The second emissary: Sanjaya goes to the Pandavas

Summoning Sanjaya to the council-hall, he addressed him in the following words. Dhritarashtra said,

“They say, O Sanjaya, that the Pandavas have arrived at Upaplavya. Go and enquire after them. You must greet Ajatashatru in the following words,

“By good luck it is that (emerged from the woods) you have reached such a city.”

To all of them you must say, O Sanjaya, these words.

“Are you well, having spent that harassing period of sojourn, you who were unworthy of such harassment?”

In no time will they be appeased towards us, for though treated treacherously (by foes), yet they are righteous and good. In no case, O Sanjaya, have I ever met with any untruthfulness on the part of the Pandavas. It was by their own valour that they had won all their prosperity, and (yet) they were ever dutiful to me. Though I scrutinized their conduct, I could never find fault with them, no, not even a single fault for which we might blame them. They always act mindful of virtue and wealth; they never give way to love of sensual enjoyments, or cold, or hunger, or thirst; they subdue steep 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. These two always enhance the energy of those high-souled ones who have been divested of both friends and happiness. Enterprising and brought up in every indulgence, Duryodhana reckons all that to be well-done. It is childish on Duryodhana's part to think that it is possible to rob the Pandavas of their just share so long as they are alive. It is wise to yield to Yudhishthira his due share before the war, to him whose steps are followed by Arjuna and Krishna and Bhima and Satyaki and the two sons of Madri and the warriors of the Srinjaya race.

That wielder of the Gandiva, Savyasachin, seated on his car, would alone be able to devastate the whole world. Likewise the victorious and high-souled Krishna, the lord of the three worlds, incapable of defeat, is able to do the same. What mortal would stand before him who is the one worthiest person in all the worlds and who discharges his multitude of arrows that roar like the clouds, covering all sides, like flights of swiftly-coursing locusts? Alone on his car, holding the Gandiva, he had conquered the northern regions as also the Kurus of the north and brought away with him all their wealth. He converted the people of the Dravida land to be a portion of his own army. It was Falguna, the wielder of the Gandiva, who defeating in the Khandava woods all the gods together with Indra, made offerings to Agni, enhancing the honour and fame of the Pandavas.

Of all wielders again of the mace, there is none equal to Bhima; and there is none also who is so skilful a rider of elephants. On car, they say, he yields not to even Arjuna; and as to might of arms, he is equal to ten thousand elephants. Well-trained and active, he who has again been rendered bitterly hostile, would in anger consume the Dhartarashtras in no time. Always wrathful, and strong of arms, he is not capable of being subdued in battle by even Indra himself. Of great heart, and strong, and endued with great lightness of hand, the two (twin) brothers, sons of Madri, carefully trained by Arjuna, would leave not a foe alive, like to a pair of hawks preying upon large flocks of birds. This our army, so full, to tell you the truth, will be nowhere when it will encounter them.

In their side will be Dhrishtadyumna, endued with great activity, one who is regarded as one of the Pandavas themselves. The chief of the Somaka tribe, with his followers, is, I have heard, so devoted to the cause of the Pandavas that he is ready to lay down his very life for them. Who would be able to withstand Yudhishthira who has the best of the Vrishni tribe (Krishna) for his leader? I have heard that Virata, the chief of the Matsyas, with whom the Pandavas had lived for some time and whose wishes were fulfilled by them, old in years, is devoted, along with his sons to the Pandava cause, and has become an adherent of Yudhishthira.

Deposed from the throne of the Kekaya land, and desirous of being reinstated thereon, the five mighty brothers from that land, wielding mighty bows, are now following the sons of Pritha ready to fight. All who are valiant among the lords of the earth have been brought together and are devoted to the Pandava cause. I hear that they are bold, worthy, and respectful, they who have allied themselves to the virtuous king Yudhishthira from feelings of attachment to him. Many warriors dwelling on the hills and inaccessible fastnesses, and many that are high in lineage and old in years, and many Mlechcha tribes also wielding weapons of various kinds, have been assembled together and are devoted to the cause of the Pandavas. There has come Pandya also, who, hardly inferior to Indra on the field of battle, is followed when he fights by numberless warriors of great courage. Remarkably heroic and endued with prowess and energy that have no parallel, he is devoted to the Pandava cause. That same Satyaki who, I have heard, obtained weapons from Drona and Arjuna and Krishna and Kripa and Bhishma, and who is said to be equal to the son of Krishna, is devotedly attached to the Pandava cause. The assembled kings of the Chedi and the Karusha tribes have all taken the part of the Pandavas with all their resources.

That one in their midst, who, having been endued with blazing beauty, shone like the sun, whom all persons deemed unassailable in battle and the very best of all drawers of the bow on earth, was slain by Krishna in a trice, by help of his own great might, and counting for naught the bold spirit of all the Kshatriya kings. Keshava cast his eyes on that Shishupala and smote him, enhancing the fame and honour of the sons of Pandu. It was the same Shishupala who was highly honoured by those kings at whose head stood the king of the Karusha tribe. Then the other kings, deeming Krishna unassailable when seated on his car drawn by Sugriva and other steeds, left the chief of the Chedis and ran away like small animals at the sight of a lion. It was thus that he, who, from audacity had sought to oppose and encounter Krishna in a combat hand to hand, was slain by Krishna and lay down lifeless, resembling a Karnikara tree uprooted by a gale. O Sanjaya, O son of Gavalgana, what they have told me of the activity of Krishna in cause of Pandu's sons, and what I remember of his past achievements, leave me no peace of mind. No foe whatsoever is capable of withstanding them, who are under the lead of that lion of the Vrishni tribe.

My heart is trembling with fear upon learning that the two Krishnas, are seated on the selfsame car. If my dull-headed son forbear to fight with those two, then may he fare well, else those two will consume the race of Kuru as Indra and Upendra consume the Daitya hosts. Dhananjaya is, I conceive, equal to Indra, and the greatest of the Vrishni race, Krishna, is the Eternal Vishnu himself. The son of Kunti and Pandu, Yudhishthira, is virtuous and brave and eschews deeds that bring on shame. Endued with great energy, he has been wronged by Duryodhana. If he were not high-minded, the would in wrath burn the Dhritarashtras. I do not so much dread Arjuna or Bhima or Krishna or the twin brothers as I dread the wrath of the king, O Suta, when his wrath is excited. His austerities are great; he is devoted to Brahmacharya practices. His heart's wishes will certainly be fulfilled. When I think of his wrath, O Sanjaya, and consider how just it is, I am filled with alarm.

Go speedily on a car, despatched by me, where the troops of the king of the Panchalas are encamped. You will ask Yudhishthira about his welfare. You will repeatedly address him in affectionate terms. You will also meet Krishna, O child, who is the chief of all brave men and who is endued with a magnanimous soul. Him also you will ask on my part as to his welfare, and tell him that Dhritarashtra is desirous of peace with Pandu's sons. O Suta, there is nothing that Yudhishthira, the son of Kunti, would not do at the bidding of Krishna. Keshava is as dear to them as their own selves. Possessed of great learning, he is ever devoted to their cause. You will also enquire about the welfare of all the assembled sons of Pandu and the Srinjayas and Satyaki and Virata and all the five sons of Draupadi, professing to be a messenger from me. Whatsoever also you may deem to be opportune, and beneficial for the Bharata race, all that, O Sanjaya, you must say in the midst of those kings, everything, in sooth, that may not be unpalatable or provocative of war.”

Having heard these words of king Dhritarashtra Sanjaya went to Upaplavya to see the Pandavas of immeasurable strength. Having approached king Yudhishthira, the son of Kunti, he made obeisance to him first and then spoke. The son of Gavalgana, by name Sanjaya and by caste a Suta, cheerfully spoke unto Ajatashatru,

“How lucky, O king, that I see you hale, attended by friends and little inferior to the great Indra. The aged and wise king Dhritarashtra, the son of Ambika, has enquired about your welfare. I hope Bhimasena is well, and that Dhananjaya, that foremost of the Pandavas, and these two sons of Madri, are well. I hope princess Krishna also, the daughter of Drupada, is well, she who never swerves from the path of truth, that lady of great energy, that wife of heroes. I hope she is well with her sons, she in whom are centred all your dearest joys and whose welfare you constantly pray for.”

