now in the hands of the

foe, if, aided by a large force, we do but strive?"

SECTION XXXIV

Vaisampayana said, "Thus addressed by Bhimasena, the high-souled king

Ajatasatru firmly devoted to truth, mustering his patience, after a few

moments said these words, 'No doubt, O Bharata, all this is true. I

cannot reproach thee for thy torturing me thus by piercing me with thy

arrowy words. From my folly alone hath this calamity come against you. I

sought to cast the dice desiring to snatch from Dhritarashtra's son his

kingdom with the sovereignty. It was therefore that, that cunning

gambler--Suvala's son--played against me on behalf of Suyodhana. Sakuni,

a native of the hilly country, is exceedingly artful. Casting the dice in

the presence of the assembly, unacquainted as I am with artifices of any

kind, he vanquished me artfully. It is, therefore, O Bhimasena, that we

have been overwhelmed with this calamity. Beholding the dice favourable

to the wishes of Sakuni in odds and evens, I could have controlled my

mind. Anger, however, driveth off a person's patience. O child, the mind

cannot be kept under control when it is influenced by hauteur, vanity, or

pride. I do not reproach thee, O Bhimasena, for the words thou usest. I

only regard that what hath befallen us was pre-ordained. When king

Duryodhana, the son of Dhritarashtra, coveting our kingdom, plunged us

into misery and even slavery, then, O Bhima, it was Draupadi that rescued

us. When summoned again to the assembly for playing once more, thou

knowest as well as Arjuna what Dhritarashtra's son told me, in the

presence of all the Bharatas, regarding the stake for which we were to

play. His words were, O prince Ajatsatru, (if vanquished), thou shalt

have with all thy brothers, to dwell, to the knowledge of all men, for

twelve years in the forest of thy choice, passing the thirteenth year in

secrecy. If during the latter period, the spies of the Bharatas, hearing

of thee, succeed in discovering thee, thou shalt have again to live in

the forest for the same period, passing once more the last year in

secrecy. Reflecting upon this, pledge thyself to it. As regards myself, I

promise truly in this assembly of the Kurus, that if thou canst pass this

time confounding my spies and undiscovered by them, then, O Bharata, this

kingdom of the five rivers is once more thine. We also, O Bharata, if

vanquished by thee, shall, all of us, abandoning all our wealth, pass the

same period, according to the same rules. Thus addressed by the prince, I

replied unto him in the midst of all the Kurus, 'So be it!' The wretched

game then commenced. We were vanquished and have been exiled. It is for

this that we are wandering miserably over different woody regions

abounding with discomfort. Suyodhana, however, still dissatisfied, gave

himself up to anger, and urged the Kurus as also all those under his sway

to express their joy at our calamity. Having entered into such an

agreement in the presence of all good men, who dareth break it for the

sake of a kingdom on earth? For a respectable person, I think, even death

itself is lighter than the acquisition of sovereignty by an act of

transgression. At the time of the play, thou hadst desired to burn my

hands. Thou wert prevented by Arjuna, and accordingly didst only squeeze

thy own hands. If thou couldst do what thou hadst desired, could this

calamity befall us? Conscious of thy prowess, why didst thou not, O

Bhima, say so before we entered into such an agreement? Overwhelmed with

the consequence of our pledge, and the time itself having passed, what is

the use of thy addressing me these harsh words? O Bhima, this is my great

grief that we could not do anything even beholding Draupadi persecuted in

that way. My heart burneth as if I have drunk some poisonous liquid.

Having, however, given that pledge in the midst of the Kuru heroes, I am

unable to violate it now. Wait, O Bhima, for the return of our better

days, like the scatterer of seeds waiting for the harvest. When one that

hath been first injured, succeedeth in revenging himself upon his foe at

a time when the latter's enmity hath borne fruit and flowers, he is

regarded to have accomplished a great thing by his prowess. Such a brave

person earneth undying fame. Such a man obtaineth great prosperity. His

enemies bow down unto him, and his friends gather round him, like the

celestials clustering round Indra for protection. But know, O Bhima, my

promise can never be untrue. I regard virtue as superior to life itself

and a blessed state of celestial existence. Kingdom, sons, fame,

wealth,--all these do not come up to even a sixteenth part of truth.'

