Parva 5

5.1.1 Vaiśaṃpāyana said: Having performed the marriage, the Kuru heroes — their own side gladdened on account of Abhimanyu — rested for four dawns and then, refreshed, proceeded to the hall of Virāṭa.

5.1.2 That hall of the lord of the Matsyas was splendid — adorned with the finest gems and precious stones, furnished with seats, garlanded, and fragrant. Into it entered those foremost of noble kings.

5.1.3 Then the two foremost lords of men, Virāṭa and Drupada, took their seats in front; and the elder, held in honour among the lords of earth, the Grandsire, took his seat alongside Rāma and Janārdana.

5.1.4 Near the king of the Pāñcālas sat the hero of the Śini clan together with the son of Rohiṇī; and very close to the king of the Matsyas sat Janārdana himself and Yudhiṣṭhira.

5.1.5 All the sons of king Drupada, Bhīma and Arjuna, the two sons of Mādravatī, and Pradyumna and Sāmba — both heroes in battle — and the son of Virāṭa together with Abhimanyu.

5.1.6 And the young princes, the sons of Draupadī — all heroes equal to their fathers in valour, form, and strength — took their seats upon the excellent seats embellished with gold.

5.1.7 As those great car-warriors sat there, resplendent in their garments and ornaments, that royal and prosperous hall shone like the sky adorned with bright planets.

5.1.8 Then those foremost of men, having engaged in various assembled conversations, stood silent for a moment in thought, those kings gazing upon Kṛṣṇa.

5.1.9 And having reached the end of conversation, stirred together by the Mādhava for the sake of the Pāṇḍava cause, those lion-like kings assembled and heard words of great import and great consequence.

5.1.10 Kṛṣṇa said: It is known to all of you how Yudhiṣṭhira was defeated at dice by the son of Subala through trickery, and how his kingdom was taken away, and how the compact was made for a further period of exile.

5.1.11 Though capable of conquering the earth by force, and steadfast in truth, those foremost of the Bhāratas, the sons of Pāṇḍu, fulfilled that severe vow — thirteen years in exile.

5.1.12 And this thirteenth year, most difficult to endure — spent unrecognized in your midst, enduring unbearable hardships — how it was passed is known to all of you.

5.1.13 Things being so, reflect on what would be beneficial to the son of Dharma as king, and to Duryodhana as well — what is righteous, proper, and honour-winning for the Kurus and Pāṇḍavas.

5.1.14 Even the sovereignty of the gods, if tainted by unrighteousness, the king of righteousness would not desire; but lordship over the earth, if coupled with righteousness and right purpose, he would wish to possess even in the smallest village.

5.1.15 The ancestral kingdom is known to all kings — how it was wrested away by the sons of Dhṛtarāṣṭra through deceitful means; and yet through all this, great and unbearable hardship has been endured.

5.1.16 Nor has Pārtha been defeated in battle by the sons of Dhṛtarāṣṭra through their own prowess; and yet the king, together with his friends, wishes for nothing but their well-being.

5.1.17 What the sons of Pāṇḍu themselves won by conquest, subjugating the lords of the earth and bringing it all together — that is what these foremost of men, the sons of Kuntī and the sons of Mādravatī, now seek.

5.1.18 But these heroes, though foe-conquering, were set upon by those wicked and violent men using various stratagems, seeking to kill them and seize the kingdom — all of which is fully known to you.

5.1.19 Considering the deep greed of those men, and the righteous nature of Yudhiṣṭhira, and also the kinship between them — deliberate, both together and separately, and form your judgment.

5.1.20 These men, ever devoted to truth, have fulfilled the compact as agreed; yet if treated otherwise by those others, they could destroy the assembled sons of Dhṛtarāṣṭra.

5.1.21 Hearing of the wrong done by them, the friends of the king would surround them; they would press upon those men with battle; and being attacked by them in war, they would slay them in return.

5.1.22 Yet lest the opinion among you be that these men are insufficient for victory over them — let all together, united with their friends, strive for the destruction of those opponents.

5.1.23 The intention of Duryodhana is not truly known — what will he do? And when the intent of the other side is unknown, what course is most to be undertaken in your judgment?

5.1.24 Therefore let there go from here a man of righteous character, pure, well-born, and vigilant — a capable envoy to seek peace with them and the granting of half the kingdom to Yudhiṣṭhira.

5.1.25 Hearing the words of Janārdana — righteous, purposeful, sweet, and impartial — his elder brother then took up the reply, honouring those words highly, O king.

5.2.1 Baladeva said: You have heard the words of the elder brother of Gada — how they are righteous and purposeful, and beneficial alike to Ajātaśatru and equally to king Duryodhana.

5.2.2 For the heroes, the sons of Kuntī, strive after giving up half the kingdom on his account; and the son of Dhṛtarāṣṭra, by granting half, would rejoice greatly in happiness together with us.

5.2.3 For having obtained the kingdom, those foremost of men — if the other side conducts themselves rightly — would assuredly find peace and enter into happiness; and their peace is the welfare of the subjects.

5.2.4 To learn also the mind of Duryodhana, and to speak the words of Yudhiṣṭhira — it would please me if someone were to go there for the sake of peace between the Kurus and Pāṇḍavas.

5.2.5 He should address Bhīṣma, that hero of the Kurus, and the great-souled son of Vicitravīrya, and Droṇa with his son, and Vidura and Kṛpa, and the king of Gāndhāra together with the charioteer's son.

5.2.6 And all the other sons of Dhṛtarāṣṭra who are foremost in strength and foremost in scriptural learning, who are established in their own respective duties — heroes among men, mature in learning and age.

5.2.7 When all these are assembled together, and the elders of the city are gathered, let the envoy speak words accompanied with humble salutation, such as would serve the interest of the son of Kuntī.

5.2.8 And in all circumstances it was not through deceit on their part but by force that Yudhiṣṭhira's interest was seized — the kingdom was taken by trickery when Yudhiṣṭhira was captivated by the pleasure of the game.

5.2.9 Though restrained by all the Kuru heroes and friends, this descendant of Ajamīḍha, being himself ignorant of the game, challenged the skilled dice-player son of the Gāndhāra king to play.

5.2.10 There were thousands of other skilled dice-players whom Yudhiṣṭhira could have endured and beaten; but setting them aside, he challenged Śakuni alone, and by him was defeated at dice.

5.2.11 He played in return, with the dice always turning away from him in ill luck, and being overcome by force in his eagerness — in that matter, no fault belongs to Śakuni.

5.2.12 Therefore let the envoy speak humbly and with much conciliation to the son of Vicitravīrya; for thus is the son of Dhṛtarāṣṭra capable of being induced by that man to act in his own proper interest.

5.2.13 Vaiśaṃpāyana said: Even as the hero of the Madhu clan spoke thus, the hero of the Śini clan suddenly sprang up, and censuring that speech, took up these words with indignation.

5.3.1 Sātyaki said: As a man's inner self is, so he speaks. As your inner self is shaped, so shaped are your words.

5.3.2 Surely there are brave men and there are cowardly men as well; both these firm tendencies are seen to exist among men.

5.3.3 In one and the same family are born both a eunuch and a great chariot-warrior, just as a tree may have branches bearing fruit and branches without fruit.

5.3.4 I do not blame you for speaking such words, O bearer of the plough-banner; but those who listen to your words — them I blame, O Mādhava.

5.3.5 How can one who speaks even slightly of the faults of the king of righteousness dare to utter such words in the midst of this assembly without fear?

5.3.6 Skilled dice-players challenged that great soul, who was not knowledgeable in dice and whose trust was exploited — where is the righteousness in such a victory over him?

5.3.7 If they had come to the home of the son of Kuntī playing with his brothers and conquered him there — that would have been a victory by dharma for them.

5.3.8 But having summoned the king who is ever devoted to the Kṣatriya duty and defeated him by trickery — what good fortune can there be for them beyond that?

5.3.9 How should he bow down who, having made the supreme wager, has now been freed from forest exile and has attained the ancestral station?

5.3.10 Even if Yudhiṣṭhira were to covet the wealth of others, even then he would not deserve to beg from his enemies to this extreme degree.

5.3.11 And how can those who are righteous and not desirous of seizing the kingdom say that the sons of Kuntī, having completed their exile, are recognized and known?

5.3.12 Though conciliated by Bhīṣma and the great-souled Droṇa, they do not resolve to give the sons of Pāṇḍu their ancestral property.

5.3.13 But I, conciliating them with sharp arrows, shall by force in battle make them fall at the feet of that great-souled son of Kuntī.

5.3.14 If they do not resolve to bow down before the wise one, they shall go along with their ministers to the abode of Yama.

5.3.15 For they are not capable of withstanding the fury of the wrathful and battle-eager Yuyudhāna, just as mountains cannot withstand the velocity of the thunderbolt.

5.3.16 Who indeed can endure in battle the wielder of the Gāṇḍīva bow, or the wielder of the discus weapon? And who can endure me, and who can endure Bhīma, who is difficult to approach?

5.3.17 And the twin brothers, wielders of firm bows, of great splendour, comparable to the god of death — what man wishing to live would approach them, or Dhṛṣṭadyumna, the son of Pṛṣata?

5.3.18 These five Pāṇḍavas, and the five sons of Draupadī who enhance her glory, equal in measure to the sons of Pāṇḍu, equal in valour, drunk with battle-ardour —

5.3.19 — and the great archer Saubhadra, difficult to bear even for the immortals, and Gada, Pradyumna, and Sāmba, comparable to the thunderbolt of Death, unassailable —

5.3.20 — we, having slain in battle the son of Dhṛtarāṣṭra together with Śakuni and Karṇa, shall consecrate the Pāṇḍava king.

5.3.21 There is no unrighteousness whatsoever in slaying enemies who are aggressors; it is unrighteous and dishonourable to beg from enemies.

5.3.22 Fulfil diligently whatever desire lies in his heart; let the Pāṇḍava obtain the kingdom that was surrendered by Dhṛtarāṣṭra.

5.3.23 Today let Yudhiṣṭhira the son of Pāṇḍu obtain the kingdom, or let all of them be slain in battle and sleep upon the surface of the earth.

5.4.1 Drupada said: So it shall be, O mighty-armed one — there is no doubt. For Duryodhana will not give up the kingdom through gentle persuasion.

5.4.2 And Dhṛtarāṣṭra, fond of his son, will follow him; and Bhīṣma and Droṇa out of weakness; and the son of Rādhā and the son of Subala out of folly.

5.4.3 Baladeva's speech, in my judgment, is not appropriate; for this is indeed what should be done first by a man who desires sound policy.

5.4.4 Gentle words, however, should by no means be spoken to the son of Dhṛtarāṣṭra; for in my view that evil-minded one is not to be won over by mildness.

5.4.5 One might show gentleness to a donkey and employ sharpness toward cattle; but whoever would speak mild words to Duryodhana of wicked mind —

5.4.6 — the wicked man would think the gentle speech springs from weakness; the fool would consider the matter won when met with mildness.

5.4.7 This therefore we shall do, and let effort be made here: let us send word to our allies and let them mobilise forces for us.

5.4.8 To Śalya, and to Dhṛṣṭaketu, and to Jayatsena, and to all the Kekayas — let swift messengers go.

5.4.9 For Duryodhana will surely send word everywhere; and those who have been previously approached tend to side with the one who solicited them first.

5.4.10 Therefore make haste to solicit the lords of men before he does; it is my firm conviction that a great task is to be accomplished.

5.4.11 Let word be sent swiftly to Śalya and the kings who follow him, and to king Bhagadatta who dwells by the eastern sea.

5.4.12 To Amitojas and to the fierce Ugra, and to Hārdikya and Āhuka, and to the far-sighted Malla and to Rocamāna, O lord.

5.4.13 Let Bṛhanta and king Senābindu be brought, and Papajit and Prativindhya, and Chitravarma and Suvastuka.

5.4.14 Bāhlika and Munjakesa, and the lord of the Cedis, and Suparshva and Subāhu, and Pourava the great chariot-warrior.

5.4.15 The kings of the Śakas, the Pahlavas, and the Daradas; the Kāmbojas, the Rishikas, and those of the western riverine regions.

5.4.16 And Jayatsena and the king of Kāśi, and likewise the kings of the five rivers, and the irresistible son of Krātha, and the mountain kings.

5.4.17 And Jānakī and Suśarmā and Maṇimān and Pautimatsyaka, and the lord of the Pamsurashra, and the valiant Dhṛṣṭaketu.

5.4.18 And Audra and Daṇḍadhāra, and the valiant Brhatsena, and Aparajita and the Niṣāda king, and Śreṇimān and Vasuman.

5.4.19 And Bṛhadbala and Mahaujas, and Bahu and Parapuramjaya, and king Samudrasena together with his valiant son.

5.4.20 Adāri and Nadīja and the king Karṇaveṣṭa, and Samartha and Suvīra and Mārjāra and likewise Kanyaka —

5.4.21 and Mahāvīra and Kadrū, and Nikara, Tumula, Krātha, and Nīla and Vīradharman and the valiant Bhūmipāla —

5.4.22 Durjaya and Dantavaktra and Rukmī and Janamejaya, Āṣāḍha and Vāyuvega and the king Pūrvapālī —

5.4.23 Bhūritejā and Devaka and the son of Ekalavya, the kings of Kārūṣa and the valiant Kṣemadhūrti —

5.4.24 Udbhava and Kṣemaka and king Vāṭadhāna, and Śrutāyu and Dṛḍhāyu and the valiant son of Śalva —

5.4.25 and Kumāra, lord of the Kaliṅgas, who is maddened in battle — let swift messengers be sent to all of these; this indeed is my desire.

5.4.26 And let my own priest, this brahmin, be swiftly sent, O king, to Dhṛtarāṣṭra; let the message be entrusted to him.

5.4.27 Let him know how Duryodhana is to be addressed, and how the son of Śaṃtanu the king, and how Dhṛtarāṣṭra is to be addressed, and Droṇa the foremost of the wise.

5.5.1 Vāsudeva said: This counsel is fitting, O foremost bearer of the Somakas' yoke — it will bring about the success of the mighty Pāṇḍava king.

5.5.2 And this is the proper first course of action for us who seek the right policy; for a man who acts otherwise in such matters would be utterly foolish.

5.5.3 Yet our kinship and bond is equal with both the Kurus and the Pāṇḍavas, who both conduct themselves as they please.

5.5.4 We were all brought here for the sake of the wedding, even as you were, O king; when the marriage is done, we shall return home joyfully.

5.5.5 You are the eldest among kings in age and in learning; we are all here as your disciples — of this there is no doubt.

5.5.6 Dhṛtarāṣṭra too holds you in constant high regard; and you are the friend of both the preceptors, of Droṇa and of Kṛpa.

5.5.7 Therefore let you now send forth the word that will serve the Pāṇḍavas' cause; all of us are certain that whatever you send forth, so it shall be.

5.5.8 If the bull of the Kurus should make peace through righteous means, then the great destruction of Kurus and Pāṇḍavas as brothers will not come to pass.

5.5.9 But if the son of Dhṛtarāṣṭra, filled with pride and delusion, should refuse, then after sending to the others, you may summon us in turn.

5.5.10 Then that dull-witted Duryodhana, foolish together with his ministers and kinsmen, will meet his end when the wielder of the Gāṇḍīva bow is enraged.

5.5.11 Vaiśaṃpāyana said: Then Virāṭa, lord of the earth, having duly honoured the Vārṣṇeya, sent him homeward together with his retinue and kinsmen.

5.5.12 When Kṛṣṇa had departed for Dvārakā, Yudhiṣṭhira and his brothers, along with king Virāṭa lord of the earth, made all preparations for war.

5.5.13 Then Virāṭa together with his kinsmen, and king Drupada lord of the earth, sent messengers to all the rulers of the land.

5.5.14 At the word of the lion-like Kurus and of the Matsyas and Pāñcālas, those mighty lords of the earth came together, filled with joy.

5.5.15 Hearing of the gathering of the sons of Pāṇḍu, a great host assembled; and the son of Dhṛtarāṣṭra likewise assembled kings to his side.

5.5.16 O king, the entire earth became filled with turmoil on account of the Kurus and Pāṇḍavas, as the lords of the earth set out on their march.

5.5.17 The armies of those heroes came from every direction, shaking, as it were, this very earth, goddess adorned with mountains and forests.

5.5.18 Then the king of Pāñcāla, with Yudhiṣṭhira's approval, sent his own priest — venerable in wisdom and years — to the Kurus.

5.6.1 Drupada said: Among living beings, those that breathe are the highest; among those that breathe, the highest are those who live by intellect; among the intelligent, men are highest; and among men, the twice-born are supreme.

5.6.2 Among the twice-born, those learned in the Vedas are better; and among Vedic scholars, those of perfected understanding are best. You, good sir, are the foremost among those of perfected understanding — so it is my judgment.

5.6.3 You are distinguished by lineage, by age, and by sacred learning; and in wisdom you are not inferior to Śukra and Aṅgiras themselves.

5.6.4 You also know fully how the Kaurava has conducted himself, and how the Pāṇḍava, Yudhiṣṭhira the son of Kuntī, has conducted himself.

5.6.5 With Dhṛtarāṣṭra's knowledge the Pāṇḍavas were deceived by their enemies; and even though entreated by Vidura, he only follows his son.

5.6.6 For Śakuni, himself expert at dice, deliberately challenged the son of Kuntī — who was ignorant of dice but stood firm in the warrior's code, a man of purity.

5.6.7 Having cheated Yudhiṣṭhira the son of Dharma in that manner, they will never of their own will restore the kingdom under any circumstances.

5.6.8 But you, speaking righteous words to Dhṛtarāṣṭra, will certainly turn the minds of his warriors.

5.6.9 And Vidura will further your message and will sow discord among Bhīṣma, Droṇa, and Kṛpa.

5.6.10 And when the counsellors are divided and the warriors turned away, it will be hard work for them to reunite those forces.

5.6.11 In that interval the sons of Pṛthā, with undivided attention and ease, will accomplish their military tasks and the gathering of resources.

5.6.12 And while their own ranks are divided and you delay, they will not be able to carry out their military preparations with the same effect — of this there is no doubt.

5.6.13 This is the chief purpose to be gained here; and through the combined effect, Dhṛtarāṣṭra may even act on your righteous counsel.

5.6.14 Therefore let you, devoted to righteousness, deal righteously with those compassionate ones, recounting to them the sufferings of the Pāṇḍavas.

5.6.15 Speaking of the family duty as observed by the ancestors to those elders, you will divide their minds — of this I have no doubt.

5.6.16 And you have no reason to fear them: you are a brahmin, learned in the Vedas, skilled in the office of envoy, and an elder besides.

5.6.17 Therefore let you depart swiftly to the Kauravas under the auspicious lunar asterism Puṣya and in a victorious moment, for the accomplishment of the Kauteya's purpose.

5.6.18 Vaiśaṃpāyana said: Thus instructed by the great-souled Drupada, the priest, a man of excellent conduct, set out for the city called the Abode of the Serpent.

5.7.1 Vaiśaṃpāyana said: When Kṛṣṇa the Mādhava had departed for Dvāravatī along with Baladeva and all the Vṛṣṇis and Andhakas and hundreds of Bhojas as well —

5.7.2 the king, son of Dhṛtarāṣṭra, had his spies and secret agents bring him full intelligence of all that the Pāṇḍavas were doing.

5.7.3 Having heard that the Mādhava had departed with fine horses matchless as the wind, Duryodhana went with a not-too-large force to the city of Dvārakā.

5.7.4 On that very same day, Dhanaṃjaya the son of Kuntī, the delight of the Pāṇḍus, swiftly went to the beautiful city of Ānarta.

5.7.5 Those two tiger-like men, both delights of the Kurus, went to Dvārakā and found Kṛṣṇa asleep; and they drew near as he lay resting.

5.7.6 Then, while Govinda lay sleeping, Suyodhana entered and sat down on a splendid seat at Kṛṣṇa's head.

5.7.7 Then the diademed one, that high-minded hero, entered after him and stood humbly at Kṛṣṇa's feet, hands joined in reverence.

5.7.8 When the Vārṣṇeya awoke, he saw the diademed Arjuna before him; having welcomed them both fittingly and honoured them as they deserved, the Slayer of Madhu asked the reason for their coming.

5.7.9 Then Duryodhana, speaking as if with a laugh, said to Kṛṣṇa: In this conflict, O noble one, it is fitting that you render assistance to me.

5.7.10 For your friendship with me and with Arjuna is equal, and likewise our kinship with you is equal on both sides, O Mādhava.

5.7.11 And I have come to you first this day, O Slayer of Madhu; the good honour the one who comes first, favouring those who arrive before others.

5.7.12 And you are today the most honoured among the righteous in the world, O Janārdana, always held in high esteem — uphold then the conduct of the good.

5.7.13 Kṛṣṇa said: That you came first, of this I have no doubt; but it was Pārtha Dhanaṃjaya whom I saw first upon waking, O king.

5.7.14 On account of your having come first, and likewise on account of his having been seen first, I shall render assistance to both of you, Suyodhana.

5.7.15 But tradition holds that the younger should be offered first choice; therefore it is Pārtha Dhanaṃjaya who deserves to be offered first selection.

5.7.16 A great host of ten crores of cowherds equal to me in bodily strength, known by the name of Nārāyaṇas — all of them battle-fighters —

5.7.17 let those warriors, formidable in battle, be the soldiers of one party; while on the other side stands I alone, not fighting in the battle, my weapons laid aside.

5.7.18 O Pārtha, whichever of these two alternatives seems more pleasing to your heart, choose that first; for by right you are to be offered the first choice.

5.7.19 Vaiśaṃpāyana said: Thus addressed by Kṛṣṇa, Dhanaṃjaya the son of Kuntī chose Keśava — the one who would not fight in the battle.

5.7.20 O Bhārata, obtaining a thousand thousands of warriors and knowing that Kṛṣṇa was thereby taken away from him, Duryodhana reached the highest joy.

5.7.21 Then king Duryodhana, taking all that army, went thereafter to Rauhiṇeya of tremendous might and fearsome strength.

5.7.22 He laid before him the full reason for his coming, and then the Śauri, the descendant of Śūra, replied to the son of Dhṛtarāṣṭra with these words.

5.7.23 O tiger among men, all that I said formerly at the wedding ceremony of Virāṭa's daughter — all of it ought to be known to you.

5.7.24 Though the Hṛṣīkeśa was restrained and addressed on your behalf, O delight of the Kurus, by me saying again and again 'our kinship is equal,' O king —

5.7.25 yet Keśava did not accept those words when spoken; and I do not presume to stand apart from Kṛṣṇa even for a moment.

5.7.26 I shall not be the ally of the Pārthas, nor indeed of Duryodhana — this is my firm resolve, having weighed Vāsudeva's decision.

5.7.27 You are born in the Bhārata lineage, honoured by all kings; go, fight in accordance with the warrior's dharma, O bull of the Bhāratas.

5.7.28 Thus addressed, Duryodhana then embraced the wielder of the plough; and knowing that Kṛṣṇa had been secured away from the battle, he reckoned the victory already won.

5.7.29 The king, son of Dhṛtarāṣṭra, then approached Kṛtavarman, and Kṛtavarman gave him at that time a full akṣauhiṇī division of the army.

5.7.30 Escorted by that formidable combined army, the delight of the Kurus returned joyfully, gladdening the hearts of his friends.

5.7.31 When Duryodhana had gone, Kṛṣṇa then spoke to the diademed Arjuna: I who shall not fight in the battle — on what reasoning have you chosen me?

5.7.32 Arjuna said: You are capable of slaying all of them — of this there is no doubt; and I too am capable of slaying them alone, O highest of men.

5.7.33 But you are celebrated in the world, and that glory will go to you; and I too am a seeker of fame — therefore you have been chosen by me.

5.7.34 And it has always been my heart's desire that you should act as my charioteer — that long-cherished wish, O noble one, it is fitting that you fulfil.

5.7.35 Vāsudeva said: This is fitting, O Pārtha, that you would vie with me in this way; I shall be your charioteer — let your desire be fulfilled.

5.7.36 Vaiśaṃpāyana said: Thus gladdened, Pārtha, accompanied by Kṛṣṇa and escorted by the foremost of the Dāśārhas, then returned to Yudhiṣṭhira.

5.8.1 Vaiśaṃpāyana said: Having heard the messengers, Śalya, surrounded by a great army, advanced toward the Pāṇḍavas, O king, together with his sons, those great warriors.

5.8.2 His encampment extended for about one and a half yojanas, for that bull among men commanded so large an army.

5.8.3 The warriors wore varied armor and bore varied banners and bows; all were adorned with varied ornaments and rode in varied chariots and vehicles.

5.8.4 Heroes clad in the dress and ornaments of their own countries, in hundreds of thousands, became the leaders of his army — those bulls among kshatriyas.

5.8.5 As if distressing all creatures and making the earth tremble, he slowly rested his army and marched toward where the Pāṇḍava was.

5.8.6 Then Duryodhana, hearing that the great warrior with his great army was approaching, ran out and honoured him in person, O Bhārata.

5.8.7 Duryodhana caused to be built for his honour rest-houses adorned with jewels and well decorated, in pleasant spots along the way.

5.8.8 Reaching those rest-houses, honoured by Duryodhana's ministers in each locality as befitted him — like a god — he came at last to another hall that shone like a divine abode.

5.8.9 There, surrounded by auspicious pleasures beyond human measure, he thought himself superior to all and held even Indra the destroyer of cities in contempt.

5.8.10 Delighted, that bull among kshatriyas then asked his attendants: 'Who are the men of Yudhiṣṭhira who built these halls? Let the builders be brought here; they deserve gifts from me, I think.'

5.8.11 There Duryodhana, who had kept himself hidden, revealed himself to his maternal uncle. On seeing him, the king of Madra understood the effort he had made, and embracing him with affection, said: 'Excellent! Choose any boon you wish.'

5.8.12 Duryodhana said: Be true to your word, O auspicious one, and grant me this boon: you should become the commander-in-chief of all my armies.

5.8.13 Vaiśaṃpāyana said: Śalya replied 'Done!' and said, 'What else shall I do?' And the son of Gāndhārī replied again and again, 'It is done, it is done!'

5.8.14 Having thus taken leave of Śalya, he returned to his own city. Śalya went to the sons of Kuntī to inform them of this event.

5.8.15 Going to Upaplavya and entering the encampment, Śalya saw all the Pāṇḍavas assembled there.

5.8.16 Meeting with the sons of Pāṇḍu, the mighty-armed Śalya received water for his feet, the honour-gift, and the cow, all according to proper rite.

5.8.17 Then the king of Madra, that destroyer of foes, filled with the greatest affection, first exchanged words of welcome and embraced Yudhiṣṭhira.

5.8.18 Likewise he greeted the joyful Bhīma and Arjuna, and both of his sister's sons, the twins. Then, seated on a seat, Śalya spoke to the son of Pṛthā.

5.8.19 Are you well, O tiger among kings, O joy of the Kurus? By good fortune you are freed from your forest exile, O foremost among the victorious!

5.8.20 A very difficult thing has been accomplished, O king — dwelling in the uninhabited forest together with your brothers and with this Kṛṣṇā (Draupadī), O lord of kings.

5.8.21 The terrible year of incognito living was also endured with difficulty. Where indeed is happiness for one bereft of his kingdom? Only suffering, O Bhārata.

5.8.22 From this great sorrow caused by the son of Dhṛtarāṣṭra, you shall attain happiness, O king, having slain your enemies, O scorcher of foes.

5.8.23 The truth of the world is known to you, O great king, O lord of men; therefore, my dear, nothing caused by greed is found in you.

5.8.24 Then the king told him of his encounter with Duryodhana — all the hospitable service he had received and the granting of the boon, O Bhārata.

5.8.25 Yudhiṣṭhira said: Well done, O king! What you, O hero, promised by word to Duryodhana was done with a rejoicing heart. Yet one thing I wish to be done, may it go well with you, O lord of the earth.

5.8.26 You, O great king, are the equal of Vāsudeva in battle. When the single combat between Karṇa and Arjuna takes place, O foremost of kings, you should act as charioteer for Karṇa — there is no doubt about this.

5.8.27 In that situation Arjuna is to be protected, O king, if you wish what is dear to me. And you must also undermine the spirit of the son of the charioteer, bringing victory to our side. Though this is improper, you should do it, O uncle.

5.8.28 Śalya said: Hear me, O Pāṇḍava, may it go well with you! You speak of me as one who will crush the spirit of that wicked-souled son of the charioteer in battle.

5.8.29 I shall certainly be his charioteer in battle. For he always considers me the equal of Vāsudeva.

5.8.30 To him, when he desires to fight in battle, I shall certainly speak discouraging and harmful words, O tiger of the Kurus.

5.8.31 So that he will become robbed of his pride and robbed of his spirit, O Pāṇḍava, and easily slain — this I tell you truly.

5.8.32 I shall do this exactly as you have told me, my dear. And whatever else I am able to do, I shall do what is pleasing to you.

5.8.33 The suffering that was inflicted on you at the dice game together with Kṛṣṇā, and the harsh words spoken by the son of the charioteer —

5.8.34 The affliction from Jaṭāsura, and from Kīcaka — all that was obtained by Draupadī, O greatly resplendent one, just as Damayantī suffered misfortune —

5.8.35 All this suffering, O hero, shall bear fruit as happiness. You must not be angry about this, for fate is more powerful.

5.8.36 For great souls encounter sufferings, O Yudhiṣṭhira; even by the gods have sufferings been encountered, O lord of the earth.

5.8.37 It is heard, O king, that Indra, together with his wife, that great soul, the king of the gods, experienced great suffering, O Bhārata.

5.9.1 Yudhiṣṭhira said: How did Indra, together with his wife, that great soul, O king of kings, come to experience extreme and terrible suffering? I wish to know this.

5.9.2 Śalya said: Hear, O king, this ancient history of former times — how Indra together with his wife came to experience suffering, O Bhārata.

5.9.3 Tvaṣṭṛ was a lord of creatures (Prajāpati), the foremost of the gods, of great austerity. He created a son named Triśiras (Three-headed) out of enmity toward Indra.

5.9.4 He, Viśvarūpa of great brilliance, coveted the station of Indra, with his three terrible faces blazing like the sun, fire, and lightning.

5.9.5 With one mouth he studied the Vedas; with another he drank Sura (liquor); and with the third he gazed upon all the directions as if drinking them in.

5.9.6 This ascetic was gentle and self-controlled, devoted to duty and austerity; he performed great and severe austerities that were very hard to undertake, O subduer of foes.

5.9.7 Seeing the power of his asceticism and the might of one of immeasurable brilliance, Śakra fell into anxiety, thinking: 'May this one not become Indra.'

5.9.8 'How can he be made to attach himself to pleasures and not perform great austerity? As Triśiras grows, he might devour all three worlds.'

5.9.9 Thinking in many ways, that wise one, O bull of the Bhāratas, commanded the apsaras (celestial nymphs) to go and tempt the son of Tvaṣṭṛ.

5.9.10 'So that Triśiras may be deeply attached to the pleasures of desire, quickly do this, go forth, seduce him — do not delay!'

5.9.11 'Adorned in amorous dress, O fair-hipped ones, equipped with enchanting ways, seduce him — may it go well with you! Dispel my fear.'

5.9.12 'For I perceive that I am not at ease within myself, O lovely women. Quickly destroy this great and terrible fear, O you gentle ones.'

5.9.13 The apsaras said: We shall make such effort to seduce him, O Śakra, that you will no longer feel fear from him, O destroyer of Bala.

5.9.14 That treasure of austerity who sits as if burning everything with his eyes — to seduce him, O god, we go together; we shall strive to bring him under control and to remove your fear.

5.9.15 Śalya said: Permitted by Indra, they went to the presence of Triśiras. There those lovely women tried to seduce him with various moods, displaying their dancing and likewise the grace of their limbs.

5.9.16 They roamed about delightfully, yet they did not reach him — the great ascetic, having subdued his senses, was like a full ocean (unagitated).

5.9.17 Having made their utmost effort, they returned to Śakra; and all of them, with palms joined, spoke then to the king of the gods.

5.9.18 He is not capable of being moved from his steadfastness, O lord — he is very difficult to assail. Whatever is your purpose, O greatly fortunate one, let that be done next.

5.9.19 Śakra, that great-minded one, honoured the apsaras and dismissed them, and then began to contemplate a means of slaying that great soul.

5.9.20 That hero, the powerful king of the gods, deliberating in silence, the wise one with mind made up, decided on the slaying of Triśiras.

5.9.21 'I shall hurl my thunderbolt at him today; he will quickly cease to be. An enemy grown powerful must not be ignored, even by the strong, even if he be weak.'

5.9.22 Having determined this with the reasoning of scripture and having firmly made up his mind to slay, Śakra, enraged, then hurled the thunderbolt — resembling fire, of terrible form, inspiring fear — at Triśiras.

5.9.23 He fell, slain, struck hard by that thunderbolt, like the peak of a mountain shattered to the surface of the earth.

5.9.24 But seeing him struck by the thunderbolt and lying motionless like a mountain, the lord of the gods found no comfort, being scorched by his brilliance; even slain, he blazed with radiance and appeared as if still alive.

5.9.25 There the lord of Śacī (Indra, Pākaśāsana) saw a carpenter at work nearby and hastily said to him: 'Quickly cut off his heads! Do my bidding.'

5.9.26 The carpenter said: This axe is very large — it will not succeed (in cutting through his great trunk). And I am not able to perform a deed censured by the good.

5.9.27 Indra said: Do not be afraid; quickly do my bidding. By my favour your tool shall become equal to the thunderbolt.

5.9.28 The carpenter said: Whom should I know you to be — you who would have me do this terrible deed today? I wish to hear this truly; tell me in truth.

5.9.29 Indra said: I am Indra, the king of the gods, O carpenter — let this be known to you. Do exactly as I have told you, O carpenter; do not deliberate.

5.9.30 The carpenter said: Are you not ashamed of this cruel deed, O Śakra? Having slain this son of a rishi, do you not fear the sin of brahmin-slaughter?

5.9.31 Indra said: Afterwards I shall undertake the very difficult dharmic practices for purification. This enemy was of great power; he has been struck down by my thunderbolt.

5.9.32 Even now I am troubled, O carpenter, and I fear him. Quickly cut off his heads; I shall bestow a favour upon you.

5.9.33 Men will give you the heads of animals as your share in sacrifices — this is your favour, O carpenter. Quickly do what pleases me.

5.9.34 Śalya said: Having heard that speech of the great Indra, the carpenter then cut off the heads of Triśiras with his axe.

5.9.35 When those heads were severed, from Triśiras as he lay came forth partridges, francolin-partridges (tittira), and sparrows (kalavinka) on all sides.

5.9.36 From the mouth with which he had studied the Vedas and also drunk Soma, kapiñjala birds quickly flew forth.

5.9.37 From the mouth with which he had gazed upon all directions as if drinking them in, O king, tittira birds flew forth from his mouth, O Pāṇḍava.

5.9.38 And from the mouth of Triśiras that had drunk liquor, kalaviṅka (sparrow) birds flew forth, O bull of the Bhāratas.

5.9.39 Then, with those heads cut off, Maghavan (Indra) was free from fever and went joyfully to the three heavens; the carpenter too went to his own home.

5.9.40 Tvaṣṭṛ the Prajāpati, hearing that his son had been slain by Śakra, with eyes reddened by rage, spoke these words:

5.9.41 'Because you have slain my son — ever performing austerity, patient, self-controlled, with conquered senses, blameless —

5.9.42 Therefore I shall create Vṛtra for the purpose of slaying Śakra! Let the worlds behold my might and the great power of my austerity — and let that wicked-minded, evil-hearted lord of the gods behold it too!'

5.9.43 Then that ascetic of very great renown, enraged, sipped water for purification and offered oblations into the fire. He created the terrible Vṛtra and said: 'O enemy of Indra, grow mighty through the power of my austerity!'

5.9.44 He grew, propping up the sky, blazing like the sun and fire together. Rising like the sun of doom, he said: 'What shall I do?' And when told 'Kill Indra,' he set off for the highest heaven.

5.9.45 Then a fierce and terrible battle broke out between Vṛtra and Vāsava — both enraged — that continued without pause, O best of the Kurus.

5.9.46 Then the mighty Vṛtra seized the lord of gods, the hundred-sacrificed Śakra; opening wide, Vṛtra swallowed him in rage.

5.9.47 When Śakra had been swallowed by Vṛtra, the gods were seized with panic; those great beings then emitted the yawning power that would destroy Vṛtra.

5.9.48 As Vṛtra yawned and his mouth gaped open, the slayer of Bala contracted his own limbs and slipped out. From that time onward, the yawn has dwelt among living creatures in the world.

5.9.49 All the gods rejoiced on seeing Śakra come out. Then the terrible battle between Vṛtra and Vāsava began again, both furious, lasting a long while, O bull of the Bhāratas.

5.9.50 When Vṛtra, empowered by the strength of Tvaṣṭṛ's austerities, grew mightier in battle, the wise Śakra then turned back.

5.9.51 When he retreated, the gods fell into deep despair. Coming together with Śakra, bewildered by the power of Tvaṣṭṛ, they all took counsel with the sages, O Bhārata.

5.9.52 Deliberating on what must be done, O king, and bewildered by fear, they all went in their minds to the imperishable great-souled Viṣṇu; they all gathered on the peak of Mandara, all desiring the slaying of Vṛtra.

5.10.1 Indra said: 'O gods, this entire imperishable world has been pervaded by Vṛtra. There is nothing comparable that could serve to oppose him.'

5.10.2 'Formerly I was capable; now I am not. How then can I secure your welfare? My view is that he is extremely difficult to overcome.'

5.10.3 'He is radiant, great-souled, and of boundless might in battle; he could devour all three worlds together with gods, asuras, and men.'

5.10.4 'Therefore, O dwellers of heaven, hear this resolution of mine: let us go to the abode of Viṣṇu, meet with that great-souled one, and through counsel with him discover the means of slaying that evil being.'

5.10.5 Śalya said: When Maghavat had spoken thus, the gods along with the hosts of sages went to Viṣṇu, the mighty god who is refuge for the refugeless.

5.10.6 Tormented by fear of Vṛtra, they all addressed Viṣṇu, lord of gods: 'O lord, you have traversed the three worlds with your three strides.

5.10.7 'O Viṣṇu, you brought back the nectar of immortality, the daityas were slain in battle, and having bound the great daitya Bali, Śakra was made lord of the gods.

5.10.8 'You are the lord of all worlds; by you all this is pervaded. You, O god, are the great god, revered by all the worlds.

5.10.9 'Be the refuge of the gods together with Indra, O best of immortals, O slayer of asuras. This entire world is pervaded by Vṛtra.'

5.10.10 Viṣṇu said: 'I must certainly do what is supremely beneficial for you. Therefore I shall declare the means by which that one shall cease to exist.'

5.10.11 'Go — sages and gandharvas — to where that bearer of the universal form dwells; employ conciliation toward him, and thereby you shall overcome him.'

5.10.12 'O gods, I shall be Śakra's refuge through my own power. Becoming invisible, I shall enter the thunderbolt, that foremost of weapons, which he shall hurl.'

5.10.13 'Go, O best of gods, together with the sages and gandharvas; without delay, make peace between Vṛtra and Śakra.'

5.10.14 Śalya said: Thus addressed by the god, the sages and the thirty gods went together, placing Śakra in the lead.

5.10.15 Drawing near, all of them, mighty in splendour, beheld that one blazing with radiance and scorching the ten directions —

5.10.16 — as though swallowing the three worlds, like the sun and the moon. The gods, along with Śakra, saw Vṛtra there.

5.10.17 Then the sages approached Vṛtra and spoke pleasing words: 'O unconquerable one, this entire world is pervaded by your splendour.

5.10.18 'Yet you have not been able to conquer Vāsava, who is of vast might; and a very great time has passed here while the two of you have fought.

5.10.19 'All living creatures are tormented — gods, asuras, and men alike. O Vṛtra, let friendship be established between you and Śakra forever. You shall obtain happiness and the eternal worlds of Śakra.'

5.10.20 Having heard the words of the sages, that extremely powerful Vṛtra, the asura, bowed his head to them all and then spoke:

5.10.21 'You are all of great fortune, and the gandharvas as well in every respect. All that you say has been heard by me. Now hear me also, O sinless ones.

5.10.22 'How can there ever be peace between me and Śakra? How, O gods, can friendship come to pass between two such forces of power?'

5.10.23 The sages said: 'Fellowship with the good is to be sought even once; whatever is to be thereafter will be as it must be. One should not overstep fellowship with good men. Therefore fellowship with the good is always to be sought.'

5.10.24 'Fellowship with the good is firm and ever enduring; the wise man speaks truth in difficult situations of meaning. Fellowship with a good person is of great significance. Therefore a wise man should not seek to harm the virtuous.'

5.10.25 'Indra is honoured by the virtuous and is the abode of great souls; he is a speaker of truth, undepressed, a knower of righteousness, and ever resolute.'

5.10.26 'Let there be with him — with Śakra — an everlasting peace. Come to this trust; let your mind not be otherwise disposed.'

5.10.27 Śalya said: Hearing the words of the great sages, the one of great splendour addressed them: 'Certainly, O blessed ones, the ascetics are to be honoured by me.

5.10.28 'O gods, let all that I say be done here; and I shall do all that the foremost of twice-born have said to me.'

5.10.29 'Not by that which is dry, not by that which is wet, not by stone, not by wood, not by weapon, not by the thunderbolt, not by day, and not by night —

5.10.30 '— under these conditions may I be slain by Śakra together with the gods, O foremost of brahmins. Such a peace with Śakra pleases me forever.'

5.10.31 'So be it,' the sages said to him, O bull of the Bhāratas. With peace thus established, Vṛtra became joyful.

5.10.32 But Śakra, the slayer of Bala and Vṛtra, was ever vigilant and filled with resentment, constantly thinking of means for killing Vṛtra, perpetually anxious and watching for an opening.

5.10.33 Once he saw that great asura at the ocean's edge at the time of twilight, that moment both beautiful and dreadful.

5.10.34 Then the blessed god reflected on the boon of the great-souled one: 'This is the fearful twilight — neither night nor day. And Vṛtra, this enemy who plunders everything, must certainly be killed by me.'

5.10.35 'If I do not slay Vṛtra today, having deceived this great asura of enormous strength and massive body, no good will come to me.'

5.10.36 Even as Śakra was thus deliberating and calling Viṣṇu to mind, he then saw in the ocean a mountain-like mass of foam.

5.10.37 'This is neither dry nor wet, nor is it a weapon as such. I shall hurl this at Vṛtra — in an instant he shall perish.'

5.10.38 Then along with the thunderbolt he swiftly hurled that foam at Vṛtra; and Viṣṇu, having entered that foam, destroyed Vṛtra.

5.10.39 With Vṛtra slain, the directions became free of darkness, an auspicious wind blew, and all creatures rejoiced.

5.10.40 Then the gods together with gandharvas, yakṣas, rākṣasas, and serpents, and the sages too, praised great Indra with various hymns.

5.10.41 Saluted by all beings, soothing all beings, his enemy slain and his heart overjoyed, Vāsava, together with the gods, honoured Viṣṇu, the foremost of the three worlds — Vāsava, who knows righteousness.

5.10.42 Then, after mighty Vṛtra, the terror of the gods, was slain, Śakra became overwhelmed by falsehood and utterly despondent — beset also by the guilt of the three-headed one, and by brahminicide from before.

5.10.43 Taking refuge at the edge of the worlds, bereft of consciousness and sense, the lord of gods could not be found, overwhelmed by his own sins; hidden away, he dwelt in the waters like a snake coiling within.

5.10.44 Then, with the lord of gods gone and tormented by the dread of brahminicide, the earth appeared devastated — treeless, its forests withered, rivers with broken courses, and lakes without water.

5.10.45 There was also a tumult among living beings caused by drought; the gods were greatly frightened, as were all the great sages.

5.10.46 The entire world, kingless, was overcome by calamities; and the gods became afraid, wondering: 'Who will be our king?'

5.10.47 In heaven, the divine sages too were bereft of their king of gods, and none among the gods turned their mind toward kingship.

5.11.1 Śalya said: Then all the sages and the gods, lords of the thirty, spoke: 'Let this glorious Nahuṣa be consecrated to the kingship of the gods.' They all went and said to him: 'Be our king, O lord of earth.'

5.11.2 Nahuṣa addressed those gods and the hosts of sages together with the ancestors, O king, seeking what was beneficial for himself:

5.11.3 'I am weak; I have not the strength to protect you. A king is born from strength, and strength ever resides in Śakra.'

5.11.4 All the gods, with the sages at their head, spoke to him again: 'Endowed with the power of our austerities, rule the kingdom in heaven.'

5.11.5 'Without doubt a terrible mutual fear prevails among us. Be consecrated, O lord of kings; be king in heaven.'