Yudhishthira said,

“O Sanjaya, the son of Gavalgana, has your journey here been safe? We are pleased with your sight. I ask you in return how you are. I am, O learned man, in excellent health with my younger brothers. O Suta, after a long while do I now receive news of the aged king of the Kurus, that descendant of Bharata. Having seen you, O Sanjaya, I feel as if I have seen the king himself, so pleased I am! Is our aged grandsire Bhishma, the descendant of Kuru, endued with great energy and the highest wisdom and always devoted to the practices of his own order, O sire, in health? I hope he still retains all his former habits. I hope the high-souled king Dhritarashtra, the so-n of Vichitravirya, is in health with his sons. I hope the great king Bahlika, the son of Pratipa, endued with great learning, is also in health. I hope, O sire, that Somadatta is in health, and Bhurishravas, and Satyasandha, and Shala, and Drona with his son, and the Brahmana Kripa are also well. I hope all those mighty bowmen are free from disease. O Sanjaya, all those greatest and best of bowmen, endued with the highest intelligence and versed in letters, and occupying the very top of those who wield weapons, have attached themselves to the Kurus. I hope those bowmen receive their honours due. I hope they are free from disease. How happy are they in whose kingdom dwells the mighty and handsome bowman, the well-behaved son of Drona! I hope Yuyutsu, the highly intelligent son of Dhritarashtra by his Vaisya wife is in health. I hope, O sire, the adviser Karna, whose counsels are followed by the dull-headed Suyodhana, is in health.

I hope, the aged ladies, the mothers of the Bharata race, and the kitchen-maidens, the bond-maids, the daughters-in-law, the boys, the sister's sons, and 'the sisters, and the daughters' sons of Dhritarashtra's house are all free from trouble. I hope the king still allows their former subsistence to the Brahmanas. I hope, O Sanjaya, Dhritarashtra's son has not seized those gifts to the Brahmanas that I made. I hope Dhritarashtra with his sons meets in a spirit of forbearance any over-bearing conduct on the part of the Brahmanas. I hope he never neglects to make provision for them, that being the sole highway to heaven. For this is the excellent and clear light that has been provided by the Creator in this world of living beings. If like dull-headed persons, the sons of Kuru do not treat the Brahmanas in a forbearing spirit, wholesale destruction will overtake them. I hope king Dhritarashtra and his son try to provide for the functionaries of state. I hope there are no enemies for theirs, who, disguised as friends, are conspiring for their ruin.

I hope none of these Kurus talk of our having committed any crimes. I hope Drona and his son and the heroic Kripa do not talk of our having been guilty in any way. I hope all the Kurus look up to king Dhritarashtra and his sons as the protectors of their tribe. I hope when they see a horde of robbers, they remember the deeds of Arjuna, the leader in all fields of battle. I hope they remember the arrows shot from the Gandiva, which course through the air in a straight path, impelled onwards by the stretched bow-string in contact with the fingers of his hand, and making a noise loud as that of the thunder. I have not seen the warrior that excels or even rivals Arjuna who can shoot by a single effort of his hand sixty-one whetted and keen-edged shafts furnished with excellent feathers. Do they remember Bhima also, who, endued with great activity causes hostile hosts arrayed in battle to tremble in dread, like an elephant with rent temples agitating a forest of reeds? Do they remember the mighty Sahadeva, the son of Madri, who in Dantakura conquered the Kalingas, shooting arrows by both the left and right hand? Do they remember Nakula, who, O Sanjaya, was sent, under your eye, to conquer the Shibis and the Trigartas, and who brought the western region under my power?

Do they remember the disgrace that was theirs when under evil counsels they came to the woods of Dwaitavana on pretence of taking away their cattle? Those wicked ones having been over-powered by their enemies were afterwards liberated by Bhimasena and Arjuna, myself protecting the rear of Arjuna (in the fight that ensued) and Bhima protecting the rear of the sons of Madri, and the wielder of the Gandiva coming out unharmed from the press of battle having made a great slaughter of the hostile host,--do they remember that? It is not by a single good deed, O Sanjaya, that happiness can here be attained, when by all our endeavours we are unable to win over the son of Dhritarashtra!”

Sanjaya said,

“It is so as you have said, O son of Pandu! Do you enquire about the welfare of the Kurus and of the foremost ones among them? Free from illness of every kind and in the possession of excellent spirit are those foremost ones among the Kurus about whom, O son of Pritha, you enquire. Know, O son of Pandu, that there are certainly righteous and aged men, as also men that are sinful and wicked about Dhritarashtra's son. Dhritarashtra's son would make gifts even to his enemies; it is not likely, therefore, that he should withdraw the donations made to the Brahmanas. It is customary with you, Kshatriyas, to follow a rule fit for butchers, that leads you to do harm to those that bear no ill-will to you; but the practice is not good. Dhritarashtra with his sons would be guilty of the sin of intestine dissension, where he, like a bad man, to bear ill-will towards you who are righteous. He does not approve of this injury (done to you); he is exceedingly sorry for it; he grieves at his heart-the old man, O Yudhishthira, for, having communicated with the Brahmanas, he has learnt that provoking intestine dissensions is the greatest of all sins. O king of men, they remember your prowess on the field, and that of Arjuna, who takes the lead in the field of battle. They remember Bhima wielding his mace when the sound of the conch-shell and the drum rises to the highest pitch. They remember those mighty car-warriors, the two sons of Madri, who on the field of battle career in all directions, shooting incessant showers of shafts on hostile hosts, and who know not what it is to tremble in fight.

I believe, O king, that which Futurity has in store for a particular person cannot be known, since you, O son of Pandu, who are endowed with all the virtues, have had to suffer trouble of such unendurable kind. All this, no doubt, O Yudhishthira, you will again make up by help of your intelligence. The sons of Pandu, all equal to Indra would never abandon virtue for the sake of pleasure. You, O Yudhishthira, will so make up your intelligence that they all, viz., the sons of Dhritarashtra and Pandu and the Srinjayas, and all the kings who have been assembled here, will attain peace. O Yudhishthira, bear what your sire Dhritarashtra having consulted with his ministers and sons, has spoken to me. Be attentive to the same.”

Yudhishthira said,

“Here are met the Pandavas and the Srinjayas, and Krishna, and Yuyudhana and Virata, O son of the Suta Gavalgana, tell us all that Dhritarashtra has directed you to say.”

Sanjaya said,

“I greet Yudhishthira, and Vrikodara and Dhananjaya, and the two sons of Madri, and Vasudeva the descendant of Shura, and Satyaki, and the aged ruler of the Panchalas, and Dhrishtadyumna, the son of Prishata. Let all listen to the words I say from a desire for the welfare of the Kurus. King Dhritarashtra, eagerly welcoming the chance of peace, hastened the preparation of my car for this journey here. Let it be acceptable to king Yudhishthira with his brothers and sons and relations. Let the son of Pandu prefer peace. The sons of Pritha are endowed with every virtue with steadiness and mildness and candour. Born in a high family, they are humane, liberal, and loath to do any act which would bring on shame. 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 or the self-same value? Blessed are they that have served their relative's cause. They are the true sons and friends and relatives (of Kuru's race) who would lay down life, life which is liable to be abused by misdeeds, in order to ensure the welfare of the Kurus. If you, you sons of Pritha, chastise the Kurus, by defeating and slaying all your foes, that subsequent life of yours would be equivalent to death, for what, in sooth, is life after having killed all your kinsfolk? Who, even if he were Indra himself with all the gods on his side, would be able to defeat you who are aided by Keshava and Chekitanas, and Satyaki, and are protected by Dhrishtadyumna's arms? Who again, O king, can defeat in battle the Kurus who are protected by Drona and Bhishma, and Ashwatthama, and Shalya, and Kripa and Karna with a host of Kshatriya kings? Who, without loss to himself, is able to slay the vast force assembled by Dhritarashtra's son?

Therefore it is, that I do not see any good either in victory or in defeat. How can the sons of Pritha, like base persons of low lineage, commit an act of unrighteousness? Therefore, I appease, I prostrate myself before Krishna and the aged kin I g of the Panchalas. I betake myself to you as my refuge, with joined hands, so that both the Kurus and the Srinjayas may be benefited. It is not likely that either Krishna or Dhananjaya will not act up to these my words. Either of them would lay down his life, if besought (to do so). Therefore, I say this for the success of my mission. This is the desire of the king and his counsellor Bhishma, that there may be confirmed peace between you (and the Kurus).”