SECTION XXXV

Bhima said, 'O king, unsubstantial as thou art like froth, unstable like

a fruit (falling when ripe), dependent on time, and mortal, having

entered into an agreement in respect of time, which is infinite and

immeasurable, quick like a shaft or flowing like a stream, and carrying

everything before it like death itself, how canst regard it as available

by thee? How can he, O son of Kunti, wait whose life is shortened every

moment, even like a quantity of collyrium that is lessened each time a

grain is taken up by the needle? He only whose life is unlimited or who

knoweth with certitude what the period of his life is, and who knoweth

the future as if it were before his eyes, can indeed wait for the arrival

of (an expected) time. If we wait, O king, for thirteen years, that

period, shortening our lives, will bring us nearer to death. Death is

sure to overtake every creature having a corporeal existence. Therefore,

we should strive for the possession of our kingdom before we die. He that

faileth to achieve fame, by failing to chastise his foes, is like an

unclean thing. He is a useless burden on the earth like an incapacitated

bull and perisheth ingloriously. The man who, destitute of strength, and

courage, chastiseth not his foes, liveth in vain, I regard such a one as

low-born. Thy hand can rain gold; thy fame spreadeth over the whole

earth; slaying thy foes, therefore, in battle, enjoy thou the wealth

acquired by the might of thy arms. O repressor of all foes, O king, if a

man slaying his injurer, goeth the very day into hell, that hell becometh

heaven to him. O king, the pain one feeleth in having to suppress one's

wrath is more burning than fire itself. Even now I burn with it and

cannot sleep in the day or the night. This son of Pritha, called

Vibhatsu, is foremost in drawing the bow-string. He certainly burneth

with grief, though he liveth here like a lion in his den. This one that

desireth to slay without aid all wielders of the bow on earth, represseth

the wrath that riseth in his breast, like a mighty elephant. Nakula,

Sahadeva, and old Kunti--that mother of heroes, are all dumb, desiring to

please thee. And all our friends along with the Srinjayas equally desire

to please thee. I alone, and Prativindhya's mother speak unto thee

burning with grief. Whatever I speak unto thee is agreeable to all of

them, for all of them plunged in distress, eagerly wish for battle. Then,

O monarch, what more wretched a calamity can overtake us that our kingdom

should be wrested from us by weak and contemptible foes and enjoyed by

them? O king, from the weakness of thy disposition thou feelest shame in

violating thy pledge. But, O slayer of foes, no one applaudeth thee for

thus suffering such pain in consequence of the kindliness of thy

disposition. Thy intellect, O king, seeth not the truth, like that of a

foolish and ignorant person of high birth who hath committed the words of

the Vedas to memory without understanding their sense. Thou art kind like

a Brahmana. How hast thou been born in the Kshatriya order? They that are

born in the Kshatriya order are generally of crooked hearts. Thou hast

heard (recited) the duties of kings, as promulgated by Manu, fraught with

crookedness and unfairness and precepts opposed to tranquillity and

virtue. Why dost thou then, O king, forgive the wicked sons of

Dhritarashtra? Thou hast intelligence, prowess, learning and high birth.

Why dost thou then, O tiger among men, act in respect of thy duties, like

a huge snake that is destitute of motion? O son of Kunti, he that

desireth to conceal us, only wisheth to conceal the mountains of Himavat

by means of a handful of grass. O son of Pritha, known as thou art over

whole earth, thou wilt not be able to live unknown, like the sun that can

never course through the sky unknown to men. Like a large tree in a

well-watered region with spreading branches and flowers and leaves, or

like Indra's elephant, how will Jishnu live unknown? How also will these

children, the brothers, Nakula and Sahadeva, equal unto a couple of young

lions, both live in secret? How, O son of Pritha, will Krishna--the

daughter of Drupada--a princess and mother of heroes, of virtuous deeds

and known over all the world, live unknown? Me also, everybody knoweth

from my boyhood. I do not see how I can live unknown. As well mighty

mountains of Meru be sought to be concealed. Then, again, many kings had

been expelled by us from their kingdom. These kings and princes will all

follow the bad son of Dhritarashtra, for robbed and exiled by us, they

have not still become friendly. Desiring to do good unto Dhritarashtra,

they will certainly seek to injure us. They will certainly set against us

numerous spies in disguise. If these discover us and report their

discovery, a great danger will overtake us. We have already lived in the

woods full thirteen months. Regard them, O king, for their length as

thirteen years. The wise have said that a month is a substitute for a

year, like the pot-herb that is regarded as a substitute for the Soma.

Or, (if thou breakest thy pledge), O king, thou mayst free thyself from

this sin by offering good savoury food to a quiet bull carrying sacred

burdens. Therefore, O king resolve thou to slay thy enemies. There is no

virtue higher than fighting, for every Kshatriya!"