5.11.6 'You shall absorb the energy of gods, dānavas, yakṣas, sages, rākṣasas, ancestors, gandharvas, and beings that fall within range of your sight — and thus you shall become powerful.'

5.11.7 'Always placing righteousness foremost, be lord over all worlds. Protect the brahmin sages and the gods in heaven.'

5.11.8 Having obtained that most rare boon and attained the kingship of heaven, having been virtuous of soul continually, he now became enslaved to desire.

5.11.9 In all the divine gardens and in the groves of Nandana, on Kailāsa and the slope of the Himālayas, on Mandara, Śvetaparvata, Sahya, Mahendra, Malaya, in the oceans and in the rivers —

5.11.10 — surrounded by apsarases and encircled by divine maidens, Nahuṣa, now king of the gods, sported in many ways.

5.11.11 He listened to various divine tales delightful to the ear, to all manner of musical instruments, and to singing with sweet voices.

5.11.12 Viśvāvasu and Nārada, the hosts of gandharvas and apsarases, and the six seasons in bodily form attended upon the lord of gods; a fragrant, charming, cool and pleasant wind blew.

5.11.13 While the great-souled Nahuṣa was thus sporting, there came into his sight the beloved queen of Śakra, the goddess.

5.11.14 Seeing her, the corrupt-souled one said to all those in his assembly: 'Why does the divine queen of Indra not attend upon me?'

5.11.15 'I am Indra of the gods, and likewise lord of the worlds; let Śacī come to my dwelling swiftly today.'

5.11.16 Hearing this, the goddess, dejected in heart, said to Bṛhaspati: 'Protect me from Nahuṣa, O brahmin; I have come to you for refuge.'

5.11.17 'You address me, O brahmin, as one endowed with all auspicious marks, the beloved of the king of gods, partaker of supreme bliss,

5.11.18 'as one joined to a living husband, a devoted wife true to one husband. You have spoken words to me before — make those words true now.'

5.11.19 'Never before have you spoken anything false, O blessed lord. Therefore let what you have said to me come true, O best of twice-born.'

5.11.20 Then Bṛhaspati said to Indrāṇī, bewildered by fear: 'What I have said to you, O goddess, will certainly come true.

5.11.21 'You will see the king of gods, Indra, coming here soon. You need have no fear of Nahuṣa — this I truly tell you. I shall reunite you with Śakra before long.'

5.11.22 Then Nahuṣa heard that Indrāṇī had taken refuge with Bṛhaspati, son of Aṅgiras, and that king became enraged.

5.12.1 Śalya said: Knowing Nahuṣa to be enraged, the gods, with the sages at their head, addressed Nahuṣa, king of the gods, terrible in aspect:

5.12.2 'O king of gods, O lord of the world, abandon your anger. When you are enraged, the world is frightened — asuras, gandharvas, kiṃnaras, and great serpents alike.'

5.12.3 Abandon this anger, O virtuous one — those of your stature do not grow wrathful. She is the wife of another, that divine lady. Be appeased, O lord of the gods.

5.12.4 Turn your mind away from sin, from the violation of another man's wife. You are the king of the gods — may it be well with you. Rule your subjects by righteousness.

5.12.5 Addressed thus, he did not heed those words, for he was deluded by desire. Then the lord of the gods spoke thus to the gods, with regard to Indra:

5.12.6 Ahalyā, the illustrious wife of a sage, was violated of old by Indra while her husband still lived — why did you not restrain him then?

5.12.7 Many cruel and unrighteous deeds, many deceits, were committed by Indra in former times — why did you not restrain him then?

5.12.8 Let the goddess come to attend upon me — this is the highest good for her. And for you, O gods, there shall always be welfare if it is so.

5.12.9 The gods said: We shall bring Indrāṇī to you as you desire, O lord of heaven. Abandon this anger, O hero. Be pleased, O lord of the gods.

5.12.10 Śalya said: Having spoken thus, the gods, together with the seers, O Bhārata, went to Bṛhaspati to speak to Indrāṇī those inauspicious words.

5.12.11 We know that Indrāṇī has come to you for refuge, into your home, and that you have granted her freedom from fear, O best of the twice-born, O foremost of divine seers.

5.12.12 The gods, together with the gandharvas and the seers, O greatly resplendent one, entreat you — let Indrāṇī be given over to Nahuṣa.

5.12.13 Nahuṣa surpasses Indra and is the great-resplendent king of the gods — let this woman of beautiful hips and fair complexion choose him as her husband.

5.12.14 When this was said, that divine lady, weeping with a cry, shed her tears and spoke these piteous words to Bṛhaspati:

5.12.15 I do not desire Nahuṣa as my husband — I will wait upon that lord, my husband. I have come to you for refuge, O Brahman; save me from this great fear.

5.12.16 Bṛhaspati said: I would never abandon one who has sought refuge — this is my firm resolve, O Indrāṇī. You who know dharma and are devoted to dharma — I shall not forsake you, O blameless one.

5.12.17 I have no wish to do what ought not be done, especially being a brahmin who is learned in dharma, who is devoted to truth, and who knows the teaching of righteousness.

5.12.18 I shall not do this. Depart, O best of gods. And in this matter, hear what was sung of old by Brahmā:

5.12.19 His seed does not sprout at the time of sowing; the rain does not fall for him at the time of rain — one who surrenders a frightened refugee to the enemy finds no refuge himself when he desires protection.

5.12.20 He obtains his food in vain, devoid of wisdom; he falls from the heavenly realm, his efforts lost — one who surrenders a frightened refugee: the gods do not accept his oblations.

5.12.21 His offspring perish untimely; his ancestors always make him homeless — one who surrenders a frightened refugee: the gods together with Indra hurl the thunderbolt upon him.

5.12.22 Knowing this to be so, I shall not give away this Śacī, this Indrāṇī renowned in the world, the beloved queen of Śakra.

5.12.23 Whatever would be for her welfare and whatever would be for my welfare — let that be done, O best of gods. I shall not give up Śacī.

5.12.24 Śalya said: Then the gods spoke to him, the foremost among the sages of the Aṅgiras line: "How then may right policy be achieved? Deliberate upon it, O Bṛhaspati."

5.12.25 Bṛhaspati said: Let the auspicious lady request of Nahuṣa a little interval of time — this is indeed for the good of Indrāṇī, and likewise it shall be for our good as well.

5.12.26 Time is the creator of many obstacles; time will lead time onward. Nahuṣa, though arrogant and powerful by reason of the boon he received, will be brought down by time.

5.12.27 Śalya said: When he had spoken thus, the pleased gods addressed him: "O Brahman, what you have said is excellent and for the welfare of all the dwellers in heaven. O best of the twice-born, it is just so — and let this goddess too be persuaded."

5.12.28 Then all the gods, with Fire at their head, spoke to Indrāṇī calmly, desiring the welfare of the worlds:

5.12.29 By you this entire world, both the moving and the unmoving, is upheld. You are faithful to one husband and truthful — go now towards Nahuṣa.

5.12.30 Nahuṣa, who lusts for you, O goddess, will swiftly be destroyed, and Śakra shall regain his sovereignty over the gods.

5.12.31 Having thus resolved upon this plan for the accomplishment of the purpose, Indrāṇī, overcome with shame, went toward Nahuṣa of terrible aspect.

5.12.32 Seeing her, endowed with youth and beauty, Nahuṣa of wicked soul, his mind overwhelmed by desire, was greatly thrilled.

5.13.1 Śalya said: Then, looking at her, Nahuṣa the king of gods spoke to her: "I am Indra of all three worlds, O bright-smiling one. Accept me, O lady of beautiful hips and fair complexion, as your husband."

5.13.2 Addressed thus by Nahuṣa, the devoted wife, agitated with fear, trembled like a plantain tree in the wind.

5.13.3 Reverencing Brahmā with joined palms raised to her head, she then spoke to Nahuṣa, that king of gods of terrible aspect:

5.13.4 "I desire to obtain a little time from you, O lord of the gods. For it is not known whether Śakra has met some end, or where he has gone."

5.13.5 "Having ascertained this truth, if he is indeed not to be found, O lord, then I shall attend upon you — this I tell you truly." Addressed thus by Indrāṇī, Nahuṣa became pleased.

5.13.6 Nahuṣa said: So be it, O lady of beautiful hips, as you have spoken to me. And having ascertained the matter, remember that your coming to me is an obligation of truth.

5.13.7 Śalya said: Dismissed by Nahuṣa, that auspicious and ascetic woman departed and went to the dwelling of Bṛhaspati.

5.13.8 Hearing her words, the gods with Fire at their head deliberated with single-minded purpose for the sake of Śakra, O best of kings.

5.13.9 Meeting with Viṣṇu, the god of gods, the all-pervading one, those skilled in speech spoke to him in great distress:

5.13.10 "Śakra, the lord of the host of gods, is indeed overwhelmed by the sin of brahmin-slaughter. You are our refuge, O lord of gods, the firstborn, the master of the universe, who has assumed the state of Viṣṇu for the protection of all beings."

5.13.11 "By your valor Vṛtra was slain, and Vāsava is now beset by the guilt of brahmin-slaughter. O foremost among the hosts of gods, prescribe his liberation."

5.13.12 Hearing those words of the gods, Viṣṇu said: "Let Śakra worship me alone — I shall purify the wielder of the thunderbolt."

5.13.13 "Having worshipped me with the meritorious horse-sacrifice, the chastiser of Pāka shall once again attain the lordship over the gods, free from all fear."

5.13.14 "And Nahuṣa of wicked mind shall come to ruin through his own deeds. Bear with this state for a little while, O gods — remain vigilant without delay."

5.13.15 Hearing that auspicious, true, and nectar-like speech of Viṣṇu, all the hosts of gods, together with their teachers and with the seers, approached the place where Śakra, afflicted with fear, was hiding.

5.13.16 There a most grand horse-sacrifice of the great-souled Mahendra was performed for the purpose of purification — the destroyer of the sin of brahmin-slaughter, O king.

5.13.17 Distributing the guilt of brahmin-slaughter among trees, rivers, mountains, the earth, and women, O Yudhiṣṭhira —

5.13.18 — distributing it among all beings and releasing it, the lord of the gods became free of fever, purified of sin; Vāsava became himself again.

5.13.19 Seeing Nahuṣa, immovable in his position and by reason of the boon he had received, the slayer of Bala beheld him as one who diminishes the splendor of all beings and who is difficult to overcome.

5.13.20 Then the heroic lord of Śacī vanished once more, became invisible to all beings, and wandered about awaiting the right time.

5.13.21 When Śakra had thus disappeared, Śacī, filled with grief, lamented in great distress, crying out: "Ah, Śakra!"

5.13.22 "If I have given gifts, if I have offered oblations, if I have pleased my elders, if it is true that I have been faithful to one husband alone, if there is any truth in me —

5.13.23 — I shall worship this sacred, divine Night-goddess who moves during the northward course of the sun. May my heart's desire be fulfilled."

5.13.24 With ritual purity she worshipped the Night-goddess there, and through the power of her vow of devotion to her husband and through truth, she summoned the goddess Upaśruti.

5.13.25 "Show me the place where that king of gods abides" — thus the goddess called upon Upaśruti: "Let truth be revealed through truth."

5.14.1 Śalya said: Then Upaśruti, taking a beautiful form, appeared before that virtuous lady. Seeing the goddess arrived, endowed with youth and beauty —

5.14.2 — Indrāṇī, greatly delighted, honored her and then asked: "I wish to know who you are. Tell me, O fair-faced one."

5.14.3 Upaśruti said: I am Upaśruti, O goddess, come to your presence. I have obtained the vision of you and am gratified by your truthfulness.

5.14.4 "You are devoted to your husband and disciplined in restraint and vows. I shall show you Śakra, the god who slew Vṛtra. Follow quickly — may it be well with you; you shall see the foremost of the gods."

5.14.5 Śalya said: Then Indrāṇī followed behind that goddess as she set forth, crossing the divine forests and many mountains; crossing the Himavān, she reached the northern slopes.

5.14.6 Reaching the ocean, extending for many leagues, she came to a great island covered with diverse trees and creeping plants.

5.14.7 There she beheld a divine lake, surrounded by many kinds of birds, a hundred leagues wide and equally long — beautiful.

5.14.8 There, O Bhārata, thousands of divine lotuses of five colors bloomed in full blossom, humming with bees that sang around them.

5.14.9 Piercing the stalk of a lotus, she entered together with her guide; and there, hidden within the filament of the lotus, she beheld the hundred-sacrificed Śatakratu.

5.14.10 Seeing the lord dwelling there in a most minute form, the goddess too assumed a minute form, as did Upaśruti.

5.14.11 Indrāṇī praised Indra with accounts of his renowned former deeds. Being thus praised, the god Puraṃdara then spoke to Śacī:

5.14.12 "For what purpose have you come here, and how did you find me?" Then she proceeded to tell him all the deeds of Nahuṣa:

5.14.13 "Having obtained the lordship over the three worlds, filled with the intoxication of valor, that wicked-souled one, seized by arrogance, spoke to me, O Śatakratu: 'Attend upon me,' the cruel one said, and he set a time-limit upon me."

5.14.14 "If you do not rescue me, O mighty one, he will bring me under his power. Tormented by this, I have come to you, O Śakra. Slay Nahuṣa, that fierce, long-armed one whose resolve is evil."

5.14.15 "Reveal yourself, O slayer of the daityas and dānavas. Regain your splendor, O mighty one. Rule over the kingdom of the gods once more."

5.15.1 Śalya said: Addressed thus by Śacī, that blessed one replied again: "This is not the time for valor — Nahuṣa is the more powerful."

5.15.2 "And he has been strengthened by the seers through oblations to the gods and to the ancestors, O passionate one. Here I shall devise a strategy, O goddess — you must carry it out."

5.15.3 "This must be kept secret by you and disclosed nowhere, O auspicious one. Go and speak to Nahuṣa in private, O slender-waisted one."

5.15.4 "Tell him: 'Come to me drawn by a divine vehicle borne by seers, O lord of the universe — then, pleased, I shall come under your power.'"

5.15.5 Addressed thus by the king of gods, that wife of lotus eyes said, "So be it," and went toward Nahuṣa.

5.15.6 Nahuṣa then, seeing her, spoke in surprise: "Welcome to you, O lady of beautiful hips. What may I do for you, O bright-smiling one?"

5.15.7 "Accept me who am devoted to you, O auspicious lady. What do you desire, O wise one? Whatever needs to be done for you, O fair-waisted one, I shall do it."

5.15.8 "And you need have no shame before me, O beautiful-hipped one. Trust me. I swear by truth, O goddess, I shall do your bidding."

5.15.9 Indrāṇī said: I am awaiting the time you have set for me, O lord of the universe. After that, you shall indeed be my husband, O lord of the gods.

5.15.10 "And the desire I hold in my heart — hear it, O king of gods. I shall tell it to you: if you, O king, will do what is dear to me, this word spoken with affection — then I shall become subject to your will."

5.15.11 Indra has swift horses, elephants, and chariots as his conveyances. But I desire for you, O lord of the gods, a vehicle unprecedented here — one that belongs neither to Viṣṇu, nor to Rudra, nor to the asuras, nor to the rākṣasas.

5.15.12 Let the assembled sages carry you, O great king, O mighty lord, all together in a palanquin, O king — this is what pleases me.

5.15.13 You should not be considered equal to the asuras or the gods — you ought to surpass them all. Draw upon the splendor of all by the mere sight of your valor. No powerful being would dare to stand before you.

5.15.14 Śalya said: Thus addressed, Nahuṣa was filled with great delight at that time. He too spoke these words to that blameless queen of the lord of the gods.

5.15.15 This unprecedented vehicle you have described, O fair-complexioned one, has deeply pleased me, O goddess. I am under your command, O beautiful-faced one.

5.15.16 Indeed, one who makes sages serve as his bearers is no man of meager valor. I am an ascetic, powerful, the lord of the past, the future, and the present.

5.15.17 Were I to be angered, the world would cease to exist — in me all things are established. Gods, dānavas, gandharvas, kiṃnaras, serpents, and rākṣasas alike.

5.15.18 When I am enraged, all the worlds together are not sufficient to withstand me, O bright-smiling one. Whomever I behold with my eyes, I steal away their radiance.

5.15.19 Therefore I shall carry out your word, O goddess — of this there is no doubt. The seven sages and all the brahmarṣis shall bear me. Behold our greatness and our prosperity, O fair-complexioned one.

5.15.20 Having spoken thus and dismissed that lovely-faced goddess, he yoked to the celestial vehicle the sages who were devoted to their vows.

5.15.21 Disregarding the brāhmaṇas, drunk with power and intoxicated by the pride of the boon, acting as he willed, that wicked-souled one made those sages carry him.

5.15.22 Dismissed by Nahuṣa, she said to Bṛhaspati: The term Nahuṣa set for me here is nearly exhausted. Seek out Śakra quickly — have mercy on me, your devoted one.

5.15.23 The venerable Bṛhaspati said to her: Very well. You need not fear Nahuṣa, O goddess, evil-minded though he is.

5.15.24 This vilest of men shall not endure long — he has already fallen. Ignorant of righteousness, he is as good as slain by having made the great sages serve as his bearers, O auspicious one.

5.15.25 I shall perform a sacred rite for the destruction of this evil-minded one, and I shall find Śakra. Do not be afraid — may all be well with you.

5.15.26 Then the immensely radiant Bṛhaspati, kindling the fire according to ritual injunction, offered the highest oblation for the purpose of recovering the lord of the gods.

5.15.27 From that fire the venerable god Agni, the oblation-eater, himself assumed a wondrous female form and suddenly vanished.

5.15.28 Searching through the cardinal directions and intermediate quarters, the mountains and forests, the earth and the atmosphere, moving faster than thought, he returned to Bṛhaspati in the mere twinkling of an eye.

5.15.29 Agni said: O Bṛhaspati, I cannot find the king of the gods anywhere. Waters are all that remain — and I am not able to enter the waters at all. There is no path for me there, O brahmin. What else shall I do for you?

5.15.30 Śalya said: The preceptor of the gods said to him: Enter the waters, O greatly resplendent one.

5.15.31 Agni said: I am not capable of entering the waters — my extinction would come about therein. I have taken refuge in you. May all be well with you, O greatly resplendent one.

5.15.32 Fire arose from the waters, the warrior class arose from the brahmin, iron arose from stone — their all-pervading splendor is quenched in their own original sources.

5.16.1 Bṛhaspati said: You, O Agni, are the mouth of all the gods; you are the carrier of oblations. You dwell hidden within all beings and move about as their witness.

5.16.2 The wise call you one, and again they call you threefold. Were you to abandon it, this world would instantly perish, O consumer of oblations.

5.16.3 The learned, having paid homage to you, attain the eternal path won by their own deeds, together with their wives and sons.

5.16.4 You alone, O Agni, are the carrier of oblations; you alone are the highest oblation. It is you alone that men worship with sacrificial sessions and with rites at the supreme sacrifice.

5.16.5 Having created these three worlds, O carrier of oblations, at the appointed time you cook them once more, being kindled. You are the origin of this entire universe, O Agni, and you become its resting place once again.

5.16.6 They call you, O Agni, the giver of rain, and lightning too is nothing but you. It is from you that the seasons emerge and go forth to consume all beings.

5.16.7 All the waters are deposited in you; in you rests this entire universe. There is nothing whatsoever unknown to you in the three worlds, O purifier.

5.16.8 Every being seeks out its own source — enter the waters without any apprehension. I shall strengthen you with the eternal brahminical mantras.

5.16.9 Śalya said: Thus praised, the venerable Agni, carrier of oblations, the supremely wise one, spoke these excellent words to Bṛhaspati with gladness: I shall show you Śakra — this I tell you truly.

5.16.10 Fire then entered the waters — oceans, lakes, and ponds alike — and, concealed, came to that lake where the hundred-sacrificer lay hidden.

5.16.11 Then, searching through the lotus plants there, O bull of the Bhāratas, Agni perceived the lord of the gods standing concealed within the lotus stalks.

5.16.12 Coming back swiftly, he reported to Bṛhaspati that the lord was abiding within the lotus filaments, his body reduced to the size of an atom.

5.16.13 Going there, accompanied by divine sages and gandharvas, Bṛhaspati then praised the god who had slain Bala with ancient hymns of praise.

5.16.14 The great asura Namuci the terrible was slain by you, O Śakra, and likewise Śambara and Bala too — both of dreadful might.

5.16.15 Grow in strength, O performer of a hundred sacrifices; annihilate all your enemies. Rise up, O wielder of the thunderbolt, and behold the assembled divine sages who have come.

5.16.16 O great Indra, the worlds were saved by you when you slew the dānavas, O mighty one. Employing the foam of waters, strengthened by the power of Viṣṇu, you formerly slew Vṛtra, O king of the gods, O lord of the universe.

5.16.17 You are the most excellent and the most praiseworthy among all beings. There exists no creature here equal to you. By you are all beings upheld, O Śakra; you have established the greatness of the gods.

5.16.18 Protect the gods and those who dwell in their worlds, O great Indra; regain your strength. Thus praised in this manner, he grew in power slowly but surely.

5.16.19 Resuming his own form, he became endowed with full strength. And the god addressed his teacher Bṛhaspati who stood before him.

5.16.20 What task remains for you all? The great asura, son of Tvaṣṭṛ, has been slain — Vṛtra of the immense body, who had sought to swallow the worlds.

5.16.21 Bṛhaspati said: The human king Nahuṣa, by virtue of the radiance of groups of divine sages, has attained sovereignty over the gods and is tormenting us all greatly.

5.16.22 Indra said: How did Nahuṣa attain the kingship of the gods, which is so difficult to obtain? By what asceticism, or with what power? What kind of valor does he possess, O Bṛhaspati?

5.16.23 Bṛhaspati said: The frightened gods longed for Śakra. That great position of Indra having been abandoned by you, then all the gods, the ancestors, the atharvan sages, and the assemblies of gandharvas came together.

5.16.24 And going there, O Śakra, they said to Nahuṣa: Be our king, the protector of the universe. Nahuṣa said to them: I am not capable. Nourish me with your asceticism and your splendor.

5.16.25 Thus addressed and strengthened by the gods, Nahuṣa of terrible might became king. And having attained sovereignty over the three worlds, that wicked-souled one made the ascetics serve as his bearers and traverses the realms.

5.16.26 He steals splendor and his gaze is poison — he is utterly dreadful. You must never behold Nahuṣa at any time. All the gods, terrified of Nahuṣa, move about in disguised forms, not revealing themselves to him.

5.16.27 Śalya said: While the foremost of the descendants of Aṅgiras, Bṛhaspati, was speaking thus, the world-guardian Kubera, and ancient Yama the son of Vivasvat, the god Soma, and Varuṇa came there.

5.16.28 They, having come together, said to the great Indra: By good fortune Vṛtra the son of Tvaṣṭṛ has been slain. By good fortune we behold you well and unharmed, and your enemy destroyed, O Śakra.

5.16.29 Śakra addressed them all in due order and, urging them on, said: Nahuṣa of dreadful form has become king of the gods — let your assistance be given to me in this matter.

5.16.30 They replied: Nahuṣa is of dreadful form and his gaze is poisonous — we fear him, O god. But if you, O king, were to defeat Nahuṣa, then we deserve a share, O Śakra.

5.16.31 Indra said: So be it — let the lord Varuṇa be the lord of the waters; let Yama and Kubera this day receive the great consecration together with him. Let us conquer our enemy Nahuṣa of the terrible gaze.

5.16.32 Then Agni too said to Śakra: Grant me a share and I shall render you assistance. Śakra said to him: There shall be your share also, O Agni — in the great sacrifice, one share shall belong jointly to Indra and Agni.

5.16.33 Having deliberated thus, the venerable great Indra, the chastiser of Pāka, appointed Kubera as the lord of all yakṣas and lord of all wealth.

5.16.34 And Śakra, the bestower of boons, duly honoring them, granted Vaivasvata lordship over the ancestors and Varuṇa lordship over the waters.

5.17.1 Śalya said: Now, while the wise king of the gods was contemplating a means for the destruction of Nahuṣa together with those world-guardians, the venerable ascetic Agastya appeared there.

5.17.2 He, after honoring the lord of the gods, said: By good fortune you are prospering — through the destruction of Viśvarūpa and by the slaying of the asura Vṛtra.

5.17.3 By good fortune Nahuṣa too has fallen from the kingship of the gods, O destroyer of citadels. By good fortune I see you, your enemies slain, O slayer of Bala.

5.17.4 Indra said: Welcome to you, O great sage. I am gratified by the sight of you. Please accept from me water for your feet, water for rinsing the mouth, a cow, and the guest-offering.

5.17.5 Śalya said: When that foremost of sages, that bull among brāhmaṇas, had been honored and was seated, the lord of the gods, filled with joy, asked him:

5.17.6 This I wish to hear recounted, O venerable one, O foremost of the twice-born: how Nahuṣa, of wicked resolve, fell from heaven.

5.17.7 Agastya said: Hear, O Śakra, these glad tidings — how the wicked-souled king, the ill-conducting Nahuṣa, intoxicated with power, fell from heaven.

5.17.8 The greatly fortunate divine sages and the spotless brahmarṣis, weary from carrying that evil-doing Nahuṣa, asked him a question in doubt, O god — O foremost among conquerors.

5.17.9 The brāhmaṇas who recite these mantras at the sprinkling of cows — are these authoritative for you or not, O Vāsava? Nahuṣa, his mind clouded by darkness, said to them: No, they are not.

5.17.10 The sages said: You are engaged in unrighteousness; you do not accept what is righteous. This is authoritative for us — it was declared of old by the great sages.

5.17.11 Agastya said: Then while he was disputing with the sages, O Vāsava, he, oppressed by unrighteousness, struck me on the head with his foot.

5.17.12 By that act he became bereft of splendor and stripped of fortune, O husband of Śacī. Then I spoke to him as he stood trembling and seized with fear:

5.17.13 Because you have corrupted what is sacred, which was established of old and practiced by the brahmarṣis — and because you have touched me on the head with your foot —

5.17.14 And because you, O fool, have made sages equivalent to brahmin priests, those who are difficult to assail, serve as your bearers — by this you are cast from heaven, your splendor extinguished.

5.17.15 Fall, O sinner, utterly fallen, your merit exhausted, to the surface of the earth. For ten thousand years you shall roam in the form of a great serpent, and when that time is fulfilled, you shall regain heaven.

5.17.16 Thus did that wicked-souled one fall from the kingship of the gods, O subduer of enemies. By good fortune we flourish, O Śakra — the thorn in the brāhmaṇas' side has been destroyed.

5.17.17 Return to heaven, O husband of Śacī; protect the worlds — your senses mastered, your enemies conquered, praised by the great sages.

5.17.18 Śalya said: Then the gods were greatly delighted, surrounded by hosts of great sages, as were the ancestors, the yakṣas, the serpents, and the rākṣasas as well.

5.17.19 The gandharvas and the daughters of the gods, all the hosts of apsarases, the lakes, the rivers, the mountains, and the oceans, O lord of the people —

5.17.20 All came forward and said: By good fortune you flourish, O slayer of enemies. The sinful Nahuṣa has been slain — by good fortune, through the wise Agastya. By good fortune the evil-behaving one has been made a serpent on the earth.

5.18.1 Śalya said: Then Śakra, being praised by hosts of gandharvas and apsarases, mounted Airāvata, that king among elephants, endowed with auspicious marks.

5.18.2 And Agni of great radiance, and the great sage Bṛhaspati, and Yama and Varuṇa, and Kubera the lord of wealth —

5.18.3 Śakra the slayer of Vṛtra, that mighty lord, surrounded by all the gods, and accompanied by gandharvas and apsarases, traversed the three worlds.

5.18.4 He, the king of the gods, the performer of a hundred sacrifices, the sovereign of the gods, being reunited with Mahendrāṇī, filled with the highest joy, governed his realm.

5.18.5 Then the blessed Aṅgiras appeared there and worshipped the lord of the gods with the mantras of the Atharvaveda.

5.18.6 Then the blessed Indra was greatly pleased and granted a boon to that Atharvāṅgiras.

5.18.7 "In this Veda shall arise the name Atharvāṅgirasa — for this is the illustration — and you shall receive a share of the sacrifice."

5.18.8 Having thus honoured Atharvāṅgiras, O great king, the lord of the gods, performer of a hundred sacrifices, then dismissed him.

5.18.9 Having honoured all the thirty gods and likewise the sages rich in austerity, O king, Indra, greatly rejoiced, protected the people with righteousness.

5.18.10 In this way Indra too had come to suffer, dwelling incognito together with his wife, desiring the slaying of his enemies.

5.18.11 You should not harbour anger that you have suffered in the great forest, O lord of kings, together with Draupadī and your noble brothers.

5.18.12 Even so shall you too, O lord of kings, O descendant of Bharata, regain your kingdom, just as Śakra gained it after slaying Vṛtra, O joy of the Kurus.

5.18.13 And the wicked Nahuṣa, hater of Brahmins, evil-minded one, was struck by Agastya's curse and perished for endless years.

5.18.14 Likewise your wicked enemies, O slayer of foes, Karṇa, Duryodhana and the rest, shall swiftly come to ruin.

5.18.15 Then, O hero, O lord, you shall enjoy this earth bounded by the ocean, together with your brothers and with Draupadī.

5.18.16 This narrative of Śakra's victory, equal in authority to the Veda, should be heard by a king who desires victory when his armies are arrayed for battle.

5.18.17 Therefore I proclaim to you victory, O best of the victorious — the great souls grow when they are praised, O Yudhiṣṭhira.

5.18.18 This destruction of the great warrior-lords, O Yudhiṣṭhira, shall come through Duryodhana's transgression and through the might of Bhīma and Arjuna.

5.18.19 Whoever steadfastly recites this tale of Indra's victory shall be cleansed of sin, shall have conquered heaven, and shall rejoice both here and in the hereafter.

5.18.20 He shall know no fear born of enemies, nor shall he be without sons; he shall meet with no calamity whatsoever, shall gain long life, shall attain victory everywhere, and shall never suffer defeat.

5.18.21 Vaiśaṃpāyana said: Thus consoled by Śalya, O bull among Bhāratas, the king — foremost of those who uphold righteousness — honoured Śalya according to proper rite.

5.18.22 Having heard Śalya's words, the mighty-armed son of Kuntī, Yudhiṣṭhira, replied to the king of the Madras with these words.

5.18.23 "You will without doubt act as charioteer to Karṇa. In that role you must diminish Karṇa's spirit through praise of me."

5.18.24 Śalya said: I shall do exactly as you tell me. And whatever else I am able to do for you, that too I shall do.

5.18.25 Vaiśaṃpāyana said: Then, having taken leave of the sons of Kuntī, Śalya the lord of the Madras, the glorious subduer of foes, departed with his army to Duryodhana.

5.19.1 Vaiśaṃpāyana said: Then Yuyudhāna the hero, the great chariot-warrior of the Sātvatas, came to Yudhiṣṭhira with a great four-division army.

5.19.2 His warriors of great valour, gathered from many lands, bearing many kinds of weapons — those heroes adorned his army.

5.19.3 With battle-axes and slings, with lances, javelins, and clubs, with pikes, spears, axes, and darts, and with gleaming swords —

5.19.4 — with swords, bows, and sheaths, and with arrows of various kinds, oil-polished and gleaming, that army shone resplendently.

5.19.5 That army, radiant as a cloud and adorned with those weapons, had the appearance of a storm-cloud blazing with lightning.

5.19.6 For that one akṣauhiṇī force entered the army of Yudhiṣṭhira and disappeared within it, O king, as a small river disappears into the ocean.

5.19.7 Likewise the powerful bull of the Cedis, Dhṛṣṭaketu, took up one akṣauhiṇī and came to the immeasurably valiant Pāṇḍavas.

5.19.8 And Jayatsena the Māgadha, son of Jarāsaṃdha and of great strength, came to the king of righteousness with a single akṣauhiṇī of troops.

5.19.9 Likewise the Pāṇḍya king, O lord of kings, surrounded by many kinds of warriors dwelling along the seashore, came to Yudhiṣṭhira.

5.19.10 His army at that massing of forces was most splendid to behold, O king — finely adorned and powerful.

5.19.11 Drupada too had an army adorned with valiant men gathered from many lands and with his sons, the great chariot-warriors.

5.19.12 Likewise Virāṭa, king of the Matsyas and lord of his forces, together with mountain-dwelling kings, went to the Pāṇḍavas.

5.19.13 From here and there the great forces converged upon the noble sons of Pāṇḍu — exactly seven akṣauhiṇīs crowded with varied banners, eager to fight the Kurus, gladdened the Pāṇḍavas.

5.19.14 Likewise, augmenting the joy of the son of Dhṛtarāṣṭra, the earth-lord Bhagadatta gave a force of one akṣauhiṇī.

5.19.15 His irresistible army, covered by Chinese and Kirāta warriors as if with gold, shone like a forest of karṇikāra trees.

5.19.16 Likewise the valiant Bhūriśravas and Śalya, O joy of the Kurus, came to Duryodhana each with a separate akṣauhiṇī.

5.19.17 And Kṛtavarmā the son of Hṛdika, together with the forces of the Bhojas and Andhakas, came to Duryodhana with a single akṣauhiṇī of troops.

5.19.18 His army, adorned by those tiger-like warriors wearing garlands of forest flowers, shone like a forest filled with frolicsome rutting elephants.

5.19.19 Others headed by Jayadratha, earth-lords dwelling in Sindhu and Sauvīra, came as if shaking the mountains.

5.19.20 The vast akṣauhiṇī army of those kings shone brilliantly then, tossed by the wind, like clouds of many forms.

5.19.21 And Sudakṣiṇa the Kāmboja, together with Yavanas and Śakas, came to the Kaurava chief with one akṣauhiṇī, O lord of peoples.

5.19.22 The gathering of his army appeared like a swarm of locusts; and having reached the Kaurava chief, it disappeared within that host.

5.19.23 Likewise Nīla, the earth-lord dwelling in Māhiṣmatī, with his dark-weaponed warriors of great valour, inhabitants of the southern road —

5.19.24 — and the two earth-lords of the Avantis, well surrounded by great forces, those two came to Suyodhana with separate akṣauhiṇīs.

5.19.25 And the five Kekaya kings, those tiger-like men and full brothers, gladdening the Kaurava chief, rushed forward with one akṣauhiṇī.

5.19.26 From here and there, three other armies of all those great earth-lords assembled, O bull among Bhāratas.

5.19.27 Thus eleven complete armies of Duryodhana, eager to fight the sons of Kuntī, were crowded with varied banners.

5.19.28 There was no room at that time in Hāstinapura, O king, even for the foremost leaders of the kings along with their armies, O Bhārata.

5.19.29 Then the Pañcanada region, the whole of the Kuru forest-land, the Rohitaka wilderness, and the desert tract alone —

5.19.30 — Ahicchatra, Kālakūṭa, the Gaṅgā bank, O Bhārata, Vāraṇā, Vāṭadhāna, and the Yamunā mountain —

5.19.31 — this vast region, rich in wealth and grain, became thoroughly crowded with the armies of the Kaurava host.

5.19.32 There the priest who had been sent by the king of Pāñcāla to the Kauravas saw that army thus arrayed.

5.20.1 Vaiśaṃpāyana said: Having reached the Kaurava court, Drupada's priest was duly honoured by Dhṛtarāṣṭra, by Bhīṣma, and by Vidura.

5.20.2 Having first spoken all the words of courtesy and having enquired about their welfare, he spoke his message in the midst of all the army commanders.

5.20.3 "The eternal law of kings is known to all of you; yet for the sake of establishing the argument I shall speak even though it is already known.

5.20.4 Dhṛtarāṣṭra and Pāṇḍu are both renowned sons of the same father; the ancestral wealth belongs equally to both of them — there is no doubt in this.

5.20.5 If the sons of Dhṛtarāṣṭra have received the paternal wealth, how is it that the sons of Pāṇḍu have not received the paternal wealth?

5.20.6 As matters stand, it is known to you from before how the ancestral wealth was withheld and not received, concealed by the son of Dhṛtarāṣṭra.

5.20.7 Though they tried repeatedly with means even that threatened their very lives, those who survived were unable to be led to Yama's abode.

5.20.8 And the kingdom, which had been enlarged again by their own strength by those great souls, was treacherously seized by the petty sons of Dhṛtarāṣṭra together with Śakuni.

5.20.9 And that deed too was sanctioned and set up by this man — and they were made to dwell in the great forest for thirteen years.

5.20.10 After those heroes were tormented together with their wife in the assembly hall, very grievous and varied hardships were then suffered by them in the forest.

5.20.11 Likewise in the city of Virāṭa, as though they had entered a different womb, extreme suffering was endured by those noble ones — as if by sinners.

5.20.12 Yet those bulls among the Kurus, having put all those earlier offences behind them, desire nothing but peace together with the Kurus.

5.20.13 Knowing both the conduct of these men and the conduct of Duryodhana, well-wishers here ought to bring Dhṛtarāṣṭra around.

5.20.14 For those heroes, the Pāṇḍavas, do not enter into conflict with the Kurus — they desire what is their own without the destruction of the world.

5.20.15 And whatever reason the son of Dhṛtarāṣṭra may have for conflict — that reason should not be heeded, for the Pāṇḍavas are the stronger side.

5.20.16 For seven akṣauhiṇīs have gathered under the son of Dharma, eager to fight the Kurus, and await his command.

5.20.17 Other tiger-like men equal to a thousand akṣauhiṇīs — Sātyaki, Bhīmasena, and the twin brothers of immense power —

5.20.18 — these eleven armies have assembled on one side, and on the other side stands the mighty-armed Dhanaṃjaya, he of many forms.

5.20.19 As Arjuna the diademed surpasses all armies, so too does the mighty-armed Vāsudeva of great splendour.

5.20.20 Knowing the vastness of the armies, the valour of the diademed one, and the wisdom of Kṛṣṇa — what man would choose to fight?

5.20.21 Let your honours give what ought to be given, in accordance with righteousness and in accordance with the agreement — let not this moment pass you by."

5.21.1 Vaiśaṃpāyana said: Having heard his words, the one great in wisdom and of great splendour — Bhīṣma — having duly honoured him at the fitting moment, then spoke.

5.21.2 "By good fortune all the Pāṇḍavas are well together with their kinsmen; by good fortune they have allies; by good fortune they are devoted to righteousness.

5.21.3 By good fortune those brothers, the joy of the Kurus, desire peace; by good fortune they are not minded for war, together with Dāmodara.

5.21.4 All that you have said is true — there is no doubt. Yet your speech is overly sharp, I think, on account of your Brahmin nature.

5.21.5 Without doubt those Pāṇḍavas were made to suffer, in the forest and here; and without doubt they have rightfully earned all their father's wealth.

5.21.6 Arjuna the diademed son of Pāṇḍu is strong, skilled in weapons, and of great might — who indeed could withstand Dhanaṃjaya in battle?"

5.21.7 Even the wielder of the thunderbolt himself would not be capable — what then of other bowmen? He is capable of facing even the three worlds, in my judgment.

5.21.8 While Bhīṣma was speaking those words, Karṇa, filled with anger, boldly contradicted him; glancing at Duryodhana, he spoke these words.

5.21.9 There is nothing in this world, O brahmin, that is not known to any creature. What purpose is served by repeating the same thing again and again?

5.21.10 For Duryodhana's sake, Śakuni defeated him at dice in former times; and Yudhiṣṭhira, son of Pāṇḍu, went to the forest under the terms of the agreement.

5.21.11 Without honoring that agreement, the king desires the paternal kingdom, relying on the strength of the Matsyas and the Pāñcālas.

5.21.12 Out of fear, O wise one, Duryodhana would not yield even a step; yet by the law of righteousness he might give the whole earth even to an enemy.

5.21.13 If they desire again the ancestral kingdom, let them fulfill the appointed time as promised, dwelling in the forest.

5.21.14 Then let them live under Duryodhana's protection, free from all fear. This unrighteous counsel they pursue out of sheer folly.

5.21.15 But if the Pāṇḍavas abandon righteousness and desire war, they will remember my words when they encounter these best of the Kurus.

5.21.16 Bhīṣma said: O son of Rādhā, what use are your words? You ought to remember that deed — when Pārtha alone conquered six warriors in battle.

5.21.17 If we do not do as this brahmin has said, we shall surely be slain by him in battle and shall swallow dust.

5.21.18 Vaiśaṃpāyana said: Then Dhṛtarāṣṭra, having honored and appeased Bhīṣma, and having rebuked the son of Rādhā, spoke these words.

5.21.19 Bhīṣma, son of Śaṃtanu, has spoken what is beneficial for us, beneficial for the Pāṇḍavas as well, and beneficial for the whole world.

5.21.20 Having reflected, I shall send Sañjaya to the sons of Pṛthā. Let your honor now depart to the Pāṇḍavas without delay.

5.21.21 Having honored him thus, the descendant of the Kurus sent him off to the Pāṇḍavas; and summoning Sañjaya into the midst of the assembly, he spoke these words.

5.22.1 Dhṛtarāṣṭra said: They say the sons of Pāṇḍu have arrived at Upaplavya, O Sañjaya. Go there, learn of their state, and pay honor to Ajātaśatru. By good fortune, O sinless one, you have reached the town.

5.22.2 Tell them all, O Sañjaya, that they are well. After dwelling in hardship unworthy of them, peace between them and us is close at hand — for those noble benefactors who have been wronged.

5.22.3 I have never, O Sañjaya, at any time observed any wrongful conduct on the part of the Pāṇḍavas. Having won all their prosperity by their own valor, the Pāṇḍavas yielded it all to me.

5.22.4 Searching always, I find no fault in them, however small, for which I could blame the sons of Pṛthā. They always act in accordance with righteousness and the proper ends of life; though fond of pleasure, they never pursue their desires unrestrained.

5.22.5 Overcoming heat and cold, hunger and thirst, sleep and drowsiness, anger and elation, and heedlessness — through steadfastness and wisdom, the sons of Pṛthā strive for righteousness and proper purpose.

5.22.6 They give up wealth in due season for their friends; their friendship does not wither through mere long dwelling together. The sons of Pṛthā bestow honor and benefit according to what is fitting. Among the descendants of Ajamīḍha, there is none who hates them.

5.22.7 Except from the evil, crooked, dull-witted Duryodhana and the yet more petty Karṇa — these wretched beings who are fond of base pleasures — these great-souled ones generate their splendor.

5.22.8 Duryodhana, thriving in comfort with energetic might, regards that as a meritorious act — and the childish one thinks the portion belonging to the Pāṇḍavas can be seized while they still live.

5.22.9 He who has Arjuna, Keśava, Vṛkodara, Sātyaki, Ajātaśatru, the two sons of Mādrī, and all the Sṛñjayas in his train — it is good to offer unto him before a war.

5.22.10 For Savyasācin alone, standing in his chariot with the Gāṇḍīva bow, can drive back the whole earth; and likewise Keśava Viṣṇu is irresistible — the great-souled lord of the three worlds.

5.22.11 What mortal could stand before him who is worthy of adoration among all the gods — he who scatters showers of arrows with the roar of rain clouds, swift as flocks of birds in flight?

5.22.12 With his single chariot and the Gāṇḍīva bow, he conquered even the northern quarter and the Northern Kurus; Savyasācin carried off their wealth and made their followers bring tribute.

5.22.13 And it was Savyasācin with his Gāṇḍīva who conquered even the gods together with Indra at Khāṇḍava, and Phalguna offered up the fire to Jātaveda, thereby increasing the glory and honor of the Pāṇḍavas.

5.22.14 Among mace-bearers today there is none equal to Bhīma; nor is there his equal in mounting an elephant. In the chariot they say none is inferior to Arjuna, and in the strength of his arms he has the power of ten thousand elephants.

5.22.15 Well-trained, a confirmed enemy, and valiant, when enraged he could swiftly burn up the sons of Dhṛtarāṣṭra. Ever intolerant and powerful, he cannot be defeated in battle even by Vāsava himself in person.

5.22.16 Keen-minded, powerful, swift of hand, well-trained by Phalguna — the two brothers, sons of Mādrī, tearing apart troops of warriors like two hawks rending flocks of birds, would let none of the Kurus escape.

5.22.17 Moving in their midst, the valiant Dhṛṣṭadyumna is here the sole chief of the Pāṇḍavas, together with the counselors, the foremost of the Somakas, his very life surrendered for the Pāṇḍavas' victory.

5.22.18 Virāṭa, king of the Śālveyas, having achieved his purpose by dwelling with them and being of mature age, is said, along with his sons, to be always devoted to the cause of the Pāṇḍavas and to Yudhiṣṭhira — so I have heard.

5.22.19 Five powerful brothers, great bowmen, are kept excluded from the Kekayas and desire the Kekaya kingdom; longing for battle, they dwell with the sons of Pṛthā.

5.22.20 And all the warriors, the lords of the earth, have been assembled and have committed themselves to the cause of the Pāṇḍavas. I hear of the heroes devoted with affection, united in love, attached to Dharmarāja.