Yudhishthira said,

“What words from me, O Sanjaya, have you heard, indicative of war, that you apprehend war? O sire, peace is preferable to war. Who, O charioteer, having got the other alternative would wish to fight? It is known to me, O Sanjaya, that if a man can have every wish of his heart without having to do anything, he would hardly like to do anything even though it might be of the least troublesome kind, far less would he engage in war. Why should a man ever go to war? Who is so cursed by the gods that he would select war?

The sons of Pritha, no doubt, desire their own happiness but their conduct is ever marked by righteousness and conducive to the good of the world. They desire only that happiness which results from righteousness. He that fondly follows the lead of his senses, and is desirous of obtaining happiness and avoiding misery, betakes himself to action which in its essence is nothing but misery. He that hankers after pleasure causes his body to suffer; one free from such hankering knows not what misery is. As an enkindled fire, if more fuel be put upon it, blazes forth again with augmented force, so desire is never satiated with the acquisition of its object but gains force like unkindled fire when clarified butter is poured upon it. Compare all this abundant fund of enjoyment which king Dhritarashtra has with what we possess. He that is unfortunate never wins victories. He that is unfortunate enjoys not the voice of music. He that is unfortunate does not enjoy garlands and scents! nor can one that is unfortunate enjoy cool and fragrant unguents! and finally he that is unfortunate wears not fine clothes. If this were not so, we would never have been driven from the Kurus.

Although, however, all this is true, yet none cherished torments of the heart. The king being himself in trouble seeks 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 casts a burning fire at midday in the season of spring in a forest of dense underwood, has certainly, when that fire blazes forth by aid of the wind, to grieve for his lot if he wishes to escape. O Sanjaya, why does king Dhritarashtra now bewail, although he has 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. Duryodhana disregarded the words of Vidura, the best of his well-wishers, as if the latter were hostile to him. King Dhritarashtra, desirous solely of satisfying his sons, would knowingly enter upon an unrighteous course. Indeed, on account of his fondness for his son, he would not pay heed to Vidura, who, out of all the Kurus, is the wisest and best of all his well-wishers, possessing vast learning, clever in speech, and righteous in act. King Dhritarashtra is desirous of satisfying his son, who, while himself seeking honours from others, is envious and wrathful, who transgresses the rules for the acquisition of virtue and wealth, whose tongue is foul, who always follows the dictates of his wrath, whose soul is absorbed in sensual pleasures, and who, full of unfriendly feelings to many, obeys no law, and whose life is evil, heart implacable, and understanding vicious. For such a son as this, king Dhritarashtra knowingly abandoned virtue and pleasure.

Even then, O Sanjaya, when I was engaged in that game of dice I thought that the destruction of the Kurus was at hand, for when speaking those wise and excellent words Vidura obtained no praise from Dhritarashtra. Then, O charioteer, did trouble overtake the Kurus when they disregarded the words of Vidura. So long as they had placed themselves under the lead of his wisdom, their kingdom was in a flourishing state. Hear from me, O charioteer, who are the counsellors now of the covetous Duryodhana. They are Duhshasana, and Shakuni the son of Subala, and Karna the Suta's son! O son of Gavalgana, look at this folly of his! So I do not see, though I think about it, how there can be prosperity for the Kurus and the Srinjayas when Dhritarashtra has taken the throne from others, and the far seeing Vidura has been banished elsewhere.

Dhritarashtra with his sons is now looking for an extensive and undisputed sovereignty over the whole world. Absolute peace is, therefore, unattainable. He regards what he has already got to be his own. When Arjuna takes up his weapon in fight, Karna believes him capable of being withstood. Formerly there took place many great battles. Why could not Karna then be of any avail to them. It is known to Karna and Drona and the grandsire Bhishma, as also to many other Kurus, that there is no wielder of the bow, comparable to Arjuna. It is known to all the assembled rulers of the earth, how the sovereignty was obtained by Duryodhana although that repressor of foes, Arjuna, was alive. Pertinaciously does Dhritarashtra's son believe that it is possible to rob the sons of Pandu of what is their own, although he knows having himself gone to the place of fight, how Arjuna comforted himself when he had nothing but a bow four cubits long for his weapon of battle. Dhritarashtra's sons are alive simply because they have not as yet heard that twang of the stretch Gandiva. Duryodhana believes his object already gained, as long as he beholds not the wrathful Bhima. O sire, even Indra would forbear to rob us of our sovereignty as long as Bhima and Arjuna and the heroic Nakula and the patient Sahadeva are alive! O charioteer, the old king with his son still entertains the notion that his sons will not be perished, O Sanjaya, on the field of battle, consumed by the fiery wrath of Pandu's sons. You know, O Sanjaya, what misery we have suffered! For my respect to you, I would forgive them all.

You know what transpired between ourselves and those sons of Kuru. You know how we comforted ourselves towards Dhritarashtra's son. Let the same state of things still continue, I shall seek peace, as you counsel me to do. Let me have Indraprastha for my kingdom, Let this be given to me by Duryodhana, the chief of Bharata's race.”

Sanjaya said,

“O Pandava, the world has heard your conduct being righteous. I see it also to be so, O son of Pritha. Life is transient, that may end in great infamy; considering this, you should not perish. O Ajatashatru, if without war, the Kurus will not yield your share, I think, it is far better for you to live upon alms in the kingdom of the Andhakas and the Vrishnis than obtain sovereignty by war. Since this mortal existence is for only a short period, and greatly liable to blame, subject to constant suffering, and unstable, and since it is never comparable to a good name, therefore, O Pandava, never perpetrate a sin.

It is the desires, O ruler of men, which adhere to mortal men and are an obstruction to a virtuous life. Therefore, a wise man should beforehand kill them all and thereby gain a stainless fame in the world, O son of Pritha. The thirst after wealth is but like fetter in this world; the virtue of those that seek it is sure to suffer. He is wise who seeks virtue alone; desires being increased, a man must suffer in his temporal concerns, O sire. Placing virtue before all other concerns of life, a man shines like the sun when its splendour is great. A man devoid of virtue, and of vicious soul, is overtaken by ruin, although he may obtain the whole of this earth. You have studied the Vedas, lived the life of a saintly Brahman, have performed sacrificial rites, made charities to Brahmanas. Even remembering the highest position (attainable by beings), you have also devoted your soul for years and years to the pursuit of pleasure. He who, devoting himself excessively to the pleasures and joys of life, never employs himself in the practice of religious meditation, must be exceedingly miserable. His joys forsake him after his wealth is gone and his strong instincts goad him on towards his wonted pursuit of pleasure. Similarly, he who, never having lived a continent life, forsakes the path of virtue and commits sin, has no faith in existence of a world to come. Dull as he is after death he has torment (for his lot). In the world to come, whether one's deeds be good or evil these deeds are in no case, annihilated. Deeds, good and evil, precede the agent (in his journey to the world to come); the agent is sure to follow in their path. Your work (in this life) is celebrated by all as comparable to that food, savoury and dainty, which is proper to be offered with reverence to the Brahmanas, the food which is offered in religious ceremonies with large donations (to the officiating priests).

All acts are done, so long as this body lasts, O son of Pritha. After death there is nothing to be done. You have done mighty deeds that will do good to you in the world to come, and they are admired by righteous men. There (in the next world) one is free from death and decrepitude and fear, and from hunger and thirst, and from all that is disagreeable to the mind; there is nothing to be done in that place, unless it be to delight one's senses. Of this kind, O ruler of men, is the result of our deeds. Therefore, do not from desire act any longer in this world. Do not, O Pandu's son, betake to action in this world and thereby thus take leave of truth and sobriety and candour and humanity. You may perform the Rajasuya and the Ashwamedha sacrifices, but do not even come near an action which in itself is sin!

If after such a length of time, you sons of Pritha, now give way to hate, and commit the sinful deed, in vain, for virtue's sake, did you dwell for years and years in the woods in such misery! It was in vain that you went to exile, after parting with all your army; for this army was entirely in your control then. These persons who are now assisting you, have been always obedient to you, this Krishna, and Satyaki, and Virata of the golden car, of Matsya land, with his son at the head of martial warriors. All the kings, formerly vanquished by you would have espoused your cause at first. Possessed of mighty resources, dreaded by all, having an army, and followed behind by Krishna and Arjuna, you might have slain your foremost of foes on the field of battle. You might have (then) brought low Duryodhana's pride. O Pandava, why have you allowed your foes to grow so powerful? Why have you weakened your friends? Why have you sojourned in the woods for years and years? Why are you now desirous of fighting, having let the proper opportunity slip?

An unwise or an unrighteous man may win prosperity by means of fighting; but a wise and a righteous man, were he free from pride to betake to fight (against better instinct), does only fall away from a prosperous path. 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?

Forbearance would be more beneficial to you than love of enjoyments where Bhishma would be slain, and Drona with his son, and Kripa, and Somadatta's son, and Vikarna and Vivimshati, and Karna and Duryodhana. Having slain all these, what bliss may that be, O Pritha's son, which you will get? Tell me that! Even having won the entire sea-girt earth, you will never be free from decrepitude and death, pleasure and pain, bliss and misery. Knowing all this, do not be engaged in war. If you are desirous of taking this course, because your counsellors desire the same, then give up (everything) to them, and run away. You should not fall away from this path which leads to the region of the gods!”

Yudhishthira said,

“Without doubt, O Sanjaya, it is true that righteous deeds are the foremost of all our acts, as you say. You should, however, ensure me having first ascertained whether it is virtue or vice that I practise. When vice assumes the aspects of virtue and virtue itself wholly seems as vice, and virtue, again, appears in its native form, they that are learned should discriminate it by means of their reason. So, again, virtue and vice, which are both eternal and absolute, exchange their aspects during seasons of distress. One should follow without deviation the duties prescribed for the order to which he belongs by birth. Know, O Sanjaya, that duties in seasons of distress are otherwise. When his means of living are totally gone, the man, that is destitute should certainly desire those other means by which he may be able to discharge the sanctioned duties of his order. One that is not destitute of his means of living, as also one that is in distress, are, O Sanjaya, both to be blamed, if they act as if the state of each were otherwise.

When the Creator has ordained expiation for those Brahmanas, who, without wishing for self-destruction, betake themselves to acts not sanctioned for them, this proves that people may, in season of distress, betake to acts not ordained for the orders to which they belong. And, O Sanjaya, you should regard them as worthy that adhere to the practices of their own order in usual times as also those that do not adhere to them in season of distress; you should censure them that act otherwise in usual times while adhering to their ordained practices during times of distress. As regards men desiring to bring their minds under control, when they endeavour to acquire a knowledge of self, the practices that are ordained for the best, viz., the Brahmanas, are equally ordained for them. As regards those, however, that are not Brahmanas and that do not endeavour to acquire knowledge of self, those practices should be followed by them that are ordained for their respective orders in seasons of distress or otherwise. Even that is the path followed by our fathers and grandfathers before us and those also that had lived before them. As regards those that are desirous of knowledge and avoiding to act, even these also hold the same view and regard themselves as orthodox.

I do not, therefore, think that there is any other path. Whatsoever wealth there may be in this earth, whatsoever there may be among the gods, or whatsoever there may be unattainable by them, the region of the Prajapati, or heaven or the region of Brahma himself, I would not, O Sanjaya, seek it by unrighteous means. Here is Krishna, the giver of virtue's fruits, who is clever, politic, intelligent, who has waited upon the Brahmanas, who knows everything' and counsels various mighty kings. Let the celebrated Krishna say whether I would be censurable if I dismiss all idea of peace, of whether if I fight, I should be abandoning the duties of my caste, for Krishna seeks the welfare of both sides. This Satyaki, these Chedis, the Andhakas, the Vrishnis, the Bhojas, the Kukuras, the Srinjayas, adopting the counsels of Krishna, slay their foes and delight their friends. The Vrishnis and the Andhakas, at whose head stands Ugrasena, led by Krishna, have become like Indra, high-spirited, devoted to truth, mighty, and happy. Babhru, the king of Kashi, having obtained Krishna, that fructifier of wishes, as his brother, and upon whom Krishna showers all the blessings of life, as the clouds upon all earthly creatures, when the hot season is over, has attained the highest prosperity, O sire, so great is this Krishna! Him you must know as the great judge of the propriety or otherwise of all acts. Krishna is dear to us, and is the most illustrious of men. I never disregard what Krishna says.”

Krishna said,

“I desire, O Sanjaya, that the sons of Pandu may not be ruined; that they may prosper, and attain their wishes. Similarly, I pray for the prosperity of king Dhritarashtra whose sons are many. For evermore, O Sanjaya, my desire has been that I should tell them nothing else than that peace would be acceptable to king Dhritarashtra. I also deem it proper for the sons of Pandu. A peaceful disposition of an exceedingly rare character has been displayed by Pandu's son in this matter. When Dhritarashtra and his sons, however, are so covetous, I do not see why hostility should not run high?

You can not pretend, O Sanjaya, to be more versed than I am or Yudhishthira is, in the niceties of right and wrong. Then why do you speak words of reproach with reference to the conduct of Yudhishthira who is enterprising, mindful of his own duty, and thoughtful, from the very beginning, of the welfare of his family, agreeably to the injunctions (of treatises of morality)? 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. Therein lies the efficacy of work.

If anyone thinks that something else is better than work, I deem, his work and his words are meaningless. In the other world, it is by virtue of work that the gods flourish. It is by work that the wind blows. It is by virtue of work that the sleepless Surya rises every day and becomes the cause of day and night, and Soma passes through the months and the fortnights and the combinations of constellations. Fire is kindled of itself and burns by virtue of work, doing good to mankind. The sleepless goddess Earth, sustains by force this very great burden. The sleepless rivers, giving satisfaction to all (organised) beings, carry their waters with speed. The sleepless Indra, possessed of a mighty force, pours down rain, resounding the heaven and the cardinal points. Desirous of being the greatest of the gods, he led a life of austerities such as a holy Brahmana leads. Indra gave up pleasure, and all things agreeable to the heart. He sedulously cherished virtue and truth and self-control, and forbearance, and impartiality, and humanity. It was by work that he attained a position the highest (of all). Following the above course of life, Indra attained the high sovereignty over the gods. Brihaspati, intently and with self-control, led in a proper manner that life of austerities which a Brahmana leads. He gave up pleasure and controlled his senses and thereby attained the position of the preceptor of the celestials. Similarly, the constellations in the other world, by virtue of work, and the Rudras, the Adityas, the Vasus, king Yama, and Kubera, and the Gandharvas, the Yakshas, and the celestial nymphs, all attained their present position by work. In the other world, the saints shine, following a life of study, austerity and work (combined). Knowing, O Sanjaya, that this is the rule followed by the best of Brahmanas, and Kshatriyas, and Vaisyas, and you being one of the wisest men, why are you making this endeavour on behalf of those sons of Kurus?

You must know that Yudhishthira is constantly engaged in the study of the Vedas. He is inclined to the horse-sacrifice and the Rajasuya. Again, he rides horses and elephants, is arrayed in armour, mounts a car, and takes up the bow and all kinds of weapons. Now, if the sons of Pritha can see a course of action not involving the slaughter of the sons of Kuru, they would adopt it. Their virtue would then be saved, and an act of religious merit also would be achieved by them, even if they would have then to force Bhima to follow a conduct marked by humanity. On the other hand, if in doing what their forefathers did, they should meet with death under inevitable destiny, then in trying their utmost to discharge their duty, such death would even be worthy of praise. Supposing you approve of peace alone I should like to hear what you may have to say to this question, which way does the injunction of religious law lie, viz., whether it is proper for the king to fight or not?

You must, O Sanjaya, take into your consideration the division of the four castes, and the scheme of respective duties allotted to each. You must hear that course of action the Pandavas are going to adopt. Then may you praise or censure, just as it may please you. A Brahmana should study, offer sacrifices, make charities, and sojourn to the best of all holy places on the earth; he should teach, minister as a priest in sacrifices offered by others worthy of such help, and accept gifts from persons who are known. Similarly, a Kshatriya should protect the people in accordance with the Injunctions of the law, diligently practise the virtue of charity, offer sacrifices, study the whole Veda, take a wife, and lead a virtuous householder's life. If he be possessed of a virtuous soul, and if he practise the holy virtues, he may easily attain the religion of the Supreme Being. A Vaisya should study and diligently earn and accumulate wealth by means of commerce, agriculture, and the tending of cattle. He should so act as to please the Brahmanas and the Kshatriyas, be virtuous, do good works, and be a householder. The following are the duties declared for a Shudra from the olden times. He should serve the Brahmanas and submit to them; should not study; sacrifices are forbidden to him; he should be diligent and be constantly enterprising in doing all that is for his good.