5.22.21 Warriors from the mountain retreats and the residents of inaccessible places, high-born and pure throughout the world, and also barbarians powerful with various weapons, have assembled and committed themselves to the Pāṇḍavas' cause.

5.22.22 The Pāṇḍya king too, of boundless energy, equal to Indra, accompanied by many great warriors in battle, that great-souled one has come for the Pāṇḍavas' cause — foremost hero of the world, his valor and splendor unrivaled.

5.22.23 He who, I hear, has received weapons from Droṇa, Arjuna, Vāsudeva, Kṛpa, and Bhīṣma — him they call the only one equal to the son of Kṛṣṇa. That Sātyaki has committed himself to the Pāṇḍavas' cause.

5.22.24 And the Cedis and the Karūṣas, together with earth-lords of every valor, have taken their side; in their midst shines the lord of the Cedis, blazing with glory like the sun in splendor.

5.22.25 Thinking himself unstoppable in battle, the foremost of all who draw the bowstring on earth, Śiśupāla mustered all his kingly energy — yet Kṛṣṇa violently slew him and crushed him with his might.

5.22.26 Increasing the glory and honor of the Yādavas, he slew Śiśupāla in battle in former times; all the kings of the earth, headed by the lord of Karusha, used to increase his honor.

5.22.27 Regarding Keśava there as irresistible, the other kings, abandoning the lord of the Cedis, fled from Kṛṣṇa with his Sugrīva-yoked chariot, like small animals on seeing a lion.

5.22.28 He who came swiftly against him in opposition, hoping to challenge Vāsudeva in a single-chariot duel — that one lay slain by Kṛṣṇa, his life gone, uprooted by Kṛṣṇa like a Karṇikāra tree by the wind.

5.22.29 When they reported to me the prowess of Keśava for the sake of those Pāṇḍavas, O Sañjaya, reflecting on the deeds of Viṣṇu — O son of Gavalgaṇa, I find no peace.

5.22.30 No enemy could ever withstand those at whose head stands that lion of the Vṛṣṇis. My heart trembles with fear at hearing of the two Kṛṣṇas riding together in one chariot.

5.22.31 Unless my dull-witted and perverse son goes to battle against those two — unless they burn up the Kurus as Indra and Viṣṇu burned the Daitya host — for in my opinion Dhanañjaya is equal to Śakra and the eternal hero of the Vṛṣṇis is Viṣṇu himself.

5.22.32 The valiant son of Kuntī, the Pāṇḍava Ajātaśatru, who delights in righteousness and is restrained by modesty — that high-minded one, deceived by Duryodhana, unless he in anger burns up the sons of Dhṛtarāṣṭra.

5.22.33 For I do not fear Arjuna, Vāsudeva, Bhīma, or the twin sons of Mādrī so much, O charioteer, as I am always more afraid of the wrath of the king blazing with anger.

5.22.34 Endowed with austerity and celibacy aplenty, whatever mental resolve he forms would be accomplished. Knowing his wrath in battle, O Sañjaya, I am greatly afraid today — and rightly so.

5.22.35 So go quickly, dispatched by chariot; passing by the army of the Pāñcāla king, inquire after the welfare of Ajātaśatru, and speak lovingly to him again and again.

5.22.36 And meeting Janārdana as well, O dear one — the greatest among the mighty, the noble one — inquire after his welfare in my name, saying: Dhṛtarāṣṭra desires peace with the Pāṇḍavas.

5.22.37 The son of Kuntī would do nothing contrary to Vāsudeva's word, O charioteer; Kṛṣṇa is dear to them and regarded as their very self, and he is ever engaged in their affairs, being wise.

5.22.38 Having assembled the Pāṇḍavas and the Sṛñjayas, inquire after the welfare of Janārdana, Yuyudhāna, and Virāṭa in my name; and likewise of all the five sons of Draupadī.

5.22.39 Whatever you deem timely there, on behalf of our opponents, and whatever is beneficial for the Bhāratas — all that speak out, O Sañjaya, in the assembly of kings, so that no one may faint and that there be no war.

5.23.1 Vaiśaṃpāyana said: Having heard the words of King Dhṛtarāṣṭra, Sañjaya went to Upaplavya to see the Pāṇḍavas of immeasurable might.

5.23.2 And having reached the righteous-souled King Yudhiṣṭhira, the son of the charioteer first prostrated himself and then addressed him.

5.23.3 Gavalgaṇa's son Sañjaya, the charioteer's grandson, addressed Ajātaśatru with confidence: 'By good fortune, O king, I see you in good health, with your allies, resembling great Indra himself.'

5.23.4 'The aged king Dhṛtarāṣṭra, son of Ambikā, that wise one, inquires after your welfare. Is Bhīma, foremost of the Pāṇḍavas, in good health? And Dhanañjaya? And the two sons of Mādrī?'

5.23.5 'Is Kṛṣṇā Draupadī, the royal princess, that one firm in her vow, wife of heroes, together with her sons, that high-minded lady, well? And wherever you desire, O Bhārata, do you obtain your cherished wishes? May you be blessed.'

5.23.6 Yudhiṣṭhira said: 'O son of Gavalgaṇa, O Sañjaya, welcome to you. I greet you with a glad heart, O charioteer. I declare that I am well; and together with my brothers I am in good health, O wise one.'

5.23.7 'After a long time, O charioteer, hearing this welfare of the king, the aged Kuru, I consider it as if I have seen the lord of men in person — for in seeing you, O Sañjaya, I am joined with gladness.'

5.23.8 'Our grandfather, that aged, high-minded one, supremely wise, endowed with all righteousness — is that descendant of the Kurus, Bhīṣma, in good health, O dear one? And does his conduct remain as before?'

5.23.9 'Is King Dhṛtarāṣṭra, son of Vicitravīrya, together with his sons, in good health, that great-souled one? Is the great king Bāhlika, son of Pratīpa, in good health, that learned one, O son of a charioteer?'

5.23.10 'Is Somadatta in good health, O dear one? And Bhūriśravas, Śalya the firm in his vows, Droṇa with his son, and Kṛpa the brahmin — are these great bowmen also free from illness?'

5.23.11 'Supremely wise, versed in all the sciences, the foremost of bowmen on this earth — do these receive the honor they deserve, O dear one? And are these bowmen also free from illness?'

5.23.12 'All the young bowmen on earth envy the Kurus, O Sañjaya — in whose kingdom dwells Droṇa's son, that handsome great bowman of noble character.'

5.23.13 'Is the son of a vaishya woman, that most wise royal son Yuyutsu, in good health, O dear one? Is Karṇa, the minister, in good health, O dear one — whose Suyodhana is the dull and obedient tool?'

5.23.14 'The aged women, the mothers of the Bhāratas, the ladies of the kitchen, the wives of servants, O charioteer — the daughters-in-law, the sons, the nephews, the sisters, and the daughters' sons — are all of these also well?'

5.23.15 'Does the king conduct himself toward the brahmins duly, as formerly, O dear one? Does the son of Dhṛtarāṣṭra fail to withhold the shares belonging to me for the twice-born ones, O Sañjaya?'

5.23.16 'Does King Dhṛtarāṣṭra together with his sons overlook the transgressions of brahmins? Does he not, as one looking after his road, overlook such deficient conduct toward them?'

5.23.17 'This is the supreme light in the living world, the pure brightness ordained by the Creator for the subjects. If those dull ones do not restrain their greed, the complete ruin of the Kauravas is at hand.'

5.23.18 'Does King Dhṛtarāṣṭra together with his sons desire proper conduct in the ranks of his ministers? Do those who appear as friends but are secret enemies not seek to live by sowing division, sharing one set of allies?'

5.23.19 'Do the Kurus all not speak evil of the Pāṇḍavas, O dear one? And on seeing the assembled hosts of the enemy, do they remember Pārtha, the leader in battle?'

5.23.20 'Do they recall those arrows loosed from the Gāṇḍīva, straight-flying, thundering like storm clouds, shot from the arm's end of the bowstring by the quivering bowman, O dear one?'

5.23.21 'For I have not seen or heard of anyone on earth equal to Arjuna or greater — he whose sixty-one sharp-edged arrows, well-feathered and well-regarded, are released with perfect hand-speed.'

5.23.22 'The valiant Bhīmasena, mace in hand, making hosts of enemies tremble in battle, roaming like a maddened elephant among reeds — do they remember him?'

5.23.23 'Sahadeva, son of Mādrī, who conquered the assembled Kaliṅgas at Dantakura, shooting with his left hand and his right alike — that one of great strength, do they remember him?'

5.23.24 'This Nakula, when dispatched by me and rising up — even as you watched, O son of Gavalgaṇa, O Sañjaya — brought the western quarter under my sway. That son of Mādrī, do they remember him?'

5.23.25 'The victory that occurred in the Dvaita forest, over those who came on the ill-advised cattle-raid — where those foolish ones, fallen into the enemy's power, were freed by Bhīmasena and Arjuna the victorious.'

5.23.26 'I protected Arjuna from behind, while the two sons of Mādrī and Bhīmasena formed the guard; and the bearer of the Gāṇḍīva, driving off the enemy's hosts, returned safe. Do they remember that?'

5.23.27 Surely by good deeds alone it cannot be done here, Sañjaya — to fully overcome them; for with all our might we are unable to defeat the son of Dhṛtarāṣṭra.

5.24.1 Sañjaya said: As you deserve, O Pāṇḍava, even so it is; you ask after the Kurus, O best of Kurus, and after their people. May those wise ones of whom you ask, O Pārtha, be free from affliction, O dear one.

5.24.2 Among the Dhārtarāṣṭras there are indeed virtuous elders; there are also sinners among them — know this, O Pāṇḍava. The Dhārtarāṣṭra would give even to an enemy; how then would he withhold gifts from brahmins?

5.24.3 What he does toward you is not righteous; to act with hostility toward those who have not harmed him is not good. Dhṛtarāṣṭra with his son has betrayed friends — he who is wicked despises you who are virtuous in conduct.

5.24.4 He neither approves nor is he at peace, and he is deeply tormented; inwardly the old man grieves, O Ajātaśatru. For he hears from assembled brahmins that treachery toward a friend is the gravest of all sins.

5.24.5 They remember you, O king of men, on the battlefield; and in war they remember Jiṣṇu, the leader of warriors. When the roar of kettledrums and conches rises high, they remember Bhīmasena with his mace in hand.

5.24.6 They also remember the two sons of Mādrī in the midst of the battle, ranging in all directions, incessantly showering arrows upon the army — two great warriors, impossible to shake in combat.

5.24.7 I do not think, O king, that the future of a man can be known in advance — what will come to pass. If you, O Pāṇḍava, endowed with all righteousness, have come to this severe and painful suffering —

5.24.8 You alone should set all this right and even more, O Ajātaśatru, through your wisdom. For the sons of Pāṇḍu, all equal to Indra, would never abandon dharma for the sake of desire or wealth.

5.24.9 You alone, O Ajātaśatru, through your wisdom should bring about peace, whereby the Dhārtarāṣṭras, the Pāṇḍavas, and the Sṛñjayans, and whatever other kings are assembled, may all find happiness.

5.24.10 What Dhṛtarāṣṭra, your father's brother, spoke to me at night, O Ajātaśatru — together with his ministers and his sons, O king — hear now that speech of his.

5.25.1 Yudhiṣṭhira said: The Pāṇḍavas and the Sṛñjayans are assembled, along with Janārdana, Yuyudhāna, and Virāṭa. Speak, O son of Gavalgaṇa, O son of a charioteer, that word instructed to you by Dhṛtarāṣṭra.

5.25.2 Sañjaya said: I address Ajātaśatru and Vṛkodara, Dhanañjaya and the two sons of Mādravatī, Vāsudeva the Śauri, Yuyudhāna, Cekitāna, and Virāṭa —

5.25.3 And the aged lord of the Pāñcālas, Dhṛṣṭadyumna the son of Pṛṣata, and the daughter of Yajñasena — let all of you hear this word of mine, which I shall speak desiring the welfare of the Kurus.

5.25.4 King Dhṛtarāṣṭra, welcoming peace, swiftly yoked my chariot on behalf of the king together with his brothers, sons, and kinsmen. Let this be pleasing — let there be peace for the Pāṇḍavas.

5.25.5 You sons of Pṛthā are endowed with all virtues; by your lineage, your gentleness, and your straightforwardness, you are born into a noble family — compassionate, generous, restrained by modesty, and firm in resolve.

5.25.6 An ignoble act does not befit you, O Bhīmasena; for your nature is such that even a blemish in you would stand out like a drop of collyrium on a white garment.

5.25.7 Where total annihilation of all is seen, where sin arises and hell is ever present — who, knowing this, would ever commit that act where defeat is the same as victory?

5.25.8 Blessed indeed are those who have done their duty to kinsmen; your sons, friends, and relatives who would give up a life of reproach — from that would surely come the prosperity of the Kurus.

5.25.9 If you sons of Pṛthā were to govern the Kurus, leading all and subduing enemies, that life of yours would be equal to death — for to live by slaying kinsmen is not good.

5.25.10 For who could endure to conquer you together with Keśava, protected by the arms of the son of Pṛṣata, with Sātyaki by your side — even having the gods as allies with Indra at their head?

5.25.11 Or who could endure in battle to withstand the Kurus protected by Droṇa and Bhīṣma, and by Aśvatthāmā, Śalya, Kṛpa and others, O king — guarded by the son of Rādhā, together with the kings of earth?

5.25.12 The army of King Dhṛtarāṣṭra's son is great; who indeed is capable of destroying it without himself being diminished? I myself see no lasting good in either victory or defeat.

5.25.13 For how could the sons of Pṛthā, like the baseborn from a low family, do deeds bereft of righteousness? I, having propitiated and bowed to Vāsudeva and the aged lord of the Pāñcālas —

5.25.14 With folded hands I take refuge with you all — how may there be welfare for the Kurus and the Sṛñjayans? For neither Vāsudeva nor Dhanañjaya would ever fail to act upon any word of yours.

5.25.15 When his very life is being asked first, what else remains? Knowing this, I speak for the sake of settlement. This is the view of the king, with Bhīṣma foremost among his counselors — that peace is the highest good for you here.

5.26.1 Yudhiṣṭhira said: What word of mine do you hear, Sañjaya, as seeking war, that you fear battle? Non-war is indeed, dear one, greater than war; who, having obtained that, would ever fight, O charioteer?

5.26.2 If, O Sañjaya, every intention a man wished for in his mind were to succeed without effort, then he would do no work — this is known to me. There is much that is far easier than war.

5.26.3 What man, truly knowing, would ever choose war? Who, unless cursed by fate, would embrace battle? The sons of Pṛthā act for the sake of happiness, and for what is not opposed to dharma and beneficial to the world.

5.26.4 One who, hoping for happiness arising from action, yet truly knows that action by arduous means is suffering — one who desires happiness and wishes to overcome suffering, yet follows the pull of the senses' pleasure, torments his own body through the craving of desire, and impelled by that craving, only brings suffering upon himself.

5.26.5 Just as the power of fire blazing with its kindled splendor increases ever more, so too, with the gaining of wealth and desire, one is never satisfied — like a fire fed with ghee. Behold this vast accumulation of enjoyments belonging to King Dhṛtarāṣṭra, together with us.

5.26.6 The unrighteous man does not become a master of pleasures; the unrighteous man does not hear the sound of song; the unrighteous man does not enjoy garlands and perfumes, nor does the unrighteous one enjoy ointments.

5.26.7 The unrighteous man does not dwell in fine garments; then how could he drive us away from the Kurus? Right here, having shaken us off, this very desire torments the heart within the body.

5.26.8 The king, himself in an uneven position, seeks evenness from others — that is not good. Just as one observes one's own conduct, so should one regard the conduct of others too.

5.26.9 Just as one who, having set a fire near deep, dense thickets of dry grass in the hot season, would grieve as the old fire spreads under the wind — so too the one seeking safety laments when winter passes.

5.26.10 Having attained sovereignty, King Dhṛtarāṣṭra now laments — for what reason, O Sañjaya? He clings to a son of wicked intellect, devoted to crookedness, dull, foolish, and without counsel.

5.26.11 Though unworthy, Suyodhana disregarded the words of the most trustworthy Vidura; and King Dhṛtarāṣṭra, doting on his son, though perceiving rightly, yet enters into unrighteousness.

5.26.12 The intelligent one, devoted to the welfare of the Kurus, the learned, eloquent, and virtuous Vidura — King Dhṛtarāṣṭra, O charioteer, forgot him in the affairs of the Kurus out of love for his son.

5.26.13 Of one who destroys honor, who is self-seeking and envious, violent and transgressing wealth and dharma, foul-spoken, enslaved to anger, whose soul is given over to desire, whose heart is wicked, and who is always calculating —

5.26.14 Of such a son — ungovernable, inauspicious, long-resentful, a betrayer of friends, O Sañjaya, of sinful mind — King Dhṛtarāṣṭra, though clearly seeing, abandoned dharma and righteous desire out of love.

5.26.15 Even then, O Sañjaya, it was evident to me when I was in prosperity: unless the Kurus met with ruin. Vidura, speaking words of wisdom, found no appreciation from Dhṛtarāṣṭra.

5.26.16 When they followed the counsel of Vidura, hardship did not come upon the Kurus; so long as they followed his wisdom, so long did the prosperity of their kingdom flourish.

5.26.17 Know from me today, O son of Gavalgaṇa, the counselors of the greedy Dhārtarāṣṭra — Duḥśāsana, Śakuni, and the son of a charioteer — behold his delusion!

5.26.18 I, examining carefully, cannot see how there may be welfare for the Kurus and the Sṛñjayans, when Dhṛtarāṣṭra has taken sovereignty over others and banished Vidura of far-seeing wisdom.

5.26.19 Indeed Dhṛtarāṣṭra and his son hope for undisputed sovereignty over the entire earth; from him no trace of peace is to be found. He thinks the matter that belongs to me is already close at hand and in his grasp.

5.26.20 What Karṇa thinks he can sustain in battle, when Arjuna has taken up his weapon — great battles were fought in the past; why was Karṇa not their refuge even then?

5.26.21 Karṇa knows, and Suyodhana knows, Droṇa knows, and the grandfather knows, and the other Kurus who are there — that there is no other bowman equal to Arjuna.

5.26.22 All these Kurus know, and so do the other kings assembled there, that Duryodhana has been acting in transgression, and that without Phalguna the subduer of foes, there would be none.

5.26.23 The son of Dhṛtarāṣṭra thinks that by reason of his wealth it is possible to seize the possessions of the Pāṇḍavas — with the diademed one, whose weapon is as tall as a palm tree, going to the battlefield and knowing that ground.

5.26.24 The Dhārtarāṣṭras survive only because they have not yet heard the twang of the Gāṇḍīva in battle; and if the onset of the enraged Bhīmasena has not come — Suyodhana thinks his purpose already accomplished.

5.26.25 Even Indra would not dare to seize this sovereignty of ours, dear one, as long as Bhīmasena lives, as long as Dhanañjaya, Nakula, O charioteer, and likewise that hero Sahadeva of mine live.

5.26.26 If the aged king together with his son were to adopt this resolve, O charioteer — then the Dhārtarāṣṭras would not perish, O Sañjaya, burned by the wrath of the Pāṇḍavas in battle.

5.26.27 You know the suffering that has been inflicted upon us; honoring you, O Sañjaya, I would endure it. And what the Kauravas did to us in the past — the treatment we received from the son of Dhṛtarāṣṭra — that too I could bear.

5.26.28 Even now let all that continue as it is there; I shall pursue peace as you say. Let Indraprastha be my kingdom alone — let Suyodhana, foremost of the Bhāratas, grant that much.

5.27.1 Sañjaya said: Your conduct, O Pāṇḍava, is ever fixed in dharma; it is heard of and seen in the world, O Pārtha. Life is a great torrent and also impermanent — perceive this, O Pāṇḍava; do not bring yourself to ruin.

5.27.2 If the Kurus do not grant you a share except through war, O Ajātaśatru, I think it better to live by begging in the kingdom of the Andhakas and Vṛṣṇis than to rule through war.

5.27.3 Life in the human world is brief, a great torrent, constantly painful, and unstable; and it is further unworthy of the dignity of your age. Therefore, O Pāṇḍava, do not set evil in motion.

5.27.4 Desires indeed bind a man — they are the very root of obstruction to dharma, O king of men. A man of firm resolve who first crushes them wins blameless praise in the world.

5.27.5 The craving for wealth is the binding fetter here, O Pārtha; dharma itself is obstructed when one pursues that craving. But the one who chooses dharma is wise; the one greedy for pleasure falls away, following the pull of wealth.

5.27.6 Having made dharma the foremost of all actions, dear one, the man of great splendor shines like the sun; but through the abandonment of dharma, a man of sinful mind sinks even having gained this entire earth.

5.27.7 The Vedas studied, the vow of brahmacharya observed, sacrifices performed, gifts given to brahmins — one who considers the highest state supreme and again gives up the self from pleasures for many years —

5.27.8 One who excessively indulges in pleasure and what is dear, and does not practice the discipline of yoga — when his wealth is exhausted, diminished in happiness, he lies in endless suffering, driven by the impulse of desire.

5.27.9 Thus, once more attached to the pursuit of wealth, one who abandons dharma and propagates unrighteousness — the foolish one, lacking faith in the next world, after leaving the body suffers in the realm of the dead, the dull one.

5.27.10 There is no destruction of deeds in the hereafter, whether of merit or of sin. The merit and sin of the doer go ahead of him; afterward the doer himself follows them.

5.27.11 Food offered to brahmins in the proper manner, purified by faith, endowed with fragrance and flavor, at funerary rites with the finest fees — such deeds as these are celebrated to your credit.

5.27.12 Here in this field, O Pārtha, is the action to be done; truly nothing remains to be done after death. What you have done — and the duty for the next world — is great merit praised by the righteous.

5.27.13 He abandons death, old age, and fear, hunger and thirst, and the unpleasantnesses of the mind — nothing remains to be done there, except for the satisfaction of the senses.

5.27.14 Such is the fruit of action, O king of men; with what is dear to the heart in its proper measure — do not, O Pāṇḍava, give up both worlds for a long time for the sake of what is born of anger or of joy.

5.27.15 The praise that comes at the end of righteous deeds — truth, restraint, straightforwardness, compassion; the ashvamedha and the rajasuya duly performed — do not again go toward the end of sinful deeds.

5.27.16 If you sons of Pṛthā are to commit this sinful act for a long time in the manner it seems, then dwell for years in the forests, O Pāṇḍavas — a painful dwelling for the sake of dharma.

5.27.17 Before going into exile, having arrayed the force that was then under your own command — always the Pāñcālas as your allies, Janārdana and the heroic Yuyudhāna —

5.27.18 Matsya the king of the golden chariot with his sons, Virāṭa with his warrior sons, and the kings who were previously conquered by you — all of them would take refuge in you.

5.27.19 With great allies, blazing with power, standing in strength, placed at the fore by Vāsudeva and Arjuna, you would have struck down the best of your enemies in the midst of the arena and crushed the pride of the Dhārtarāṣṭra.

5.27.20 Why did you strengthen the power of the enemy? Why did you exhaust your own allies? Why did you spend years dwelling in the forests? Now, O Pāṇḍava, you wish to fight at an unfavorable time.

5.27.21 Either the unwise man fighting, O Pāṇḍava, or the one ignorant of adharma, strays from the path of prosperity; or even the wise man, though perceiving dharma, may through anger also stray from prosperity.

5.27.22 Your mind, O Pārtha, does not dwell on unrighteousness; and you have not committed sinful deeds out of anger. What then is that reason for whose sake you wish to commit this act that goes against wisdom?

5.27.23 Anger — not born of disease, yet bitter as a headache, a thief of glory, productive of sinful fruits — which the righteous drink but the wicked do not drink — drink it, O great king, and be at peace.

5.27.24 Who would desire that which is followed by sin? Forgiveness is indeed greater for you than enjoyments. Where Bhīṣma the son of Śaṃtanu would be slain, where Droṇa with his son would be slain —

5.27.25 Kṛpa, Śalya, the son of Somadatta, Vikarṇa, Vivinshatí, Karṇa and Duryodhana — having slain these, what sort of happiness could there be? Tell me what joy you would find, O Pārtha.

5.27.26 Even having gained this entire earth bounded by the ocean, you would not escape old age and death, O king, nor the pleasant and the unpleasant, pleasure and pain. Knowing this, do not make war.

5.27.27 If it is for the sake of the ministers' desire that you intend to do a deed so arranged, then withdraw after handing over your own to them — do not today, I tell you, stray from the path that leads to the divine.

5.28.1 Yudhiṣṭhira said: Without doubt, Saṃjaya, what you have said is true — dharma is the highest of all deeds. But having known me, Saṃjaya, you censure me; whether I practise dharma or adharma, you reproach me.

5.28.2 In a situation where adharma, wearing the guise of dharma, appears entirely as dharma in adharma's form, and where dharma, bearing the form of dharma, the wise perceive it clearly with their discernment —

5.28.3 Thus, in adversity, these two — dharma and adharma — who are eternally present in conduct, share the same outward mark. The first mark of whichever one is present is the standard; understand that, Saṃjaya, as the dharma of adversity.

5.28.4 When one's normal mode of living has been disrupted, the destitute man should seek to accomplish the deed by which he can restore it; yet both the man who, despite being in his normal state, acts in adversity's mode, and the man already destitute who persists in it — both are blameworthy, O Saṃjaya.

5.28.5 For brāhmaṇas who desire the preservation of their duties, the Creator has prescribed expiation; but in adversity one should censure those who engage in forbidden acts and stand in wrong conduct, O Saṃjaya.

5.28.6 For the purpose of imparting true understanding to the wise, conduct among the good is always prescribed; but as for those who are not brāhmaṇas and not learned — from them one should consider total severance to be the right course.

5.28.7 For that very purpose our fathers of old, and the grandfathers, and those others yet further back who sought wisdom and performed their deeds — I believe that in the end there is nothing, nothing, nothing for them.

5.28.8 Whatever wealth exists in this world, whatever belongs to the thirty gods in the realm beyond — the world of Prajāpati, the triple heaven, the realm of Brahman — none of that do I desire, O Saṃjaya, if it must come through adharma.

5.28.9 Kṛṣṇa is master of dharma, skilled, versed in statecraft, devoted to brāhmaṇas, and wise; he governs kings of many kinds and great might, the Rājanya chiefs who enjoy royal fare.

5.28.10 If I, by renouncing, would be blameless, or if by fighting I would abandon my own dharma — let the greatly renowned Keśava declare that; Vāsudeva, who desires the welfare of both sides.

5.28.11 The Śaineyas, Caitrakās, Andhakas, Vārṣṇeya-Bhojas, Kaukuras, and Sṛñjayas — abiding by Vāsudeva's counsel, they curb their enemies and delight their friends.

5.28.12 The Vṛṣṇis and Andhakas, Ugrasena and the others, all led by Kṛṣṇa and equal to Indra himself — the Yādavas, high-minded, of true valour, immensely powerful, and wealthy in pleasures.

5.28.13 Babhru of the Kāśī line has attained the highest prosperity, having obtained Kṛṣṇa, the lord, as his brother — Vāsudeva rains down desires upon him, as a cloud at the end of summer rains upon all creatures.

5.28.14 Such indeed is Keśava, dear one — moreover, we know him as one who discerns with certainty the right course of action; Kṛṣṇa is dear to us and the most righteous of all. I do not transgress the word of Keśava.

5.29.1 Vāsudeva said: O Saṃjaya, I desire the imperishable prosperity of the Pāṇḍavas and their welfare; and I always wish for the flourishing of King Dhṛtarāṣṭra, O sūta, who has many sons.

5.29.2 My desire, O Saṃjaya, is always just this — I would say nothing other than 'let there be peace' to them; and I hear that this is also dear to the king. I consider this to be equally proper for the Pāṇḍavas.

5.29.3 But the peace shown here is certainly very hard to achieve, O Saṃjaya — the Pāṇḍava has demonstrated it. Dhṛtarāṣṭra and his sons are greedy for what belongs to them; why then should their quarrel not intensify here?

5.29.4 You, O Saṃjaya, roaming here in search of the truth of dharma, know it from me and from Yudhiṣṭhira both. Then why do you speak of the proper disruption, according to an earlier settled principle, of a Pāṇḍava who is energetic, who fulfils his own duty as declared, and who maintains his household?

5.29.5 While this ordinance holds as it should, the opinions of the brāhmaṇas are many and varied: some declare fulfilment in the hereafter through action; some others, abandoning action, declare fulfilment through knowledge. A learned man who does not partake of food and drink cannot be satisfied — that is what is established and known among the brāhmaṇas here.

5.29.6 The branches of learning that accomplish action in this world — their fruit is attainable, not that of the others. In this matter, action has a visible fruit here: just as one afflicted by thirst is appeased after drinking water.

5.29.7 This ordinance is prescribed through action alone; action abides within it, O Saṃjaya. Whoever in that context deems something other than action to be good — that weak person's chatter is in vain.

5.29.8 It is through action that the gods shine in the world beyond; it is through action alone that the wind blows here below; apportioning night and day through action itself, the sun rises without cease, ever untiring.

5.29.9 The moon, untiring, traverses the months, the fortnights, and the conjunctions of the lunar mansions; the fire, untiring and blazing, burns and performs its action for all creatures.

5.29.10 Untiring, the goddess Earth bears this great burden by her strength; untiring, the rivers swiftly carry their waters, satisfying all living beings.

5.29.11 Untiring, the one of abundant splendour sends down rain, filling the atmosphere and heaven with its sound; untiring, Indra, the slayer of Bala, practised brahmacharya, desiring pre-eminence among the gods.

5.29.12 Having forsaken ease and the mind's pleasures, Śakra attained supremacy through that action; guarding truth and dharma vigilantly, practising self-restraint, forbearance, equanimity, and affection — cultivating all these, Maghavan won the chief sovereignty of the gods.

5.29.13 Bṛhaspati practised brahmacharya with composure, his mind sharpened, in the proper manner; having forsaken ease and controlled his senses, he thereby attained honour among the gods.

5.29.14 The lunar mansions shine in that realm through action; the Rudras, Ādityas, Vasus, and the All-gods too; King Yama, Vaiśravaṇa Kubera; the bright Gandharvas, Yakṣas, and Apsarases — and sages who practise brahmacharya, the knowledge of the Vedas, and rites shine in that realm as well.

5.29.15 Knowing this dharma of all the worlds — of brāhmaṇas, kṣatriyas, and vaiśyas — why is it that you, O Saṃjaya, being knowledgeable among those who know, still exert yourself on behalf of the Kauravas?

5.29.16 Know that he is perpetually joined to the sacred recitations, as also to the Aśvamedha and Rājasūya; he is joined likewise to the bow, to armour, to wrist-guards, and further to the weapons of the chariot.

5.29.17 If the Pārthas should find a means of dealing with the Kauravas without slaying them — by restraining Bhīmasena in noble conduct — then a meritorious protection of dharma would be accomplished for them.

5.29.18 But if, while engaged in their ancestral duty and fulfilling their own task to the best of their ability, they should meet death by the decree of fate — that death too would be praiseworthy for them.

5.29.19 Or do you think that the entire principle of dharma for kings rests in battle, or alternatively that the principle of dharma rests in non-battle? That is just how I understand this speech of yours.

5.29.20 Having considered the primary division of the four varṇas, O Saṃjaya, and having heard your own duty, then consider the Pāṇḍavas' own duty — praise it or censure it, as your mind inclines.

5.29.21 A brāhmaṇa should study, then perform sacrifice, give gifts, and go to the foremost of holy tīrthas; he should teach others, officiate at the sacrifices of those fit to sacrifice, or receive lawful gifts.

5.29.22 Similarly, a kṣatriya, having protected his subjects with dharma and vigilance, and having given gifts, performed sacrifices, studied all the Vedas, and taken a wife — doing meritorious deeds, he should dwell in his household.

5.29.23 A vaiśya, after studying, should diligently accumulate wealth through agriculture, cattle-herding, and trade, and protect it without negligence; doing what is pleasing to brāhmaṇas and kṣatriyas, devoted to dharma, performing meritorious deeds, he should dwell in his household.

5.29.24 Service and reverence to brāhmaṇas — a śūdra should not study; sacrifice is prohibited for him; he should always rise early for the welfare of others and be untiring — this is remembered as the ancient dharma of the śūdra.

5.29.25 A king, guarding these carefully and vigilantly, engaging all the varṇas in their own dharmas, free from self-seeking desire, impartial towards his subjects, should not indulge unrighteous desires.

5.29.26 If one wiser than that, endowed with full knowledge of all dharmas, were to be found, he should discipline the offender, knowing him fully; but if he would not do so out of covetousness — that is not good in such a person.

5.29.27 When a cruel man, defying ordinance and seizing power, covets another's land — from that arises this war among kings. Armour, weapon, and bow were created there for that purpose; this deed was set in motion by Indra for the slaying of brigands — armour, weapon, and bow.

5.29.28 Where a thief steals wealth unseen, or where he takes it by force in the open — both of these are blameworthy, O Saṃjaya. What distinction do you make, then, regarding Dhṛtarāṣṭra's son who, driven by greed and following anger's sway, takes this as dharma?

5.29.29 The Pāṇḍavas' portion is established; others have seized it from us without cause. In our situation, even death in battle is praiseworthy — the ancestral domain is superior to another's kingdom. Declare these ancient dharmas of the Kauravas, O Saṃjaya, in the midst of the court.

5.29.30 Those foolish and slow-witted men who have come under the sway of death and have been assembled by the son of Dhṛtarāṣṭra — this deed again is even more sinful. Look at what the Kurus have done in the midst of the assembly.

5.29.31 The beloved wife of the Pāṇḍavas, Draupadī, renowned and endowed with noble character and conduct — the Kauravas, with Bhīṣma at their head, stood by and ignored her when she was being constrained and violated by one driven by lust, weeping.

5.29.32 If the assembled Kauravas, with their young men and elders, had then restrained him, Dhṛtarāṣṭra would have done what is dear to me, and it would have been a deed accomplished for his sons.

5.29.33 Duḥśāsana dragged Kṛṣṇā in an outrageous manner into the midst of the assembly, even before her fathers-in-law; brought there, she spoke piteously, seeing no other protector than Vidura.

5.29.34 All who were there in that assembly, out of dependence on the king, were unable to speak in reply; only Vidura, speaking the righteous cause and understanding dharma, answered back to the man of little wisdom.

5.29.35 Without having spoken thus for dharma in that assembly, you now wish to instruct the Pāṇḍava. But Kṛṣṇā performed this pure and extraordinarily difficult deed — entering that assembly and from that ordeal rescuing the Pāṇḍavas, and herself as well, as a ship rescues from the ocean's flood.

5.29.36 Where the son of the sūta spoke in the assembly, to Kṛṣṇā standing there near her fathers-in-law: 'O Yājñasenī, you have no refuge; go now to the house of the son of Dhṛtarāṣṭra. Your husbands are defeated — they no longer exist as husbands. O beautiful one, choose yourself another husband.'

5.29.37 That which was deeply lodged in Bībhatsu's heart — bone-splitting, vital-point-piercing, terrifying — the sharp-flamed arrow of words, shot from Karṇa's mouth, fixed itself in Phalguna's heart.

5.29.38 As she stood wearing deer-hide garments, Duḥśāsana spoke harsh words: 'All of these are ruined, seedless like impotent sesame — they have gone to ruin, they will go to hell for a long time.'

5.29.39 The king of Gāndhāra, Śakuni, by trickery, said this at the time of the dicing to the Pārthas: 'Nakula is defeated — what do you have left? Stake Yājñasenī Kṛṣṇā in the game.'

5.29.40 You know all this, O Saṃjaya — this speech that was unspeakable in a game of dice, spoken just so. As for me, I myself intend to go there and to resolve this ruined matter.

5.29.41 If I can bring about peace for the Kauravas without sacrificing the Pāṇḍavas' cause, then my conduct would be meritorious and of great benefit, and the Kauravas would be freed from the noose of death.

5.29.42 Would the sons of Dhṛtarāṣṭra attend to the eloquent speech I would speak — delighting in dharma, purposeful, and non-violent — and would the Kauravas honour me when I arrived in their presence?

5.29.43 Otherwise, know that the sons of Dhṛtarāṣṭra — sprinkled with arrows by the chariot-warrior Phalguna and by Bhīma, armoured for battle — are fools being consumed by their own deed.

5.29.44 The son of Dhṛtarāṣṭra speaks fierce words to the Pāṇḍavas who were defeated; but Bhīmasena, mace in hand, vigilant, will in due time remind Duryodhana of those words.

5.29.45 Suyodhana is a great tree made of wrath; its trunk is Karṇa, Śakuni its branches; Duḥśāsana is the flower and fruit in full abundance; the root is King Dhṛtarāṣṭra, that man of no wisdom.

5.29.46 Yudhiṣṭhira is a great tree made of dharma; its trunk is Arjuna, Bhīmasena its branches; the two sons of Mādrī are the flower and fruit in full abundance; but the root is I, and brahman, and the brāhmaṇas.

5.29.47 King Dhṛtarāṣṭra together with his sons is the forest; the Pāṇḍavas, O Saṃjaya, are the tigers in that forest. Do not cut down the forest that contains its tigers; do not destroy the tigers away from the forest.

5.29.48 Without a forest, the tiger is slain; without tigers, the forest is cut down. Therefore the tiger should protect the forest, and the forest should shelter the tiger.

5.29.49 The sons of Dhṛtarāṣṭra are of the nature of creepers; the Pāṇḍavas, O Saṃjaya, are the great Śala trees. A creeper does not grow without clinging to a great tree.

5.29.50 The Pārthas are prepared to serve; those tamers of enemies are also prepared to fight. Whatever Dhṛtarāṣṭra should do — let that lord of men do it.

5.29.51 The great-souled Pāṇḍavas, who walk in dharma, stand committed to peace; they are warriors in full strength — knowing this, O wise one, do not report it other than as it truly is.

5.30.1 Saṃjaya said: I take my leave of you, O god among men, O Pāṇḍava; I am going — may all be well with you. I hope I have not spoken any harsh or injurious word through my tongue's attachment to my mind.

5.30.2 Having taken leave of Janārdana, Bhīmasena, Arjuna, the two sons of Mādrī, Sātyaki, and Cekitāna — I depart. May all be auspicious and pleasant for you. Look upon me with a gentle eye, O kings.

5.30.3 Yudhiṣṭhira said: Go with our leave, Saṃjaya — go in well-being. You have never done anything displeasing to us. We know you, as you know us, and we all know you — pure in soul, standing in the middle, established in the assembly.

5.30.4 You are a trusted envoy, O Saṃjaya, and very dear to us; you speak auspiciously, are virtuous, and endowed with insight. You, O Saṃjaya, are never confused in your understanding, and you do not grow angry even when truth is spoken to you.

5.30.5 You never speak words that pierce to the vital point and are harsh; nor hollow flattery, nor bitter reproach. I know your speech, O sūta, to be this: delighting in dharma, purposeful, and non-violent.

5.30.6 You are the one most dear to us as envoy; Vidura would be the second who might come here. For you were seen often among us in former times; you are a friend equal to Dhanañjaya's own self.

5.30.7 On your way from here, O Saṃjaya, go quickly and attend upon those brāhmaṇas who are worthy of it — those of pure vigour, endowed with right conduct, born in noble families, and possessed of all dharmas.

5.30.8 Brāhmaṇas devoted to Vedic recitation, those who live by alms, and the ascetics who dwell permanently in the forests — the elders among these should be saluted with my words; and to the rest enquire about their welfare.

5.30.9 The purohita of King Dhṛtarāṣṭra, the ācāryas, and the officiating priests who serve him — together with them, dear one, meet as is fitting and with all due propriety, O sūta.

5.30.10 The beloved teacher who did not abandon, who was obedient — desiring the Vedas, he practised brahmacharya; he who restored the science of weapons in its fourfold completeness — may Droṇa, when he is pleased, be saluted as is proper.

5.30.11 He who has mastered learning, is endowed with right conduct, who has restored the science of weapons in its fourfold completeness — the swift one who is like the son of a Gandharva: do enquire after Aśvatthāman's welfare.

5.30.12 Going to the dwelling of Śāradvatī's son, the great chariot-warrior, foremost among those who know the science of weapons — repeatedly proclaiming my name, O Saṃjaya, touch with your hand the feet of Kṛpa.

5.30.13 In whom reside valour, compassion, ascetic power, wisdom, noble character, truth in learning and being, and steadfastness — clasping the feet of Bhīṣma, the best of the Kurus, announce me to him there.

5.30.14 He whose eye is wisdom, the guide of the Kurus, widely learned, devoted to the service of elders, and sagacious — having paid your respects to that venerable king, tell him, O Saṃjaya, that I am in good health.

5.30.15 The eldest son of Dhṛtarāṣṭra is dull-witted, foolish, treacherous, and wicked in conduct, O Sañjaya — yet it is he by whom the whole earth is ruled. Ask after the welfare of Suyodhana, dear friend.

5.30.16 His younger brother is equally dull, of the same disposition, O Sañjaya — yet he is ever a great archer, the most valiant among the Kurus. Ask after the welfare of Duḥśāsana, dear friend.

5.30.17 Vrindara — the wise, never confused in matters of policy, of great intelligence, endowed with all virtues — he never approves of war at any time. Ask after the welfare of the son of the Vaiśya, dear friend.

5.30.18 He who is unrivaled at dicing and gambling, of concealed stratagems, skilled at playing with dice, he who is unconquerable in the battle of dice — that Citrasena should be asked of his welfare, dear friend.

5.30.19 He whose constant desire has ever been that there be no other way for the Bhāratas than peace — that bull of the Bāhlīkas, noble-minded, may he greet me with affection as he did before.

5.30.20 Endowed with many excellent virtues, possessed of wisdom and never harsh, he who always bears anger out of affection — that Somadatta is worthy of reverence in my estimation.

5.30.21 Somadatta's son is the most worthy among the Kurus — he is our brother, O Sañjaya, and also my friend, a great bowman, the foremost of chariot-warriors. Ask after his welfare together with his ministers.

5.30.22 And whatever other young foremost Kurus there are — sons, grandsons, and brothers of ours — whichever of them you approach in turn, each shall be greeted with my words asking of his health.

5.30.23 The kings who have been assembled by the son of Dhṛtarāṣṭra for battle against the Pāṇḍavas — the Vasatas, the Salvakas, the Kekayas, the Ambaṣṭhas, and the foremost of the Trigartas —

5.30.24 — the heroes from the east and the north, from the south, and from the west and the mountains — all who are not cruel, who are endowed with good character and conduct — ask after the welfare of all of them, dear friend.

5.30.25 The elephant-riders, the chariot-warriors, the cavalry, the infantry, and the great assemblies of noble men — having announced that I am well, inquire of the health of all of them in full.

5.30.26 Likewise the ministers of the king who are skilled in statecraft, the door-keepers, those who lead the army, those who are diligently reckoning income and expenditure, and those who deliberate on great affairs —

5.30.27 Śakuni, the king of the Gāndhāras, the mountain-dweller, who is unrivaled at gambling and cheating at dice, who feeds the pride of the son of Dhṛtarāṣṭra, that one of crooked intellect — ask of his welfare, dear friend.

5.30.28 He who, a hero, ventures with a single chariot to conquer the invincible Pāṇḍavas, who is unrivaled at confusing the bewildered — ask after the welfare of Vaikartana (Karṇa), dear friend.

5.30.29 He alone is the devoted one, he is the teacher, he is the servant, he is the father, he is the mother, and he is the friend — Vidura of unfathomable wisdom and far-sighted vision, our counselor. Ask of his welfare, dear friend.

5.30.30 The aged women who are endowed with virtue, those known, O Sañjaya, as the mothers — meeting together with all of them, those aged women, pay them reverent salutation.

5.30.31 "Do your sons, whose sons are living, rightly follow the conduct that is free from cruelty?" — having said this much, O Sañjaya, then say afterward: "Ajātaśatru is well, together with his sons."

5.30.32 The wives of ours that you know to be there, O Sañjaya — ask after the welfare of all of them, dear friend. Are they well-guarded, fragrant, blameless, and do they dwell in the household without negligence?

5.30.33 "Do you, O auspicious ones, follow a good and benevolent conduct toward your fathers-in-law? And just as you would have your husbands favorable to you, so establish your own conduct accordingly."

5.30.34 The daughters-in-law of ours that you know to be there, O Sañjaya — who have come from good families and are endowed with virtue, who have children — meeting them also, say to them: "Yudhiṣṭhira greeted you with affection."

5.30.35 The maidens you should embrace in their dwellings, O Sañjaya, having inquired of their health with my words: "May you have auspicious and favorable husbands; may you be favorable to your husbands."

5.30.36 The courtesans — adorned with ornaments, clothed, fragrant, not repulsive, happy, and enjoying pleasures — whose appearance is charming and whose speech is graceful, ask of their welfare, dear friend.

5.30.37 The sons of maidservants, and the servants of the Kurus, and the many hunchbacks and lame persons who depend on them — having announced that I am well, inquire last of their health.

5.30.38 Does the ancient custom still hold? Does the son of Dhṛtarāṣṭra give them their enjoyments? The cripples, the destitute, and the dwarfs — does Dhṛtarāṣṭra maintain them out of compassion?

5.30.39 All the blind and the aged, and the many who earn their living by the work of their hands who are there — having announced that I am well, inquire last of their health.

5.30.40 "Do not be afraid of misery and a wretched life — surely sins were committed in former worlds. Having subdued enemies and blessed my friends, I will provide you with clothing and food."

5.30.41 There are indeed those acts of mine done for the Brāhmaṇas that are yet to bear fruit — yet alas, they do not sustain us. I see those also as being in a fitting form. Report that very outcome to that king.

5.30.42 Those who are helpless and feeble at all times, who strive only for themselves and are confused — those wretched ones as well, in every way, ask after their welfare with my words, dear friend.

5.30.43 And whatever others have taken refuge with the sons of Dhṛtarāṣṭra, who have come from various directions, O son of a charioteer — having seen all of them and those worthy of honor, inquire of their welfare and their undiminished prosperity.

5.30.44 Having thus inquired of all those who have not arrived and those who have arrived, and the envoys of kings who have come from all directions — having asked them all of their welfare, O charioteer's son, afterward I shall be announced as well among them.

5.30.45 There are no others like them on the earth — the warriors that have been obtained by the son of Dhṛtarāṣṭra. But righteousness is eternal; my righteousness alone is a great force for the destruction of enemies.

5.30.46 This further message, O Sañjaya, you should convey to Suyodhana, the son of Dhṛtarāṣṭra: "The desire that torments your heart in your body — I shall instruct the Kurus without a rival."

5.30.47 There is no expedient in this matter. We would not be such as to please you. Either give me Indra's city as my own, or fight — O foremost of the Bhāratas, O hero.

5.31.1 Yudhiṣṭhira said: The Creator brings under his sway, O Sañjaya, both the virtuous and the wicked, both the young and the old, both the weak and the strong.

5.31.2 The Lord of all, the seminal source from the beginning, grants wisdom to a child and childishness to a wise man.

5.31.3 Enough of informing — you should report things as they truly are. And then, having deliberated on the counsel among ourselves, we were exceedingly glad of one another.

5.31.4 O son of Gavalgaṇa, going to the Kurus, approach the mighty Dhṛtarāṣṭra with reverence and, having clasped his feet, then inquire of his health.

5.31.5 And you should say to him as he sits surrounded by the Kurus: "By your own prowess, O king, the Pāṇḍavas live happily."

5.31.6 "By your grace, those children attained the kingdom, O subduer of foes. Having established them in the kingdom before, do not now disregard them as they are about to perish."

5.31.7 All of this together is not enough for any single one, O Sañjaya. Let us live united, dear one — let us not fall into the power of our enemies.

5.31.8 Likewise pay reverent salutation with your head to Bhīṣma, the son of Śaṃtanu, the grandsire of the Bhāratas, while announcing my name.

5.31.9 Having paid reverence, then say to our grandsire: "By you the lineage of Śaṃtanu, which had sunk down, has been raised up again."

5.31.10 "So do accordingly, dear grandfather, by your own judgment, that your grandsons may live with affection for one another."

5.31.11 Likewise speak to Vidura, the keeper of counsel among the Kurus: "Speak for non-war, O gentle one — Yudhiṣṭhira, desiring your welfare, asks this."

5.31.12 And then speak to Suyodhana, the intolerant prince, as he sits in the midst of the Kurus, persuading him again and again.

5.31.13 "Not seeing me and disregarding Kṛṣṇā alone as she was dragged to the assembly — we endured that grief. Let us not slay the Kurus, so we said."

5.31.14 Thus the Pāṇḍavas endured the earlier and later sufferings — even though they were the stronger — and all of this the Kurus know well.

5.31.15 "That you sent us into exile, O gentle one, clad in the skins of deer — we endured that grief. Let us not slay the Kurus, so we said."

5.31.16 "That which Duḥśāsana, with your sanction, did — seizing Kṛṣṇā in the assembly and dragging her by the hair — that too was overlooked by us."

5.31.17 "Let us obtain our rightful and proper share, O scorcher of foes. Turn away the greedy mind fixed on another's wealth, O bull among men."

5.31.18 "Thus there would be peace, O king, and mutual affection as well. Even a part of the kingdom give to us who desire peace."

5.31.19 "Kushasthala, Vrikasthala, Asandi, Vāraṇāvata — and some fifth place as the settlement — let it be so here."

5.31.20 "Give five villages to the five brothers, O Suyodhana. Let there be peace for us, O greatly wise one, together with our kinsmen, O Sañjaya."

5.31.21 "Let brother seek out brother, let the father be united with his son. Let the Pāñcālas come smiling together with the Kurus."

5.31.22 "I desire that we may see the Kurus and Pāñcālas unharmed. Let all of us, dear one, be of good cheer and be at peace, O bull of the Bhāratas."

5.31.23 I am indeed ready for peace and equally for war, O Sañjaya. I am also ready for righteousness and for gain, for mildness and for severity.

5.32.1 Vaiśaṃpāyana said: Permitted by the Pāṇḍava, Sañjaya departed, having carried out all the commands of the great-souled Dhṛtarāṣṭra.

5.32.2 Having reached Hāstinapura, he entered quickly, and approaching the inner palace, he spoke these words to the doorkeeper:

5.32.3 "Announce me to Dhṛtarāṣṭra, O doorkeeper — I have arrived from the presence of the Pāṇḍavas. If he is awake, you should inform Kṣattṛ (Vidura), and I may enter when I am known to the king of the earth."

5.32.4 The doorkeeper said: O lord of the earth, homage to you — this Sañjaya, the envoy arrived from the presence of the Pāṇḍavas, has come to your door desiring to see you. Command, O king, what he should do.

5.32.5 Dhṛtarāṣṭra said: Announce to him that I am well and that this is an auspicious hour. Let Sañjaya be welcomed and admitted. I am not unwilling for him at this time — why should he stand at my door, O Kṣattṛ?

5.32.6 Vaiśaṃpāyana said: Then, entering with the king's permission, the son of a charioteer reached the great palace guarded by the wise, the brave, and the noble, and approached the son of Vicitravīrya seated on his lion-throne, with joined palms.

5.32.7 Sañjaya said: I am Sañjaya, O lord of the earth — homage to you. I have come, O king of men, having gone to the Pāṇḍavas. The noble-minded son of Pāṇḍu, Yudhiṣṭhira, has also inquired of your welfare.

5.32.8 He asks of your sons with affection: "Are you pleased with your sons and your grandsons, and with your friends and ministers, O king, and with those also who depend on you for their livelihood?"

5.32.9 Dhṛtarāṣṭra said: Coming to you, dear Sañjaya, I say — is that king, Ajātaśatru, the son of Pāṇḍu, well, together with his sons, his ministers, and his younger brothers, among the Kauravas?

5.32.10 Sañjaya said: The son of Pāṇḍu is well together with his ministers. And furthermore, what you previously had in your mind — he who carries out righteousness and gain with purity, who is noble-minded, well-versed in scripture, of far-sighted wisdom, and possessed of good character —

5.32.11 — the highest virtue of the Pāṇḍava is his freedom from cruelty; righteousness is rated by him higher than the accumulation of wealth. The son of Pṛthā does not accommodate what is dear and pleasant when it is devoid of righteousness — know this of him, O Bhārata.

5.32.12 A man acts when impelled by another, like a wooden puppet threaded on a string. Seeing this restraint of the Pāṇḍava, I consider fate to be superior to human action.

5.32.13 And seeing this fault in your conduct — which will have terrible consequences in the end, of an ignoble nature — as long as a man desires exceeding good fortune, so long does this man win praise.

5.32.14 But Ajātaśatru, the steadfast Yudhiṣṭhira, having cast off sin like a serpent shedding its worn-out skin, shines with conduct that cannot be taken away, having left the sin with you.

5.32.15 Understand the action of your own limbs, O king — that which is devoid of righteousness, gain, and noble conduct. You have incurred reproach here, O king; do not let sin also cling to you in the next world.

5.32.16 You, subjugated by your sons, now hope for doubtful gain without them. And a great cry of unrighteousness spreads through the earth — this conduct is not worthy of you, O foremost of the Bhāratas.

5.32.17 One of inferior understanding, of low birth, cruel, nursing long enmity, unsteady in the knowledge of the warrior's art — a man of such qualities cannot cross over misfortune, and he who is of feeble valor becomes ungoverned.

5.32.18 He who is born of good family, righteous, illustrious, well-versed in scripture, living happily, self-controlled — he bears the intertwined weight of righteousness and gain; he does not stray beyond the sway of destiny.

5.32.19 How indeed could an intelligent man, holding the chief counsel, a guide for righteousness and gain in times of crisis, thus endowed and not lacking in any counsel, the unconfused one, perform an act of cruelty?

5.32.20 Your own counselors, versed in counsel, assembling together, remain ever engaged in affairs. And this is the strong resolve of theirs — the destruction of the Kurus has been directed toward ruin.

5.32.21 The Kurus would not have met an untimely end, if Ajātaśatru were ever to wish evil for evil — if he desired to visit sin upon you. And this blame of yours would have spread through the world.

5.32.22 What domain is there other than that of the lords of the earth, where the son of Pṛthā could behold and transcend even the next world? He would be regarded in that way without doubt — there is no human agency involved.

5.32.23 Observing these virtues accomplished by deeds, existence and non-existence both present and impermanent — King Bali, not finding his way to the other shore, deemed there to be no cause in that other than Time.

5.32.24 The eye, the ear, the nose, the skin, and the tongue — these are the seats of knowledge for a living being. At the end of the extinction of craving, they rest in contentment; the one without pain and free from suffering should push them away.

5.32.25 I do not think a man's action yields its full fruit in proper measure; born through the deeds of mother and father, he grows according to rule, sustained by food.

5.32.26 O king, a man receives what is pleasant and unpleasant, happiness and sorrow, blame and praise; another blames him for a fault and praises that very same man when he behaves virtuously.

5.32.27 I blame you for this strife among the Bhāratas; the end of the people will surely come, unless checked — for your transgression in deed will burn the Kurus as a wildfire burns dry grass.

5.32.28 O king, you alone among those who have sons will come under subjection in all the world, O lord of men; you boasted at the time of the dice among those given to desire — see now the fruit of that, and know there is no remedy but peace.

5.32.29 O lord of men, by favouring those who are unworthy and by suppressing those who are worthy, O king, you are unable, through weakness, to protect this vast and boundless flourishing earth, O Kaurava.

5.32.30 Having been granted leave, shaken by the speed of the chariot and wearied, O lion among men, I now lie down to rest; tomorrow the Kurus will assemble in the hall as listeners to the words of Ajātaśatru.

5.33.1 Vaiśaṃpāyana said: The greatly wise Dhṛtarāṣṭra, lord of the earth, said to the doorkeeper, 'I wish to see Vidura — bring him here without delay.'

5.33.2 The messenger sent by Dhṛtarāṣṭra said to Kṣattā: 'O greatly wise one, the great king, your lord, wishes to see you.'

5.33.3 Thus addressed, Vidura reached the king's palace and said to the doorkeeper, 'Announce me to Dhṛtarāṣṭra.'

5.33.4 The doorkeeper said: 'O lord of kings, this Vidura has come in accordance with your command; he wishes to see your feet — command me, what shall he do?'

5.33.5 Dhṛtarāṣṭra said: 'Bring in the greatly wise Vidura of far-sighted vision; for I am never at an inopportune moment for seeing this Vidura.'

5.33.6 The doorkeeper said: 'Enter the inner chambers of the wise great king, O Kṣattā; for the king tells me that he is never at an inopportune moment for seeing you.'

5.33.7 Vaiśaṃpāyana said: Then Vidura entered the dwelling of Dhṛtarāṣṭra and, with hands joined in reverence, addressed the lord of men who was deep in thought.

5.33.8 Vidura said: 'O greatly wise one, I Vidura have come at your command; if there is anything to be done, here I am — command me.'

5.33.9 Dhṛtarāṣṭra said: 'Vidura, Sañjaya has arrived and, having reproached me, he has gone; tomorrow he will speak the words of Ajātaśatru in the midst of the assembly.'

5.33.10 I have not yet learned what that hero of the Kurus will say, and this burns my limbs; it has caused me sleeplessness.

5.33.11 Tell me what you see as the highest good for me, who am awake and burning with anxiety; for you, dear Vidura, are skilled in matters of righteousness and worldly gain.

5.33.12 Since Sañjaya has returned from the Pāṇḍavas, my mind is not fully at rest; all my senses have gone out of their natural state — my anxiety today is only this: what will he say?

5.33.13 Vidura said: 'Sleeplessness visits the weak man who is attacked by the strong, one who lacks means, one whose wealth has been taken, one tormented by desire, and a thief.'

5.33.14 O lord of men, I hope you are not touched by these great faults; I hope you are not burning with longing for the wealth of others.

5.33.15 Dhṛtarāṣṭra said: 'I wish to hear your righteous words of supreme well-being, for in this lineage of royal sages you alone are acknowledged as truly wise.'

5.33.16 Vidura said: 'One who is devoted to what is commendable and does not pursue what is censured, who is not a skeptic but full of faith — this is the mark of a wise man.'

5.33.17 He whom anger, elation, arrogance, false modesty, vanity, and self-conceit do not drag away from his purposes — he is truly called a wise man.

5.33.18 He whose intentions and deliberated counsel others do not know, but only learn of what he has already accomplished — he is truly called a wise man.

5.33.19 He whose purposes are not obstructed by cold, heat, fear, pleasure, prosperity, or adversity — he is truly called a wise man.

5.33.20 He whose active intelligence follows righteousness and worldly gain, and who chooses wealth through proper desire — he is truly called a wise man.

5.33.21 The wise undertake tasks according to their ability and execute them according to their ability; they despise nothing, O bull of the Bhāratas.

5.33.22 He comprehends quickly, listens patiently, and having understood the matter pursues it free from selfish desire; he does not interfere in another's affairs unbidden — this is the foremost wisdom of a wise man.

5.33.23 Men of wise intellect do not desire what is unattainable, do not grieve over what is lost, and are not bewildered in times of calamity.

5.33.24 He who sets out only after deliberating fully, who does not halt midway in an undertaking, who wastes no time and is master of himself — he is truly called a wise man.

5.33.25 The wise delight in noble actions, perform deeds that bring prosperity, and do not envy what is beneficial to others, O bull of the Bhāratas.

5.33.26 He who does not exult at personal honour and is not distressed by dishonour, remaining unshakeable like a deep pool of the Gaṅgā — he is called a wise man.

5.33.27 A man who knows the true nature of all beings, who understands the right application of all actions, and who knows the proper means among men — he is called a wise man.

5.33.28 He who is eloquent in speech, a vivid narrator, gifted with inference, possessed of ready insight, and able to expound a text swiftly — he is truly called a wise man.

5.33.29 He whose learning is in accord with wisdom and whose wisdom is in accord with learning, and who does not transgress the boundaries of noble conduct — he attains the designation of wise man.

5.33.30 One who is unlearned yet arrogant, one who is poor yet haughty, and one who seeks wealth without effort — the learned call him a fool.

5.33.31 He who abandons his own interest to pursue another's, and he who acts deceitfully in the name of friendship — such a one is called a fool.

5.33.32 He who desires those who do not desire him, who hates those who do desire him, and who harbours enmity toward the powerful — they call him a man of foolish mind.

5.33.33 He who makes a friend of an enemy, who hates and injures a friend, and who undertakes wicked actions — they call him a man of foolish mind.

5.33.34 He who entangles his tasks in endless complications, who hesitates about everything, and who takes a long time over what should be done quickly — he is a fool, O bull of the Bhāratas.

5.33.35 He who enters without being invited, speaks at length without being asked, and places trust in the vigilant — such a fool is the lowest of men.

5.33.36 He who blames another for a fault while committing the same himself, and he who grows angry though he has no power — he is the most foolish of men.

5.33.37 He who does not know his own strength, who, devoid of righteousness and wealth, desires what cannot be obtained while doing nothing — he is called one of foolish intellect in this world.

5.33.38 O king, he who instructs one who is not a worthy pupil, who attends upon a worthless person, and who serves a miser — they call him a man of foolish mind.

5.33.39 He who, having attained great wealth, learning, or lordship, moves about without arrogance — he is called a wise man.

5.33.40 He who eats the finest food alone, who has a fine dwelling all to himself, and does not share with his dependants — who is more cruel than he?

5.33.41 One alone commits the sins, yet a great multitude enjoys the fruit; the enjoyers are freed, but the doer is tainted by the fault.

5.33.42 An arrow shot by an archer may or may not slay one man; but intelligence unleashed by an intelligent man can destroy a whole kingdom together with its king.

5.33.43 Having resolved the one, determine the two; bring the three under control with the four; having conquered the five and understood the six, abandon the seven and be happy.

5.33.44 Poison kills one person; a weapon kills one person; but a breach of counsel kills a king together with his whole kingdom and people.

5.33.45 One should not enjoy sweet things alone, nor deliberate on important matters alone, nor travel a road alone, nor stay awake alone among those who sleep.

5.33.46 O king, that which you fail to understand — the one without a second — is truth, which is the stairway to heaven, like a boat across the ocean.

5.33.47 There is one fault in those who are patient, and a second is not found in them: people take one who is endowed with patience to be powerless.

5.33.48 Dharma alone is the supreme good; patience alone is the highest peace; knowledge alone is the supreme vision; non-violence alone brings happiness.

5.33.49 The earth swallows these two as a serpent swallows creatures that dwell in holes: a king who does not resist his foes, and a brahmin who does not go abroad to study.

5.33.50 A man who performs two actions shines in this world: speaking no harsh word, and not seeking favour from the wicked.

5.33.51 O tiger among men, these two act according to another's disposition: women toward those who love them, and the world toward those who honour it.

5.33.52 These two are sharp thorns that wither the body: one who is poor yet consumed by desires, and one who is powerless yet given to anger.

5.33.53 O king, these two men stand above heaven itself: the mighty one endowed with patience, and the poor man who is generous in giving.

5.33.54 With regard to wealth lawfully acquired, two transgressions should be understood: giving it to an unworthy recipient, and withholding it from a worthy one.

5.33.55 O bull of the Bhāratas, three standards are spoken of for men; those who know the Vedas understand them as the inferior, the middling, and the best.

5.33.56 O king, men are of three kinds — superior, inferior, and middling; one should employ them properly in tasks of three corresponding kinds.

5.33.57 O king, only three are without independent wealth: a wife, a slave, and a son; whatever they acquire belongs to the one to whom they belong.

5.33.58 Four things a king of great power should know and avoid, say the wise: he should not deliberate in counsel with those of little understanding, nor with those who are dilatory, nor with the slothful, nor with wandering minstrels.

5.33.59 Dear Dhṛtarāṣṭra, let these four dwell in your house, in accordance with the householder's duty for one blessed with prosperity: an aged kinsman fallen on hard times, a friend of noble birth who is poor, and a childless sister.

5.33.60 O great king, Bṛhaspati told Indra, lord of the thirty gods, four things that bear immediate fruit — hear these from me now.

5.33.61 They are: the resolve of the gods, the majesty of the wise, the humility of those accomplished in knowledge, and the destruction of those who commit wicked deeds.

5.33.62 O bull of the Bhāratas, five fires must be tended by a man with great care: father, mother, fire, the self, and the teacher.

5.33.63 He who honours these five alone attains glory in the world: the gods, the ancestors, men, mendicants, and guests as the fifth.

5.33.64 Five will follow you wherever you go: friends, enemies, those who are neutral, those on whom one depends, and those who depend on one.

5.33.65 If even one of the five senses of a mortal man has a breach, his wisdom drains away through it as water from a hole at the foot of a water-bag.

5.33.66 Six faults must be abandoned by a man who desires prosperity in this world: sleep, drowsiness, fear, anger, laziness, and procrastination.

5.33.67 A man should abandon these six as one abandons a broken boat on the ocean: a teacher who does not impart instruction, and a priest who does not study —

5.33.68 — a king who does not protect his people, a wife who speaks unkindly, a cowherd who desires the village, and a barber who desires the forest.

5.33.69 Yet these six qualities a man should never abandon at any time: truth, generosity, diligence, freedom from envy, patience, and steadfast courage.

5.33.70 He who masters within himself these six that are ever-present — he who has conquered his senses — is not afflicted by sins, much less by misfortunes.

5.33.71 These six live off six others; a seventh is not found: thieves live off the careless, physicians live off the sick —

5.33.72 — women of loose conduct live off those consumed by desire, officiating priests live off those who perform sacrifices, a king lives off those who are quarrelsome, and the wise always live off fools.

5.33.73 Seven faults, which give rise to vices, should always be abandoned by a king; it is by these that kings, even well-established ones, mostly meet their ruin.

5.33.74 Women, dice, hunting, drinking, harsh speech as the fifth, great severity of punishment, and corruption of wealth — these are the seven.

5.33.75 There are eight forewarning signs of a man who is about to perish: first, he hates brahmins, and he quarrels with brahmins.

5.33.76 He seizes the property of brahmins, he desires to slay brahmins, he takes delight in reviling them and does not rejoice in their praise.

5.33.77 He does not think of them in times of duty, and when asked he responds with envy. A wise man, having understood these faults with his intelligence, should abandon them.

5.33.78 O Bhārata, these eight are the fresh butter of joy — they are seen to be present in life, and each one brings great happiness.

5.33.79 The coming together with friends, the great arrival of wealth, the embrace of a son, and the union in conjugal love.

5.33.80 Sweet conversation at the right moment, reverence among one's own people, the attainment of what is desired, and honour in a public assembly.

5.33.81 This dwelling of nine gates, supported by three pillars, witnessed by five, presided over by the knower of the field — he who knows it is the supreme sage.

5.33.82 Ten do not know dharma, O Dhṛtarāṣṭra — hear them: the intoxicated, the heedless, the mad, the exhausted, the angry, the hungry.

5.33.83 The one in haste, the coward, the greedy, and the lustful — those are the ten. Therefore a wise man should not fall into these states.

5.33.84 On this very point they cite this ancient tale, the song sung by the lord of the asuras, Sudhanvan, for the sake of his son.

5.33.85 The king who abandons desire and anger, who places wealth in a worthy vessel, who is discerning, learned, and swift in action — him all the world regards as an authority.

5.33.86 He knows how to inspire confidence in people; on those whose faults are known he inflicts punishment; he knows both measure and forbearance — such a one is graced by Śrī in her fullness.

5.33.87 He does not despise even the very weak; vigilant, he manages his enemy with forethought; he does not relish conflict with the powerful; yet he who acts with valour at the right time — he is the wise one.

5.33.88 Having encountered calamity, he is never shaken; vigilant, he seeks out effort; the self-conqueror endures suffering in its time — the burden-bearer whose enemies are thus vanquished.

5.33.89 Fruitless absence from home, alliance with the wicked, violation of another's wife, deceit, theft, slander, drinking wine — he who does not resort to these is always happy.

5.33.90 He does not undertake enterprises in anger; when asked, he speaks only the truth; he does not relish dispute over a trivial matter; nor, when not honoured, does the undeluded one grow angry.

5.33.91 He who neither envies nor lacks compassion; who, when weak, does not act as guarantor; who says nothing excessive and tolerates dispute — such a one wins praise everywhere.

5.33.92 He who never adopts an arrogant demeanour; who does not boast over others even of his own valour; who even when overcome says nothing harsh — people always hold such a one dear.

5.33.93 He does not rekindle an enmity that has been pacified; he does not rise to arrogance nor sink to abasement; he does not harbour anger saying 'I am in distress' — him they call foremost, the one of noble character.

5.33.94 He truly does not exult in his own happiness; he is not pleased at another's suffering; having given, he does not afterwards repent — the good man of noble character does not boast.

5.33.95 He who, knowing high and low, seeks to honour the customs of the land, the conventions of the time, and the duties of caste — he, wherever he goes, always exercises lordship over the multitude.

5.33.96 Hypocrisy, delusion, envy, wicked deeds, what is hateful to kings, slander, enmity with groups, and dispute with the intoxicated, the mad, and the wicked — the prudent man who avoids these is foremost.

5.33.97 Self-restraint, purity, worship of the gods, auspicious rites, expiation, and the various observances of the world — he who performs these daily: the gods prosper his undertakings.

5.33.98 He contracts marriage with equals, not with inferiors; with equals he maintains friendship, dealings, and conversation; and he places before him those distinguished by virtue — the policies of such a wise man are truly well-guided.

5.33.99 He eats moderately, having distributed to his dependants; he sleeps moderately though his work is immeasurable; being asked, he gives even to enemies — misfortunes forsake that self-possessed man.

5.33.100 He whose intended and accomplished deeds no other persons know at all, whose counsel, once kept secret and properly executed — no affair of his, however small, goes amiss.

5.33.101 He who is devoted to the peace of all beings, truthful, gentle, generous, and pure of heart — he shines out exceedingly among his kinsmen, like a great gem of purest breed, radiant.

5.33.102 The man who is deeply ashamed before himself becomes the teacher of all the world; of infinite lustre, cheerful of mind, composed — he shines by his own radiance like the sun.

5.33.103 Born in the forest, the sons of King Pāṇḍu — that king consumed by a curse — those five, each equal to Indra, were raised and trained by you yourself as children, O son of Ambikā; they abide by your command.

5.33.104 Having given them their rightful kingdom, O father, you shall live happy, rejoicing with your sons; neither among the gods nor among men, O lord of kings, shall you be found wanting.

5.34.1 Dhṛtarāṣṭra said: Tell me what course of action you perceive for one who is awake and burning with anxiety — for you, dear one, are our expert in dharma and worldly affairs, and you are pure.

5.34.2 Instruct me properly, O Vidura; tell me with full wisdom everything concerning Ajātaśatru — whatever you consider wholesome, O man of undaunted spirit; speak what will bring welfare to the Kurus.

5.34.3 Fearing evil and seeing only evil, I ask you with a troubled mind, O sage. Tell me everything exactly as it is — everything that Ajātaśatru has in mind.

5.34.4 Vidura said: Whether it be good or evil, whether hateful or pleasing, one should speak that unasked to one whose ruin one does not wish.

5.34.5 Therefore, O king, wishing welfare for the Kurus, I shall speak to you words that are beneficial and righteous — hear them from me as I speak.

5.34.6 O Bhārata, those deeds which, though falsely undertaken, might succeed without application of the proper means — do not set your mind upon them.

5.34.7 Likewise, O king, a deed ordained by application of means may still not succeed; the intelligent man should not weary his mind over that either.

5.34.8 In undertakings that have consequences, one should consider those consequences; having deliberated, one should act — one should not proceed with haste.

5.34.9 Having looked at the consequences and the fruits of actions, and at his own capacity to rise to the task, the steadfast man should act or not act accordingly.

5.34.10 He who does not know the measure in matters of maintenance, growth and decline, treasury, subjects, and the rod of punishment — such a one does not endure in kingship.

5.34.11 But he who observes these measures as described, engaged in the knowledge of dharma and worldly affairs — he attains to sovereignty.

5.34.12 One should not conduct oneself improperly merely because a kingdom has been obtained; for insolence destroys prosperity as old age destroys the finest beauty.

5.34.13 The fish, rushing at the appearance of the thing, swallows the iron hook hidden beneath the finest bait, and does not look to the consequence.

5.34.14 What can be swallowed, what ought to be swallowed, what once swallowed will digest, and what is beneficial in its digestion — that is what the man who desires prosperity should consume.

5.34.15 He who plucks the unripe fruits of a tree obtains no juice from them, and the seed within is also destroyed.

5.34.16 But he who takes the ripe fruit, mature in its season — from the fruit he obtains its juice, and from the seed he obtains fruit again.

5.34.17 Just as the bee gathers honey while protecting the flowers, so should one take what one needs from people without harming them.

5.34.18 One should gather flower by flower and not cause the cutting of the root — like a garland-maker in a garden, not like the charcoal-burner.

5.34.19 What will accrue to me from doing this? What will accrue to me from not doing it? — having thought through his actions in this way, a man should act or refrain from acting.

5.34.20 Some goals should never be undertaken, and come to nothing regardless; in such matters even human effort exerted proves fruitless.

5.34.21 Certain goals — those of small cost but great fruit — a wise man swiftly undertakes to accomplish; he does not obstruct such endeavours.

5.34.22 He who sees everything plainly, as if drinking it in with his eyes, even sitting in silence — the people become attached to him.

5.34.23 He who pleases the world in these four ways — by eye, by mind, by speech, and by deed — the world in turn becomes gracious toward him.

5.34.24 He from whom living beings shrink away, as deer shrink from a hunter — even having obtained the earth to the edge of the ocean, such a one falls away.

5.34.25 He who has obtained the ancestral kingdom by his own power, yet stands in wickedness, scatters it away as the wind scatters a cloud.

5.34.26 For the king who practises dharma following the conduct of the good from the beginning, the earth full of riches grows and multiplies in prosperity.

5.34.27 But for the one who abandons dharma and practises adharma, the earth shrinks back as a hide placed in fire shrinks.

5.34.28 Whatever effort is made in crushing the kingdom of another, that very same effort should be made in protecting one's own kingdom.

5.34.29 By dharma one should acquire a kingdom; by dharma one should protect it; having attained prosperity rooted in dharma, one does not abandon it nor is diminished.

5.34.30 Even from a babbling madman or a crawling child, one should extract the essence from everywhere, as gold is extracted from stones.

5.34.31 A steadfast man should sit gathering the well-spoken words and well-done deeds of the wise from here and there, as a gleaner gathers grain.

5.34.32 Cows perceive by smell, brahmins perceive by the Vedas, kings perceive through spies, and other people perceive through their eyes.

5.34.33 A cow that is hard to milk gets more suffering inflicted on her; but the cow that is easy to milk, O king, they do not discipline even at all.

5.34.34 Wood that bends without being heated — they do not try to heat it either; and wood that is already bent of itself — they do not try to bend it either.

5.34.35 By this analogy, the wise man should bend toward the stronger — he who bows to the stronger bows, as it were, to Indra.

5.34.36 Cattle have rain as their lord; kings have friends and kinsmen; husbands are the kinsmen of women; the Vedas are the kinsmen of brahmins.

5.34.37 Dharma is protected by truth; learning is protected by practice; beauty is protected by cleanliness; lineage is protected by conduct.

5.34.38 Grain is protected by proper storage; horses are protected by orderly exercise; cows are protected by frequent inspection; women are protected by plain clothing.

5.34.39 Lineage is no authority for one devoid of good conduct — such is my view; for even among those born in the lowest station, conduct itself is what is distinguished.

5.34.40 He who is envious of another's wealth, beauty, valour, lineage, happiness, good fortune, and honour — his disease is without end.

5.34.41 That by which one should not be intoxicated — one should not drink it: from fear of doing what should not be done, from abandoning what should be done, and from untimely betrayal of counsel.

5.34.42 Intoxication by learning, intoxication by wealth, and thirdly intoxication by noble birth — these are the three intoxications of the puffed-up, and these very same things are the self-disciplines of the good.

5.34.43 The ignoble, when asked by the noble to do any task at any time, think of themselves as virtuous even while being ignoble and of ill repute.

5.34.44 The good are the refuge of the self-possessed; the good themselves are the refuge of the good; the good are also the refuge of the ignoble — but the ignoble are not the refuge of the good.

5.34.45 The assembly is conquered by the well-dressed; equal hope is conquered by the one who has cattle; the road is conquered by the one who has a vehicle; everything is conquered by the one of good character.

5.34.46 Character is foremost in a man; for one in whom it perishes here, there is no use for him in life, nor in wealth, nor in kinsmen.

5.34.47 For the wealthy the highest food is meat; for those of middling means the best is dairy produce; for the destitute, O bull of the Bhāratas, salt is what tops their meal.

5.34.48 The poor always eat food that is in fact more excellent; for hunger produces sweetness, and that sweetness is very hard to obtain among the rich.

5.34.49 In the world, the prosperous generally lack the capacity to enjoy food; but for the poor, O lord of kings, even wood is digested.

5.34.50 For the lowest, the greatest fear is loss of livelihood; for those of middling station, the fear is of death; but for the highest among mortals, the greatest fear is dishonour.

5.34.51 The intoxications of power are the most sinful of intoxications — the pride of drinking and the rest. For one intoxicated by the pride of power does not recover his senses until he has fallen.

5.34.52 By the senses, ungoverned, roaming among their objects, this world is afflicted, even as the stars are afflicted by the planets.

5.34.53 He who is conquered by the fivefold group of senses that are innate and tormenting of the self — his calamities grow like the moon in the bright fortnight.

5.34.54 He who, without having conquered himself, desires to conquer his ministers and his enemies, without having subdued his ministers, becomes powerless and comes to ruin.

5.34.55 He who first conquers himself by fitting means, and thereafter his ministers and his enemies — his desire for conquest does not go in vain.

5.34.56 He whose senses are subdued, whose ministers are conquered, who applies punishment with firmness against offenders, who acts after deliberation and is steadfast — upon such a one prosperity eternally waits.

5.34.57 O king, the body of a man is his chariot; the self is not the driver — his senses are the horses. Vigilant and skilled, with good and well-trained horses, the steadfast man travels comfortably, like a charioteer.

5.34.58 These senses, if ungoverned, are capable of killing a man, like unruly untamed horses on the road that destroy a poor charioteer.

5.34.59 The fool, led astray by the senses, sees harm as benefit and benefit as harm; he regards great suffering as pleasure.

5.34.60 He who, abandoning righteousness and worldly good, follows in the wake of his senses — he quickly comes to ruin in respect of prosperity, life, wealth, and wife.

5.34.61 He who is master of wealth but not master of his senses — from the lack of mastery over his senses he falls from that very mastery of wealth.

5.34.62 One should seek the self by the self, with mind, intellect, and senses disciplined; for the self alone is the friend of the self, and the self alone is the enemy of the self.

5.34.63 O king, desire and anger — those two, like fish trapped in a net with small meshes — rob a person of his wisdom.

5.34.64 He who, having duly considered righteousness and worldly good in this world, acquires the means for both — he who has gathered the proper means thrives in happiness always.

5.34.65 He who, without conquering the five inner enemies that destroy the mind, desires to conquer external foes — those very enemies overcome him.

5.34.66 Indeed, evil-souled kings are seen being slain by their own deeds, losing their kingdoms through lack of mastery over the senses.

5.34.67 Because of not abandoning the company of evil-doers, punishment touches the innocent equally, through association. Because of mixing with the dry, the moist is burned; therefore one should never make alliance with the wicked.

5.34.68 The man who, through delusion, does not restrain the five arising inner enemies — each with its five effects — him calamity devours.

5.34.69 Freedom from envy, straightforwardness, purity, contentment, pleasant speech, self-restraint, truthfulness, and ease of conduct — these do not belong to the evil-natured.

5.34.70 Self-knowledge, ease of conduct, forbearance, constant adherence to duty, guarded speech, and generosity — O Bhārata, these are not found among the lowest.

5.34.71 The ignorant injure the wise through abuse and slander; the speaker acquires sin, while the one who forgives is set free.

5.34.72 Violence is the strength of the wicked; the application of punishment is the strength of kings; service is the strength of women; forbearance is the strength of the virtuous.

5.34.73 O king, restraint of speech is considered the most difficult of all disciplines; to speak what is meaningful and varied at length is not possible.

5.34.74 Various kinds of well-spoken speech bring auspiciousness; that same speech, ill-spoken, O king, leads only to harm.

5.34.75 A forest pierced by arrows heals; one felled by an axe heals. But a wound inflicted by ugly speech does not heal — a wound made by words does not close.

5.34.76 Barbed arrows, reeds, and iron shafts can be removed from the body; but the dart of speech cannot be removed — for it lodges in the heart.

5.34.77 Word-arrows fly from the mouth; struck by them, another grieves by night and by day. They do not fall on the vital spots of others alone — the wise man should not release them against others.

5.34.78 When the gods wish to bring a man to ruin, they first take away his understanding; he then perceives all things inversely.

5.34.79 When the intellect has become turbid and destruction is imminent, wrong policy, wearing the appearance of right policy, does not depart from the heart.

5.34.80 Such, O Bhārata, is the understanding that has seized you — through hostility to your sons, the Pāṇḍavas — and you do not perceive it.

5.34.81 O Dhṛtarāṣṭra, let Yudhiṣṭhira — who is endowed with kingly qualities and could be king of all three worlds — be your pupil and rule under your guidance.

5.34.82 He surpasses all your sons in fortune, endowed with splendor and wisdom, and knowing the truth of righteousness and worldly good.

5.34.83 He who is the foremost among the upholders of righteousness, by virtue of compassion and mercy, O king of kings, endures many sufferings out of reverence for you.

5.35.1 Dhṛtarāṣṭra said: Speak again, O great intellect, words that accord with righteousness and worldly good. Listening to you, I am not satisfied — you speak such varied and wondrous things.

5.35.2 Vidura said: Bathing at all sacred fords, and straightforwardness toward all beings — these two may be regarded as equal; or rather, straightforwardness is superior.

5.35.3 Adopt straightforwardness toward your sons always, O lord; having gained the highest fame here, you shall obtain heaven hereafter.

5.35.4 As long as a man's meritorious glory is sung in the worlds, O tiger among men, so long is he honored in the world of heaven.

5.35.5 On this point they cite this ancient history — the dialogue between Virocana and Sudhanvan over Keśinī.

5.35.6 Keśinī said: Are Brāhmaṇas superior, or are the sons of Diti, O Virocana? And why does Sudhanvan not mount the couch?

5.35.7 Virocana said: We, the offspring of Prajāpati, are indeed the foremost, O Keśinī, the best of beings. These worlds belong to us — what are the gods, what are the twice-born?

5.35.8 Keśinī said: Stay right here, let us wait in attendance, O Virocana — Sudhanvan will come in the morning; I wish to see you two together.

5.35.9 Virocana said: So shall I do, O gracious one, as you, O timid one, say; in the morning you shall see both Sudhanvan and me together.

5.35.10 Sudhanvan said: I touch your golden seat, O son of Prahlāda; I have come here alone, but I will not sit together with you.

5.35.11 Virocana said: Let them bring a plank, a bundle of grass, or a mat — O Sudhanvan, you are not worthy to sit together with me.

5.35.12 Sudhanvan said: Even your father would attend upon me seated beside him from below. You are a child, reared in comfort at home — you understand nothing.

5.35.13 Virocana said: O Sudhanvan, let us wager all the gold, cattle, and horses that are our wealth among the asuras, and then let those who know arbitrate our question.

5.35.14 Sudhanvan said: Let the gold, cattle, and horses be yours, O Virocana. But let us wager our very lives and then ask those who know to arbitrate.

5.35.15 Virocana said: Where shall we two go, with our lives as the stake? I would not stand among the gods, nor among humans at any time.

5.35.16 Sudhanvan said: We shall go to your father, with our lives as the stake; for even for the sake of his son, Prahlāda would not speak falsehood.

5.35.17 Prahlāda said: These two appear before me — who have not walked together — come here by the same road like two angry venomous serpents.

5.35.18 Why do they come together now who did not walk together before? O Virocana, I ask you this: what is your friendship with Sudhanvan?

5.35.19 Virocana said: There is no friendship between Sudhanvan and me — we have wagered our lives. O Prahlāda, I ask you this: do not speak falsely in answering.

5.35.20 Prahlāda said: Let water and honey-mixture be brought for Sudhanvan. O Brahmin, you are worthy of honor; a white, well-nourished cow shall be given.

5.35.21 Sudhanvan said: Water and honey-mixture have already been offered to me on the road. O Prahlāda, please speak the truth in answer to our question.

5.35.22 Prahlāda said: O Brahmin, either my son or you would be placed in the position of a witness. How can one like me speak to the question of two who are in dispute?

5.35.23 Now, O Sudhanvan, I ask you this: one who would speak neither truth nor falsehood — where does such a poor witness dwell?

5.35.24 Sudhanvan said: The same night as a woman whose husband has taken another wife, as a man defeated at dice, as one whose limbs are exhausted from bearing a heavy load — in that same condition does the poor witness dwell.

5.35.25 Shut out in a city, hungry outside the gate, seeing his enemies in the majority — in that condition does the poor witness dwell.

5.35.26 Lying about animals kills five; lying about cows kills ten; lying about horses kills a hundred; lying about a man kills a thousand.

5.35.27 Lying for the sake of gold kills those already born and those yet unborn; lying about land destroys everything — therefore never speak falsehood about land.

5.35.28 Prahlāda said: Sudhanvan, born of Aṅgiras, is superior to me, O Virocana; his mother is superior to your mother. Therefore you are indeed defeated by him.

5.35.29 O Virocana, Sudhanvan is now the master of your life. But O Sudhanvan, I desire that Virocana be given back by you.

5.35.30 Sudhanvan said: Because you chose righteousness and did not speak falsehood out of desire, therefore I give back to you your son, O Prahlāda — the one hard to obtain.

5.35.31 This Virocana, your son, O Prahlāda, is given back by me. Let him wash the feet of the maiden in my presence.

5.35.32 Vidura said: Therefore, O king of kings, you should not speak falsehood for the sake of land. Do not lead yourself with sons and ministers to ruin while pursuing your sons.

5.35.33 The gods do not protect one with a staff in hand, as a cowherd guards cattle; rather, him whom they wish to protect they endow with wisdom.

5.35.34 In the exact measure that a man sets his mind on virtue, in that measure all his purposes succeed — there is no doubt in this.

5.35.35 The sacred hymns do not save the deceitful man who lives by deceit from his sins; as fledglings leave the nest once their wings have grown, the sacred hymns abandon him at the time of death.

5.35.36 Drinking in a state of intoxication, quarrel, enmity with a guild, dispute between husband and wife, estrangement from kinsmen, acting against the king's wishes, controversy between men and women — these are to be avoided, as is a corrupt path.

5.35.37 A soothsayer, a merchant, a former thief, a dice-cheat, a physician, an enemy, and a friend — these seven one should not employ as witnesses.

5.35.38 An agnihotra performed out of pride, silence practiced out of pride, learning studied out of pride, and sacrifice performed out of pride — these four, which should bring fearlessness, bring fear when performed in the wrong spirit.

5.35.39 An arsonist, a poisoner, one who eats from a paramour's household, a seller of soma, a maker of impure festivals, an informer, one who betrays friends, and an adulterer —

5.35.40 — a slayer of an embryo, one who violates his guru's bed, a Brahmin who drinks liquor, an excessively harsh person, a crow-natured person, an atheist, and a reviler of the Vedas —

5.35.41 — one who seizes the sacrificial ladle, an outcaste, a miser even if wealthy, and one who harms what he was told to protect — all these are equal to slayers of Brahmins.

5.35.42 Gold is tested by a fire of grass; a good one is tested by conduct in the yoke of life; a hero is tested by fearful and financially distressing situations; and in grave calamities, friends and enemies alike are tested.

5.35.43 Old age steals beauty; hope steals steadiness of mind; death takes away life; envy destroys righteous conduct; anger destroys prosperity; association with the ignoble destroys character; lust destroys modesty; and pride destroys everything.

5.35.44 Prosperity springs from auspiciousness; it grows further through boldness; it takes root through skill; and it becomes established through self-restraint.

5.35.45 Eight qualities illuminate a man: wisdom, noble birth, self-control, learning, valor, speaking little, generosity according to one's ability, and gratitude.

5.35.46 All these great and glorious qualities are subsumed by one quality that overwhelms them: when a king honors a person, that single quality outshines all other qualities.

5.35.47 O king, these eight things in the world of men are manifestations of the world of heaven; four of these are followed by the good, and four of these are pursued by the righteous.

5.35.48 Sacrifice, charity, study, and austerity — these four are ever attended by the good. Self-restraint, truth, straightforwardness, and non-cruelty — these four ever follow the righteous.

5.35.49 That is no assembly where there are no elders; those are no elders who do not speak of righteousness; that is no righteousness where there is no truth; that is no truth which is riddled with deceit.

5.35.50 Truth, beauty, learning, knowledge, noble birth, good conduct, strength, wealth, valor, and eloquent speech — these ten are the sources of social association.

5.35.51 One who does evil, renowned for evil, reaps only evil as fruit. One who does good, renowned for good, reaps only good as fruit.

5.35.52 Sin, committed again and again, destroys wisdom. The man whose wisdom is destroyed ever undertakes only sin.

5.35.53 Virtue, practiced again and again, increases wisdom. The man whose wisdom has grown ever undertakes only virtue.

5.35.54 A man who is envious, venomous, cruel, and given to enmity meets with great distress before long, by his sinful conduct.