The king protects all these with (proper) care, and sets all the castes to perform their respective duties. He should not be given to sensual enjoyments. He should be impartial, and treat all his subjects on an equal footing. The King should never obey the dictates of such desires as are opposed to righteousness. If there be any body who is more praise-worthy than he, who is well-known and gifted with all the virtues, the king should instruct his subjects to see him. A bad (king), however, would not understand this. Growing strong, and inhuman and becoming a mark for destiny's wrath, he would cast covetous eye on the riches of others. Then comes war, for which purpose came into being weapons, and armour, and bows. Indra invented these contrivances, for putting the plunderers to death. He also contrived armours, and weapons, and bows. Religious merit is acquired by putting the robbers to death.

Many awful evils have manifested themselves on account of the Kurus having been unrighteous, and unmindful of law and religion. This is not right, O Sanjaya. Now, king Dhritarashtra with his sons, has 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. Why should that share of theirs be seized by that fool? This being the state of things, it would be praiseworthy for us to be even killed in fight. A paternal kingdom is preferable to sovereignty received from a stranger. These time-honoured rules of law, O Sanjaya, you must propound to the Kurus, in the midst of the assembled kings, I mean those dull-headed fools who have been assembled together by Dhritarashtra's son, and who are already under the clutches of death.

Look once more at that vilest of all their acts, the conduct of the Kurus in the council-hall. That those Kurus, at whose head stood Bhishma did not interfere when the beloved wife of the sons of Pandu, daughter of Drupada, of fare fame, pure life, and conduct worthy of praise, was seized, while weeping, by that slave of lust. The Kurus all, including young and old, were present there. If they had then prevented that indignity offered to her, then I should have been pleased with Dhritarashtra's behaviour. It would have been for the final good of his sons also. Duhshasana forcibly took Krishna into the midst of the public hall wherein were seated her fathers-in-law. Carried there, expecting sympathy, she found none to take her part, except Vidura. The kings uttered not a word of protest, solely because they were a set of imbeciles. Vidura alone spoke words of opposition, from a sense of duty,--words conceived in righteousness addressed to that man (Duryodhana) of little sense.

You did not, O Sanjaya, then say what law and morality were, but now you comes to instruct the son of Pandu! Krishna, however, having repaired to the hall at that time made everything right, for like a vessel in the sea, she rescued the Pandavas as also herself, from that gathering ocean (of misfortunes)! Then in that hall, while Krishna stood, the charioteer's son addressed her in the presence of her fathers-in-law saying,

“O Daughter of Drupada you have no refuge. Better betake yourself as a bond-woman to the house of Dhritarashtra's son. Your husbands, being defeated, no longer exist. You have a loving soul, choose some one else for your lord.”

This speech, proceeding from Karna, was a wordy arrow, sharp, cutting all hopes, hitting the tenderest parts of the organisation, and frightful. It buried itself deep in Arjuna's heart. When the sons of Pandu were about to adopt the garments made of the skins of black deer, Duhshasana spoke the following pungent words,

“These all are mean eunuchs, ruined, and damned for a lengthened time.”

And Shakuni, the king of the Gandhara land, spoke to Yudhishthira at the time of the game of dice the following words by way of a wily trick,

“Nakula has been won by me from you, what else have you got? Now you should better stake your wife Draupadi”.

You know, O Sanjaya, all these words of an opprobrious kind which were spoken at the time of the game of dice. I desire to go personally to the Kurus, in order to settle this difficult matter. If without injury to the Pandava cause I succeed in bringing about this peace with the Kurus, an act of religious merit, resulting in very great blessings, will then have been done by me; and the Kurus also will have been extricated from the meshes of death. I hope that when I shall speak to the Kurus words of wisdom, resting on rules of righteousness, words fraught with sense and free from all tendency to inhumanity, Dhritarashtra's son will, in my presence, pay heed to them. I hope that when I arrive, the Kurus will pay me due respect.

Else you may rest assured that those vicious sons of Dhritarashtra, already scorched by their own vicious acts, will be burnt up by Arjuna and Bhima ready for battle. 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; Shakuni is its branches; Duhshasana 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 has a large tree to twine round. The sons of Pritha are ready to wait upon Dhritarashtra as, indeed, those repressors of foes are ready for war. Let king Dhritarashtra now do what may be proper for him to do. The virtuous and the high-souled sons of Pandu, though competent to be engaged in fight, are yet now in place (with their cousins). O learned man, represent all this truly (to Dhritarashtra).”

Sanjaya said,

“I bid you farewell, O divine ruler of men. I will now depart, O son of Pandu. Let prosperity be yours. I hope, I have not carried away by the feelings of my heart, given utterance to anything offensive. I would also bid farewell to Janardana, to Bhima and Arjuna, to the son of Madri, to Satyaki, and to Chekitana, and take my departure. Let peace and happiness be yours. Let all the kings look at me with eyes of affection.”

Yudhishthira said,

“Permitted by us, O Sanjaya, take your leave. Peace to you! O learned man, you never think ill of us. Both they and we know you to be a person of pure heart in the midst of all in the court (of the Kurus). Besides, being an ambassador now, O Sanjaya, you are faithful, beloved by us, of agreeable speech and excellent conduct, and well-affected towards us. Your mind is never clouded, and even if addressed harshly you are never moved to wrath. O Suta, you never utter harsh and cutting words, or those that are false or bitter. We know that your words, free from malice, are always fraught with morality and grave import. Amongst envoys you are the most dear to us. Beside you, there is another, who may come here, and that is Vidura. Formerly, we always used to see you. You are, indeed, a friend to us as dear as Dhananjaya.

Proceeding hence, O Sanjaya, with all speed, you should wait upon those Brahmanas of pure energy and devoted to study according to the Brahmacharya mode, those, namely, that are devoted to the study of the Vedas while leading lives of mendicancy, those ascetics that habitually dwell in the woods, as also the aged ones of other classes, should all be addressed by you in my name, O Sanjaya, and then their welfare should be enquired into by you. O Suta, repairing unto the priest of king Dhritarashtra as also unto his preceptors and Ritwijas, you should address them and enquire after their welfare. Even amongst them that are, though not well-born at least aged, endued with energy, and possessed of good behaviour and strength, who remembering speak of us and practise according to their might even the least virtue, should first be informed of my peace, O Sanjaya, and then should you enquire after their welfare. You should also enquire after the welfare of those that live in the kingdom carrying on trade, and those that live there filling important offices of state. Our beloved preceptor Drona, who is fully versed in morality, who is our counsellor, who had practised the Brahmacharya vow for mastering the Vedas, who once again has made the science of weapons full and complete, and who is always graciously inclined towards us, should be greeted by you in our name. You should also enquire into the welfare of Ashwatthama, endued with great learning, devoted to the study of the Vedas, leading the Brahmacharya mode of life, possessed of great activity, and like unto a youth of the Gandharva race, and who, besides, has once again made the science of weapons full and complete. You must also, O Sanjaya, repair to the abode of Kripa, the son of Sharadwat, that mighty car-warrior and foremost of all persons having a knowledge of self, and repeatedly saluting him in my name touch his feet with your hand.

You should also, touching his feet, represent me as hale unto that foremost of the Kurus, Bhishma, in whom are combined bravery, and abstention from injury, and asceticism, and wisdom and good behaviour, and Vedic learning, and great excellence, and firmness. Saluting unto also the wise, venerable, and blind king (Dhritarashtra), who possessed of great learning and reverential to the old, is the leader of the Kurus. You should also, O Sanjaya, enquire, O sire, about the welfare of the eldest of Dhritarashtra's sons, Suyodhana, who is wicked and ignorant and deceitful and vicious, and who now governs the entire world. You should also enquire about the welfare of even the wicked Duhshasana, that mighty bowman and hero among the Kurus, who is the younger of Duryodhana and who possesses a character like that of his elder brother.

You should, O Sanjaya, also salute the wise chief of the Bahlikas, who always cherishes no other wish save that there should be peace among the Bharatas. I think, you should also worship that Somadatta who is endued with numerous excellent qualities, who is wise and possesses a merciful heart, and who from his affection for the Kurus always controls his anger towards them. The son of Somadatta is worthy of the greatest reverence among the Kurus. He is my friend and is a brother to us. A mighty bowman and the foremost of car-warriors, he is worthy in all respects. You should, O Sanjaya, enquire after his welfare along with that of his friends and counsellors. Others there are of youthful age and of consideration amongst the Kurus, who bear a relationship to us like that of sons, grandsons, and brothers. Unto each of these you must speak words which you may consider suitable, enquiring, O Suta, after his welfare. You must also enquire about the welfare of those kings that have been assembled by Dhritarashtra's son for fighting with the Pandavas, viz., the Kekayas, the Vasatis, the Shalwakas, the Ambashthas, and the leading Trigartas, and of those endued with great bravery that have come from the east, the north, the south, and the west, and of those that have come from hilly countries, in fact, of all amongst them that are not cruel and that lead good lives.