5.35.55 One who is free from envy, possessed of wisdom, and ever practicing noble deeds attains happiness without difficulty and shines forth everywhere.

5.35.56 He is truly learned who acquires wisdom from the wise. Indeed, a wise man, having attained righteousness and wealth, is able to prosper in happiness.

5.35.57 In a single day one should do that by which one may dwell in comfort at night; in eight months one should do that by which one may dwell in comfort during the rains.

5.35.58 In one's earlier years one should do that by which one may dwell in comfort when old; throughout one's life one should do that by which one may dwell in comfort after death.

5.35.59 People praise food only after it has been digested, a wife only after her youth has passed, a warrior only after the battle is over, and an ascetic only after he has crossed to the other shore.

5.35.60 When a gap is stopped up with wealth gained by unrighteousness, that gap remains uncovered, and from there another crack opens up.

5.35.61 A preceptor is the chastiser of those who are self-controlled; a king is the chastiser of the wicked; but Yama, the son of Vivasvat, is the chastiser of those who commit secret sins.

5.35.62 The origin of sages, rivers, great-souled lineages, women, and of evil conduct — these should not be probed.

5.35.63 A Kṣatriya who delights in honoring the twice-born, who is generous, and who is straightforward toward his kinsmen shares in heaven and guards the earth for a long time, O king.

5.35.64 Three kinds of men gather the golden flowers of the earth: the brave, the learned, and one who knows how to serve.

5.35.65 Deeds of intellect are the highest, O Bhārata; deeds of the arms are middling; those of the legs are the lowest, being akin to burden-bearing.

5.35.66 Having placed sovereignty in the foolish Duryodhana, Śakuni, Duḥśāsana, and Karṇa, how do you seek prosperity?

5.35.67 The Pāṇḍavas, O bull of the Bhāratas, are endowed with every virtue and conduct themselves toward you as toward a father; conduct yourself toward them as toward sons.

5.36.1 Vidura said: On this point they cite this ancient legend — the dialogue between Ātreya and the Sādhyas, as we have heard it.

5.36.2 In ancient times the Sādhya gods questioned the great sage of sharpened vows as he wandered in the form of a goose — that great knower of wisdom.

5.36.3 The Sādhya gods said: We are the Sādhyas, O great sage. Having seen you, we cannot form a full estimate of you. In our view you are wise and intelligent through your learning; you deserve to speak a noble and inspired word.

5.36.4 The goose said: This is the duty I have ever upheld, O immortals — steadiness, tranquility, adherence to truth and righteousness. Having loosened every knot of the heart, bring the pleasant and the unpleasant under your own control.

5.36.5 When reviled one should not revile in return; anger that is endured burns up the reviler and gathers his good deeds.

5.36.6 One should not be abusive, nor contemptuous of others, nor a betrayer of friends, nor a frequenter of the low; one should not be arrogant, nor of base conduct; one should avoid harsh and wounding speech.

5.36.7 Terrible words burn up the vital points, bones, heart, and very life-breaths of men here. Therefore one who delights in righteousness should ever avoid speech that is wounding and harsh in nature.

5.36.8 One who pierces the vital spots, is harsh, speaks rough words, and stings people with thorns of speech — know him as the most miserable of men, carrying ruin bound upon his face.

5.36.9 If another pierces him deeply with arrows blazing like fire and sun, the wise man, though diminished, knows while gaining even more: 'He is piling up merit for me.'

5.36.10 Whether one serves the good, the wicked, an ascetic, or even a thief, just as a garment takes on the color of its dye, so one comes under their influence.

5.36.11 He who does not begin a quarrel nor incite others to quarrel, who does not strike back when unstruck nor slay, who does not desire the sin of one who wishes to kill him — to such a one the gods aspire when he arrives.

5.36.12 They say silence is better than speech. If one must speak, let what is said be true — that is second. Let what is said be pleasant — that is third. Let what is said be righteous — that is fourth.

5.36.13 With whomever a man associates in argument, whomever he serves, and whatever he wishes to become — such does a man become.

5.36.14 From whatever a man turns away, from that he is released. By turning away from everything he does not know even a particle of suffering.

5.36.15 He is neither defeated nor seeks to defeat others; he makes no enemies and retaliates against none; his nature is equal in blame and praise alike; he neither grieves nor rejoices.

5.36.16 He who wishes the well-being of all, whose mind is not set on harm, who speaks truth, is gentle and self-controlled — that one is a highest person.

5.36.17 He who does not soothe with empty words, who gives what he has promised, and who understands success and failure — that one is a middling person.

5.36.18 One who is a vexer and not a chastiser, who does not turn back from the grip of anger, who is ungrateful, no one's friend, and of wicked soul — these are the qualities of the lowest man in this world.

5.36.19 He who does not trust in good even from others, who is suspicious even of himself, and who rejects his friends — he indeed is the lowest person.

5.36.20 One who wishes his own good should serve only the best; in due time also the middling; but should never serve the lowest.

5.36.21 One gains wealth by the strength of the wicked, through constant rising, through wisdom and manliness; yet such a one does not rightly earn praise, nor does one acquire the conduct of great families.

5.36.22 Dhṛtarāṣṭra said: The gods desire great families, as do those grown in righteousness and wealth, and the greatly learned. I ask you this question, Vidura: what indeed are great families?

5.36.23 Vidura said: Austerity, self-restraint, knowledge of Brahman, spreading of learning, auspicious marriages, constant gift of food — in those families where these seven qualities prevail and righteous conduct is well-practiced, those are great families.

5.36.24 Those whose conduct does not waver and whose lineage is unshaken, who walk in righteousness through the grace of their conduct, who desire distinguished fame within the family, and who have abandoned untruth — those are great families.

5.36.25 By absence of sacrifice, by improper marriages, by the suppression of the Vedas, and by transgression of righteousness, families fall into the state of non-families.

5.36.26 By destruction of the property of gods, by seizure of priestly wealth, and by transgression against Brahmins, families fall into the state of non-families.

5.36.27 By disrespect toward Brahmins, by slander of them, O Bhārata, and by misappropriation of deposits entrusted to one's care, families fall into the state of non-families.

5.36.28 Families well endowed with cattle, men, and horses do not attain the rank of great families if they are deficient in right conduct.

5.36.29 But families that are not deficient in conduct, even if they are of small wealth, do attain the rank of great families and draw great glory to themselves.

5.36.30 Let there be no enemy-maker in our family; let there be no minister of a king who seizes others' property; no betrayer of friends, no deceitful one, no speaker of falsehood, no one who eats before the ancestors, gods, and guests.

5.36.31 Let the one who would kill our Brahmin, the one who would hate our Brahmins, and the one who would render our farming useless — let none such enter our assembly.

5.36.32 Grass, ground, water, and as a fourth — kindly and true speech: these in the houses of the good are never absent at any time.

5.36.33 O king, these are offered with the highest faith, properly honored, practiced among the righteous of great wisdom and meritorious deeds, O greatly wise one.

5.36.34 Even a slender chariot, O king, is able to bear a load, while other earthly things cannot bear it in the same way. In the same way those endowed with noble birth are able to bear burdens, while other men cannot bear them similarly.

5.36.35 That is no friend whom one fears because of anger; nor is that a friend who must be approached with suspicion. The friend in whom one can take confidence as in a father — that indeed is a friend; others are merely associates.

5.36.36 If even an unrelated person conducts himself with the spirit of friendship, he alone is a kinsman, that is a friend, that is a refuge, that is one's ultimate resort.

5.36.37 For a man of unsteady mind who does not serve the elders, whose understanding is ever wavering, the acquisition of friends is always insecure.

5.36.38 Riches pass beyond a man of unsteady mind, lacking self-mastery, who follows the lead of his senses — just as geese pass beyond a dried-up lake.

5.36.39 They grow angry without cause and become pleased without reason — this is the character of the wicked, like a drifting cloud.

5.36.40 Those who, when honored and when their purposes are served, do not become friends — even flesh-eaters, when they are dead, do not consume such ungrateful ones.

5.36.41 One should petition one's friends whether there is wealth or not; one who does not petition does not come to know the soundness or shallowness of friends.

5.36.42 Through anguish beauty fades, through anguish strength fades, through anguish knowledge fades, through anguish one falls into disease.

5.36.43 Nothing is attained through grief, and the body is afflicted; enemies rejoice. Therefore do not set your mind on grief.

5.36.44 Again a man dies and is born; again a man declines and rises again; again a man begs and is begged of; again a man grieves and is grieved over.

5.36.45 Happiness and suffering, existence and non-existence, gain and loss, death and life — all these touch everything here in turn. Therefore the wise man should neither rejoice nor grieve.

5.36.46 These six senses are unstable and restless; wherever and toward whatever each of them moves, from there and there flows away his understanding — like water ever flowing from a cracked pot.

5.36.47 Dhṛtarāṣṭra said: The slender, lofty, crested king Yudhiṣṭhira has been wrongly treated by me; he will bring the end of my dull-witted sons through battle.

5.36.48 All this is ever agitated, this mind is ever agitated; tell me, O greatly wise one, of that state which is free from agitation.

5.36.49 Vidura said: I see peace for you nowhere other than in knowledge and austerity, nowhere other than in the restraint of the senses, nowhere other than in the abandonment of greed, O sinless one.

5.36.50 Through wisdom one drives away fear; through austerity one attains greatness; through service to elders one attains knowledge; through renunciation one attains peace.

5.36.51 Unattached to the merit of giving, unattached to the merit of Vedic learning, freed from passion and hatred — those seeking liberation wander here.

5.36.52 At the end of that which is well studied, well fought, well done as a deed, and austerity well practiced — happiness flourishes.

5.36.53 Even when they have attained well-spread couches, the disunited never truly obtain sleep; they do not find pleasure in women, O king, nor when praised by bards and panegyrists.

5.36.54 The disunited never truly walk in righteousness; the disunited never truly attain happiness here; the disunited never truly honor dignity; the disunited never truly love peace.

5.36.55 Beneficial counsel does not taste sweet to them; security and prosperity are not arranged for them; for the disunited, O lord of men, there is no resort whatsoever other than ruin.

5.36.56 Abundance is to be expected from cattle, austerity from a Brahmin, inconstancy from women, and danger from one's own kinsmen.

5.36.57 Threads, though individually slender and always extended, when they are many, because of their multitude bear many hardships — this is the simile of the righteous.

5.36.58 Kindred separated from one another smolder and die out; united they blaze — like firebrands, O Dhṛtarāṣṭra, O bull of the Bhāratas.

5.36.59 Those who are violent toward Brahmins, women, kinsmen, and cattle — they fall, O Dhṛtarāṣṭra, like a ripe fruit from its stalk.

5.36.60 Even a great tree that stands alone, mighty and well-rooted, has its branches and trunk crushed outright by the wind.

5.36.61 But those trees that stand together in a grove, firmly rooted, endure even the swiftest winds by leaning upon one another.

5.36.62 In the same way, enemies think they can destroy a man standing alone, however many his virtues, just as the wind can fell a solitary tree.

5.36.63 By mutual support and by sheltering one another, kinsmen flourish, just as lotuses thrive in a lake.

5.36.64 Brahmins, cows, women, children, and kinsmen must never be slain, nor those whose food one has eaten, nor those who have sought one's refuge.

5.36.65 There is no virtue in a man, however wealthy, that surpasses being free from disease — may it be well with you — for the sick are as good as dead.

5.36.66 O great king, drink and be calmed — drink wrath, that bitter ailment of the head, born without disease, sharp, harsh, and fierce, attended by sin, the drink that the good imbibe and the wicked refuse.

5.36.67 Those tormented by illness pay no heed to the fruits of action; they cannot experience the truth of pleasures. The sick, always oppressed by pain, are aware of neither the enjoyment of wealth nor of happiness.

5.36.68 O king, once before you did not heed my words when, having seen Draupadī won at dice, I told you to restrain Duryodhana in the gambling hall — wise men shun cheating at dice.

5.36.69 That is no strength which fights against the gentle; dharma, mixed with vigor, must be practiced. Prosperity assembled through cruelty is soon destroyed, while prosperity built on gentleness combined with firmness passes on to sons and grandsons.

5.36.70 May the sons of Dhṛtarāṣṭra protect the Pāṇḍavas, and may the sons of Pāṇḍu protect your sons. Let the Kurus be of one enemy and one counsel; may they live, O king, in happiness and prosperity.

5.36.71 You are today the central pillar of the Kauravas; the Kuru house depends on you, O descendant of Ajamīḍha. Protect the young sons of Pṛthā, scorched by their forest exile — protect them, dear one, guarding your own honor.

5.36.72 Make peace between the Kauravas and the sons of Pāṇḍu; let not enemies exploit the breach between you. They are all steadfast in truth, O lord of men — do you yourself restrain Duryodhana, O king of kings.

5.37.1 Vidura said: O king of kings, Manu, the self-born's son, spoke of these seventeen men, O son of Vicitravīrya, as those who beat the air with their fists.

5.37.2 He called them like one who bows while claiming Indra's bow cannot be bent, or like one who bows while saying the feet of Marīci cannot be made to bow.

5.37.3 He who instructs one unfit to learn, he who grows angry at the wrong time, he who overly serves an enemy, he who does not protect women — may it be well with you — he who begs from one who should not be begged, and he who boasts.

5.37.4 He who, though well-born, does what should not be done; he who, being weak, is always at war with the strong; he who speaks to one who has no faith; he who desires what is undesirable, O lord of men.

5.37.5 He who, as father-in-law, takes pleasure in his daughter-in-law's laughter; he who, while living with his daughter-in-law, is desirous of honor; he who sows seed in another's field; and he who slanders a woman excessively.

5.37.6 He who, having received something, says 'I do not remember it'; he who boasts when asked for a gift after giving; he who in this world seeks the favor of the wicked — these men are followed by the wind with a noose in hand.

5.37.7 Whatever way a man behaves toward another, in the same way should one behave toward him — that is dharma. One who acts with deceit should be met with deceit; one who acts virtuously should be met with virtue.

5.37.8 Dhṛtarāṣṭra said: A man is said in all the Vedas to live a hundred years — when he does not attain all that lifespan, what is the cause of it here on earth?

5.37.9 Vidura said: Excessive speech, excessive pride, and likewise excessive abandonment, O lord of men, excessive anger, excessive curiosity, and betrayal of friends — these are the six.

5.37.10 These sharp weapons cut short the lifespans of embodied beings — these things kill men, not death itself — may it be well with you.

5.37.11 He who violates the wife of one who trusts him, he who sleeps with his guru's wife, the brahmin who has married a low-caste woman, and he who is addicted to drink, O Bhārata —

5.37.12 — and he who kills one who has sought refuge — all these are equal to slayers of brahmins. The Vedic teaching declares that expiation must be performed by those who associate with such persons.

5.37.13 The householder who is generous, whose speech is never contemptible, who eats only the remnants of food, who is harmless, who does nothing purposeless, who has abandoned strife, who is grateful, truthful, and gentle — such a wise man attains heaven.

5.37.14 O king, men who always speak pleasantly are easy to find; but one who speaks what is unpleasant yet wholesome, and one who listens to it, are both rare.

5.37.15 He who, relying on dharma and setting aside the lord's likes and dislikes, speaks what is unpleasant yet wholesome — with such a man the king has a true ally.

5.37.16 For the family's sake abandon a man; for the village's sake abandon a family; for the kingdom's sake abandon a village; for the sake of one's own self abandon the whole earth.

5.37.17 Protect wealth against calamity; protect one's wife even at the cost of wealth; protect oneself always, even at the cost of wife and wealth.

5.37.18 I spoke thus also at the time of the dicing, O king, and yet you did not accept such fitting counsel — like a sick man, O son of Vicitravīrya, it did not please you, though it was wholesome medicine.

5.37.19 You let crows defeat these splendid peacocks — these Pāṇḍavas were defeated by the sons of Dhṛtarāṣṭra — while hiding jackals and abandoning lions. When the time comes, you shall grieve, O lord of men.

5.37.20 He, dear one, who does not anger at any time toward a servant who is devoted and intent on his master's welfare — in such a master do servants place their trust, and they do not abandon him in times of calamity.

5.37.21 One should not try to win outsiders by cutting off the livelihood of one's servants — for ministers who are loving but deprived of their customary enjoyments will abandon such a master, accustomed as they are to their due.

5.37.22 Having first carefully enumerated all undertakings, and income and expenditure, and a livelihood proportionate to them, one should then gather helpers suited to the work — for difficult tasks are accomplished with the aid of helpers.

5.37.23 He who, knowing his master's intent, carries out all tasks without laziness — a devoted, noble speaker of what is beneficial, one who knows his own capacity — such a man, like one's very self, deserves compassion.

5.37.24 But a servant who, when instructed, disregards the command, who talks back when assigned a task, who is conceited about his own wisdom and speaks contrarily — such a servant should be dismissed without delay.

5.37.25 They say a messenger endowed with eight qualities is: unhaughty, not timid, not dilatory, compassionate, smooth in manner, not to be bought by others, healthy in constitution, and noble in speech.

5.37.26 A wise man should never go to another's house out of blind trust, especially at an improper time; he should not linger concealed in a public square at night; nor should he court a woman of the warrior class.

5.37.27 He should not become an accomplice in concealing what happened in a sacrifice; nor of one who has shared secret counsel with bad associates. He should not say 'I have no trust in you'; rather, let him give a reason for his refusal.

5.37.28 A king who is squeamish, a servant of the king who is unchaste, a son, a brother, a widow with young children, a soldier, and one who has had his rations taken away — these should all be avoided in business dealings.

5.37.29 Ten qualities attend one who is devoted to bathing: strength, beauty, clarity of voice and complexion, touch, fragrance, purity, auspiciousness, delicacy, and the best of women.

5.37.30 Six qualities attend one who eats in moderation: health, long life, happiness, strength, clean progeny, and men do not reproach him saying 'he is gluttonous.'

5.37.31 One should not lodge these persons in one's house: one who is idle, a glutton, one hated by the world, one full of deceit, one who is cruel, one who does not know the right place and time, and one who is ill-dressed.

5.37.32 Even in severe distress, one should never beg from these: a miser, one who reviles others, one without learning, one born of a wretched family, one who claims respect while deserving none, one who is harsh, one who bears grudges, and the ungrateful.

5.37.33 One should not associate with these six lowest of men: one whose deeds are corrupt, one who speaks too much, one who is habitually false, one whose devotion is unstable, one whose attachment is prolonged in wrong directions, and one who is excessively proud.

5.37.34 Undertakings are bound by helpers, and helpers are bound by undertakings — these two are bound to each other, and neither succeeds without the other.

5.37.35 Having fathered sons and freed himself from debt, having arranged some livelihood for them, and having properly given all daughters in marriage, a man should desire to dwell in the forest like a sage.

5.37.36 What is beneficial to all beings and conducive to one's own happiness — a capable man should do that, for this is the root of the attainment of dharma and wealth.

5.37.37 He who possesses intelligence, power, energy, courage, enterprise, and determination — from what source could there be any fear of poverty for him?

5.37.38 See the faults in going to war with the Pāṇḍavas — a conflict wherein even the gods together with Indra would be shaken. Eternal enmity with your sons, a life of constant anxiety, destruction of glory, and joy for your enemies.

5.37.39 The wrath of Bhīṣma, your own wrath equal to Indra's, the wrath of Droṇa, and the wrath of King Yudhiṣṭhira, fully roused, would destroy this world, like a white planet falling aslant across the sky.

5.37.40 Your hundred sons, Karṇa, and the five Pāṇḍavas together could rule the entire earth girdled by the ocean.

5.37.41 The sons of Dhṛtarāṣṭra are the forest, O king, and the sons of Pāṇḍu are considered the tigers — do not cut down the forest along with its tigers, and do not destroy the tigers apart from the forest.

5.37.42 There would be no forest without tigers, and there would be no tigers without the forest — the forest is protected by the tigers, and the tigers are protected by the forest.

5.37.43 The wicked do not wish to discern the virtues of others as much as those evil-minded ones wish to discover the absence of virtue in them.

5.37.44 One who desires the highest attainment of wealth should first and foremost practice dharma — for wealth does not depart from dharma any more than nectar departs from the world of heaven.

5.37.45 He whose self has ceased from sin and is established in what is good — by him all this is understood, both nature and its modifications.

5.37.46 He who properly pursues dharma, wealth, and desire each in its proper time — the combination of dharma, wealth, and desire — attains that both here and hereafter.

5.37.47 He who restrains the impulse that arises from anger and joy, and he who is not bewildered in times of calamity — such a man is a vessel of prosperity, O king.

5.37.48 Learn from me of the five kinds of strength that are always present in men. What is called physical strength — strength of the arm — is said to be the lowest strength.

5.37.49 The acquisition of good ministers — may it be well with you — is said to be the second strength. The acquisition of wealth, those who desire conquest say, is the third strength.

5.37.50 What is the innate strength of a man, O king, descended from father and grandfather — that is called the strength of noble birth and is remembered as the fourth strength.

5.37.51 But that by which all these are gathered together, O Bhārata — that which is the best of all strengths — is called the strength of wisdom.

5.37.52 When a man is capable of doing great harm to another man, having incurred his enmity, one should not take comfort saying 'I am far away.'

5.37.53 What wise man should place trust in women, in kings, in serpents, in Vedic recitation, in those who serve enemies, and in pleasure and in life?

5.37.54 For a creature struck by the arrow of wisdom, there are no healers, no medicines, no oblation-mantras, no auspicious rites, no Atharvavedic remedies, not even highly perfected antidotes.

5.37.55 A serpent, fire, a lion, and a son of good family, O Bhārata — none of these should be treated with contempt by a man, for all of them are of exceeding power.

5.37.56 Fire, that great power in the world, lies hidden in wood and does not consume that wood as long as it is not kindled by others.

5.37.57 But when that same fire is churned forth from wood and blazes up, it then swiftly burns both that wood and all the forest around it with its energy.

5.37.58 In just the same way, those born in noble families, whose energy is like fire, patient and showing no outward sign, lie dormant like fire in wood.

5.37.59 You and your sons have the nature of creepers, while the sons of Pāṇḍu are considered the great sala trees — no creeper ever grows without leaning on a great tree.

5.37.60 You and your sons are the forest, O king, O son of Ambikā, and know the Pāṇḍavas to be the lions in the forest, dear one — for a forest without lions would perish, and the lions would perish without the forest.

5.38.1 Vidura said: The vital breaths of a young man actually rise upward when an elder approaches, and through standing to receive him and through respectful salutation, he recovers them again.

5.38.2 Having offered a seat to the virtuous guest who has arrived, having brought water and washed his feet, having inquired after his welfare and informed him of one's own condition — then let the wise man give food after duly attending to him.

5.38.3 He in whose house water, the honey-mixture, and the cow are received by a guest without the proper mantras — whether out of greed, fear, or parsimony for the sake of wealth — the noble declare his life to be a life of futility.

5.38.4 A physician, a surgeon, one who has broken his vow of chastity, a thief, a cruel man, a drunkard, one who kills an embryo, one who lives by military service, and one who sells his Vedic learning — however dear such a guest may be, he does not deserve the water-offering.

5.38.5 Things that should not be sold are: salt, cooked food, curds, milk, honey, oil, clarified butter, sesame seeds, meat, roots and fruits, vegetables, red garments, all fragrant substances, and molasses.

5.38.6 He who is free from anger, who looks on clod and gold as equal, who has relinquished grief, who has gone beyond both alliance and conflict, who has ceased from blame and praise alike, who is indifferent to the pleasant and the unpleasant — such a wandering mendicant walks as one who is neutral.

5.38.7 He who subsists on wild rice, roots, ingudi nuts, and vegetables, who is well self-controlled, who needs no prompting in the rites of the sacred fire, who lives in the forest and is ever attentive to guests, who bears the burden of austerity, and who performs meritorious acts — he is the true ascetic.

5.38.8 Having wronged a man of wisdom, one should not take comfort saying 'I am far away' — the arms of a wise man are long, and with them he strikes the one who has struck him.

5.38.9 One should not trust the untrustworthy, nor should one trust the trustworthy too absolutely; for fear born of misplaced trust cuts even roots asunder.

5.38.10 A man should be free from jealousy, guard his wife, be generous, speak pleasantly, be gentle and sweet-spoken toward women, yet never be enslaved by them.

5.38.11 Women are said to be the Lakṣmī of the household — greatly fortunate, holy, and the very light of the home; therefore they are to be protected with especial care.

5.38.12 One should entrust the inner apartments to the father, the kitchen to the mother, and the cattle to one equal to oneself; one should personally oversee agriculture, conduct trade through servants, and honor Brahmins through one's sons.

5.38.13 Fire arises from water, the Kṣatriya from Brahman, and iron from stone; the all-pervading energy of each is quenched in its own origin.

5.38.14 The good who are born in noble families, blazing like fire, yet patient and without outward display, lie dormant like fire hidden within wood.

5.38.15 That king whose counsel is unknown to both outsiders and those within his own circle — he who sees in all directions — enjoys sovereignty for a long time.

5.38.16 One should not speak of what one is about to do, but display what has already been accomplished; when matters of dharma, desire, and wealth are kept thus, counsel remains unbroken.

5.38.17 Counsel should be taken on the summit of a mountain, in a secluded palace chamber, or in a forest free of stakes and thorns — in such private places.

5.38.18 A non-friend does not deserve to know the highest counsel, O descendant of Bharata; nor does an unwise friend, nor a wise man lacking self-control; for in a minister both the desire for gain and the safeguarding of counsel must coexist.

5.38.19 For that king whose counselors know all affairs already concluded — that king who keeps his deliberations secret — success is without doubt.

5.38.20 He who through delusion pursues ignoble deeds, when those deeds recoil upon him, falls from life itself.

5.38.21 The performance of praiseworthy actions brings happiness; the non-performance of those very same actions causes great remorse thereafter.

5.38.22 For the king who knows the increase and decline of positions, who understands the six royal policies and knows his own self, and whose conduct is never held in contempt — the earth is under his sway, O king.

5.38.23 For him whose anger and joy are never in vain, who personally supervises his own duties, and whose treasury is under his own control — the earth becomes a giver of wealth.

5.38.24 A lord of the earth should not be satisfied with mere name and royal umbrella; he should distribute wealth among his servants and not be the sole taker of everything.

5.38.25 A Brahmin knows a Brahmin; a husband knows his wife; a king knows his minister; and a king knows another king.

5.38.26 An enemy who has fallen into one's lap and is fit for destruction should not be released; for from one who has not been slain, fear arises again very soon.

5.38.27 Anger should always be carefully restrained toward the gods, toward kings, toward Brahmins, and toward the aged, children, and the sick.

5.38.28 A wise man avoids pointless quarrel, which is the practice of fools; thereby he gains fame in the world and is not joined to calamity.

5.38.29 He whose grace yields no fruit and whose anger too is purposeless — servants do not desire such a master, just as women do not desire an impotent husband.

5.38.30 Intellect alone does not bring wealth, nor does dullness alone lead to poverty; the wise man understands the cyclic turns of the world's affairs — others do not.

5.38.31 A fool always disregards those great in learning, character, and age, those great in wisdom, and those great in wealth and lineage, O Bhārata.

5.38.32 Misfortunes swiftly come to him who behaves ignobly, who is unwise, envious, unrighteous, foul-tongued, and wrathful.

5.38.33 Non-deception, generosity, not violating agreements, and speech that is properly directed — these turn living beings back toward one in good will.

5.38.34 One who does not deceive, who is capable, grateful, intelligent, and straightforward — even if his treasury is diminished — still gains a following.

5.38.35 Fortitude, tranquility, self-restraint, purity, compassion, speech that is not harsh, and non-betrayal of friends — these seven are the fuel-sticks of prosperity.

5.38.36 One who does not share, who is wicked at heart, ungrateful, and shameless — such a basest of men is to be shunned in this world, O lord of men.

5.38.37 He who, being himself at fault, angers blameless members of his own household, does not sleep in peace at night — like one whose house contains a serpent.

5.38.38 Those whose enmity would threaten one's prosperity and security, O Bhārata — one should always propitiate them as one propitiates the gods.

5.38.39 Wealth that is entrusted to women, wealth placed in the hands of those newly risen, and wealth dependent on the ignoble — all such wealth is in a state of uncertainty.

5.38.40 Where a woman rules, where a gambler rules, where a child gives commands — those lands sink helplessly, like stones in a river.

5.38.41 Those who are devoted to essential purposes and not to outward distinctions, O Bhārata — those I consider truly wise; for distinctions are the province of attachment.

5.38.42 The man whom gamblers praise, whom wandering bards praise, whom prostitutes praise — such a man does not truly live.

5.38.43 Having abandoned those supreme archers, the Pāṇḍavas of boundless might, you have placed the great sovereignty of the Bhāratas in Duryodhana's hands.

5.38.44 You will very soon see him fallen from that sovereignty — him who is stupefied by the pride of power — just as Bali was cast down from the three worlds.

5.39.1 Dhṛtarāṣṭra said: This man is not his own master in prosperity or adversity; like a wooden doll strung on threads, he is subject to the ordainer's decree of fate. Therefore, speak — I am attentive, all ears.

5.39.2 Vidura said: Even Bṛhaspati, if he speaks at the wrong moment, receives only contempt for his wisdom and disrespect, O Bhārata.

5.39.3 One person becomes dear through giving, another through pleasant speech, another through the strength of counsel and fundamental support; he who is dear in that last way is truly dear.

5.39.4 One who is disliked does not appear virtuous, intelligent, or learned; to one who is loved, auspicious deeds are attributed; to one who is disliked, evil ones, O Bhārata.

5.39.5 That is not truly a loss, O great king, which brings growth in its wake; what should be regarded as true loss here is that which, once suffered, destroys much more.

5.39.6 Some are prosperous in virtue, others in wealth; those who are rich in wealth but poor in virtue — avoid them, O Dhṛtarāṣṭra.

5.39.7 Dhṛtarāṣṭra said: All that you speak is fitting for the future and is approved by the wise; yet I have not the heart to abandon my son. Where there is dharma, there is victory.

5.39.8 Vidura said: One who is endowed with natural virtue and imbued with humility will never inflict even the slightest harm upon any living being.

5.39.9 There are those who are devoted to slandering others, who delight when others suffer misfortune, and who are always striving to create mutual discord among people.

5.39.10 Those whose very sight is tainted with fault, in whose company there is immense fear, whose taking of wealth is full of vice, and whose giving is also fraught with great danger —

5.39.11 Those men who are notorious as sinful, who are reproached in society, and who are tainted by other grave faults — such men one should avoid.

5.39.12 When friendship with a base person wanes, the affection vanishes; and so too does the fulfillment of results from that friendship, and whatever joy existed in that bond.

5.39.13 Such a person strives to defame others and makes effort toward their destruction; even when the wrong done is slight, he does not, out of delusion, find peace.

5.39.14 Having carefully observed with discerning intelligence such base, cruel, and uncontrolled persons, a learned man should avoid them from afar.

5.39.15 He who supports a kinsman who is poor, wretched, or afflicted — he gains prosperity in sons and cattle, and imperishable fame.

5.39.16 Kinsmen should be nurtured by those who desire their own welfare and the growth of their family, O lord of kings; therefore conduct yourself well.

5.39.17 By honoring your kinsmen you will be united with what is best, O king; even kinsmen who are lacking in virtue must be protected, O bull among the Bhāratas.

5.39.18 How much more so then, when they are virtuous and yearn for your grace? Show grace to the afflicted Pāṇḍavas, O lord of the people.

5.39.19 Grant them some villages for their livelihood, O lord; by doing so you will attain fame in this world, O ruler of men.

5.39.20 For you, as an elder, the protection of your sons is your duty, dear one; and by me too what is beneficial must be spoken — know me to be one who desires your good.

5.39.21 Conflict with kinsmen should not be made by one who desires prosperity, dear one; pleasures are to be enjoyed together with one's kinsmen, O bull of the Bhāratas.

5.39.22 Eating together, conversing together, and mutual affection — these are the things to be done with kinsmen; conflict with them should never occur under any circumstances.

5.39.23 Kinsmen can uplift in this world, and kinsmen can cause one to sink; those of good conduct uplift, while those of bad conduct cause one to sink.

5.39.24 Conduct yourself well toward the Pāṇḍavas, O lord of kings, O bestower of honor; surrounded by them, you will be invincible to your enemies.

5.39.25 The kinsman who, though near a prosperous kinsman, still sinks into misery — he incurs that prosperous kinsman's sin, like a deer caught by one whose hand is smeared with poison.

5.39.26 You will grieve afterward, O best of men, upon hearing that they have been slain or that your own sons have been slain — reflect on this now.

5.39.27 The action on account of which, lying on his deathbed, a man would be tormented — that action he should not do from the very beginning, given the uncertainty of life.

5.39.28 There is no man who does not commit some wrong act, save Bhārgava alone; but the remedy for what remains — the capacity to set right — rests only in the wise.

5.39.29 If that sin was done to the Pāṇḍavas earlier by Duryodhana, then it is for you, O lord of men, as the elder of the family, to remedy it.

5.39.30 By restoring them to their rightful position, you will be free of sin in this world, O best of men, and worthy of worship by the wise.

5.39.31 He who, having carefully reflected on the well-spoken words of the steadfast and their fruits, determines his course of action accordingly — such a man abides long in glory.

5.39.32 Humility destroys poverty; valor destroys calamity; forbearance always destroys anger; and right conduct destroys ill-omened qualities.

5.39.33 By one's retinue, one's field, one's dwelling, one's service, and by one's food and clothing — from these can a family's true nature be assessed, O king.

5.39.34 Between those two whose minds meet mind to mind in quietness and whose wisdom meets wisdom — the friendship between them does not decay.

5.39.35 A man of intelligence should avoid one of wicked understanding and undeveloped wisdom, as one avoids a well covered with grass; friendship with such a person perishes.

5.39.36 With the arrogant, the foolish, the violently reckless, and those who have abandoned dharma — a wise man should not cultivate friendship.

5.39.37 A friend who is grateful, righteous, truthful, not mean-spirited, of firm devotion, master of his senses, steadfast in his steadfastness, and who never abandons — such a one is a desired friend.

5.39.38 Total suppression of the senses is no different from death; but excessive indulgence of them could afflict even the gods.

5.39.39 Gentleness toward all beings, freedom from envy, forbearance, firmness, and not disrespecting friends — these the wise declare to be life-prolonging virtues.

5.39.40 He who, through skillful policy, seeks to recover what was lost through poor policy, by taking firm and resolute counsel — that is the vow of a true man, not a coward.

5.39.41 The man who knows how to remedy future adversity, who is firm in resolve in the present moment, and who knows what remains to be done when past affairs are concluded — such a man is not abandoned by fortune.

5.39.42 Whatever one constantly practices in deed, thought, and speech — that very thing carries one away; therefore one should practice what is auspicious.

5.39.43 Resorting to auspicious things, disciplined practice, learning, diligence, straightforwardness, and the constant company of the virtuous — these bring prosperity.

5.39.44 Non-despondency is the root of prosperity and of the destruction of sorrow and the arising of joy; the one who is never disheartened becomes great and attains supreme happiness.

5.39.45 There is nothing more auspicious than this, nothing more beneficial for one who seeks prosperity: O dear one, forbearance everywhere and always.

5.39.46 The powerless man forgives everything out of weakness; the powerful man forgives for the sake of dharma. For one to whom gain and loss are equal, forbearance is always beneficial.

5.39.47 Whatever pleasure one pursues without thereby falling away from dharma and artha — that desire one may indulge; one should not practice the vow of a fool.

5.39.48 Prosperity does not dwell among those afflicted by sorrow, those who are heedless, those who deny the next world, the idle, the unrestrained, and those devoid of enterprise.

5.39.49 Those of wicked intellect, taking a man endowed with straightforwardness for a weakling — ashamed of his very straightforwardness — presume to affront him.

5.39.50 Prosperity does not approach, out of fear, one who is exceedingly noble, exceedingly generous, exceedingly heroic, excessively given to vows, or one who is arrogant of his own wisdom.

5.39.51 The Vedas bear fruit in the agnihotra sacrifice; learning bears fruit in good conduct and practice; a wife bears fruit in love and offspring; wealth bears its fruit in giving and enjoyment.

5.39.52 He who performs funeral rites with wealth unrighteously acquired does not enjoy the fruit of that wealth after death, because the means of acquisition was wrong.

5.39.53 In impassable forests and wildernesses, in severe calamities and turmoil, and even when weapons are raised — those who have a remainder of merit know no fear.

5.39.54 Effort, self-restraint, skill, heedfulness, firmness, memory, and undertaking after deliberation — know these to be the root of prosperity.

5.39.55 Austerity is the strength of ascetics; Brahman-knowledge is the strength of those who know Brahman; violence is the strength of the wicked; forbearance is the strength of the virtuous.

5.39.56 These eight do not break a vow: water, roots, fruit, milk, oblation, the wish of a brahmin, the word of a teacher, and medicine.

5.39.57 One should not impose on another what is disagreeable to oneself — this in brief is the essence of dharma; all other conduct proceeds from desire.

5.39.58 Conquer anger by the absence of anger; conquer the unrighteous man by righteousness; conquer the miser by generosity; conquer falsehood by truth.

5.39.59 One should never place trust in a woman who is a cheat, in the lazy, in the coward, in the violent, in one who fancies himself a great man, in a thief, in an ungrateful person, or in a nihilist.

5.39.60 For one who is habitually respectful and who always serves elders, four things increase: fame, lifespan, glory, and strength.

5.39.61 Do not set your mind on wealth that comes through excessive suffering, through transgression of dharma, or through supplication of an enemy.

5.39.62 An unlearned man is pitiable; a childless couple is pitiable; subjects without food are pitiable; a kingdom without a king is pitiable.

5.39.63 The road is the old age of those with bodies; water is the old age of mountains; lack of union is the old age of women; a sharp word is the old age of the mind.

5.39.64 The Vedas are tainted by lack of recitation; a brahmin is tainted by lack of observance of vows; a virtuous woman is tainted by curiosity; women are tainted by prolonged separation from their husbands.

5.39.65 Silver is the dross of gold; tin is the dross of silver; lead is known as the dross of tin; and dross itself is the dross of lead.

5.39.66 One does not conquer sleep by sleeping; one does not conquer a woman by desire; one does not conquer fire by adding fuel; one does not conquer liquor by drinking it.

5.39.67 He whose friends are won by generosity, whose enemies are conquered in battle, and whose wife is won by food and drink — his life bears full fruit.

5.39.68 Even those who possess thousands live; even those who possess hundreds live. O Dhṛtarāṣṭra, give up desire; there is no way one cannot live.

5.39.69 Whatever rice and barley, gold, cattle, and women there are on this earth — all that is not enough for one person alone. Seeing this truth, one is not deluded.

5.39.70 O king, I say to you again: act equally toward your sons. O king, let there be equity between your own sons and the sons of Pāṇḍu.

5.40.1 Vidura said: He who, when requested by good men, without hesitation accomplishes the task without diminishing his capacity — glory quickly comes to that virtuous man. For when good men are pleased, it leads to happiness.

5.40.2 He who, of his own accord without being reproached, relinquishes even great wealth tainted with unrighteousness — he sleeps happily, freed from sorrows, like a serpent that has shed its old skin.

5.40.3 Falsehood in self-aggrandizement, tale-bearing that reaches the king's ears, and persistent false accusation of one's teacher — these are equal to the slaying of a brahmin.

5.40.4 Envy is death in a single step; harsh speech is the slayer of prosperity. Disobedience, haste, and boastfulness are the three enemies of learning.

5.40.5 Where is knowledge for one who seeks comfort? There is no comfort for one who seeks knowledge. The seeker of comfort must abandon knowledge, or the seeker of knowledge must abandon comfort.

5.40.6 Fire is not satiated by fuel; the great ocean is not satiated by rivers; Death is not satiated by all creatures; nor is a fair-eyed woman satiated by men.

5.40.7 Hope destroys steadfastness; Death destroys prosperity; anger destroys glory; miserliness destroys fame. Neglect destroys cattle, O king; and a single enraged brahmin destroys a kingdom.

5.40.8 A goat, a bronze vessel, a chariot always ready, a honey-drawing bee, a learned brahmin, an elder kinsman fallen on hard times, and a friend — may these always be in your house.

5.40.9 A she-goat, sandalwood, a lute, a mirror, honey and ghee, poison, an udumbara fruit, a conch shell, gold, a navel piece, and yellow pigment —

5.40.10 — these auspicious items ought to be kept in the house, said Manu, O Bhārata, for the worship of gods and brahmins, and for the reception of guests.

5.40.11 And this supreme counsel I declare to you, the most meritorious and distinguished of teachings, O dear one: Never abandon dharma — not for desire, not for fear, not for greed, not even for the sake of your own life.

5.40.12 Dharma is eternal; pleasure and pain are transient. The self is eternal; the body that sustains it is transient. Abandoning the transient, be established in the eternal. Be content — for contentment is the highest gain.

5.40.13 Behold those mighty and illustrious men — having ruled the earth full of wealth and grain, having abandoned kingdoms and vast enjoyments — those kings have gone into the power of Death.

5.40.14 Men lift a dead son — one nourished with such sorrow — and carry him out of their own homes, O king; with hair disheveled and crying piteously, they cast him into the midst of the pyre like a log of wood.

5.40.15 Another enjoys the wealth of one who has gone to the realm of the dead; birds and fire consume the elements of his body. He departs to the other world with only two companions — merit and sin — wrapped around him.

5.40.16 Kinsmen, friends, and sons turn back after abandoning him; but the man who has been cast into the fire — his own deeds follow him.

5.40.17 Above this world and below that other world a great darkness stands — a blinding gloom. That is the great delusion of the senses. Awaken, O king — let it not deceive you.

5.40.18 If you are able to hear all this counsel and act accordingly, you will attain supreme glory in the world of the living; and there will be no fear for you in the next world, nor in this one.

5.40.19 The self is a river of sacred fords, O Bhārata — its waters are truth, its banks are fortitude, its waves are self-restraint. One who bathes in it, performing virtuous deeds, is purified. For the self is always holy water itself.

5.40.20 Making a boat of steadfastness, cross the river whose waters are the five senses and whose crocodiles are desire and anger — cross the difficult straits of rebirth.

5.40.21 He who, honouring and propitiating one who is great in wisdom, great in dharma, a kinsman, great in learning, and also great in years — who consults such a one in matters of what should and should not be done — such a person will never be deluded.

5.40.22 By steadfastness guard the loins and belly; by the eyes guard the hands and feet; guard the eyes and ears by the mind; and guard the mind by action.

5.40.23 One who always performs the water-rite, always wears the sacred thread, always studies the scriptures, avoids the food of the fallen, speaks the truth, and performs his duty to his teacher — such a brahmin never falls from the world of Brahman.

5.40.24 A kshatriya who has studied the Vedas, tended the sacred fires, performed sacrifices, protected his subjects, whose inner self is purified by the sword for the sake of cows and brahmins, and who is slain in battle — he goes to heaven.

5.40.25 A vaishya who has studied the brahmins and kshatriyas, who in due season shares his wealth with his dependants, who inhales the auspicious smoke purified by the Tretā sacrifice — after death he enjoys the pleasures of heaven among the gods.

5.40.26 A shudra who duly and in proper order honours the brahmin, kshatriya, and vaishya varnas — when these are pleased, he, untroubled and with his sins burned away, abandons the body and enjoys the pleasures of heaven.

5.40.27 This dharma of the four varnas has been declared to you. Now hear the reason I am telling you this: the son of Pāṇḍu is being deprived of his kshatriya dharma. O king, engage him in the duty of a king.

5.40.28 Dhṛtarāṣṭra said: It is indeed as you always instruct me, O gentle one; my own mind too becomes thus, even as you say to me.

5.40.29 But that resolve, though formed in this way, always turns around when it meets with Duryodhana in regard to the Pāṇḍavas.

5.40.30 No mortal is able to transcend what is fated. I consider that only fate acts; human effort is without purpose.

5.41.1 Dhṛtarāṣṭra said: If there is anything, O Vidura, that you have left unsaid, tell me who am eager to hear. You speak of many wondrous things.

5.41.2 Vidura said: O Dhṛtarāṣṭra, the ancient and eternal youth Sanatsujāta declared, O Bhārata, that there is no death.

5.41.3 He, the foremost among all the wise, will expound to you all the secret and the manifest teachings that reside in the heart, O great king.

5.41.4 Dhṛtarāṣṭra said: Is there anything more that the eternal one would tell me that you yourself do not know? You yourself speak, O Vidura, if there is any remainder of wisdom in you.

5.41.5 Vidura said: I am born of a shudra womb and therefore dare not say more than this. But I know the eternal wisdom that is the understanding of that youth.

5.41.6 For one born into a brahmin womb, even speaking what is most secret — he is not censured by the gods for that. Therefore I tell you this much.

5.41.7 Dhṛtarāṣṭra said: Tell me, O Vidura, of that ancient and eternal one. How can a meeting with him happen right here through this body?

5.41.8 Vaiśaṃpāyana said: Vidura meditated upon that sage of sharpened vows; and that sage, knowing he had been thought of, revealed himself, O Bhārata.

5.41.9 Vidura received him with the rites prescribed by the scriptures. When the sage was comfortably seated and rested, Vidura spoke to him.

5.41.10 O blessed one, there is a certain doubt in the mind of Dhṛtarāṣṭra which I am not able to resolve. Please speak to him of it — hearing which, this lord of men may transcend pleasure and pain.

5.41.11 Speak so that gain and loss, the dear and the hateful, old age and death, fear and anger, hunger and thirst born of intoxication, discontent and sloth, desire and anger, decline and rise — may not torment him.

5.42.1 Vaiśaṃpāyana said: Then the wise king Dhṛtarāṣṭra, that great soul, having honoured the words spoken by Vidura, questioned Sanatsujāta in private, desiring the highest wisdom.

5.42.2 Dhṛtarāṣṭra said: O Sanatsujāta, I have heard this teaching of yours — that there is no death. And yet gods and asuras both practised brahmacharya for the sake of immortality. Which of these is truly true?

5.42.3 Sanatsujāta said: Some say that through ritual action one attains immortality; others say that there is no death. O king, listen as I explain this — do not doubt it.

5.42.4 Both are true, set in motion from the time of kshatriyas and others. Delusion is what the wise consider to be death. I declare heedlessness to be death; I declare constant vigilance to be immortality.

5.42.5 Through heedlessness indeed the asuras were defeated; through heedlessness men become Brahman. Death does not devour beings like a tiger; for its form cannot be perceived.

5.42.6 Some call Yama death, others call it something else. Immortality rests in the self; brahmacharya is immortality. That god rules the kingdom in the realm of the ancestors — auspicious to the auspicious, inauspicious to the inauspicious.

5.42.7 From the mouth of men this issues forth: anger, heedlessness, and delusion — these are death's very form. Deluded, moving under its sway, the dead fall from here and fall there again.

5.42.8 Then the gods too are swept along by it; hence death comes to bear the name of dying. Those attached to the fruits of action at the arising of action — they follow along there and do not cross over death.

5.42.9 He who, while brooding, would strike down the impulses that arise — he who, through disregard, remains unawakened — he becomes death itself, consuming like death. Such is the one who, knowing, destroys desires.

5.42.10 A man who follows after desires is destroyed along with those desires. He who casts off desires shakes off whatever dust of rajas remains in him.

5.42.11 This is the hell of beings — darkness without light — that is seen ahead. They rush forward as if being seized, heading face-first into the pit.

5.42.12 Covetousness first slays a man; then desire and anger seize him afterward. These bring the foolish to death. But the wise cross over death by their steadfastness.

5.42.13 Not thinking of anything other than himself, O kshatriya, one does not study — like a tiger among blades of grass. That one whose inner self is made of anger, greed, and delusion — that very one dwelling in your body is death.

5.42.14 Having understood death as it arises, he who stands firm in knowledge does not fear death here. Death is destroyed in its own domain, just as a mortal, upon entering the realm of death, is destroyed.

5.42.15 Dhṛtarāṣṭra said: Some in this world do not practice righteousness here, while others practice righteousness here. Is righteousness obstructed by sin, or does righteousness overcome sin?

5.42.16 Sanatsujāta said: In that case the fruit of both is experienced — of righteousness and of its opposite. The wise man repels unrighteousness by means of righteousness here. Know this: righteousness is the stronger of the two.

5.42.17 Dhṛtarāṣṭra said: Those worlds of one's own righteousness which they speak of — the eternal worlds of twice-born men of meritorious deeds — those who tell of their courses and then speak of others have not done this deed, O wise one, nor has it truly been done.

5.42.18 Sanatsujāta said: Those brahmanas who do not compete in strength as if rivaling the strong — they shine in the heavenly world after departing from here.

5.42.19 Where a brahmana should think of food and drink as being as plentiful as grass and fuel during the rainy season — living there, he should not grieve over it.

5.42.20 Where one, without boasting, gives away what is inauspicious and fearful, acting as though doing something superfluous — that person is better, not the other.

5.42.21 One who, without boasting, does not grieve over himself, who does not enjoy the property of brahmanas — that food is approved by the good.

5.42.22 Just as a dog always eats what it has vomited, to its own destruction, so those who live by exploiting their own prowess eat what has been vomited.

5.42.23 A brahmana should always think: "My conduct is unknown." But dwelling in the midst of kinsmen, nothing whatsoever would be known of him.

5.42.24 For who deserves to slay such a brahmana in his inner self? Therefore, O kshatriya, Brahman dwells in something and perceives it.

5.42.25 He should be untiring through non-acquisition, respected and free from affliction. Disciplined, yet not posturing as disciplined — such should be the brahmana who knows Brahman, the wise seer.

5.42.26 Those twice-born who are not wealthy in human riches but are wealthy in the Vedas — they are hard to assail, hard to shake. Know them as the body of Brahman.

5.42.27 Whoever here knows all the gods who have performed proper sacrifices — there is no equal to the brahmana in whom Brahman strives of its own accord.

5.42.28 He who is honored even when not striving to be — he is truly honored. The one truly worthy of honor should not consider himself disrespected, nor should he grieve over disrespect.

5.42.29 The one who is honored should think: "The learned honor me here." The one who is not honored should think: "The fools ignorant of righteousness, though skilled in worldly scriptures, will not honor the one worthy of honor."

5.42.30 Indeed, honor and silence do not go together always. This world belongs to honor, and that world too belongs to honor — so the wise know.

5.42.31 Prosperity is the companion of happiness here, and yet she is also an obstacle. The Brahmic prosperity is very hard to attain, O kshatriya, for one lacking in wisdom.

5.42.32 The good declare her doors to be many in kind and hard to enter: truth, honesty, modesty, self-restraint, purity, and knowledge — six that obstruct pride and delusion.

5.43.1 Dhṛtarāṣṭra said: He who, being a twice-born, studies the Rig verses, the Yajus, and the Sāmaveda — when he commits sins, is he tainted by sin or is he not tainted?

5.43.2 Sanatsujāta said: The Sāmans, nor even the Rig verses, nor the Yajus, O discerning one, protect him from sinful deeds. I do not speak falsely to you.

5.43.3 The Vedic meters do not carry across one who practices deceit through deceit — as fledglings leave the nest when their wings have grown, the meters abandon him at the time of death.

5.43.4 Dhṛtarāṣṭra said: If the Vedas are not capable of saving even the knower of the Vedas, O discerning one, then why does this eternal teaching of the brahmanas persist?

5.43.5 Sanatsujāta said: Austerity practiced in this world bears fruit seen in another. These worlds of brahmanas are attained when austerity is abundant and restraint is observed.

5.43.6 Dhṛtarāṣṭra said: How does austerity become complete and fully abundant, O Sanatsujāta? Tell me that, so that we may understand it.

5.43.7 Sanatsujāta said: Anger and eleven other faults, and the six beginning with cruelty, O king — and the twelve qualities beginning with righteousness that are well known to the twice-born in the scriptures —

5.43.8 Anger, desire, greed, delusion, the wish to obtain, grief, envy, pride, sorrow, longing, jealousy, and disgust — these twelve faults of humans should always be avoided by a man.

5.43.9 Each one of these, O king of kings, stalks human beings one by one, seeking an opening among them, like a hunter among deer.

5.43.10 The boastful, the envious, the arrogant, one who harbors anger, the fickle, and the unguarded — these six, when they prevail, lead men into evil conduct. The good do not do this, even in dire straits.

5.43.11 One who grows in enmity through shared enjoyment, one who regrets what he has given, the miser, the weak, the praiser of factions, and the one who despises women — these are the other seven cruel traits.

5.43.12 Righteousness, truth, self-restraint, austerity, absence of jealousy, modesty, forbearance, freedom from envy, sacrifice, charity, steadfastness, and sacred learning — these are the twelve great vows of a brahmana.

5.43.13 But one who has fallen away from these twelve — he would instruct the entire earth; distinguished in three, two, or even one — know that he has nothing of his own.

5.43.14 Self-restraint, renunciation, and vigilance — in these the immortal is established. Those wise brahmanas call them the gateways to truth.

5.43.15 Self-restraint has eighteen faults: acting contrary to what is done and undone, falsehood, envy, desire, self-interest, and longing —

5.43.16 Anger, sorrow, thirst, greed, slander, ill-will, the desire to acquire, anguish, and attachment —

5.43.17 Forgetfulness, excessive speech, and conceit about oneself — one who is freed from these faults is called self-restraint by the good.

5.43.18 But renunciation is superior in six ways: on obtaining what is dear, one does not rejoice; and when the unpleasant arises, one does not ever reach distress.

5.43.19 Beloved wives and sons — and whatever speech is appropriate, whatever should be given to one who begs, that speech should be spoken. Even what should not be spoken, he speaks nonetheless — that is remembered as the third quality.

5.43.20 One who exists with things given up and does not use them through desire, who is not diminished in actions on that account — like a student in mind — such a man who is endowed with all these qualities, even if he possesses wealth, would be so.

5.43.21 Vigilance has eight faults that should be abandoned: from the five senses and from the mind, O Bhārata, and from past and future — one freed from these becomes happy.

5.43.22 That which is freed from these faults and endowed with these qualities — this is the complete and fully abundant austerity alone, about which you ask me, O king. What more do you wish to hear?

5.43.23 Dhṛtarāṣṭra said: By the Vedas with the epics as fifth, most people are largely described. Likewise there are others with four Vedas, others with three Vedas —

5.43.24 And those with two Vedas, those with one Veda, and yet others with no Rig verses at all. Among them, who is the one I should know as a true brahmana?

5.43.25 Sanatsujāta said: Through not knowing the one Veda, those many Vedas came to be. Of the one truth, O king, one who is established in truth — thus, having set aside the Veda, they place wisdom in the great.

5.43.26 Charity, study, and sacrifice — these proceed from greed. For those who fall away from truth, their intention becomes fruitless.

5.43.27 Then sacrifice extends from the very firm grasp of truth. One whose mind is different, whose speech is different, and whose action is different — a man accomplished in resolve stands above mere resolutions.

5.43.28 One should practice the vow of initiation without servility. This indeed — established in its root — is the name; truth alone is the highest for the good. Knowledge is indeed what is called the direct; austerity is what is generated as the indirect.

5.43.29 One should know that one who reads much is merely a brahmana by much-reading. Therefore, O kshatriya, do not regard someone as a brahmana by mere chatter. Only one who never departs from truth — know him as the true brahmana.

5.43.30 The Vedic meters, O kshatriya — Atharvan sang those first; this is the stream of seers. Those who know the meters and have studied them do not know the knowable of the Veda, nor the knowable.

5.43.31 There is no one who is truly the knower of the Vedas; someone may comprehend the Vedas, O king. But one who knows the Vedas does not know the knowable — only one established in truth knows the knowable.

5.43.32 I recognize the brahmana as the wise declarer who, with all doubt cut away, elucidates all uncertainties.

5.43.33 In search of him one should go eastward, not southward, not toward the near, how much less diagonally, and in no direction in any manner whatsoever.

5.43.34 Having become silent, one should attend, not even striving with the mind. Brahman should be returned to — it is indeed lodged in the inner self.

5.43.35 A sage is truly a sage because of silence, not because of dwelling in the forest. But one who knows that imperishable — he is called the supreme sage.

5.43.36 Through the analysis of all meanings one is called a grammarian. One who sees the worlds directly becomes one who sees all.

5.43.37 A brahmana standing in truth truly sees Brahman, O kshatriya, in the sequential order of the Vedas. Knowing this, I declare it to you.

5.44.1 Dhṛtarāṣṭra said: O Sanatsujāta, since you speak this all-pervading brahmic speech for the sake of another — this supreme discourse, so very rare among desires — declare that word to me, O youth.

5.44.2 Sanatsujāta said: This Brahman is not to be attained by one in a hurry — you ask me about it and are overly excited. I shall expound the ancient unmanifest knowledge, perfected by understanding and by the brahmacharya of those who have realized it.

5.44.3 Dhṛtarāṣṭra said: This eternal unmanifest knowledge which you speak of — perfected by brahmacharya, not to be begun here at just any time, O noble one — how then does one attain brahminhood and immortality?

5.44.4 Sanatsujāta said: Those who conquer desires in this world, who endure seeking the brahmic state — they extract the self from the bodies here, established in pure being, like the reed from the munja grass.

5.44.5 The father and mother make this body, O Bhārata. The teacher-instructor gives birth to a true birth — that birth is real, that birth is ageless and immortal.

5.44.6 Those who enter here into the womb of the teacher, becoming as an embryo and practicing brahmacharya — they become makers of scripture in this very world; casting off the body, they attain the supreme yoga.

5.44.7 One who covers the ears with truth, making them veiled, and grants the immortal — him one should regard as both father and mother. One who knows what has been done by him should not wrong him.

5.44.8 A student who always honors the teacher, who is pure and diligent in desiring self-study, who does not act with pride and does not harbor anger — this is the first quarter of brahmacharya.

5.44.9 One should do what is dear to the teacher, even at the cost of one's life, even with wealth, in deed, in mind, and in speech — this is called the second quarter.

5.44.10 Just as one's conduct toward the teacher, so should it be toward the teacher's wife. One who does what is instructed and is pleasing to them — this is called the third quarter.

5.44.11 Having done a service for the teacher, the wise man should not boast of it; he should think and not say "I am doing this." That is indeed the fourth quarter of brahmacharya.

5.44.12 Whatever wealth accrues to one living thus — one should pass that on to the teacher. One thus acquires the conduct of the good with its many virtues; and this same conduct applies to the teacher's son.

5.44.13 One living thus grows in every direction here; he obtains many sons and renown. The quarters and directions rain blessings upon him, and people dwell within this brahmacharya of his.

5.44.14 By this brahmacharya the gods attained divinity, and the greatly fortunate sages, the wise ones, attained the world of Brahman.

5.44.15 By this very brahmacharya came the beauty of the Gandharvas and the Apsaras. By this brahmacharya the sun is born anew each day.

5.44.16 One who lies on the ground and burns the entire body with austerity, O king — by this brahmacharya the wise man transcends childhood and likewise holds back death at the hour of death.

5.44.17 Those worlds that men win through finite deeds are finite, O kshatriya. But the wise man attains Brahman itself through brahmacharya, the whole of it. There is no other path for going there.

5.44.18 Dhṛtarāṣṭra said: Does it appear white, or red, or dark, or like collyrium, or tawny — what the knowledgeable brahmana sees who is skilled in this? What form has that immortal, imperishable state?

5.44.19 Sanatsujāta said: It does not appear white, nor red, nor dark, nor like iron, nor sun-colored. It does not abide on the earth, nor in the atmosphere. The ocean does not hold it in its waters.

5.44.20 It does not reside in the stars, nor in lightning. Its form is not seen in the clouds, nor in the wind, nor among the gods. It is not seen in the moon, nor in the sun.

5.44.21 It is not in the Rig verses, nor in the Yajus, nor in the Atharvans. It is not seen even in the pure Sāmans, nor in the Rathantara or Bṛhatsāman, O king. Even in the Great Vow it cannot surely be seen.

5.44.22 It is beyond crossing over, beyond darkness. Even death reaches it at the time of dissolution. Its form is subtler than the edge of a razor, yet its form is greater than the mountains.

5.44.23 That is the foundation, that is the immortal, those are the worlds, that is Brahman, that is glory. Beings were born from that, and to that they return at dissolution.

5.44.24 That is free from affliction, that great and exalted glory — the poets call it a transformation of speech. In that, all this universe is established. Those who know that become immortal.

5.45.1 Sanatsujāta said: That radiant, supreme brilliance — that great light blazing, that great glory — the gods themselves worship it; from it the sun shines forth. The yogis behold him, the blessed, the eternal one.

5.45.2 From that radiance Brahman is born; by that radiance Brahman grows. That radiance, in the midst of all lights, blazes without itself being heated, burning all others. The yogis behold him, the blessed, the eternal one.

5.45.3 The waters, then from the waters, in the midst of the flood — both deities dwell in the atmosphere; bearing united and diverse forms, he upholds both the earth and heaven. The yogis behold him, the blessed, the eternal one.

5.45.4 Both deities — earth and heaven — and the directions: the radiant one upholds the entire universe. From him the directions and rivers flow; from him the great oceans are established. The yogis behold him, the blessed, the eternal one.

5.45.5 Dwelling at the hub of the wheel of the imperishable Dhruva — him who bears the banner, the horses carry that divine, ageless one in the sky. The yogis behold him, the blessed, the eternal one.

5.45.6 His form does not abide in any likeness; no one sees him with the eye. Through wisdom, through mind, and through the heart — those who know him thus become immortal. The yogis behold him, the blessed, the eternal one.

5.45.7 Through the twelve-month stream guarded by the gods, the masters of honey move fearfully then. The yogis behold him, the blessed, the eternal one.

5.45.8 The bee, having gathered it, drinks that honey for half a month; the Lord, who is oblation in all beings, ordained it so. The yogis behold him, the blessed, the eternal one.

5.45.9 Having approached the golden-leafed Aśvattha tree, those without wings become birds there and fly off in their respective directions. The yogis behold him, the blessed, the eternal one.

5.45.10 From the full, fullnesses are drawn; from the full, fullnesses are made and taken away; from the full, fullnesses arise — and yet fullness alone remains. The yogis behold him, the blessed, the eternal one.

5.45.11 From him indeed the wind comes forth, and is ever reverently devoted to him; from him fire and soma arise, and in him the life-breath is extended.

5.45.12 One should know that all of this comes from him — yet all that cannot be spoken. The yogis behold him, the blessed, the eternal one.

5.45.13 The out-breath swallows the in-breath; the moon swallows the in-breath; the sun swallows the moon; the Supreme swallows the sun. The yogis behold him, the blessed, the eternal one.

5.45.14 The swan rising out of the water does not lift even one foot — if it were constantly worshipped as a priest, there would be neither death nor immortality. The yogis behold him, the blessed, the eternal one.

5.45.15 Thus that great-souled god, the Puruṣa, swallows the purifying fire; whoever truly knows that Puruṣa — his self is not destroyed here. The yogis behold him, the blessed, the eternal one.

5.45.16 One who were to spread a thousand thousand wings and fly, arriving at the very middle of the middle — even if swift as thought — the yogis behold him, the blessed, the eternal one.

5.45.17 His form does not abide in vision, yet those of perfectly pure nature see him. The wise, the benevolent, behold him with the mind; those who take refuge in him become immortal. The yogis behold him, the blessed, the eternal one.

5.45.18 As serpents hide in caverns, mortals hide behind their own learning and conduct; in them, confused people are deluded — just as one misleads travelers on a path to their fear. The yogis behold him, the blessed, the eternal one.

5.45.19 One who is always treated as non-existent — there is no death for him, much less immortality. Truth and untruth, bound equally by truth; he is the sole womb of both the existent and the non-existent. The yogis behold him, the blessed, the eternal one.

5.45.20 Neither by good deeds nor by evil — this is seen equally among humans; one should know this equally as the nectar of immortality. Thus united, one should seek that honey indeed. The yogis behold him, the blessed, the eternal one.

5.45.21 Harsh words do not burn his heart; unlearned texts and unoffered fire-sacrifices do not trouble him. The mind should take on the lightness of Brahman; the wise attain the name of wisdom for him. The yogis behold him, the blessed, the eternal one.

5.45.22 One who thus sees the Self in all beings, and all beings engaged in various pursuits — what more should such a one grieve for?

5.45.23 Just as in a great flood inundated everywhere a small well becomes superfluous, so are all the Vedas to a brahmin who truly knows.

5.45.24 The great-souled Puruṣa, the size of a thumb, dwelling in the heart, is not seen. Unborn, moving day and night, without fatigue — knowing him thus, the wise one abides in serenity.

5.45.25 I alone am your mother; I am your father; I am your son again. I am the Self of all — both what does not exist and what does exist.

5.45.26 I am the aged grandfather, the father, and the son, O Bhārata. You all dwell in my Self — yet you are not mine, nor am I yours.

5.45.27 The Self alone is my abode; the Self is my birth. I am declared by the Vedas, established in the ageless one.

5.45.28 Smaller than the smallest, well-disposed in mind, I watch over all beings. They know the father of all beings as placed in the lotus of the heart.

5.46.1 Vaiśaṃpāyana said: While Sanatsujāta and the wise Vidura were thus conversing with the king, that night passed away.

5.46.2 When that night had passed, all those kings entered the assembly hall gladly, eager to see the charioteer's son.

5.46.3 Desiring to hear the message of the Pārthas — filled with righteousness and purpose — with Dhṛtarāṣṭra at their head, all went to the auspicious royal assembly.

5.46.4 The hall was white as plaster, vast, adorned with golden courtyards, radiant as the moon, most beautiful, sprinkled with the finest water.

5.46.5 Spread with beautiful seats — golden, wooden, made of the hardest stone, and of ivory — well-covered with upper coverings.

5.46.6 Bhīṣma, Droṇa, Kṛpa, Śalya, Kṛtavarmā, Jayadratha, Aśvatthāmā, Vikarṇa, Somadatta, and Bāhlika —

5.46.7 And the greatly wise Vidura, and Yuyutsu the great warrior, and all those assembled heroes, the kings — placing Dhṛtarāṣṭra in front, they entered that auspicious assembly, O bull of the Bhāratas.

5.46.8 Duḥśāsana, Citrasena, Śakuni the son of Subala, Durmukha, Duḥsaha, Karṇa, Ulūka, and Viviṃśati —

5.46.9 Placing before them the Kuru king Duryodhana the intolerant, they entered that assembly, O king, like gods entering Indra's court.

5.46.10 As those heroes with arms like iron bars entered, O king, the assembly shone, O king, like a mountain cave filled with lions.

5.46.11 Those great archers, splendid in assembly, having entered, took their places on the most worthy seats, resplendent as the sun.

5.46.12 When all those kings were seated on their thrones, O Bhārata, the doorkeeper announced that the charioteer's son had arrived.

5.46.13 That chariot comes which went to the Pāṇḍavas on our behalf; the envoy has returned quickly, drawn by excellent Sindhu horses.

5.46.14 Having come near, he quickly leapt from the chariot — wearing his earrings — and entered the full assembly thronged with great-souled kings.

5.46.15 Sañjaya said: I have returned from going to the Pāṇḍavas — know this, O Kauravas. The Pāṇḍavas greet all the Kurus according to their age.

5.46.16 They bow to the elders and treat equals as equals; the sons of Pṛthā addressed the young ones, honouring each according to age.

5.46.17 As I was instructed by Dhṛtarāṣṭra when I departed hence, so I spoke to the Pāṇḍavas when I went. Hear that, O kings.

5.47.1 Dhṛtarāṣṭra said: I ask you, Sañjaya, in the midst of the kings — what did the great-spirited Dhanañjaya say, dear one? He is the leader of warriors, the cutter of the lives of the wicked, the great-souled one.

5.47.2 Sañjaya said: Let Duryodhana hear these words that Arjuna, preparing to fight, the great-souled one with Yudhiṣṭhira's approval, spoke — Dhanañjaya, while Keśava listened.

5.47.3 Knowing his own arm-strength, unafraid, the steady one, in private with Vāsudeva, Kirīṭī spoke to me while preparing for battle: 'Speak this in the midst of the Kurus to the son of Dhṛtarāṣṭra.'

5.47.4 All the kings who have been assembled for battle against the Pāṇḍavas, let them also hear: exactly as I spoke my complete message, convey it to that king along with his ministers.

5.47.5 Just as all the gods attend upon the king of gods, the thunderbolt-armed Indra, so the Pāṇḍavas and the Sṛñjayas listened to the well-reasoned words spoken by the diademed one.

5.47.6 Thus spoke Arjuna, the Gāṇḍīva-bowman with eyes like red lotuses, preparing for battle: 'If the son of Dhṛtarāṣṭra does not release the kingdom of Yudhiṣṭhira — king of the Ajamīḍha line — then there is indeed some evil deed committed before by the sons of Dhṛtarāṣṭra that has not yet been expiated.'

5.47.7 Those who face battle with Bhīmasena and Arjuna, with the twin Aśvins, with Vāsudeva, with Saineya surely weapon in hand, with Dhṛṣṭadyumna and Śikhaṇḍī, and with Yudhiṣṭhira who is like Indra himself — who could burn earth and heaven with his very wrath —

5.47.8 If the son of Dhṛtarāṣṭra thinks he should fight with them, the entire aim of the Pāṇḍavas is accomplished. Do not do that for the sake of the Pāṇḍavas' cause; but if you think so, then come to battle.

5.47.9 The Pāṇḍava who follows dharma and was sent into exile — the hard bed on which he lay in the forest — the son of Dhṛtarāṣṭra will meet with a far worse, miserable, and disastrous final bed, bereft of life.

5.47.10 With modesty, knowledge, austerity, and self-restraint, with wrath, with protection of dharma and with wealth — acting wrongfully, the evil-minded son of Dhṛtarāṣṭra has been lording it over the Kuru Pāṇḍavas.

5.47.11 Deceitful in foundation, with spies and with straightforwardness, with austerity and self-control, with protection of dharma and strength, speaking truth yet joining lies with affection, forbearing and suffering excessively long —

5.47.12 When the eldest Pāṇḍava of disciplined soul, his mind provoked to excess among the Kurus, shall release that terrible wrath long restrained through many years — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.13 Blazing like a fire with a black trail when fully kindled, as fire would burn dry grass in summer — so Yudhiṣṭhira, blazing with wrath, will burn the army of Dhṛtarāṣṭra's son upon encountering it.

5.47.14 When he shall see Bhīmasena standing on the battlefield, mace in hand, vomiting the poison of his wrath, that intolerant Pāṇḍava of terrible speed — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.15 Like a great lion entering among cattle, mace in hand, approaching the sons of Dhṛtarāṣṭra — when Bhīma of terrible form becomes the slayer — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.16 Fearless in great fear, accomplished in arms, a crusher of enemy forces in combat — at once charging the masses of chariots with his chariot, striking down crowds of foot-soldiers with his mace —

5.47.17 Swiftly crushing many soldiers, when he hurls himself to scatter the army of Dhṛtarāṣṭra's son, cutting like a hero with an axe through a forest — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.18 When the son of Dhṛtarāṣṭra beholds his own vast host of soldiers scattered and deluged — like a village burned by fire as though mere grass, like a ripe crop burned by lightning —

5.47.19 Its heroes slain, turning away, seized with fear, mostly with backs turned, its warriors mostly daunted, burned by the flame of Bhīmasena's weapons — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.20 When Nakula the skillful warrior, drawing from his quiver with his right hand, slaying hundreds — the foremost of chariot fighters, the knowing warrior — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.21 When Nakula — accustomed to comfort but who long lay on the hard bed of the forests — hisses greatly like an enraged venomous serpent — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.22 Heroes who have given up their lives for battle with the kings, commanded by Dharmarāja, charging the army with gleaming chariots — seeing them, the son of Dhṛtarāṣṭra will afterwards repent.

5.47.23 When the Kaurava shall see those five young heroes accomplished in arms yet not appearing as mere children, the Kekayas charging with lives renounced — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.24 When the relentless one, Sahadeva, mounts the chariot whose wheels move silently, with golden stars, yoked with ivory-white horses, and will hurl off the heads of kings with streams of arrows —

5.47.25 When a great terror erupts, beholding him standing on his chariot, whirling in battle, accomplished in arms, flying out in every direction — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.26 He who restrains by shame, subtle, truth-speaking, of great strength, endowed with all dharmas — Sahadeva the swift-acting, the swift one, hurling men, striking in the tumult towards Gāndhārī.

5.47.27 When he shall see the mighty archers, the sons of Draupadī, heroes skilled in arms, expert in chariot warfare, approaching like venomous serpents of terrible venom — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.28 When Abhimanyu, slayer of enemy heroes, raining down arrows on foes like a cloud, plunging deep into battle, equal to Kṛṣṇa in arms — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.29 When he shall see the boy of no boyish valor, Subhadrā's son, equal to Indra in arms, falling upon the enemy army like death itself — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.30 The Prabhadrakas — swifter than swift, young, skilled, of lion-like valor — when they are the ones hurling themselves upon the sons of Dhṛtarāṣṭra with their armies — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.31 When he shall see the two aged great warriors Virāṭa and Drupada, each advancing with his own division against the sons of Dhṛtarāṣṭra and their armies — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.32 When Drupada, accomplished in arms, shall cut off the heads of young warriors in battle, standing on his chariot, in his wrath, with arrows released from his bow — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.33 When Virāṭa the slayer of enemy heroes shall pierce into the vitals of the enemy host together with the Matsyas of fierce appearance — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.34 When he shall see the eldest of the Matsyas, of fierce appearance, the son of Virāṭa, a chariot warrior, armored and deployed at the front for the cause of the Pāṇḍavas — then the son of Dhṛtarāṣṭra will repent of battle.

5.47.35 When the foremost hero of the Kauravas — the best of Śaṃtanu's sons — is slain in battle by Śikhaṇḍī, our enemies will never be able to hold out. I declare this without doubt, as truth.

5.47.36 When Śikhaṇḍī, a chariot-fighter advancing against Bhīṣma in his chariot, fully armored, crushes the enemy's chariot-masses with celestial horses — then Dhārtarāṣṭra will repent of the war.

5.47.37 When he sees Dhṛṣṭadyumna shining at the forefront of the Sṛñjaya army — he to whom the wise Droṇa taught his secret weapon — then Dhārtarāṣṭra will repent.

5.47.38 When that immeasurable commander, overwhelming the Dhārtarāṣṭras with his arrows, advances against Droṇa in battle, bearing down on his foe — then Dhārtarāṣṭra will repent of the war.

5.47.39 He is modest, wise, strong, and resolute — endowed with fortune, the foremost among the Somakas. No other enemies could ever endure him, if that lion of the Vṛṣṇis were to lead them.

5.47.40 Though the world might say 'do not choose him,' we choose Sātyaki, the grandson of Śini, as our unrivaled ally on the chariot in battle — mighty, fearless, and skilled in arms.

5.47.41 When the lord of the Śinis, as commanded by me, rains arrows on the foe like a cloud pouring rain and covers the warriors in a net of shafts — then Dhārtarāṣṭra will repent of the war.

5.47.42 When that long-armed, firm-bowed great soul girds himself for battle, enemies shrink away from him as cattle scatter on smelling a lion, and as from fire.

5.47.43 That long-armed, firm-bowed great soul could cleave mountains and destroy all worlds; expert in weapons, skillful, swift-handed — he blazes in the sky like the sun.

5.47.44 The mastery in arms of the lion of the Vṛṣṇis — the Yādava — is varied, subtle, and well-wrought. Just as they speak of the highest discipline perfected in every virtue, so Sātyaki is endowed with all those qualities.

5.47.45 When Suyodhana sees in battle the golden chariot of Mādhava yoked with four white horses — and sees Sātyaki — then that foolish, unrestrained man will repent.

5.47.46 When he sees in battle the chariot gleaming with gold and jewels, yoked with white horses, bearing the terrible monkey-banner, governed by Keśava — then that foolish, unrestrained man will repent.

5.47.47 When that dull-witted one hears the terrible, thunderous slap of the bowstring against my palm as I brandish the Gāṇḍīva in the great battle — a sound equal to the crash of the thunderbolt —

5.47.48 — then that foolish son of Dhṛtarāṣṭra, that evil-minded one with wretched allies, will be scorched in battle as he watches his army scatter like a herd of cattle before a rain-darkness of arrows at the battle's front.

5.47.49 Rising like lightning from a thundercloud, slaying thousands of foes in their midst, I will pour forth bone-piercing, vital-point-splitting arrows — then Dhārtarāṣṭra will repent of the war.

5.47.50 When he sees the multitudes of sharp-tipped arrows loosed from the mouth of the Gāṇḍīva's string swooping down to take elephants, horses, and armored warriors — then Dhārtarāṣṭra will repent of the war.

5.47.51 When that dullard sees the enemy's released arrows being carried back against their course and cut crosswise, being intercepted and severed by my razor-headed shafts — then Dhārtarāṣṭra will repent of the war.

5.47.52 When the broad-bladed arrows released from my arm, like birds from a treetop, sever the heads of young warriors — then Dhārtarāṣṭra will repent of the war.

5.47.53 When he sees warriors struck by arrows falling from their chariots, from great elephants, and from horses, and brought down on the arena of battle — then Dhārtarāṣṭra will repent of the war.

5.47.54 Like Death with his mouth agape and his bow drawn, I will drive off masses of infantry and masses of chariots on all sides with blazing showers of arrows against the enemy — then the dull-witted one will repent.

5.47.55 When, as I range across all directions with my chariot, he sees his own army bewildered and cut down by the Gāṇḍīva, overwhelmed by dust — then afterward that dull-witted one will repent.

5.47.56 Duryodhana will see his entire army maddened, its limbs severed, unconscious, with its foremost horses, heroes, men, and elephants slain — thirsty, its wings broken, afflicted with fear.

5.47.57 Crying out in agony, being slaughtered and slain, the army will be strewn with scattered hair, bones, and skulls, as if Prajāpati's work had been left half-done — seeing this, the dull-witted one will repent.

5.47.58 When Dhārtarāṣṭra sees gathered on the chariot in battle: the Gāṇḍīva, Vāsudeva, the divine conch Pāñcajanya, the horses, the two inexhaustible quivers, Devadatta, and me —

5.47.59 — when at the end of the age I shall burn the Kauravas like fire, routing the assembled bands of plunderers and ushering in a new age — then Dhṛtarāṣṭra along with his son will be scorched.

5.47.60 Together with his brothers, together with his son, together with his army, bereft of sovereignty, a slave to anger, of small intelligence — trembling at the end of his pride when it has been ordained — that fool Dhārtarāṣṭra will afterward repent.

5.47.61 Once at dawn, after I had completed my recitations, a brahmin spoke to me pleasantly at the water's edge: 'O Pārtha, a hard task is appointed for you — you must fight against your enemies, O Savyasācin.'

5.47.62 'May Indra, the thunderbolt-wielder with the tawny horses, go before you in battle, slaying your enemies; and may Kṛṣṇa Vāsudeva protect you from behind, on your chariot yoked with Sugrīva.'

5.47.63 I chose Vāsudeva as my ally in this war from Mahendra, the thunderbolt-wielder. That Kṛṣṇa has been granted to me for the slaying of the plunderers — I deem this ordained for me by the gods.

5.47.64 He in whose victory Kṛṣṇa rejoices even in his mind, without himself fighting — that man will certainly overcome all his enemies; of gods led by Indra there is no concern in the human world.

5.47.65 He who wishes to defeat Vāsudeva Kṛṣṇa — so splendid, so utterly heroic — in battle would be trying to cross the great ocean, the immeasurable mass of waters, with his bare arms.

5.47.66 He who wishes to split a mountain — that immense white mass of rock — with his palm: his own hand, nails and all, would crumble, and he would do nothing at all to the mountain.

5.47.67 He who wishes to defeat Vāsudeva in battle would be trying to quench a blazing fire with his arms, to stop the moon and sun in their courses, and to seize by force the immortal nectar of the gods.

5.47.68 He who, on a single chariot, overwhelmed the Bhoja kings and forcibly seized their territory, then carried off as his wife Rukmiṇī blazing with glory — from whom the great-souled son of Rukmiṇī was born —

5.47.69 He swiftly crushed the Gāndhāras and conquered all the sons of Nagnajit; forcibly releasing, bellowing, the one who had been bound — that jewel of the gods, fair to behold.

5.47.70 He slew the Pāṇḍya at Kavāṭa and crushed the Kaliṅgas at Dantakūra. By him was the city of Vārāṇasī burned, rendered masterless for many long years.

5.47.71 Ekalavya, the Niṣāda king whom others deemed unconquerable in battle — he lies dead, slain by Kṛṣṇa who struck him like Jambha striking a mountain with speed.

5.47.72 Likewise the wicked son of Ugrasena, who oppressed the Vṛṣṇis and Andhakas in their midst — he felled him, together with Baladeva, and having slain him gave the kingdom to Ugrasena.

5.47.73 He battled the flying city Saubha, and through his illusion-power struck down Śālva the terrible. At the gate of Saubha he caught the śataghni with his bare arms. What mortal could endure him?

5.47.74 There was a fortress called Prāgjyotiṣa, a terrible city of the demons, impossible to storm. There the mighty Naraka, son of Earth, stole the beautiful jeweled earrings from the Ādityas.

5.47.75 The gods assembled with Indra could not endure him and were afraid to retrieve the earrings. But when they saw the prowess of Keśava — his irresistible strength and weaponry —

5.47.76 — knowing the nature of Keśava, they commissioned Kṛṣṇa for the slaying of the plunderer. He, Vāsudeva — sovereign in his accomplishments — undertook that difficult task.

5.47.77 At Nirmocana he slew six thousand, instantly cutting through the razor-edged snares. Having killed Mura and slaughtered Ogha the demon, the hero went on to Nirmocana.

5.47.78 Right there a battle took place between him and Viṣṇu of surpassing might. He lies dead, slain by Kṛṣṇa, like a karṇikāra tree knocked down by the wind.

5.47.79 Having retrieved those jeweled earrings, and having slain Bhauma Naraka and Mura, the wise one, attended by Śrī and by glory, returned — he of matchless majesty.

5.47.80 The gods there bestowed boons upon him, having witnessed that tremendous feat accomplished in battle: 'May you feel no fatigue when fighting; may you walk freely in the sky and in the waters.'

5.47.81 'And may weapons find no purchase on your body.' Thus Kṛṣṇa was there fulfilled in his purpose. In Vāsudeva, immeasurable and of great might, the fullness of virtue is ever present.

5.47.82 Dhārtarāṣṭra believes he can overcome with force that unendurable Viṣṇu of boundless valor — yet when that evil-souled one reasons about him, he tolerates even that and looks upon us.

5.47.83 Whoever thinks that by picking a quarrel with Kṛṣṇa and me in our combined strength it is possible to deprive the Pāṇḍavas of what is theirs — let him go there and find out in the clash of battle.

5.47.84 Having paid homage to King Śāntanava, and likewise to Droṇa together with his son, and to Śāradvatī who has no equal in combat — I will fight, desiring the kingdom.

5.47.85 I deem the weapons destined by righteousness for the one who will fight the Pāṇḍavas in accordance with dharma. The sons of Pāṇḍu were defeated in a fraudulent game by cruel men and spent twelve years in exile.

5.47.86 Having endured the ordained hardship in the forest for a long time, and one year of living incognito — the Dhārtarāṣṭras, now firmly established, cannot suddenly tolerate the lives of the Pāṇḍavas.

5.47.87 If they were to defeat us in battle even with gods led by Indra as allies, then adharma practiced would outweigh dharma — that is certain; nothing done would be good.

5.47.88 If this man is not bound by his actions, if he does not deem us superior — I, together with Vāsudeva, expect to slay Duryodhana along with all his kin.

5.47.89 And if action is not ordained among men, if one's own karma does not exist for a person — then reflecting on both these arguments, the defeat of Dhārtarāṣṭra is surely right.

5.47.90 O Kurus, what I declare to you is plain: the Dhārtarāṣṭras will not survive the fighting. The Kurus will not attain what they seek by any means other than battle; there is no survivor for those who refuse to fight here.

5.47.91 But I, having slain the Dhārtarāṣṭras along with Karṇa, will win back the entire kingdom of the Kurus. Do each of you what must be done; enjoy your beloved wives and children.

5.47.92 Moreover, we have among us aged brahmins who are widely learned, of good character, and of noble lineage — yearly astronomers skilled in astrology, and knowers of the decisive configurations of the asterisms.

5.47.93 The high and the low ordained by fate, the divine questions, the MṛgaCakra, the auspicious hours — all of these declare a great destruction for the Kurus and Sṛñjayas, and victory for the Pāṇḍavas.

5.47.94 Thus does Ajātaśatru think of us — his purpose accomplished, ready to suppress the enemy. And Janārdana, who knows things not hidden from him, the lion of the Vṛṣṇis sees no doubt in this.

5.47.95 And I too know the shape of what is to come; I see it with my own clear-eyed intelligence, ever vigilant. My ancient sight does not waver: the Dhārtarāṣṭras will not survive the battle.

5.47.96 Without being touched, the Gāṇḍīva bow yawns open; without being touched, my bowstring quivers; and my arrows, springing themselves from the mouths of the quivers, yearn again and again to fly.

5.47.97 My sword emerges brightly from its scabbard, as if a snake shedding its old skin. Voices of fearsome aspect speak from the banner: 'When will your chariot be yoked, O Crowned One?'

5.47.98 Packs of jackals cry out in the night; demons spring down from the sky; deer and jackals, blue-necked peacocks and crows, vultures, herons, and hyenas —

5.47.99 — and Suparṇas descend and circle behind, as they observe my chariot yoked with white horses. For I alone, raining arrows, could lead all the earthly warriors to the realm of Death.

5.47.100 Drawing upon different paths of weaponry — like fire blazing through a thicket in the dry season — the Sthūṇākarṇa, the terrible Pāśupata, and the Brahmāstra that Indra himself knows:

5.47.101 — bent on slaughter, releasing them swiftly, I would leave scarcely any people remaining. I will attain peace — for that is the highest state, and this is my firm resolve. O son of Gavalgaṇa, tell them this.

5.47.102 He who was constantly counseled again and again by those ministers, and yet believes he can pick a quarrel with the gods led by Indra as his allies — that is Dhārtarāṣṭra. Behold his delusion.

5.47.103 The aged Bhīṣma son of Śaṃtanu, and Kṛpa, and Droṇa together with his son, and the wise Vidura — may whatever all of them say come to pass. May all the Kurus live long.

5.48.1 Vaiśaṃpāyana said: O descendant of Bharata, when all those kings had assembled, Bhīṣma the son of Śaṃtanu spoke these words to Duryodhana.

5.48.2 Bṛhaspati and Uśanā had drawn near to Brahmā, and the Maruts together with Indra, and the Vasus together with the Aśvins.

5.48.3 The Ādityas, the Sādhyas, and the seven sages in heaven, Viśvāvasu the gandharva, and the lovely hosts of apsarases —

5.48.4 — they all came near, bowing to the ancient grandfather of the worlds. Surrounding the lord of all the worlds, the heavenly ones took their seats.

5.48.5 Drawing away the minds and the radiance of those heavenly ones, the two primal gods, the sages Nara and Nārāyaṇa, passed by.

5.48.6 Bṛhaspati asked Brahmā, 'Who are these two who do not attend upon you? Tell us about them, O Grandfather.'

5.48.7 Brahmā said: These two who illuminate the earth and the sky, these ascetics, blazing and shining, who have pervaded and transcended all — they are of great might.

5.48.8 These two are Nara and Nārāyaṇa, moving from world to world, vigorous through their own austerity, of great being and valor.

5.48.9 These two, by their deeds, have ever delighted the worlds; they are constant; they are worshipped by gods and gandharvas, and they exist for the destruction of the demons.

5.48.10 Vaiśaṃpāyana said: Hearing this, Śakra went to where those two were performing austerities, together with all the hosts of gods headed by Bṛhaspati.

5.48.11 Then, when a terrible fear had arisen for the heavenly ones in the battle between gods and demons, he besought the great-souled Nara and Nārāyaṇa for a boon.

5.48.12 Those two said, 'Choose.' Then, O best of the Bhāratas, Śakra spoke to those two: 'Let your aid be given to us.'

5.48.13 Then those two said to Indra, 'We shall do whatever you wish.' Together with them, Indra conquered the Daityas and Dānavas.

5.48.14 Nara, the scorcher of foes, in Indra's battle, slew enemies by the hundreds of thousands — the Paulomas and the Kālakhañjas.

5.48.15 This one, Arjuna, standing on a swaying chariot, severed the head of Jambha with a broad arrow even as that demon was swallowing the sacrifice in battle.

5.48.16 This one shattered the golden city beyond the ocean, slaying sixty thousand Nivāta-kavacas in battle.

5.48.17 This great-armed Arjuna, conqueror of enemy cities, having vanquished the gods together with Indra, gratified the fire-god. And Nārāyaṇa likewise slew yet many more there.

5.48.18 Thus behold these two of great valor come together — Vāsudeva and Arjuna, two heroes, two great warriors united.

5.48.19 These two divinities Nara and Nārāyaṇa are the primeval gods, as the scriptures declare — unconquerable in the human world even by gods and demons together with Indra.

5.48.20 This Kṛṣṇa is Nārāyaṇa, while Phalguna is known as Nara. Nārāyaṇa and Nara are one essence divided into two.

5.48.21 These two, through their deeds, attain imperishable and eternal worlds; they are born again and again wherever they are needed at the time of battle.