You should also represent unto all those persons who ride on elephants, and horses and cars, and who fight on foot,--that mighty host composed of honourable men, that I am well, and then you must enquire about their own welfare. You must also enquire about the welfare of those that serve the king in the matter of his revenue or as his door-keepers, or as the leaders of his troops, or as the accountants of his income and outlay, or as officers constantly occupied in looking after other important concerns. You must, O sire, also enquire about the welfare of Dhritarashtra's son by his Vaisya wife,--that youth who is one of the best of the Kuru race,--who never falls into error, who possesses vast wisdom, who is endued with every virtue, and who never cherishes a liking for this war! You should also ask about the welfare of Chitrasena who is unrivalled in the tricks of dice, whose tricks are never detected by others, who plays well, who is well-versed in the are of handling the dice, and who is unconquerable in play but not in fight. You must also, O sire, enquire about the welfare of Shakuni, the king of the Gandharas, that native of the hilly country, who is unrivalled in deceitful games at dice, who enhances the pride of Dhritarashtra's son, and whose understanding naturally leads to falsehood.

You must also enquire about the welfare of Karna, the son of Vikartana, that hero who is ready to vanquish, alone and unassisted, mounted on his car, the Pandavas whom no one dares assail in battle, that Karna who is unparalleled in deluding those that are already deluded. You must also enquire about the welfare of Vidura, O sire, who alone is devoted to us, who is our instructor, who reared us, who is our father and mother and friend, whose understanding finds obstruction in nought, whose ken reaches far, and who is our counsellor. You must also salute all the aged dames and those who are known to be possessed of merit, and those who are like mothers to us, meeting them gathered together in one place. You must tell them, O Sanjaya, these words at first,

“You mothers of living sons, I hope, your sons comfort themselves towards you in a kindly, considerate, and worthy way.”

You must then tell them that Yudhishthira is doing well with his sons. Those ladies, O Sanjaya, who are in the rank of our wives, you must ask as to their welfare also addressing them in these words,

“I hope, you are well-protected. I hope, your fair fame has suffered no injury. I hope, you are dwelling within your abodes blamelessly and carefully. I hope, you are comforting yourselves towards your fathers-in-law in a kindly, praise-worthy and considerate way. You must steadily adopt such a conduct for yourselves as will help you to win your husband's favour!”

Those young ladies, O Sanjaya, who bear a relationship to us like that of your daughters-in-law, who have been brought from high families, who are possessed of merit and who are mothers of children, you must meet them all and tell them that Yudhishthira send his kindly greetings to them. You must, O Sanjaya, embrace the daughters of your house, and must ask them about their welfare on my behalf. You must tell them,

“May your husbands be kindly and agreeable; may you be agreeable to your husbands; may you have ornaments and clothes and perfumery and cleanliness; may you be happy and have at your command the joys of life; may your looks be pretty and words pleasant.”

You must ask, O sire, the women of the house as to their welfare. You must also represent unto the maid-servants and man-servants there, may be of the Kurus, and also the many humpbacked and lame ones among them, that I am doing well, and you must then ask them about their welfare. You must tell them,

“I hope, Dhritarashtra's son still vouchsafes the same kindly treatment to you. I hope, he gives you the comforts of life.”

You must also represent unto those that are defective in limb, those that are imbecile, the dwarfs to whom Dhritarashtra gives food and raiment from motives of humanity, those that are blind, and all those that are aged, as also to the many that have the use only of their hands being destitute of legs, that I am doing well, and that I ask them regarding their welfare, addressing them in the following words,

“Fear not, nor be dispirited on account of your unhappy lives so full of sufferings; no doubt, sins must have been committed by you in your former lives. When I shall check my foes, and delight my friends, I shall satisfy you by gifts of food and clothes.”

You should also, O sire, at our request, enquire after the welfare of those that are master less and weak, and of those that vainly strive to earn a living, and of those that are ignorant, in fact, of all those persons that are in pitiable circumstances. O charioteer, meeting those others, that coming from different quarters, have sought the protection of the Dhritarashtras, and in fact, all who deserve our greetings, you should also enquire about their welfare and peace. You should also enquire about the welfare of those who have come to the Kurus of their own accord or who have been invited, as also of all the ambassadors arrived from all sides and then represent unto them that I am well. As regards the warriors that have been obtained by Dhritarashtra's son, there are none equal to them on earth. Virtue, however, is eternal, and virtue is my power for the destruction of my enemies. You should, O Sanjaya, also represent unto Suyodhana, the son of Dhritarashtra, the following,

“That desire of yours which torments your heart, viz., the desire of ruling the Kurus without a rival, is very unreasonable. It had no justification. As for ourselves, we will never act in such a way as to do anything that may be disagreeable to you! O foremost of heroes among the Bharatas, either give me lack my own Indraprastha or fight with me!””

Yudhishthira continued,

“O Sanjaya, the righteous and the unrighteous, the young and the old, the weak and the strong, are all under the control of the Creator, It is that Supreme Lord who imparts knowledge to the child and childishness to the learned, according to his own will. If Dhritarashtra asks you about our strength, tell him everything truly, having cheerfully consulted with everyone here and ascertained the truth. O son of Gavalgana, repairing unto the Kurus, you will salute the mighty Dhritarashtra, and touching his feet enquire after his welfare speaking in our name. When seated in the midst of the Kurus, tell him from us.

“The sons of Pandu, O king, are living happily in consequence of your prowess. It was through your grace, O repressor of foes, that those children of tender years had obtained a kingdom. Having first bestowed a kingdom on them, you should not now be indifferent to them, for destruction then would overtake them!”

The whole of this kingdom, O Sanjaya, is not fit to be owned by one person. Tell him again, from us.

“O sire, we wish to live united. Do not suffer yourself to be vanquished by foes.”

You should again, O Sanjaya, bending your head, in my name salute the grandsire of the Bharatas, Bhishma, the son of Shantanu. Having saluted our grandsire, he should then be told.

“By you, when Shantanu’s race was about to be extinct, it was revived. Therefore, O sire, do that according to your own judgment by which your grandsons may all live in amity with one another.”

You should then address Vidura also, that adviser of the Kurus, saying.

“Counsel peace, O amiable one, from desire of doing good unto Yudhishthira.”

You should address the unforbearing prince Duryodhana also, when seated in the midst of the Kurus, beseeching him again and again, saying,

“The insults you had offered to innocent and helpless Draupadi in the midst of the assembly, we will quietly bear, simply because we have no mind to see the Kurus slain. The other injuries also, both before and after that, the sons of Pandu are quietly bearing, although they are possessed of might to avenge them. All this, indeed, the Kauravas know. O amiable one, you had even exiled us dressed in deer-skins. We are bearing that also because we do not want to see the Kurus slain. Duhshasana, in obedience to you, had dragged Krishna, disregarding Kunti. That act also will be forgiven by us. But, O chastiser of foes, we must have our proper share of the kingdom. O bull among men, turn your coveting heart from what belongs to others. Peace then, O king, will be amongst our gladdened selves. We are desirous of peace; give us even a single province of the empire. Give us even Kushasthala, Vrikasthala, Makandi, Varanavata, and for the fifth any other that you like. Even this will end the quarrel. O Suyodhana, give unto your five brothers at least five villages.”

O Sanjaya, O you of great wisdom, let there be peace between us and our cousins. Tell him also,

“Let brothers follow brothers, let sires unite with sons. Let the Panchalas mingle with the Kurus in merry laughter. That I may see the Kurus and the Panchalas whole and sound, is what I desire. O bull of the Bharata race, with, cheerful hearts let us make peace.”

O Sanjaya, I am equally capable of war and peace. I am prepared to acquire wealth as well as to earn virtue. I am fit enough for severity as for softness.”