5.48.22 'Therefore, action alone must be performed,' thus spoke Nārada. He who knows the Vedas declared all this about the wheel of the Vṛṣṇis.

5.48.23 When you shall behold Keśava bearing conch, discus, and mace, and Arjuna of the terrible bow taking up his weapons,

5.48.24 the two eternal great souls, the two Kṛṣṇas standing on one chariot — then, Duryodhana my child, you shall remember my words.

5.48.25 If this destruction of the Kurus were not already at hand, your mind would not be so overwhelmed against both your interest and righteousness.

5.48.26 If you do not accept this counsel, you shall hear of very many slain. For all the Kurus attend upon your opinion alone.

5.48.27 Yet you alone approve as truth the counsel of only three — including Karṇa who has been cursed by Rāma as well, O bull of the Bhāratas.

5.48.28 The base-born son of a charioteer, Śakuni the son of Subala, and likewise your wretched, sinful brother Duḥśāsana.

5.48.29 Karṇa said: 'Such words should not be spoken by you, longlived one, as you speak to me, O Grandsire. For I stand in the duty of a warrior, not having deviated from my own dharma.'

5.48.30 'What other misconduct do you find in me for which you reproach me? The sons of Dhṛtarāṣṭra know no fault of mine anywhere.'

5.48.31 'I have always done everything pleasing to King Dhṛtarāṣṭra, and likewise to Duryodhana, for he is established in the kingdom.'

5.48.32 Vaiśaṃpāyana said: Having heard Karṇa's words, Bhīṣma, the son of Śaṃtanu, again addressed the great king Dhṛtarāṣṭra with these words:

5.48.33 'Though this one constantly boasts, "I shall slay the Pāṇḍavas," he is not even a fraction complete compared to the great-souled Pāṇḍavas.'

5.48.34 'Know the conduct of this evil-minded son of a charioteer for what it is — the ruination that is coming upon your wicked sons.'

5.48.35 'Relying on this one, your slow-witted son Suyodhana has despised those heroes, the sons of gods, those tamers of foes.'

5.48.36 'And what supremely difficult deed has this one ever done that could compare to what each one of all the Pāṇḍavas accomplished individually in the past?'

5.48.37 'When at the city of Virāṭa he saw his dear brother slain by the valor of Dhanañjaya, what did this one do then?'

5.48.38 'When Dhanañjaya attacked all the Kurus together, routed them, and recaptured the cattle — where was this one then, gone away?'

5.48.39 'When your son was being carried away by the Gandharvas during the cattle-expedition, where was this son of a charioteer who now struts about like a bull?'

5.48.40 'Was it not there too that those Gandharvas were defeated by Pārtha, by the great-souled Bhīma, and by the twins who came to the rescue?'

5.48.41 'These are the many false boasts of this man, O bull of the Bhāratas — he who is ever a braggart, ever transgressing dharma and artha. May good fortune attend you.'

5.48.42 Vaiśaṃpāyana said: Having heard Bhīṣma's words, the great-minded son of Bhāradvāja — Droṇa — honoring him, spoke thus to Dhṛtarāṣṭra in the midst of the kings:

5.48.43 'What the foremost of the Bhāratas, Bhīṣma, has said — let that be done, O king. You should not act on the word of those who are greedy for gain at the cost of desire.'

5.48.44 'Before the battle, I think it good to come to terms with the Pāṇḍavas. The words that were spoken by Arjuna and reported by Sañjaya —'

5.48.45 'All that I fully know, and the Pāṇḍava will do it. For there is no equal to him as an archer in all three worlds.'

5.48.46 But disregarding that meaningful counsel of Droṇa and Bhīṣma, the king then questioned Sañjaya about the Pāṇḍava.

5.48.47 From that very moment all the Kurus became hopeless of life, when the king did not properly heed Bhīṣma and Droṇa.

5.49.1 Dhṛtarāṣṭra said: 'What did that Pāṇḍava king, the son of Dharma, say upon hearing that these many armies had gathered against him?'

5.49.2 'What does Yudhiṣṭhira seek, preparing to fight with passion? Upon whose face among his brothers and sons does he look in deliberation?'

5.49.3 'Who dissuade him saying "make peace," and who urge "fight"? Who, by treacherous means, have angered this knower of dharma, this follower of righteousness?'

5.49.4 Sañjaya said: 'The Pāñcālas along with the Pāṇḍavas look to the face of King Yudhiṣṭhira — may good fortune be yours — and he commands them all.'

5.49.5 'The chariot-hosts of the Pāṇḍavas and Pāñcālas, assembled separately, welcome Yudhiṣṭhira, the son of Kuntī, as he approaches.'

5.49.6 'The Pāñcālas welcome the son of Kuntī blazing with splendor as though the sun rising from darkness, like a rising mass of radiance.'

5.49.7 'From the cowherds and shepherds upward, all rejoice in Yudhiṣṭhira; the Pāñcālas, the Kekayas, and the Matsyas welcome the Pāṇḍava.'

5.49.8 'Brahmin women, princesses, and the daughters of the merchant class come out at play to see Pārtha arrayed for battle.'

5.49.9 Dhṛtarāṣṭra said: 'Tell me, Sañjaya, with whom have the Pāṇḍavas engaged against us? The Somakas with Dhṛṣṭadyumna as their general — like what?'

5.49.10 Vaiśaṃpāyana said: Gavalgaṇa's son, questioned thus in the assembly of the Kurus, heaved a long and heavy sigh, seeming to reflect again and again; then, for no apparent reason, by the force of fate, a swoon came over the charioteer.

5.49.11 Then a man declared in the royal assembly: 'O great king, this Sañjaya has fainted and fallen to the ground; he utters no words, his awareness diminished, his consciousness faint.'

5.49.12 Dhṛtarāṣṭra said: 'Sañjaya must have beheld the great chariot-warriors who are the sons of Kuntī; his mind has been greatly agitated by those tiger-like men.'

5.49.13 Vaiśaṃpāyana said: Sañjaya, having regained consciousness and composure, said this to Dhṛtarāṣṭra, O great king, in the assembly of the Kurus:

5.49.14 'I have seen, O king of kings, the great chariot-warriors who are the sons of Kuntī, emaciated from their confinement during their stay in the house of the Matsya king. Listen, O great king, to those with whom the Pāṇḍavas have engaged.'

5.49.15 'He who, for the sake of neither anger, nor fear, nor desire, nor material gain, nor logical argument, would ever abandon truth — the righteous-souled one —'

5.49.16 'He who is the standard in righteousness, O great king — the foremost among upholders of dharma — by that Ajātaśatru, the Pāṇḍavas have engaged.'

5.49.17 'He who has no equal on earth in the strength of his arms, that bowman who brought all kings under his sway — by that Bhīmasena the Pāṇḍavas have engaged against you.'

5.49.18 'When they escaped from the house of lac and from Hiḍimba, the man-eater, he who became their refuge — Vṛkodara, the son of Kuntī —'

5.49.19 'And where the king of the Sindhus dragged away Yājñasenī, there too he became their refuge — Vṛkodara, the son of Kuntī.'

5.49.20 'And he who freed all the Pāṇḍavas assembled together while burning at Vāraṇāvata — by him they have engaged against you.'

5.49.21 'By whom, to bring delight to Kṛṣṇa, those demons overcome by rage were slain, having entered the terrible and impassable mountain Gandhamādana —'

5.49.22 'He whose strength equal to ten thousand elephants is concentrated in the essence of his arms — by that Bhīmasena the Pāṇḍavas have engaged against you.'

5.49.23 'The hero who, with Kṛṣṇa as his second, once conquered Indra himself who was fighting him, in order to gratify the fire-god —'

5.49.24 'He who gratified the great god himself, Giresha, the trident-bearer, the god of gods, the husband of Umā, by combat —'

5.49.25 'That bowman who brought all the world-guardians under his sway — by that Vijaya in battle the Pāṇḍavas have engaged against you.'

5.49.26 'He who brought the western quarter under his sway together with its multitudes of barbarians — that Nakula, a fighter of varied combat, stands there as warrior.'

5.49.27 'By that handsome hero, that supreme bowman, the son of Mādrī, O Kauravya, the Pāṇḍavas have engaged against you.'

5.49.28 'He who conquered by battle the Kāśis, the Aṅgas, the Māgadhas, and the Kaliṅgas — by that Sahadeva the Pāṇḍavas have engaged against you.'

5.49.29 'Those who equal him in valor are only four men on earth: Aśvatthāmā, Dhṛṣṭaketu, Pradyumna, and Rukmin.'

5.49.30 'By that Sahadeva, the younger, the hero among men, the joy of Mādrī, the Pāṇḍavas have engaged against you.'

5.49.31 'She who was the virtuous princess of Kāśi and performed terrible austerities of old, even after death wishing for the slaying of Bhīṣma, O bull of the Bhāratas —'

5.49.32 'She was born as the daughter of the Pāñcāla king, and by fate he was born again as a male — that tiger among men who knows the qualities and defects of both woman and man.'

5.49.33 'By Śikhaṇḍī, that Pāñcāla, maddened for battle, who attacked the Kaliṅgas, trained in arms, you Kurus have been engaged.'

5.49.34 'The one whom a yaksha made into a man — for the purpose of slaying Bhīṣma, it is said — by that great bowman of fierce power the Pāṇḍavas have engaged.'

5.49.35 'The great bowmen, the five royal brothers of Kekaya, their armor well-polished, those heroes — by them too they have engaged against you.'

5.49.36 'He who is long-armed, swift with weapons, steadfast, truly valiant — by that hero of the Vṛṣṇis, Yuyudhāna, battle has been engaged against you.'

5.49.37 'He who was a refuge for the great-souled Pāṇḍavas at the time of need — by that Virāṭa in battle the Pāṇḍavas have engaged.'

5.49.38 'He who is the lord of Kāśi, the king, the great chariot-warrior of Vārāṇasī — he became their fighter; by him they have engaged against you.'

5.49.39 'By the young sons of Draupadī, difficult to conquer in battle, great-souled, whose touch is like that of a venomous serpent — by them the Pāṇḍavas have engaged.'

5.49.40 'He who equals Kṛṣṇa in valor and Yudhiṣṭhira in self-restraint — by that Abhimanyu in battle the Pāṇḍavas have engaged.'

5.49.41 'And he who is matchless in valor, Dhṛṣṭaketu of great fame, unbearable when angry in battle, the great chariot-warrior son of Śiśupāla — by that king of the Cedis the Pāṇḍavas have engaged against you.'

5.49.42 'He who is the refuge of the Pāṇḍavas as Vāsava is the refuge of the gods — by that Vāsudeva the Pāṇḍavas have engaged against you.'

5.49.43 'Likewise the brother of the Cedi king, Śarabha, O bull of the Bhāratas, together with Karakarṣa — by those two they have engaged against you.'

5.49.44 'Jarāsandha's son Sahadeva, and Jayadratha — both of them — and Drupada of great splendor, surrounded by a great force, having dedicated himself, stands ready to fight for the sake of the Pāṇḍavas.'

5.49.45 'These and many others — kings of the east and the north — hundreds of them, relying upon whom the king of righteousness stands arrayed.'

5.50.1 Dhṛtarāṣṭra said: All these warriors of great valor whom you have enumerated — even if all of them were gathered together on one side, Bhīma alone would stand on the other.

5.50.2 My fear of Bhīmasena arises ever greater, Sañjaya — of that enraged, implacable warrior, as of a tiger before a great roebuck.

5.50.3 I lie awake through all the nights, breathing long hot sighs, afraid of Vṛkodara, dear Sañjaya, as a weak animal is afraid before a lion.

5.50.4 For in this army I see no one equal in might to that mighty-armed one whose splendor rivals Indra's — no one who could withstand him in battle.

5.50.5 That son of Kuntī, that Pāṇḍava, is implacable and relentless in enmity — he does not laugh without cause, he seems frenzied, he glances sidelong, and his voice is thunderous.

5.50.6 Of tremendous speed, tremendous energy, mighty-armed, of immense strength — he will bring an end through battle to my foolish sons.

5.50.7 Vṛkodara, bearing the mace seized in the grip of his thighs, stands like Death with rod in hand as the bull among the Kurus in battle.

5.50.8 In my mind I see that terrible mace of his — made of iron and steel, adorned with gold — raised like the staff of Brahmā.

5.50.9 As a powerful lion roams among herds of deer, so will Bhīma range through my armies.

5.50.10 Of all my sons he alone is of fierce valor — a great eater, contrary and always impetuous even in childhood.

5.50.11 My heart trembles when I recall how even in childhood Duryodhana and the others, fighting against him, were crushed like creatures by an elephant.

5.50.12 My sons have always been tormented by his prowess. He alone — Bhīma of terrible valor — has been the cause of the breach between us.

5.50.13 I seem to see Bhīma before me in battle, swallowing whole the armies of men, elephants, and horses, maddened with rage.

5.50.14 Tell me, Sañjaya, of that hero Bhīmasena the implacable — equal to Droṇa and Arjuna in weaponry, equal to the wind in speed.

5.50.15 I count it a great gain that that slayer of enemies, that high-spirited one, did not kill all my sons right then and there.

5.50.16 He by whose might the Yakṣas and Rākṣasas of great strength were slain — how shall any human withstand his onslaught in battle?

5.50.17 He never remained under my control even as a child, Sañjaya — how much less now, when he has been wronged and tormented by my wicked sons?

5.50.18 Hard and cruel by nature, he would sooner break than bend; with his sidelong glance and knitted brows — how could Vṛkodara ever be pacified?

5.50.19 Broad-shouldered, matchless in strength, fair-complexioned, towering like a palm tree — Bhīmasena by measure exceeds Arjuna by a span.

5.50.20 In speed he surpasses horses; in strength he surpasses elephants; the middle Pāṇḍava of muted speech, with the eyes of a bee, is immensely powerful.

5.50.21 Thus did I hear from the mouth of Vyāsa himself in former times of this Pāṇḍava as a child — his form and his valor described truly and accurately.

5.50.22 With his iron rod, Bhīma — the foremost of strikers — when enraged will destroy in battle chariots, elephants, horses, and men.

5.50.23 Implacable, ever-wrathful, fierce, of terrible valor — he who previously acted against me and was dishonored, dear Sañjaya.

5.50.24 His mace of iron and steel — massive, well-jointed, gold-adorned, a slayer of hundreds, resounding with a hundred peals — how shall my sons be able to withstand it?

5.50.25 Like a boundless, unfathomable ocean swift as arrows — Bhīmasena is a fortress impossible to breach, dear Sañjaya, yet the fools wish to cross him.

5.50.26 The young fools who fancy themselves wise do not listen even as I cry out; seeing only the honey, they do not perceive the precipice ahead.

5.50.27 Those who engage in battle with this Wind in human form are surely urged on by fate — like great deer goaded toward a lion.

5.50.28 His iron-and-steel mace — four cubits long, six-edged, of immeasurable power, whose touch brings agony — how shall my sons endure its blow, dear Sañjaya?

5.50.29 As he whirls his mace and splits the heads of elephants, licking the corners of his mouth, tears flowing again and again —

5.50.30 — charging headlong in aimed attacks, uttering terrible roars, lunging against maddened elephants, roaring back at them —

5.50.31 — plunging into the chariot lanes and striking down warriors one by one — could my people escape even from blazing fire such as his?

5.50.32 That mighty-armed one, clearing a path, routing my army, dancing as it were with mace in hand, will show them the end of an age.

5.50.33 Like a rut-maddened elephant breaking flowering trees, Vṛkodara will plunge into the army of my sons in battle.

5.50.34 That tiger among men will strip the chariots of their warriors and banners and shatter their wheels, and he will tear down chariot-fighters and cavalry alike.

5.50.35 As the Ganges' current sweeps down the many diverse trees growing on the marshy banks, so will he plunge into the vast army of my sons, Sañjaya.

5.50.36 Surely my sons, my servants, and the kings allied with us will all come under his sway, crushed by the might of Bhīmasena, Sañjaya.

5.50.37 He it was who, entering the inner apartments of the palace in former times with Vāsudeva as his ally, brought down Jarāsandha, that king of mighty valor.

5.50.38 The entire earth had been subjugated and oppressed by the wise and powerful king of Magadha, Jarāsandha.

5.50.39 The Kurus through Bhīṣma's might, and the Andhakas and Vṛṣṇis through policy — they alone did not come under his sway; only fate protected them.

5.50.40 Yet he was slain by the son of Pāṇḍu — that hero relying only on the strength of his arms, fighting without weapons. What greater feat can there be?

5.50.41 Like venom accumulated over a long time in a venomous serpent, he will release his power in battle upon my sons, Sañjaya.

5.50.42 As the great Indra, best of gods, slays demons with his thunderbolt, so will Bhīmasena with mace in hand destroy my sons.

5.50.43 I seem to see Vṛkodara rushing forward — irresistible, unstoppable, of fierce speed and valor, his eyes blazing copper-red.

5.50.44 Even without a weapon, even without a bow, even dismounted from his chariot, even without armor — fighting with bare arms alone — what man could stand before him?

5.50.45 Bhīṣma, Droṇa the brahmin, and Kṛpa son of Śaradvat — they know that wise one's valor just as I, who know valor, know it.

5.50.46 Yet knowing the code of noble warriors and not wishing to flee from battle, these bulls among men will take their stand at the forefront of my armies.

5.50.47 Fate is mightier than all and specifically mightier than any man — it is because I see that victory is theirs, yet cannot restrain my sons.

5.50.48 Those great bowmen, taking the ancient path of Indra, will give up their lives in the tumult of battle, protecting their kingly honor.

5.50.49 Just as they are my own people, dear Sañjaya, so equally are the Pāṇḍavas — all are Bhīṣma's grandsons and disciples of Droṇa and Kṛpa.

5.50.50 Whatever gifts or honors were bestowed on them from our side, Sañjaya — those three elders out of their nobleness will repay that debt.

5.50.51 For one who takes up arms and seeks to uphold the duty of a warrior, death on the battlefield is said to be the highest good — so say even the brahmins.

5.50.52 I grieve for all of them — those who fight against the Pāṇḍavas. This very danger that Vidura foretold and cried out against from the beginning has now arrived.

5.50.53 Yet I do not believe that knowledge avails to ward off suffering, Sañjaya — for in the face of overwhelming power, even knowledge itself becomes destructive.

5.50.54 Even the sages, though liberated, observing the course of the world, are happy in happiness and pained by pain.

5.50.55 What then of me, who am attached in a thousand ways to sons, to the kingdom and wives, to grandchildren and to kinsmen?

5.50.56 In this great uncertainty, what is the most fitting course for me? For when I reflect, I see nothing but the destruction of the Kurus.

5.50.57 The great calamity of the Kurus appears to have begun with the dicing — this evil was done out of greed by one foolishly craving sovereignty.

5.50.58 I believe this is the regular law of Time, which moves to its inexorable end — like the rim fixed to the wheel, there is no fleeing from it.

5.50.59 What is to be done? How should I act? Where shall I go, Sañjaya? These foolish Kurus perish, fallen into the power of Time.

5.50.60 Helpless, when the hundred sons are slain, I will hear the wailing of the women — and then how shall death not touch me?

5.50.61 As a blazing fire in the summer heat, fanned by the wind, burns through dry grass — just so will that Pāṇḍava with mace in hand, together with Arjuna, be the slayer of my people.

5.51.1 Dhṛtarāṣṭra said: Of that warrior whose words, we have heard, have never proved false — even the three worlds together could stand as his opponent, if Dhanañjaya were his champion.

5.51.2 Even reflecting on it without ceasing, I cannot find any warrior who could face in battle with his chariot the one who wields the Gāṇḍīva bow.

5.51.3 As he shoots barbed arrows and reeds and heart-piercing shafts, no equal can be found to face in battle the wielder of the Gāṇḍīva.

5.51.4 Even if those two heroes among men, Droṇa and Karṇa, were to face him — there might be doubt in the world about the outcome due to their greatness, yet victory is not mine.

5.51.5 Karṇa is tender-hearted and negligent; the Teacher is aged and venerable; but the son of Pṛthā is capable, powerful, of the firm bow, and one who has conquered fatigue — the battle will be utterly tumultuous and yet he would remain unvanquished on all sides.

5.51.6 All are skilled in weapons, all are heroes, all have earned great renown — they would sooner give up the lordship of all the immortals than surrender victory. Only in the death of one of them or of Phalguna would there come peace.

5.51.7 Yet Arjuna has no conqueror, and no slayer of him exists; his wrath — how could it be pacified, that wrath which has risen up against fools?

5.51.8 Others too know the weapons — they are sometimes defeated, sometimes victorious — but of Phalguna alone is absolute and undivided victory spoken.

5.51.9 He summoned the thirty-three gods and satisfied the fire at Khāṇḍava; he conquered all the gods — I know of no defeat of his.

5.51.10 He whose charioteer is Hṛṣīkeśa, equal in character and conduct in battle — his victory is certain, dear Sañjaya, as is the victory of Indra himself.

5.51.11 The two Kṛṣṇas straining together on one chariot, and the Gāṇḍīva bow with its string drawn — we have heard that three blazing splendors are united in one.

5.51.12 We have no such bow, no such warrior, and no such charioteer — and this the fools who follow Duryodhana do not know.

5.51.13 A blazing thunderbolt falling on the head would leave something behind, Sañjaya — but the arrows shot by the Diademed one would leave nothing at all.

5.51.14 I seem to see Phalguna shooting, striking, tearing heads from bodies with showers of arrows.

5.51.15 I seem to see a blazing fire of arrows lit everywhere by the Gāṇḍīva, burning the army of my sons on the battlefield.

5.51.16 I seem to see that great Bhārata army, terrified by the thunder of Savyasācin's chariot, trembling and overwhelmed with fear.

5.51.17 As a fire blazing and ranging everywhere with its great flames, fanned by the wind, burns through dry grass — so will he burn my people.

5.51.18 When the Diademed one, standing firm as a relentless aggressor in battle, vomits forth his showers of sharp arrows — like Death the all-destroyer as fashioned by the Creator — he will be utterly unstoppable.

5.51.19 For when I repeatedly hear of those many diverse deeds in the dwelling place of the Kurus, and of their destruction on all sides and at the front of battle — then surely this annihilation comes upon the Bharatas.

5.52.1 Dhṛtarāṣṭra said: Just as all the Pāṇḍavas are valiant and desirous of victory, so too their allies, having abandoned concern for their own lives, are firmly committed to their triumph.

5.52.2 You yourself have described to me the valiant enemies — the Pāñcālas, the Kekayas, the Matsyas, the Māgadhas, and the lords of the Vatsa country.

5.52.3 And that mighty one who, desiring to bring under his sway these worlds together with Indra, is the foremost of the universe — Kṛṣṇa — is devoted to the victory of the Pāṇḍavas.

5.52.4 Sātyaki, the grandson of Śini, quickly mastered the entire science of arms from Arjuna; he stands firm in battle, scattering arrows like seeds being sown.

5.52.5 And Dhṛṣṭadyumna of the Pāñcālas, cruel in his deeds and a great warrior, will wreak havoc upon my forces in battle — he is a supreme master of weapons.

5.52.6 From the wrath of Yudhiṣṭhira, from the valor of Arjuna, from the twin sons of Yama, and from Bhīmasena — fear arises in me, my son.

5.52.7 A superhuman net spread in the midst — these lords of men will destroy my army. That is why I cry out, O Sañjaya.

5.52.8 Handsome, high-minded, radiant with prosperity, resplendent with brahmic lustre, wise, endowed with good judgment and understanding, righteous in soul — such is the son of Pāṇḍu.

5.52.9 Well endowed with friends and ministers, rich in those who wield and deploy resources, attended by brothers, fathers-in-law, and sons — all great warriors.

5.52.10 That tiger among men, the son of Pāṇḍu, is possessed of steadfastness and modesty, free from cruelty, generous, possessed of a sense of shame, and true in his valor.

5.52.11 Learned, self-disciplined, devoted to serving elders, master of his senses — him, endowed with all virtues, blazing like a kindled fire,

5.52.12 scorching like the sun — what fool would fly into him like a moth into the Pāṇḍava fire, unstoppable, with a dull mind wishing for death?

5.52.13 Slender, tall, crested, that king, radiant as pure gold, will put an end to my dull-witted sons in battle.

5.52.14 I deem it right not to fight with them. Know this, O Kurus — in battle the destruction of the entire family will be certain.

5.52.15 This is the highest peace for me, by which my mind is calmed. If peace without war is what you desire, then let us strive for reconciliation.

5.52.16 But Yudhiṣṭhira would not disregard us even as we implore — for he abhors unrighteousness and has me particularly as the cause of it.

5.53.1 Sañjaya said: It is exactly as you say, O great king, O descendant of Bharata — the destruction of the warrior class through the Gāṇḍīva bow is clearly visible in battle.

5.53.2 But this I do not understand about you, steadfast as you always are — that you, who know the true nature of things, have come under the sway of your son regarding the left-handed archer.

5.53.3 This is not the time, O great king, for you who have always been the offender — for it was you yourself who first wronged the sons of Pṛthā, O bull among Bhāratas.

5.53.4 A father is the best friend, and one who is properly focused in his inner self — his beneficial counsel should be followed. One who causes harm is not called a guardian.

5.53.5 "This is won, this is gained" — hearing these words while the Pāṇḍavas were defeated, at the time of the dice-game, O great king, you smiled like a child.

5.53.6 You overlooked the harsh words spoken to the sons of Pṛthā in former times, thinking "we are winning the entire kingdom," without seeing the abyss ahead.

5.53.7 O great king, your Kurus with the Jangala region held the ancestral kingdom; then by means of heroes they won and occupied the entire earth.

5.53.8 The earth won by the arm-strength of the Pārthas was presented to you, and yet you think "I did this" — O best of kings.

5.53.9 Your sons who had been seized by the king of the Gandharvas and were sinking in waters without a raft — the son of Pṛthā brought them back again, O best of kings.

5.53.10 And you smiled like a child when the Pāṇḍavas were cheated at dice and went into the forest again and again, O king.

5.53.11 Of Arjuna raining down many sharp torrents of arrows — even oceans would dry up, let alone those born of flesh.

5.53.12 Phalguna is the foremost among archers, the Gāṇḍīva the best of bows; Keśava is the foremost among all beings, and the Sudarśana the best of discs.

5.53.13 The glowing monkey is the best of banners among the bannered. Bearing all these on his chariot with white horses in battle, O king, he will destroy us like a revolving wheel of time raised on high.

5.53.14 Today the entire earth belongs to him, O king, O bull among Bhāratas — the king who has Bhīma and Arjuna as his warriors. He is the best of kings.

5.53.15 Likewise, seeing your army nearly slain by Bhīma and sinking, the Kauravas led by Duryodhana will come to ruin.

5.53.16 Struck with fear of Bhīma, your sons, O great king, and the kings who follow them will not obtain victory, O lord.

5.53.17 The Matsyas do not honor you today, nor do the Pāñcālas together with the Kekayas; the Śālvas and the Śūrasenas all disrespect you — for all these, knowing his valor, have gone over to the wise son of Pṛthā.

5.53.18 Those who do not deserve death yet act wrongfully through unrighteous deeds must be restrained by every means along with their followers — such an evil person is your son, O great king. You should not grieve over this.

5.53.19 What was said by me and by the wise Vidura at the time of the dice-game — this lamentation of yours concerning the Pāṇḍavas, O descendant of Bharata, all of this is futile, like the cry of one who is powerless, O lord of kings.

5.54.1 Duryodhana said: You must not be afraid, O great king, and you should not grieve for us. We are capable of defeating the enemies in battle, O king, O lord.

5.54.2 When the sons of Pṛthā were exiled to the forest, Madhusūdana came with a great wheel of forces capable of crushing enemy kingdoms.

5.54.3 The Kekayas, Dhṛṣṭaketu, and Dhṛṣṭadyumna the son of Pṛṣata, and many other kings followed the sons of Pṛthā as their adherents.

5.54.4 And those great warriors came from near Indraprastha, and having assembled, they censured you along with the Kurus.

5.54.5 They, with Kṛṣṇa at their head, having gathered together, attended upon Yudhiṣṭhira as he sat clad in deer-skins, O descendant of Bharata.

5.54.6 The lords of men spoke of the necessity of recovering the kingdom, desiring to utterly destroy you along with your kinsmen.

5.54.7 Hearing this, Bhīṣma, Droṇa, and Kṛpa were then addressed by me, O king, as I was frightened by fear of the destruction of kinsmen, O bull among Bhāratas.

5.54.8 "The Pāṇḍavas will not abide by the agreement" — such is my conviction. For Vāsudeva desires the complete destruction of us all.

5.54.9 "Excepting Vidura, all of you deserve death at the hands of that great soul; and Dhṛtarāṣṭra who knows dharma is not to be killed — he is the best of Kurus."

5.54.10 "And having utterly destroyed all of us, O father, Janārdana wishes to establish the sole kingship of the Kurus in Yudhiṣṭhira."

5.54.11 In that case, what is appropriate for us now — prostration, flight, or abandoning our lives and fighting back against the enemies?

5.54.12 "In fighting back, our defeat would be certain, for all the kings are under the sway of Yudhiṣṭhira."

5.54.13 "We have a disaffected kingdom, our allies are angry with us, we are condemned by all the kings and by our own people on all sides."

5.54.14 "But in prostration there is disgrace for kinsmen for all time." Yet I grieve only for my father, the lord of the people whose wisdom is his eyes — he has fallen into sorrow and endless affliction on my account.

5.54.15 For the obstruction of the enemies was carried out by your sons, and this was done for my sake — this was known to you before, O best of men.

5.54.16 Those mighty warriors, the Pāṇḍavas, will retaliate the enmity against King Dhṛtarāṣṭra together with his ministers by destroying the family.

5.54.17 Then Droṇa, Bhīṣma, Kṛpa, and the son of Droṇa spoke, O descendant of Bharata, perceiving that I was afflicted by great anxiety with my senses distressed.

5.54.18 "If the enemies attack us, you must not be afraid, O scorcher of foes. The enemies are incapable of defeating us in battle, O lord of the people."

5.54.19 "Each of us individually is capable of conquering all the kings. Let them come — we will destroy their pride with our sharp arrows."

5.54.20 "In former times, all the kings were conquered by Bhīṣma alone, enraged at his father's death, with a single chariot, O descendant of Bharata."

5.54.21 "That best of Kurus, enraged, slew very many of them; then they took refuge with this Devavrata out of fear."

5.54.22 "This Bhīṣma, supremely capable, together with us in battle, will conquer the enemies. Therefore let your fear depart, O bull among Bhāratas." This was indeed the firm conviction of those of immeasurable energy at that time.

5.54.23 "Formerly the whole earth was under the sway of the enemies; but now these men are not capable of defeating us in battle. For the Pāṇḍavas today have their wings clipped and are devoid of valor."

5.54.24 "The earth stands under our control, O bull among Bhāratas; and the kings, united in purpose in pleasure and pain, have been brought over by me."

5.54.25 "Even into fire they would enter, or into the ocean, O scorcher of foes — all those kings for my sake. Know this, O best of Kurus."

5.54.26 "And here they laugh at you as if you were a madman — you who are distressed, lamenting in many ways, frightened, while the enemies boast."

5.54.27 "For each one of these kings considers himself individually capable against the Pāṇḍavas. Let the fear that has come upon you depart."

5.54.28 "Even Vāsava could not slay my entire assembled army — this army of inexhaustible form — nor even Brahmā the self-born."

5.54.29 "Yudhiṣṭhira, having abandoned the city, begs for five villages — he is afraid of my army and of my power, O lord."

5.54.30 "Whatever capability you attribute to the son of Kuntī, Vṛkodara — that is false. You do not know my full power, O descendant of Bharata."

5.54.31 "For there is no one on earth equal to me in mace-fighting; there was no one in the past who surpassed me, and there will be no one in the future."

5.54.32 "I am disciplined, accustomed to hardship, and one who has crossed to the far shore of knowledge. Therefore I have no fear anywhere — neither from Bhīma nor from any others."

5.54.33 "There is no one equal to Duryodhana in the mace — this is the firm conviction of Saṃkarṣaṇa. Good for you that I attended upon him at that time."

5.54.34 "Equal to Saṃkarṣaṇa in battle, superior in strength on earth — Bhīma could never endure my mace-blow in combat."

5.54.35 "A single blow that I would deliver to Bhīma in anger, O king — that alone would swiftly send him to the terrible realm of the son of Vivasvat."

5.54.36 "And I wish to see Vṛkodara with mace in hand, O king — this has long been sought after and is ever the desire of my heart."

5.54.37 "For slain by my mace in battle, that son of Pṛthā, Vṛkodara, with his limbs shattered, will fall to the earth bereft of life."

5.54.38 "Even the Himālaya mountain, struck by my mace-blow once, would be shattered by me into a hundred thousand fragments."

5.54.39 "He too knows this, and so do Vāsudeva and Arjuna — the firm conviction is that there is none equal to Duryodhana in the mace."

5.54.40 "Therefore let that fear of Vṛkodara depart from you in the great battle — I will remove him. Do not be downcast, O king."

5.54.41 "When he is swiftly slain by me, many chariot-warriors equal and superior in form will assail Arjuna, O bull among Bhāratas."

5.54.42 "Bhīṣma, Droṇa, Kṛpa, the son of Droṇa, Karṇa, Bhūriśravas, the lord of Prāgjyotiṣa, Śalya, and Jayadratha the king of the Sindhu —"

5.54.43 "each one of these individually is capable of slaying the Pāṇḍavas, O descendant of Bharata; and together they will send them all to the abode of Yama in an instant."

5.54.44 "That the entire army of kings is incapable of completely defeating Arjuna alone, the winner of wealth — there is no reason for that to be so."

5.54.45 "By Bhīṣma's torrents of arrows — hundreds and thousands of them — and by Droṇa, the son of Droṇa, and Kṛpa as well, the son of Pṛthā will go to the realm of Yama."

5.54.46 For the grandsire Bhīṣma, son of Gaṅgā, born of Śaṃtanu, O Bhārata, was born equal to a brahmarishi and even the gods find him hard to overcome. His pleased father told him: "You shall not die against your will."

5.54.47 And Droṇa was born of the brahmarishi Bharadvāja, from the vessel called Droni. From Droṇa in turn was born Aśvatthāman, O great king, who is supreme in knowledge of weapons.

5.54.48 And Kṛpa, foremost among teachers, was born from the great sage Gautama, having sprung from a clump of reeds. He is glorious, and in my judgment he is invincible.

5.54.49 These three — father, mother, and maternal uncle — were not born of a womb, O great king. Aśvatthāman too is a hero, and he stands on my side.

5.54.50 All of these, O great king, are great chariot-warriors equal to the gods; in battle they would cause even Indra distress, O bull of the Bhāratas.

5.54.51 Karṇa I consider equal to Bhīṣma, Droṇa, and Kṛpa. And Paraśurāma sanctioned him saying, "You are my equal," O Bhārata.

5.54.52 Karṇa had two beautiful, auspicious, natural earrings. He, the scorcher of foes, was asked by great Indra for them on behalf of Śacī, O great king, and was given instead an infallible, supremely terrible spear.

5.54.53 How could Dhanañjaya survive once that spear is employed against him? Victory is certain for me, O king, like a fruit already placed in hand; and the complete defeat of the enemy on this earth is manifest.

5.54.54 In a single day Bhīṣma slays ten thousand warriors, O Bhārata. And Droṇa, Aśvatthāman, and Kṛpa are equal to him in their prowess as great bowmen.

5.54.55 And bands of sworn warriors among the kshatriyas, O scorcher of foes, have taken the oath: "Either Arjuna or we" — so shall Dhanañjaya meet them.

5.54.56 The kings consider these warriors sufficient for the slaying of Savyasācin. O lord, why then, O king, do you suddenly feel distress?

5.54.57 If Bhīmasena is slain, who else among the enemy would fight? Tell me that, O Bhārata, if you know it, O scorcher of foes.

5.54.58 Your five brothers, then Dhṛṣṭadyumna, and Sātyaki — these seven warriors of the enemy, O king, constitute their supreme strength.

5.54.59 On our side the distinguished ones are Bhīṣma, Droṇa, Kṛpa and others; Aśvatthāman, Karṇa son of the charioteer, Somadatta, and Bāhlika.

5.54.60 The lord of Prāgjyotiṣa, Śalya, the king of Avanti, Jayadratha, Duḥśāsana, Durmukha, and Duhsaha, O lord of men.

5.54.61 Śrutāyus, Citrasena, Purumitra, Vivingsati, Śala, both Bhūriśravas, and Vikarṇa — your own son.

5.54.62 I have assembled eleven akshauhinis, O king, while the enemy has only seven — how then could I be defeated?

5.54.63 Bṛhaspati has said that a force three times weaker may still be fought. My army, O king, is three times greater than the enemy's.

5.54.64 I see many deficiencies in the enemy, O Bhārata, and I see many virtues and abundant merits on my own side, O lord of men.

5.54.65 Having assessed all this — my supreme strength, O Bhārata, and the weakness of the Pāṇḍavas — you ought not to fall into delusion.

5.54.66 Vaiśaṃpāyana said: Having spoken thus, O Bhārata, he who was the conqueror of enemy cities, wishing to know what was timely and understanding the moment, questioned Sañjaya further.

5.55.1 Duryodhana said: Having obtained seven akshauhinis together with allied kings, O Sañjaya, what does Yudhiṣṭhira, son of Kuntī, who is eager for battle, intend?

5.55.2 Sañjaya said: Yudhiṣṭhira is exceedingly joyful, O king, and eager for war. Both Bhīmasena and Arjuna, and even the twins, feel no fear.

5.55.3 Arjuna, son of Kuntī, illuminating all directions, yoked his divine chariot, and Bībhatsu, wishing to recite his mantras, did so.

5.55.4 We saw him arrayed, shining like a lightning-lit cloud. After meditating upon his mantras, filled with joy, he spoke thus.

5.55.5 "See this as a good omen — we shall be victorious, O Sañjaya." Whatever Bībhatsu said to me, I find it to be true as well.

5.55.6 Duryodhana said: You praise and glorify those sons of Pṛthā who were defeated at dice. Tell me about the horses on Arjuna's chariot, and about his banner.

5.55.7 Sañjaya said: Viśvakarmā, the son of Bhuvana, together with Indra, O lord of men, fashioned many wondrous forms, as did Tvaṣṭṛ together with Dhata, O lord.

5.55.8 On that banner they placed forms through divine illusion — forms of great value, celestial, both large and small.

5.55.9 That banner blocked all directions to a distance of a yojana, horizontally and upward; yet it would not catch on trees even when surrounded by them — such was the illusion arranged by the son of Bhuvana.

5.55.10 Just as Indra's rainbow shines in the sky — not one color, and we cannot tell what it is — so too the banner fashioned by the son of Bhuvana: its form appears in many shapes.

5.55.11 Just as smoke from fire rises filling the sky, bearing luminous hues in its fiery body, so too the banner fashioned by the son of Bhuvana — it would be no burden and would cause no obstruction.

5.55.12 White horses swift as the wind, noble and divine, given by Citraratha, were yoked to it. Whenever they fell they were replaced — such was the boon granted beforehand.

5.55.13 Similarly, the king's horses, ivory-colored and large, yoked to the chariot, shine forth, equal to him in valor. Bhīmasena's steeds, resembling spotted deer, were equal in speed to the wind in battle.

5.55.14 Dapple-bodied horses with partridge-speckled backs, given joyfully by his brother Phalguna, superior to his heroic brother's own horses, were joyfully yoked and carried Sahadeva.

5.55.15 Nakula, son of Mādrī, of the Ajamīḍha lineage, was carried by tawny horses, foremost of steeds, given by great Indra — powerful as the wind in speed — carrying the hero like Indra slayer of Vṛtra.

5.55.16 Horses equal to these in age, valor, and speed — unmatched, noble steeds, large and god-given — carry the young princes, Abhimanyu and the sons of Draupadī.

5.56.1 Dhṛtarāṣṭra said: Whom did you see there, O Sañjaya, who had come as allies to fight the army of my son on behalf of the Pāṇḍavas?

5.56.2 Sañjaya said: I saw the foremost of the Andhakas and Vṛṣṇis, Kṛṣṇa, who had arrived; and there also Cekitāna and Yuyudhāna the Sātyaki.

5.56.3 These two great chariot-warriors, each with separate akshauhinis, had joined the Pāṇḍavas. Both are renowned and consider themselves great men.

5.56.4 Then the Pāñcāla king with an akshauhini, surrounded by his ten sons with Satyajit at their head, with Dhṛṣṭadyumna as their leader.

5.56.5 Drupada, enhancing his glory, protected by Śikhaṇḍī, advanced, at that time overwhelming the body of all the armies.

5.56.6 Virāṭa together with his two sons Śaṅkha and Uttara, and with heroes led by Suryadatta, with Madirāśva at their head.

5.56.7 That guardian of the earth, together with his brothers and sons, surrounded by a full akshauhini of soldiers, had joined Pārtha's side.

5.56.8 Jarasandhi of Magadha and Dhṛṣṭaketu king of the Cedis had arrived separately, each surrounded by separate akshauhinis.

5.56.9 The five brothers of Kekaya, all bearing crimson banners, surrounded by an akshauhini, had joined the Pāṇḍavas.

5.56.10 These and so many others I saw assembled there, who will fight the army of Dhṛtarāṣṭra's son on behalf of the Pāṇḍavas.

5.56.11 He who knows the human battle-array, the divine, the gandharva, and the demonic — that great-minded Dhṛṣṭadyumna stands at the head of their army.

5.56.12 Bhīṣma, son of Śaṃtanu, O king, has been assigned as the portion of Śikhaṇḍī. Virāṭa with the Matsyas, who are fierce fighters, shall follow in that battle.

5.56.13 The powerful lord of the Madras was assigned as the portion of the eldest son of Pāṇḍu. But some of them said there: "The two of them seem unequal to us."

5.56.14 Duryodhana with his hundred sons, along with his hundred brothers, and the eastern and southern kings — these were assigned as the portion of Bhīmasena.

5.56.15 As Arjuna's appointed portion: Karṇa the son of the charioteer, Aśvatthāman, Vikarṇa, and Jayadratha the king of Sindhu.

5.56.16 And whoever on earth considers himself a hero and is difficult to overcome — all of them Arjuna, son of Pṛthā, has assigned as his own portion.

5.56.17 The five brothers, princes of Kekaya, great bowmen, have designated the Kekayas as their own portion and will fight them in battle.

5.56.18 Their assigned portion also includes the Mālavas and the Śālva-Kekayas, and the two chief leaders of the Trigartas who are known as the sworn warriors.

5.56.19 All the sons of Duryodhana, and likewise those of Duḥśāsana, and also king Bṛhadbala — these were assigned as the portion of Abhimanyu, son of Subhadrā.

5.56.20 The sons of Draupadī, great bowmen bearing banners adorned with gold, led by Dhṛṣṭadyumna, will march against Droṇa, O Bhārata.

5.56.21 Cekitāna desires to fight Somadatta in single-chariot combat. And Yuyudhāna desires to fight the Bhoja, Kṛtavarman.

5.56.22 Sahadeva, son of Mādrī, a hero who makes enemies cry out in battle, assigned as his own portion your brother-in-law, the son of Subala.

5.56.23 Ulūka the son of the gambler, and the tribes of the Sārasvata region — Nakula, son of Mādravatī, assigned these as his portion.

5.56.24 Whatever other kings, O king, shall march forth in battle to face them — the sons of Pāṇḍu have by challenge assigned those as well.

5.56.25 Thus their armies have been divided into portions. Whatever needs to be done regarding you and your sons, let it be done without delay.

5.56.26 Dhṛtarāṣṭra said: All my sons are fools, addicted to crooked gambling — those whose battle with the mighty Bhīma will come at the forefront of the fight.

5.56.27 All the kings, all those rulers of earth, already sprinkled by the law of Time, will enter the fire of the Gāṇḍīva bow like moths entering a flame.

5.56.28 I believe the army will be scattered by those great-souled ones who have been made into enemies. Who will follow it in battle once it has been shattered by the Pāṇḍavas in war?

5.56.29 For they are all atirathas — great warriors, heroes, glorious, blazing with energy — equal in brilliance to the sun and fire, conquerors in battle.

5.56.30 Whose leader is Yudhiṣṭhira and whose protector is the slayer of Madhu, and whose warriors are the two heroic Pāṇḍavas Savyasācin and Vṛkodara.

5.56.31 Nakula and Sahadeva, and Dhṛṣṭadyumna son of Pṛṣata, and Sātyaki, and Drupada, and the son of Dhṛṣṭadyumna.

5.56.32 And Uttamaujas the Pāñcāla, and the unconquerable Yudhāmanyu, and Śikhaṇḍī, and Kṣatradeva, and Uttara son of Virāṭa.

5.56.33 The Kāśis and the Cedis, all the Matsyas and all the Sṛñjayas, and Babhru son of Virāṭa, and the Pāñcālas and the Prabhadrakas.