Dismissed with salutation by the Pandavas, Sanjaya set out for (Hastinapura) having executed all the commands of the illustrious Dhritarashtra. Reaching Hastinapura he quickly entered it, and presented himself at the gate of the inner apartments of the palace. Addressing the porter, he said,

“O gate-keeper, say unto Dhritarashtra that I, Sanjaya, have just arrived, coming from the sons of Pandu. Do not delay. If the king be awake, then only should you say so, O keeper, for I like to enter having first apprised him of my arrival. In the present instance I have something of very great importance to communicate.”

Hearing this, the gate-keeper went to the king and addressed him, saying,

“O lord of earth, I bow to you. Sanjaya is at your gates, desirous of seeing you. He comes, bearing a message from the Pandavas. Issue your commands, O king, as to what he should do.”

The king said,

“Tell Sanjaya that I am happy and hale. Let him enter. Welcome to Sanjaya. I am always ready to receive him. Why should he stay outside whose admission is never forbidden?”

Then, with the king's permission, having entered that spacious apartment, the Suta's son, with joined hands, approached the royal son of Vichitravirya who was protected by many wise, valiant, and righteous persons, and who was then seated on his throne. Sanjaya addressed him, saying,

“I am Sanjaya, O king. I bow unto you. O chief of men, proceeding hence I found the sons of Pandu. After having paid his salutations to you, Pandu's son, the intelligent Yudhishthira, enquired of your welfare. And well-pleased, he also enquires after your sons, and asks you whether you are happy with your sons and grandsons and friends and counsellors, and, O king, all those that depend upon you.”

Dhritarashtra said,

“O child, giving my blessings to Ajatashatru, I ask you, O Sanjaya, whether that king of the Kauravas, Pritha's son, is well with his sons and brothers and counsellors.”

Sanjaya said,

“Pandu's son is well with his counsellors. He desires possessions of that which he formerly had as his own. He seeks virtue and wealth without doing anything that is censurable, possesses intelligence and vast learning, and is, besides, far-sighted and of excellent disposition. With that son of Pandu, abstention from injury is even superior to virtue, and virtue superior to the accumulation of wealth. His mind, O Bharata, is always inclined to happiness and joy, and to such course of action as are virtuous and conducive to the higher ends of life. Even like doll pulled this way and that by threads, man (in this world) moves, 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.

Beholding again your unworthy deeds, which, besides, being highly sinful and unspeakable, are sure to terminate in misery, it seems to me that one of your nature wins praise only so long as his able foe bids his time. Renouncing all sin, even as a serpent casts off its worn out slough which it cannot any longer retain, the heroic Ajatashatru shines in his natural perfection, leaving his load of sins to be borne by you. Consider, O king, your own acts which are contrary to both religion and profit, and to the behaviour of those that are righteous. You have, O king, earned a bad repute in this world, and will reap misery in the next. Obeying the counsels of your son you hoped to enjoy this doubtful property, keeping them aloof. This unrighteous deed is loudly bruited about in the world.

Therefore, O foremost of the Bharatas, this deed is unworthy of you. Calamity overtakes him who is deficient in wisdom, or who is of low birth, or who is cruel, or who cherishes hostility for a long time, or who is not steady in Kshatriya virtues, or is devoid of energy, or is of a bad disposition, in fact, him who has such marks. It is by virtue of luck that a person takes his birth in good race, or becomes strong, or famous, or versed in various lore, or possesses the comforts of life, or becomes capable of subduing his senses, or discriminating virtue and vice that are always linked together. What person is there, who, attended upon by foremost of counsellors, possessed of intelligence, capable of discriminating between virtue and vice in times of distress, not destitute of the rituals of religion, and retaining the use of all his faculties, would commit cruel deeds. These counsellors, ever devoted to your work, wait here united together. Even this is their firm determination (viz., that the Pandavas are not to get back their share). The destruction of the Kurus, therefore, is certain to be brought about by the force of circumstances.

If, provoked by the offences, Yudhishthira wishes for misery to you, then Kurus will be destroyed prematurely, while, imparting all his sins to you, the blame of that deed will be yours in this world. Indeed, what else is there save the will of the Gods, for Arjuna, the son of Pritha, leaving this world ascended to the very heavens and was honoured there very greatly. This proves that individual exertion is nothing. There is, no doubt, as to this. Seeing that the attributes of high birth, bravery, etc., depended for their development or otherwise on acts, and beholding also prosperity and adversity and stability and instability (in persons and their possessions), king Bali, in his search after causes, having failed to discover a beginning (in the chain of acts of former lives one before another), regarded the eternal Essence to be the cause of everything.

The eye, the ear, the nose, the touch, and the tongue, these are the doors of a person's knowledge. If desire be curbed, these would be gratified by themselves. Therefore, cheerfully and without repining one should control the senses. Others there are that think differently. They hold that if a person's acts are well-applied, these must produce the desired result. Thus the child begot by the act of the mother and the father grows when duly tended with food and drink. Men in this world become subject to love and hate, pleasure and pain, praise and blame. A man is praised when he behaves honestly. Thee I blame, since these dissensions of the Bharatas (whose root you are) will surely bring about the destruction of innumerable lives. If peace be not concluded, then through your fault Arjuna will consume the Kurus like a blazing fire consuming a heap of dried grass. O ruler of men, you alone of all the world, yielding to your son whom no restraints can blind, had regarded yourself as crowned with success and abstained from avoiding dispute at the time of the match at dice. Behold now the fruit of that (weakness of yours)!

O monarch, by rejecting advisers that are faithful and accepting those that deserve no confidence, this extensive and prosperous empire, O son of Kuru, you are unable to retain owing to your weakness. Wearied by my fast journey and very much fatigued, I solicit your permission to go to bed now, O lion of men, for tomorrow morning will the Kurus, assembled together in the council-hall, hear the words of Ajatashatru.”

King Dhritarashtra endued with great wisdom (then) said to the orderly-in-waiting,

“I desire to see Vidura. Bring him here without delay.”

Despatched by Dhritarashtra, the messenger went to Kshatri and said,

“O you of great wisdom, our lord the mighty king desires to see you.”

Thus addressed, Vidura (set out and) coming to the palace, spoke unto the orderly,

“Apprise Dhritarashtra of my arrival.”

Thereupon the orderly went to Dhritarashtra, and said,

“O, foremost of kings, Vidura is here at your command. He wishes to behold your feet. Command me as to what he is to do.”

Thereupon Dhritarashtra said,

“Let Vidura of great wisdom and foresight enter. I am never unwilling or unprepared to see Vidura.”

The orderly then went out and spoke unto Vidura, “O Kshatri, enter the inner apartments of the wise king. The king says that he is never unwilling to see you.” Having entered Dhritarashtra's chamber, Vidura said with joined hands unto that ruler of men who was then plunged in thought,

“O you of great wisdom, I am Vidura, arrived here at your command. If there is anything to be done, here I am, command me!”

Dhritarashtra said,

“O Vidura, Sanjaya has come back. He has gone away after rebuking me. Tomorrow he will deliver, in the midst of the court, Ajatashatru's message. I have not been able today to ascertain what the message is of the Kuru hero. Therefore, my body is burning, and that has produced sleeplessness. Tell us what may be good for a person that is sleepless and burning. You are, O child, versed in both religion and profit. Ever since, Sanjaya has returned from the Pandavas, my heart knows no peace. Filled with anxiety about what he may deliver, all my senses have been disordered.”

Vidura said,

“Sleeplessness overtakes thief, a lustful person, him that has lost all his wealth, him that has failed to achieve success, and him also that is weak and has been attacked by a strong person. I hope, O king, that none of these grave calamities have overtaken you. I hope, you do not grieve, coveting the wealth of others.”

Dhritarashtra said,

“I desire to hear from you words that are beneficial and fraught with high morality. In this race of royal Rishis you alone are reverenced by the wise.”

Vidura replied,

“King (Yudhishthira), graced with every virtue, is worthy of being the sovereign of the three worlds; yet, O Dhritarashtra, however worthy of being kept by your side, he was exiled by you. You are, however, possessed of qualities which are your very reverse of those possessed by him. Although virtuous and versed in morality, you have yet no right to a share in the kingdom owing to your loss of sight. In consequence of his inoffensiveness and kindness, his righteousness, love of truth and energy, and his remembering the reverence that is due to you, Yudhishthira patiently bears innumerable wrongs. Having bestowed on Duryodhana and Subala's son and Karna, and Duhshasana the management of the empire, how can you hope for prosperity? He that is not served from the high ends of life by the aid of self-knowledge, exertion, forbearance and steadiness in virtue, is called wise.”

Vidura then shared with Dhritarashtra the wisdom, which is known now as Vidura Niti. Dhritarashtra said,

“Tell me what may be done by a person that is sleepless and burning with anxieties, for you alone amongst us, O child, are versed in both religion and profit. Advise me wisely, O Vidura. O you of magnanimous heart, tell me what is you deems to be beneficial for Ajatashatru and what is productive of good to the Kurus. Apprehending future evils. I look back only on my previous guilt: I ask you with anxious heart, O learned one, tell me what is exactly in Ajatashatru's mind,”

Vidura said,

“You do not clearly see it, O bull of the Bharata race, that clouded intellect has now possessed your sons in consequence of their hostility to the Pandavas. Endued with every auspicious mark and deserving to rule the three worlds, Yudhishthira is obedient to your commands. Let him, O Dhritarashtra, rule the earth, to the exclusion of all your sons, Yudhishthira is the foremost of all your heirs. Endued with energy and wisdom, and acquainted with the truths of religion and profit, Yudhishthira, that foremost of righteous men, has, O king of kings, suffered much misery out of kindness and sympathy, in order to preserve your reputation.

Reposing the care of your kingdom on Duryodhana, on Shakuni, on foolish Duhshasana, and on Karna, how can you hope for prosperity? Possessed of every virtue, the Pandavas, O bull of the Bharata race, depend on you as their father. O, repose you on them as on your sons!"

Dhritarashtra said,

“King Yudhishthira who is like a flame of fire, has been deceived by me. He will surely exterminate in battle all my wicked sons. Everything, therefore, seems to me to be fraught with danger, and my mind is full of anxiety, O you of great intelligence, tell me such words as may dispel my anxiety."

Vidura said,

“Do you, O king, swallow it up and obtain peace. They that are tortured by disease have no liking for enjoyments, nor do they desire any happiness from wealth. The sick, however, filled with sorrow, know not what happiness is or what the enjoyments of wealth are. Beholding Draupadi won at dice, I told you before, O king, these words,--They that are honest avoid deceit in play. Therefore, stop Duryodhana! You did not, however, act according to my words. That is not strength which is opposed to softness. On the other hand, strength mixed with softness constitutes true policy which should ever be pursued. That prosperity which is dependent on crookedness alone is destined to be destroyed. That prosperity, however, which depends on both strength and softness, descends to sons and grandsons in tact. Let, therefore, your sons cherish the Pandavas, and the Pandavas also cherish your sons. O king, let the Kurus and the Pandavas, both having same friends and same foes, live together in happiness and prosperity. You are, today, O king, the refuge of the sons of Kuru. Indeed, the race of Kuru, O Ajamida, is dependent on you. O sire, preserving your fame unsullied, cherish you the children of Pandu, afflicted as they are with the sufferings of exile. O descendant of Kuru, make peace with the sons of Pandu. Let not your foes discover your holes. They all, O god among men, are devoted to truth. O king of men, withdraw Duryodhana from his evil ways.

Behold the evils of a rupture with the Pandavas which would sadden the very gods with Shakra. These are, first, enmity between them that are all your sons; secondly, a life of continued anxiety; thirdly, the loss of the fair fame of the Kurus; and lastly, the joy of those that are your enemies. The wrath of Bhishma, O you of the splendour of Indra, of Drona, and the king Yudhishthira, will consume the whole world, like a comet of large proportions falling transversely on the earth. Your hundred sons and Karna and the sons of Pandu can together rule the vast earth with the belt of the seas. O king, the Dhartarashtras constitute a forest of which the Pandavas are, I think, tigers. O, do not cut down that forest with its tigers! O, let not the tigers be driven from that forest! There can be no forest without tigers, and no tigers without a forest. The forest shelters the tigers and tigers guard the forest!

Forsaking these mighty bowmen of immeasurable energy, viz., the son of Pandu, you have. O Bharata, devolved on Duryodhana, the cares of a mighty empire. You shall, therefore, soon see that swelling affluence fall off, like Vali fallen off from the three worlds.

By every means, therefore, O king, do you seek the growth of your race. Prosperity will be yours, O Monarch, if you behave well towards all your relatives. Even relatives that are destitute of good qualities should be protected. O bull of the Bharata race, how much more, therefore, should they be protected that are endued with every virtue and are humbly expectant of your favours? Favour you the heroic sons of Pandu, O monarch, and let a few villages be assigned to them for their maintenance. By acting thus, O king, fame will be yours in this world. You are old; you should, therefore, control your sons. I should say what is for your good. Know me as one that wishes well to you. He that desires his own good should never quarrel, O sire, with his relatives. 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 you, O giver of honours, righteous in your conduct towards the sons of Pandu. Surrounded by them, you wouldst be unconquerable by your foes. If a relative shrinks in the presence of a prosperous relative, like a deer at sight of a hunter armed with arrows, then the prosperous relative has to take upon himself all the sins of the other. O best of men, repentance will be yours (for this your inaction at present) when in future you will hear of the death of either the Pandavas or your sons. O, think of all this. When life itself is unstable, one should in the very beginning avoid that act in consequence of which one would have to indulge in regrets having entered the chamber of woe. True it is that a person other than Bhargava, the author of the science of morality is liable to commit actions that go against morality. It is seen, however, that a just notion of consequence is present in all persons of intelligence. You are an aged scion of Kuru's race. If Duryodhana inflicted these wrongs on the sons of Pandu, it is your duty, O king of men, to undo them all. Re-instating them in their position, you will, in this world, be cleansed of all your sins and be, O king of men, an object of worship with even those that have their souls under control. Reflecting on the well-spoken words of the wise according to their consequences, he that engages in acts never loses fame. The knowledge imparted by even men of learning and skill is imperfect, for that which is sought to be inculcated is ill-understood, or, if understood, is not accomplished in practice. That learned person who never does an act, the consequences of which are sin and misery, always grows (in prosperity).

O king, I again tell you, adopt an equal conduct towards your children, i.e., towards the sons of Pandu and your own sons.”

Dhritarashtra said,

“It is even so as you always teach me. O amiable one, my heart also inclines that very way of which you tell me. Although, however, I incline in my mind towards the Pandavas even as you teaches me to do, yet as soon as I come in contact with Duryodhana it turns off in a different way. No creature is able to avert fate. Indeed, Destiny, I think, is certain to take its course; individual exertion is futile.

If there is anything still left unsaid by you, O Vidura, say it then, as I am ready to listen to you. The discourse is, indeed, charming.”

Vidura said,

“O Dhritarashtra, O you of the Bharata race, that ancient and immortal Rishi Sanat-sujata who, leading a life perpetual celibacy, has said that there is no Death, that foremost of all intelligent persons, will expound to you all the doubts, in your mind, both expressed and unexpressed.”

Dhritarashtra said,

“Do you not know what that immortal Rishi will say unto me? O Vidura, do you say it, if indeed, you have that degree of wisdom.”

Vidura said,

“I am born in the Shudra order and, therefore, do not venture to say more than what I have already said. The understanding, however, of that Rishi leading a life of celibacy, is regarded by me to be infinite. He that is a Brahmana by birth, by discoursing on even the profoundest mysteries, never incurs the censure of the gods. It is for this alone that I do not discourse to you, upon the subject.”

Dhritarashtra said,

“Tell me, O Vidura, how with this body of mine I can meet with that ancient and immortal one?”

Then Vidura began to think of that Rishi of rigid vows. Knowing that he was thought of, the Rishi showed himself there. Vidura then received him with the rites prescribed by ordinance. When, having rested a while, the Rishi was seated at his ease, Vidura addressed him, saying,

“O illustrious one, there is a doubt in Dhritarashtra's mind which is incapable of being explained away by me. It befits you, therefore, to expound it, so that listening to your discourse, this chief of men may tide over all this sorrows, and to that gain and loss, what is agreeable and what disagreeable, decrepitude and death, fright and jealously, hunger and thirst, pride and prosperity, dislike, sleep, lust and wrath, and decrease and increase may all be borne by him!”

Then the illustrious and wise king Dhritarashtra, having applauded the words spoken by Vidura, questioned Sanat-sujata in secret, desirous of obtaining the highest of all knowledge. There went a conversation between Dhritarashtra and Sanatsujata, a spiritual treatise known as Sanatsujatiya. Thus conversing with Sanat-sujata and the learned Vidura, the king passed that night.