5.56.34 From whom not even Indra could wrest this earth against their will — those heroes, steadfast in battle, who could cleave even mountains.

5.56.35 Against all these, endowed with virtues, blazing with superhuman energy, my wicked son, while I cry out, desires to fight, O Sañjaya.

5.56.36 Duryodhana said: Both sides are of the same birth, and both move on the same earth. Why then do you consider victory to rest on the side of the Pāṇḍavas alone?

5.56.37 The grandsire and Droṇa, and Kṛpa, and the unconquerable Karṇa, and Jayadratha, Somadatta, and Aśvatthāman —

5.56.38 — wise-minded great bowmen whom even Indra together with the immortals is unable to conquer in battle — how then can the Pāṇḍavas, O father?

5.56.39 And all this earth has been created for my sake, O father, to crush those noble, resolute, heroic, fire-like Pāṇḍavas.

5.56.40 The Pāṇḍavas are not capable of looking upon my forces. I am fully prepared to fight the sons of Pāṇḍu together with their sons in battle.

5.56.41 All the kings who desire to do what pleases me, O Bhārata, will bind them as with a thread, like black deer.

5.56.42 Attacked by my great forces of chariots and by my nets of arrows, the Pāñcālas together with the Pāṇḍavas will be overwhelmed.

5.56.43 Dhṛtarāṣṭra said: My son raves like a madman, O Sañjaya. For he is not capable of conquering Dharmarāja Yudhiṣṭhira in battle.

5.56.44 For Bhīṣma always knows the might of those illustrious Pāṇḍavas together with their sons — great-souled ones who are versed in righteousness.

5.56.45 It is for this reason that I have never approved of war with those great-souled ones. But, Sañjaya, tell me again of their doings.

5.56.46 Who is it that keeps inflaming those vigorous Pāṇḍavas — those blazing great bowmen — as one feeds fire with oblations?

5.56.47 Sañjaya said: It is Dhṛṣṭadyumna, O Bhārata, who constantly inflames them, saying, "Fight! Do not fear battle, O best of Bhāratas!"

5.56.48 Whatever kings are there, assembled under the banner of Dhṛtarāṣṭra's son, will come together in battle — in the tumultuous sea of armour.

5.56.49 All of them gathered there in battle — enraged, along with their allies — I alone shall swallow, as a fish-eating reptile swallows fish in the water.

5.56.50 Bhīṣma, Droṇa, Kṛpa, Karṇa, Droṇa's son, Śalya, and Suyodhana — all of these I shall check, as the shore restrains the ocean that is home to sea-monsters.

5.56.51 As he spoke thus, the righteous king Yudhiṣṭhira addressed him: "Upon your courage and valour, all the Pāñcālas together with the Pāṇḍavas are fully resting — rescue us in battle."

5.56.52 "I know you, O mighty-armed one, as one firmly established in the warrior's duty, capable alone and sufficient against the Kauravas who desire battle. Whatever you shall ordain will be our good, O scorcher of foes."

5.56.53 "The hero who stands in the forefront, showing his manliness when the routed are fleeing from battle and the broken are seeking refuge — a wise man would purchase such a man with a thousand. That indeed is the mark of nobility."

5.56.54 "Such are you — a hero, a warrior, and one of conquering valour, O bull among men. You are undoubtedly the protector of those afflicted by fear in battles."

5.56.55 While the righteous-souled Yudhiṣṭhira, son of Kuntī, was speaking thus, Dhṛṣṭadyumna, freed from all fear, spoke these words to me.

5.56.56 "O charioteer, go and tell all those warriors of Duryodhana in every province — the Kurus together with the Bāhlīkas, and the descendants of Pratīpa, and the son of Śaradvān."

5.56.57 "And likewise the son of a charioteer (Karṇa), and Droṇa together with his son, and Jayadratha, and Duḥśāsana, and Vikarṇa, and the king Duryodhana."

5.56.58 "Go quickly and tell Bhīṣma too: approach Yudhiṣṭhira with good faith only. Let not Arjuna, guarded by the gods, slay you. Quickly supplicate that Pāṇḍava, the hero of the world."

5.56.59 "For there is no warrior on this earth such as the ambidextrous Pāṇḍava (Arjuna) — the most knowledgeable of weapons."

5.56.60 "For the divine chariot of the Gāṇḍīva-wielder was furnished by the gods — he cannot be conquered by any mortal. Do not set your heart on battle."

5.57.1 Dhṛtarāṣṭra said: That Pāṇḍava (Arjuna) has the martial fire of a warrior and has been a celibate student from his very boyhood. Only the foolish — who lament like me — would go to battle against him.

5.57.2 "Turn back from war, O Duryodhana, O best of the Bhāratas. War is not to be praised in any and every circumstance, O subduer of foes."

5.57.3 "Half of the earth is enough for you and your ministers to live upon. Give to the sons of Pāṇḍu what is rightfully theirs, O subduer of foes."

5.57.4 "All the Kurus consider it to be in accord with righteousness that you should seek peace with the great-souled sons of Pāṇḍu."

5.57.5 "Come, my son, and look at your own army. Your forces have been wasting away from the very moment of your birth, but you do not perceive it out of delusion."

5.57.6 "For I do not desire war, nor does Bāhlika desire it, nor Bhīṣma, nor Droṇa, nor Aśvatthāman, nor Sañjaya."

5.57.7 "Neither Somadatta, nor Śalya, nor Kṛpa desires war, nor do Satyavrata, Purumitra, Jaya, and Bhūriśravas."

5.57.8 "Those very men upon whom the Kurus would rely when pressed hard by their enemies — those men do not welcome war. Let that, my son, please you as well."

5.57.9 "You do not act of your own will — it is Karṇa who makes you act, and the wicked-souled Duḥśāsana, and Śakuni the son of Subala."

5.57.10 Duryodhana said: I place no burden — neither on you, nor on Droṇa, nor on Aśvatthāman, nor on Sañjaya, nor on Vikarṇa, nor on the Kāmboja king, nor on Kṛpa, nor on Bāhlika.

5.57.11 "Nor on Satyavrata, nor on Purumitra, nor again on Bhūriśravas, nor on any others of your party do I lay a burden — and yet I give challenge."

5.57.12 "I and Karṇa, O father, having spread the sacrificial battle and made Yudhiṣṭhira the sacrificial victim, are consecrated for it, O bull of the Bhāratas."

5.57.13 "The chariot is the sacrificial altar; the sword is the ladle; the mace is the large spoon; the armour is the assembly hall; the four-priest rite is my chariot-team; my arrows are the sacrificial grass; glory is the oblation."

5.57.14 "By this self-sacrifice, O king, having worshipped Yama (son of Vivasvat) in battle, the two of us shall return in victory, having slain our enemies, clothed in glory."

5.57.15 "I, Karṇa, and my brother Duḥśāsana — the three of us will slay the Pāṇḍavas in battle, O father."

5.57.16 "For either I, having slain the Pāṇḍavas, will rule this earth, or the sons of Pāṇḍu, having slain me, will enjoy this earth."

5.57.17 "I have renounced life, O king, and wealth and kingdom, O lord of the earth. I shall never, ever dwell together with the Pāṇḍavas, O Acyuta."

5.57.18 "Even as much land as a sharp needle's tip could pierce — that much, O venerable one, is not to be relinquished by us to the Pāṇḍavas."

5.57.19 Dhṛtarāṣṭra said: I grieve for all of you, my son — Duryodhana has been abandoned by me, and those who will slowly follow him as he walks to the abode of Yama.

5.57.20 "As tigers — the foremost of those who strike — slay the finest among herds of deer, so the Pāṇḍavas, assembled together in battle, will slay the best of your men one by one."

5.57.21 "It seems to me as something running against the current — that the wife of Bhārata (Draupadī), her hair parted, was flung down, terrified, and dishonoured by the long-armed one (Duḥśāsana)."

5.57.22 "Mādhava (Kṛṣṇa) will go on replenishing the already full strength of Pārtha's forces, and Sātyaki, the descendant of Śini, will stand in battle, scattering arrows like seeds."

5.57.23 "Bhīmasena will be at the front of those fighting at the van of the army — all will take shelter in him as a rampart that fears nothing."

5.57.24 "When you shall see elephants felled by Bhīma — their tusks shattered, like mountains in collapse, their foreheads split and streaming with blood —"

5.57.25 "— beholding them in battle, fallen like mountains, and in dread of the onslaught of Bhīma, you will remember my words."

5.57.26 "When you behold your army burnt down by Bhīmasena — its chariots and elephants destroyed, looking like a fire's path — you will remember my words."

5.57.27 "Great danger is coming upon you. If you do not make peace with the Pāṇḍavas, then slain by Bhīmasena's mace, you will attain peace (only in death)."

5.57.28 "When you see the Kuru forces cut down and fallen in battle like a great forest felled, then you will remember my words."

5.57.29 Vaiśaṃpāyana said: Having spoken thus much and addressed all those kings, the king again questioned Sañjaya, O great king.

5.58.1 Dhṛtarāṣṭra said: Tell me what those two great-souled ones, Vāsudeva and Dhanañjaya, said to each other — O greatly wise one, I am eager to hear your words.

5.58.2 Sañjaya said: Listen, O king, to how I saw Kṛṣṇa and Dhanañjaya, and what those two heroes said to each other — that I shall tell you, O Bhārata.

5.58.3 "Keeping my eyes fixed on the tips of my toes, with reverence and hands joined in salutation, I entered the inner chamber, O king, to deliver the message to those two lords of men."

5.58.4 "Neither Abhimanyu nor the twins (Nakula and Sahadeva) approach that place where the two Kṛṣṇas (Kṛṣṇa and Arjuna) were, and where the beautiful Draupadī and Satyabhāmā were."

5.58.5 "Both had drunk madhu and asava liquors; both were smeared with sandalwood paste; both wore garlands, excellent garments, and were adorned with divine ornaments."

5.58.6 "There was a great golden seat, variegated with many kinds of gems and spread with diverse coverings, where those two subdurers of foes were seated."

5.58.7 "I noticed that Keśava's feet rested in Arjuna's lap, and those of the great-souled Arjuna were in (the laps of) Kṛṣṇā (Draupadī) and Satyā (Satyabhāmā)."

5.58.8 "Pārtha then pointed me to a golden footstool; I touched it with my hand and sat down on the ground."

5.58.9 "I then saw, drawn away from the footstool, the two auspicious feet of Pārtha, with upward-rising lines on their soles — bearing auspicious marks."

5.58.10 "Upon seeing those two dark, large, youthful (feet) — rising like the trunks of sala trees, placed together on one seat — great fear came over me."

5.58.11 "These two are equal to Indra and Viṣṇu — the dull-minded do not perceive this, owing to their dependence on Droṇa and Bhīṣma and the boastfulness of Karṇa."

5.58.12 "These two are under whose command — in the mind of that man (Yudhiṣṭhira), the resolve of the righteous king will succeed. This conviction came to me then."

5.58.13 "Honoured with food and drink, covered (with hospitality), having received proper courtesies, I joined my palms above my head and prompted those two with (my) message."

5.58.14 "With one hand, accustomed to bow and arrows, bowing to the auspicious foot (of Kṛṣṇa), Pārtha prompted Keśava (to speak)."

5.58.15 "Rising like Indra's banner, adorned with all ornaments, Kṛṣṇa — whose valour is comparable to Indra's — being seated (again), addressed me."

5.58.16 "He, the foremost of speakers, (spoke) a speech that was pleasing, capable of expression, terrifying to the sons of Dhṛtarāṣṭra, gentle at first, and utterly formidable."

5.58.17 "That speech of one worthy to speak — properly syllabled and enunciated, pleasing in purport at first, but in the end withering to the heart — I heard."

5.58.18 Vāsudeva said: Sañjaya, speak these words to the wise Dhṛtarāṣṭra — in the presence of the chief of the Kurus, and also in the presence of Droṇa who is listening.

5.58.19 "Worship with great sacrifices; give fees to the Brāhmaṇas; take joy in your sons and wives — great danger has come upon you."

5.58.20 "Bestow wealth upon deserving recipients; beget sons born of desire; show affection to those who are dear to you — for the king hastens toward victory."

5.58.21 "This debt has grown large and does not depart from my heart — that Kṛṣṇā (Draupadī) cried out to me, 'O Govinda!' while I dwelt far away."

5.58.22 "The enmity you have is with the ambidextrous Arjuna, whose bow is the Gāṇḍīva — blazing with energy and invincible — and who has me as his second."

5.58.23 "Who, unless he is already claimed by Death — or even Indra himself in person — wishes to challenge Pārtha who has me as his second?"

5.58.24 "Whoever would conquer Arjuna in battle could lift the earth with his arms, could burn these creatures in his wrath, could hurl the gods down from the three heavens."

5.58.25 "Among gods, demons, men, Yakṣas, Gandharvas, and serpents — I do not see one who could approach the Pāṇḍava in battle, who could oppose him in combat."

5.58.26 "What was heard of at the city of Virāṭa — that great and wonderful feat of one against many — that is sufficient proof."

5.58.27 "When by a single son of Pāṇḍu, in the city of Virāṭa, the (Kuru forces) were routed and fled in all directions — that is sufficient proof."

5.58.28 "Strength, valour, energy, swiftness, lightness of hand, undepressedness, and steadiness — these are found in the Pārthas (Pāṇḍavas) and nowhere else."

5.58.29 Sañjaya said: Thus spoke Hṛṣīkeśa (Kṛṣṇa), exhilarating Pārtha with his words, thundering like Indra (Pākaśāsana) raining in the proper season in the sky.

5.58.30 Having heard Keśava's words, Arjuna — the diademed one (Kirīṭī), the white-horsed — spoke that great speech which causes the hair to stand on end.

5.59.1 Vaiśaṃpāyana said: Having heard Sañjaya's words, the lord of men whose eyes are wisdom (Dhṛtarāṣṭra) then began to weigh those words according to their merits and defects.

5.59.2 And having calculated subtly the merits and defects, that discerning one — wishing for victory and thinking truly according to his understanding — with regard to his sons,

5.59.3 Having ascertained the strength and weakness of each truly and accurately, that wise lord of men then began to reckon (their) power.

5.59.4 Having weighed the Pāṇḍavas by the power and energy belonging to both gods and men, and the Kurus as having lesser power, he then spoke to Duryodhana.

5.59.5 O Duryodhana, this anxiety of mine never ceases; I believe this to be truly self-evident, not merely inferred.

5.59.6 All beings cherish supreme love for their own offspring, and they do whatever is pleasing and beneficial to them according to their ability.

5.59.7 In the same way, we observe that those who receive help from benefactors generally wish greatly to repay them with something highly pleasing.

5.59.8 Agni, remembering what was done for him in the Khāṇḍava forest, may become an ally of Arjuna in this most dreadful clash between the Kurus and the Pāṇḍavas.

5.59.9 And the celestial beings, led by Dharma himself, who have become greatly devoted to the Pāṇḍavas, will come in many ways when summoned.

5.59.10 My conviction is that the gods, wishing to protect them, will rise up in fury equal to the thunderbolt, out of fear of Bhīṣma, Droṇa, Kṛpa, and others.

5.59.11 The sons of Pāṇḍu, those tigers among men, mighty and masters of weaponry, aided by the gods, cannot be withstood even by glance of a mortal.

5.59.12 He whose divine bow Gāṇḍīva is unapproachable, that supreme weapon; and whose two divine inexhaustible quivers full of arrows, gifts of Varuṇa, are vast treasuries of shafts—

5.59.13 Whose divine banner bears the monkey and moves swift as smoke, unimpeded; whose chariot has no equal in splendor in the four-cornered earth—

5.59.14 The rumble of whose chariot is heard by men like the roar of great clouds, and whose sound, comparable to a great thunderbolt, is terrifying to his enemies—

5.59.15 Him whom the entire world judges to possess superhuman valor, whom the kings know in battle as one who can conquer even the gods—

5.59.16 Who appears as if tossing five hundred arrows in an instant, releasing them in the mere twinkling of an eye and sending them flying far—

5.59.17 Of whom Bhīṣma, Droṇa, Kṛpa, Droṇa's son Aśvatthāmā, the king of Madra Śalya, and all neutral men have spoken—

5.59.18 That subduer of enemies, Pārtha, tiger among chariot warriors, standing ready for battle, cannot be defeated by kings even with superhuman effort.

5.59.19 That son of Pāṇḍu, who launches five hundred arrows in a single burst, is equal in the strength of his arms to Kārtavīrya himself.

5.59.20 In this great and terrible conflict, I see that great bowman Arjuna, protected by Mahendra and Upendra, striking down enemies as it were.

5.59.21 Thus reflecting upon all of this day and night, O Bhārata, I am sleepless and joyless, consumed by thoughts of peace for the Kurus.

5.59.22 A very great rise and fall of the Kurus is at hand; and for this conflict there is no end other than peace.

5.59.23 Peace with the Pāṇḍavas always pleases me, my son, not conflict; for I always believe the Pāṇḍavas to be more powerful than the Kurus.

5.60.1 Vaiśaṃpāyana said: Having heard his father's words, Dhṛtarāṣṭra's son, exceedingly wrathful, harboring immense anger, spoke again thus:

5.60.2 O best of kings, let that fear of yours depart — that fear in which you think the Pāṇḍavas would be aided by the gods and thus impossible to overcome.

5.60.3 O Bhārata, the gods attained their divine status by freedom from desire and hatred, by abstaining from treachery and greed, and by equanimity in their dispositions.

5.60.4 Thus Dvaipāyana Vyāsa, and Nārada the great ascetic, and Rāma the son of Jamadagni once told us this teaching.

5.60.5 The gods never act as humans do — out of desire, greed, compassion, or hatred, O bull of the Bhāratas.

5.60.6 For if Agni, Vāyu, Dharma, Indra, and the two Aśvins were to act out of passionate attachment, the Pāṇḍavas would not have suffered as they did.

5.60.7 Therefore you should never worry about this, O Bhārata; for these gods are always evenhanded in their regard for all things.

5.60.8 But if divine authority were seen in the gods to stem from desire, hatred, or greed, it would never hold sway.

5.60.9 Agni, the knower of all things born, whom I have always energized with my mantras, ever blazes with the desire to burn all the worlds, encircling them on all sides.

5.60.10 Whatever supreme energy the celestial beings possess — know, O Bhārata, that I have an energy beyond theirs, incomparable and surpassing.

5.60.11 O king, when the earth is splitting apart and the peaks of mountains are crumbling, I stabilize them through my incantations, even as the world watches.

5.60.12 Whatever terrifying, immense sound arises for the destruction of moving and non-moving, conscious and unconscious beings—

5.60.13 —showers of stones and violent winds I always calm here, even as the world beholds it, out of compassion for all creatures.

5.60.14 Chariots and foot soldiers march over waters that I have made solid; I alone set in motion the course of both the gods and the asuras.

5.60.15 In whatever regions I march with akshauhini armies for some purpose, water flows wherever I desire.

5.60.16 In my domain, O king, there are no terrors such as serpents; fearsome creatures do not harm those who sleep under my protection.

5.60.17 O king, the rain clouds shower abundantly for those dwelling in my realm; all the people are virtuous; and there are no calamities in my domain.

5.60.18 The two Aśvins, Vāyu, Agni, the Maruts along with the slayer of Vṛtra, and Dharma himself do not venture to protect those I hate.

5.60.19 For had they been capable of protecting those I hate by their power, the Pāṇḍavas would not have suffered for thirteen years.

5.60.20 Neither the gods, nor the gandharvas, nor the asuras, nor the rakshasas are capable of saving one whom I hate — I tell you this truly.

5.60.21 Whatever I continually contemplate — whether auspicious or inauspicious — that has never failed for me regarding both friends and enemies alike.

5.60.22 Whatever I declare saying 'this shall come to pass,' O scorcher of foes, that has never turned out otherwise — they know me as one who speaks truth.

5.60.23 This greatness of mine, witnessed by the world and renowned in all directions, has been spoken for your reassurance, O king, not out of boastfulness.

5.60.24 For I, O king, have never before been one to boast; indeed, it is improper conduct for one to praise oneself.

5.60.25 You shall hear of the Pāṇḍavas and the Matsyas and the Pāñcālas together with the Kekayas, and Sātyaki and Vāsudeva, conquered by me.

5.60.26 Just as rivers perish entirely upon reaching the ocean, so too shall they perish completely, together with their kinsmen, when they encounter me.

5.60.27 Supreme intelligence, supreme energy, supreme heroic strength are in me; supreme knowledge and supreme discipline are mine, surpassing those of the Pāṇḍavas.

5.60.28 Whatever the grandsire Bhīṣma, Droṇa, Kṛpa, Śalya, and Śala know in the science of weapons — all of that resides in me.

5.60.29 Having spoken thus, O Bhārata, O subduer of enemies, he who sought battle questioned Sañjaya again, wishing to know what tasks needed to be done at the right moment.

5.61.1 Vaiśaṃpāyana said: But as that son of Vicitravīrya was thus eagerly inquiring about the Pāṇḍavas, Karṇa, disregarding him, spoke to the son of Dhṛtarāṣṭra, gladdening the assembly of the Kauravas.

5.61.2 The divine weapon known as Brahmā's city, which I obtained from Rāma by making a false claim — knowing this, he told me even then: 'At your time of death it will fail you.'

5.61.3 Though I bowed humbly in my great transgression, the great seer and teacher cursed me — that great sage of blazing splendor who is capable of burning even the earth along with the ocean.

5.61.4 Yet his mind was appeased by my devoted service and my own heroic exertion; thus that weapon still remains available to me in some measure — therefore I am capable, and this is my responsibility.

5.61.5 Having obtained that grace of the sage even for an instant, I shall slay the Pāñcālas, the Karūṣas, the Matsyas, and the Pāṇḍavas together with their sons and grandsons, and I shall attain worlds conquered by the sword.

5.61.6 Let the grandsire stand near you, and Droṇa and all the foremost kings — advancing with force in proper array, I shall slay the Pāṇḍavas; this is my burden.

5.61.7 Bhīṣma spoke to him who was boasting thus: 'Why do you boast, O Karṇa, whose intellect is seized by fate? Do you not know, Karṇa, that when the chief warrior is slain in battle, the sons of Dhṛtarāṣṭra would be slain too?'

5.61.8 What Dhanañjaya, with Kṛṣṇa as his second, accomplished in burning the Khāṇḍava forest — upon merely hearing of that deed, you together with your kinsmen might have been able to restrain yourself.

5.61.9 And that power weapon which the great-souled lord Mahendra, king of the thirty gods, gave you — you shall see it reduced to ashes, fallen and shattered, struck by Keśava's discus.

5.61.10 And that serpent-headed arrow of yours which shines and is always honored with the finest garlands and kept with great care — struck by the Pāṇḍava's shafts, it shall go to destruction along with you, O Karṇa.

5.61.11 O Karṇa, Vāsudeva protects Kirīṭī — the slayer of Bāṇa and Bhaumasura — he who is the slayer of enemies greater than even ones such as you in the thick of battle.

5.61.12 Karṇa said: Without doubt, the lord of the Vṛṣṇis is as described — and even more, that great-souled one. But as for the harsh words the grandsire has spoken to me — let the grandsire hear the fruit of those words.

5.61.13 I lay down my weapons — never shall the grandsire see me in battle, nor in the assembly hall; but when you are at peace, all the kings on earth shall witness my power.

5.61.14 Vaiśaṃpāyana said: Having spoken thus, that great bowman left the assembly hall and went to his own dwelling. Then Bhīṣma, O king, laughing, spoke to Duryodhana alone in the midst of the Kauravas.

5.61.15 'The son of the charioteer is said to be true to his vow — then why can he not bear that burden? Counter his battle-array, cleave open skulls, and behold the destruction of the world from Bhīmasena!'

5.61.16 'When the Avantis, Kaliṅgas, Jayadratha, Vedadhvaja, and Bāhlika stand firm, I shall always slay thousands upon tens of thousands of the enemy's warriors.'

5.61.17 'From the very moment that the son of Vikartana, that basest of men, falsely claiming brahminhood, obtained that weapon from the blessed and blameless Rāma — from that very moment his dharma and his austerities were destroyed.'

5.61.18 Vaiśaṃpāyana said: Then, after Bhīṣma had spoken to the king and Karṇa had laid down his weapons and departed, Duryodhana, the dim-witted son of Vicitravīrya's son, spoke to the son of Śaṃtanu.

5.62.1 Duryodhana said: Among all men who are equal and of the same birth, how can you believe that victory belongs exclusively to those Pāṇḍavas?

5.62.2 We are all of the same lineage, all born of human wombs — O grandsire, how do you foresee victory for the sons of Pāṇḍu?

5.62.3 I do not undertake this enterprise relying on you, nor on Droṇa, nor on Kṛpa, nor on Bāhlika, nor on any other foremost kings.

5.62.4 I, Karṇa the son of Vikartana, and my brother Duḥśāsana — we three shall slay the five Pāṇḍavas in battle with sharp arrows.

5.62.5 After that, O king, with great sacrifices of various kinds and immense gifts, I shall gratify the brahmanas with cows, horses, and wealth.

5.62.6 Vidura said: O dear one, we have heard that a certain fowler of old spread a snare on the ground for the purpose of catching birds.

5.62.7 In that snare two birds of equal strength were caught simultaneously; picking up that snare, both of those sky-goers flew away.

5.62.8 Seeing those two having taken to the sky, the fowler then chased after them persistently, following wherever they went.

5.62.9 Then a certain sage who had completed his daily rites and was dwelling in his hermitage saw that hunter running thus after the birds he desired.

5.62.10 O Kauravya, the sage then questioned that earth-dweller who was swiftly pursuing those two who moved through the sky, with this verse:

5.62.11 'This strikes me as a remarkable wonder, O hunter — you are pursuing on foot two birds that fly and soar through the air!'

5.62.12 The fowler said: 'Both of these birds together are carrying off my single snare; wherever they quarrel with each other, there they shall fall into my power.'

5.62.13 Vidura said: Those two birds, having come to quarrel, bound together by the snare of death, grappling with each other in their utter foolishness, fell to the ground.

5.62.14 Then, as those two fought furiously, led by the noose of death, the hunter approached undetected and seized them both.

5.62.15 Likewise, those kinsmen who fall into mutual strife over wealth come under the power of their enemies, just as the two birds did through their quarrel.

5.62.16 Eating together, conversing together, asking after one another, and meeting together — these are the duties of kinsmen; never is strife among them proper.

5.62.17 In that age when all men of good will serve and honour their elders, they become invincible, like a forest protected by a lion.

5.62.18 Those who, having obtained wealth, sit dejected and despondent, hand over their prosperity to their enemies, O bull of the Bhārata line.

5.62.19 Kinsmen separated from each other smoulder like firebrands of Dhṛtarāṣṭra; united, they blaze brightly, O bull of the Bhāratas.

5.62.20 I will now tell you something else that I myself witnessed on a mountain. Hear it too, O Kauravya, and act for your own good accordingly.

5.62.21 We were travelling together with Kirātas and with Brahmins equal to the gods — those skilled in the lore of the Jambhaka and Vatika sciences — towards the northern mountain.

5.62.22 The whole of Gandhamādana mountain was densely forested, its masses of herbs glowing with light, and it was frequented by Siddhas and Gandharvas.

5.62.23 There we all saw honey, pale and free of bees, stored in a jar-sized deposit, lodged in a difficult desert ravine.

5.62.24 It was guarded by venomous serpents and was exceedingly dear to Kubera; a mortal man who tasted it would attain immortality.

5.62.25 "The sightless gain sight; the old become young again" — so declared those Brahmins who were adepts in the Jambhaka science.

5.62.26 Then the Kirātas, O king, beholding it and coveting it, perished in that treacherous mountain cave infested with serpents.

5.62.27 In just the same way, your son desires to possess the whole earth alone; blinded by delusion, he sees the honey but does not see the precipice.

5.62.28 Duryodhana is eager to fight Savyasācin in battle, yet I do not see in him such splendour or valour as would match that.

5.62.29 That hero who conquered the entire earth single-handedly from his chariot stands waiting, bearing your gaze with patience, O king.

5.62.30 Drupada, the king of the Matsyas, and the enraged Dhanañjaya — like fires fanned by the wind, they would leave no remnant on the battlefield.

5.62.31 Take king Yudhiṣṭhira to your heart, O Dhṛtarāṣṭra; for when two such warriors fight, victory cannot be certain for either side.

5.63.1 Dhṛtarāṣṭra said: Duryodhana, understand what I am about to say to you, my son. You think a wrong path is the right road, like a traveller who has lost his way.

5.63.2 You presume to measure the splendour of the five sons of Pāṇḍu as if measuring the five great elements — those souls of surpassing greatness.

5.63.3 As for Yudhiṣṭhira, the son of Kuntī, who is established in the highest Dharma here — you are not capable of knowing him without perceiving his ultimate station.

5.63.4 And Bhīmasena, the son of Kuntī, who has no equal in strength — you reckon him, the ender of battles, as a tree might reckon a great storm.

5.63.5 The wielder of Gāṇḍīva's bow, foremost among all bearers of weapons, like Mount Meru among mountains — what wise man would fight him in battle?

5.63.6 And Dhṛṣṭadyumna of the Pāñcālas — like Indra hurling his thunderbolt, loosing arrows into the midst of enemies, whom today would he not strike down?

5.63.7 And Sātyaki too, fierce and invincible, honoured among the Andhakas and Vṛṣṇis, devoted to the welfare of the Pāṇḍava line, will shatter your army.

5.63.8 And that Kṛṣṇa of the lotus eyes who surpasses the three worlds in glory — what wise man would fight him?

5.63.9 On one side are his wives, his kinsmen, and his relations, and this whole earth itself; on the other side stands Dhanañjaya alone — and he values them equally.

5.63.10 Vāsudeva too is fierce and self-controlled; wherever the Pāṇḍava stands, that force is unbearable even for the earth — for Keśava is there.

5.63.11 Abide, my son, by the counsel of the virtuous and of friends who speak for your benefit. Endure with patience your grandsire Bhīṣma, the son of Śaṃtanu.

5.63.12 And heed me as I counsel you for the good of the Kurus. Listen also to Droṇa, Kṛpa, Vikarṇa, and the great king Bāhlika.

5.63.13 These men you should regard just as you regard me, O Bhārata; for all of them are versed in Dharma and bear equal affection for you.

5.63.14 What happened in the city of Virāṭa, when your army, panic-stricken, abandoned the cattle and scattered before Arjuna and his brothers —

5.63.15 — and what extraordinary and wondrous things are heard to have occurred in that city, wrought by one against many — that example alone should suffice you.

5.63.16 If Arjuna alone accomplished all that, what more need be said when all of them act together? Acknowledge your brothers and provide for them according to their due.

5.64.1 Vaiśaṃpāyana said: Having spoken thus to Suyodhana, the greatly wise and illustrious Dhṛtarāṣṭra turned again to question Sañjaya.

5.64.2 "Tell me, Sañjaya, what remained after Vāsudeva had spoken — what Arjuna said to you; I am greatly eager to hear it."

5.64.3 Sañjaya said: Having heard the words of Vāsudeva, Dhanañjaya, the son of Kuntī — fierce and unyielding — spoke in due course while Vāsudeva listened.

5.64.4 "Bhīṣma the son of Śaṃtanu, Dhṛtarāṣṭra, O Sañjaya, Droṇa, Kṛpa, Karṇa, and the great king Bāhlika —

5.64.5 — Aśvatthāmā, Somadatta, Śakuni the son of Subala, Duḥśāsana, Śala, Purumitra, and Viviṃśati —

5.64.6 — Vikarṇa, Citrasena, King Jayadratha, Vinda and Anuvinda from the Avantis, and Durmukha of the Kuru line —

5.64.7 — the Sindhu king, Duhsaha, Bhūriśravas, King Bhagadatta, and the king Jalanandha —

5.64.8 — and whatever other kings have assembled there to fight for the good of the Kauravas, ready to die in the fire of the Pāṇḍavas when it blazes up, gathered there by Dhṛtarāṣṭra's son, O charioteer —

5.64.9 — all these assembled men are to be greeted with proper courtesy and salutation on my behalf; say this, Sañjaya, in the midst of that assembly: to Suyodhana, the foremost of evil-doers —

5.64.10 — that wrathful, evil-minded prince, that wicked and utterly greedy son of Dhṛtarāṣṭra — let him together with his counsellors hear this entire message of mine, O Sañjaya.

5.64.11 Having thus established his charge to me, Dhanañjaya then turned to look at Vāsudeva and spoke this further word, purposeful and righteous — Pṛthā's son, the wise one, his wide eyes red at their corners.

5.64.12 "As you have heard the collected words of that great-souled hero Madhupravira spoken, so too shall my words be delivered by you, to all the assembled kings, everywhere."

5.64.13 "As no sacrificial oblation is performed amid the smoke of arrow-fire and the din of chariot-wheels, with the bow as ladle and the power of weapons as the oblation — so, having come together, strive with care and reverence before that great battle begins."

5.64.14 "If you will not yield to the slayer of foes the share of Yudhiṣṭhira that is rightfully desired, then with sharp arrows I shall send your horses, foot-soldiers, and elephants to the inauspicious realm of the ancestors."

5.64.15 Then, having taken leave of four-armed Hari and bowing to Dhanañjaya, I swiftly departed and came here with speed, O you of divine radiance, to bring this momentous message to your presence.

5.65.1 Vaiśaṃpāyana said: When Duryodhana, the son of Dhṛtarāṣṭra, did not welcome that speech and all fell silent, the assembled kings rose from their seats.

5.65.2 O great king, when all the kings of the earth had risen and departed and they were alone, the king proceeded to question Sañjaya.

5.65.3 Led by submission to his son's will, yet hoping for their victory, he sought to know the resolve of both sides — his own and the Pāṇḍavas'.

5.65.4 Dhṛtarāṣṭra said: Son of Gavalgaṇa, tell us what is substance and what is dross — whatever exists in our own army — for you know everything about the Pāṇḍavas with precision. What is greater on their side, what is lesser on ours?

5.65.5 You are the one who knows the essence of both sides and sees all; you are skilled in Dharma and wealth, knowing the certain truth. Thus questioned by me, O Sañjaya, tell all — which of those who would fight will not survive this?

5.65.6 Sañjaya said: I would never tell you anything in private, O king, for envy would overpower you. Bring your father, firm in his vows, and Queen Gāndhārī, O descendant of Ajamīḍha.

5.65.7 Those two would curb your envy, O lord of men; both are knowers of Dharma, both skilled and sure in judgment. In their presence I would tell you in full the entire counsel of Vāsudeva and Arjuna.

5.65.8 Vaiśaṃpāyana said: Then, having understood the mind of Sañjaya and of his own son, the greatly wise Kṛṣṇa Dvaipāyana came forward and spoke.

5.65.9 "Sañjaya, to Dhṛtarāṣṭra who asks you, declare everything as far as he inquires; declare everything you truly know about the matter, exactly as it stands — the truth regarding Vāsudeva and Arjuna."

5.66.1 Sañjaya said: Arjuna and Vāsudeva — two supreme archers, supremely honoured, arisen beyond desire, balanced toward the welfare of all beings —

5.66.2 — dwelling in the space between heaven and earth as is befitting to those great souls, Vāsudeva's wheel turns there by his maya, O lord.

5.66.3 Having known the strength and weakness of the force that is adverse to the Pāṇḍavas yet highly esteemed among the Pāṇḍavas themselves, hear it from me in brief.

5.66.4 Naraka, Śambara, Kaṃsa, and the Cedi king — all of terrible aspect — Mādhava, Janārdana, conquered them as if in sport.

5.66.5 The earth, the sky, and the heavens — the Uttama Puruṣa, that supremely distinguished soul, the self-controlled one, brings them all under his own will by mind alone.

5.66.6 Since you keep asking again and again, O king, in order to know the strength and weakness of the Pāṇḍava force, hear it from me as I speak.

5.66.7 On one side the whole universe; on the other Janārdana — Janārdana surpasses the entire universe in essence.

5.66.8 Janārdana could reduce this universe to ash by mind alone; but the entire universe is not capable of reducing Janārdana to ash.

5.66.9 Where truth is, where Dharma is, where modesty and uprightness are — there Govinda abides. Where Kṛṣṇa is, there is victory.

5.66.10 The Uttama Puruṣa, the soul of all beings, Janārdana, stirs earth, sky, and heaven as if in sport.

5.66.11 Making the Pāṇḍavas his sacrificial session and bewitching the world, as it were, he desires to burn your sons — those fools devoted to unrighteousness.

5.66.12 Keśava, the Bhagavān, turns the wheel of time, the wheel of the world, and the wheel of the ages without ceasing by means of his own yoga.

5.66.13 Of time, of death, and of all that moves and stands still, the Bhagavān alone is the lord — this is the truth I declare to you.

5.66.14 Even though Hari, the great Yogin, is lord of the entire universe, he undertakes actions to perform them as if he were a weak labourer.

5.66.15 By that means Keśava bewilders the worlds through his yoga of maya; but those mortals who surrender to him alone are not deluded.

5.67.1 Dhṛtarāṣṭra said: How is it that you know Mādhava as the great lord of all worlds, while I do not know him so? Tell me this, Sañjaya.

5.67.2 Sañjaya said: Knowledge, O king — you do not have it; my knowledge is not diminished. One devoid of knowledge, overwhelmed by darkness, does not recognise Keśava.

5.67.3 By knowledge, dear one, I know Madhusūdana as he who pervades the three ages — the uncreated maker, the god who is the origin and dissolution of all beings.

5.67.4 Dhṛtarāṣṭra said: Son of Gavalgaṇa, what devotion is it that you have constantly toward Janārdana, by which you know Madhusūdana as pervading the three ages?

5.67.5 Sañjaya said: I do not resort to illusion — may it go well with you; I do not practise unrighteous conduct in vain. With a purified heart, through devotion and through scripture, I know Janārdana.

5.67.6 Dhṛtarāṣṭra said: Duryodhana, surrender to Hṛṣīkeśa, to Janārdana. Our trusted Sañjaya has spoken — dear son, seek refuge in Keśava.

5.67.7 Duryodhana said: If the Bhagavān, the son of Devakī, will destroy the world while proclaiming his friendship for Arjuna, I will not go to Keśava today.

5.67.8 Dhṛtarāṣṭra said: Downward goes this son of yours and Gāndhārī — this man of utterly wicked mind, envious, evil-souled, arrogant, and a transgressor of the counsel of his betters.

5.67.9 Gāndhārī said: O you who crave dominion, O wicked-souled one, O transgressor of the elders' commands — foolish one, having abandoned your father and me for the sake of a life built on power,

5.67.10 increasing the joy of the ill-willed and multiplying my grief — slain by Bhīmasena, you will then remember your father's words.

5.67.11 Vyāsa said: You are dear to Kṛṣṇa, O king Dhṛtarāṣṭra — hear me. Sañjaya, whose envoy he is, will engage you in what is beneficial.

5.67.12 This one knows Hṛṣīkeśa in both his ancient and his present aspect; by listening to him with single-pointed devotion, one is freed from a great fear.

5.67.13 O son of Vicitravīrya, men enveloped by anger, elation, and delusion, bound by snares of many kinds, who are not content with their own wealth —

5.67.14 those blinded by desire come again and again under the sway of Yama, led by their own deeds like the blind leading the blind.

5.67.15 This is the one path by which the wise travel; having seen it, the great soul transcends death and is not ensnared there.

5.67.16 Dhṛtarāṣṭra said: Come, Sañjaya, tell me the path free from all fear, by treading which I may reach Hṛṣīkeśa and attain the highest peace.

5.67.17 Sañjaya said: One who has not disciplined the self can never know Janārdana, who has disciplined his self. Yet the means for the self lies nowhere else but in the restraint of the senses.

5.67.18 The renunciation of desire when the senses are aroused, vigilance, and non-injury — these are, without doubt, the source of true knowledge.

5.67.19 Strive diligently, O king, in the restraint of the senses and without sloth; let your intellect not waver — rein it in from wherever it strays.

5.67.20 The Brāhmaṇas declare this to be certain knowledge — the steady holding of the senses in check. This is indeed the knowledge and the path by which the wise proceed.

5.67.21 Keśava cannot be attained, O king, by men whose senses remain unconquered. He who is self-controlled, having approached through scripture and yoga, becomes serene in the truth.

5.68.1 Dhṛtarāṣṭra said: Tell me further, Sañjaya, of Puṇḍarīkākṣa as I ask — knowing the meaning of his names and deeds, may I attain the Supreme Person.

5.68.2 Sañjaya said: I have heard the auspicious etymological explanation of that god's names, to the extent that I know it — for Keśava is indeed immeasurable.

5.68.3 Because he dwells in all beings, because of his divinity as Vasu, and because of his divine origin — he is known as Vāsudeva. Because of his righteousness he is called Vṛṣṇi.

5.68.4 Know that Mādhava is so called because of his silence, meditation, and yoga, O Bhārata; and Madhusūdana, the slayer of Madhu, is so called because he dissolves into all principles of reality.

5.68.5 The syllable 'kri' denotes existence, and 'na' denotes bliss; by the union of these two meanings Kṛṣṇa eternally becomes Kṛṣṇa.

5.68.6 The lotus is the supreme abode, eternal, indestructible, and imperishable; because of that nature he is Puṇḍarīkākṣa. Because he strikes terror into demons he is called Janārdana.

5.68.7 Because sattva does not depart from him and nothing is diminished from sattva — because of his sattva nature he is called Sātvata, and because of his bull-like excellence he is called Vrishabhekshana.

5.68.8 Because he is not born from a mother he is unborn, and therefore called Anikajit the conqueror of armies. Because he is self-luminous among the gods and because of his self-restraint they know him as Dāmodara.

5.68.9 Because of his joy, happiness, and lordship in bliss he attains the status of Hṛṣīkeśa, lord of the senses. Because with his arms he holds up heaven and earth he is remembered as Mahābāhu, the mighty-armed.

5.68.10 Because he never diminishes downward he is called Adhokṣaja. Because he is the refuge of men he is remembered as Nārāyaṇa; and because he pervades and is the abode of all, he is the Puruṣottama, the Supreme Person.

5.68.11 Because he is the source and dissolution of all that is unreal and real, and because he is ever the knower of all — all things declare him to be everything.

5.68.12 Kṛṣṇa is established in truth, and truth is established in him; Govinda is truth derived from truth — therefore by name he is also called Satya, the True.

5.68.13 Viṣṇu is so called from his striding; Jiṣṇu from his conquering; Ananta from his eternality; and Govinda from his knowledge of the cows.

5.68.14 He makes the unreal appear as real and thereby deludes creatures. Such is the nature of the Lord, eternally established in dharma — the mighty-armed Acyuta, the imperishable one, will indeed come together with the sages for the sake of non-cruelty.

5.69.1 Dhṛtarāṣṭra said: I envy those with sight, O Sañjaya, who will see Vāsudeva nearby, blazing with a transcendent form, illuminating all the quarters and directions.

5.69.2 — proclaiming speech that is for the Bharatas, worthy of reverence, auspicious for the Sṛñjayas, capable of being grasped by those who desire to know, beyond reproach, and of a form imperceptible to those whose lives are spent.

5.69.3 — rising as the sole hero of the Sātvata clan, the guide and bull of the Yādavas, the slayer and agitator of enemies, and the one who robs the glory of those who hate him.

5.69.4 For the assembled Kurus will see that great-souled one, the slayer of enemies, the most excellent, speaking words of compassionate form — the best of the Vṛṣṇis — while he bewilders my own people.

5.69.5 — the most ancient of sages, the wise one, the ocean of speech, the vessel of ascetics, Ariṣṭanemi, Garuḍa, Suparṇa, the lord of creatures, and the abode of the world.

5.69.6 I take refuge in the ancient Person of a thousand heads, without beginning, middle, or end, of infinite fame, the supporter of Śukra, the unborn progenitor, the highest refuge beyond all others.

5.69.7 I take refuge in him, the maker and progenitor of the three worlds, the foremost among gods, demons, Nāgas, Rākṣasas, kings, and the learned — the younger brother of Indra.

5.70.1 Vaiśaṃpāyana said: When Sañjaya had departed, King Yudhiṣṭhira the Dharmarāja addressed Janārdana, the bull of the Dāśārha clan, the best of all the Sātvatas.

5.70.2 This is the time, Janārdana, that has come for my friends; and I see no one other than you who can rescue us from calamities.

5.70.3 Relying on you, O Mādhava, and free from fear, we seek to reclaim our portion from the Dhārtarāṣṭra who is intoxicated by delusion, together with his ministers.

5.70.4 Just as you protect the Vṛṣṇis in all calamities, O conqueror of enemies, so must the Pāṇḍavas be protected by you — protect us from this great danger.

5.70.5 The Lord said: Here I am, O mighty-armed one — speak what you wish to say. I shall do everything that you tell me, O Bhārata.

5.70.6 Yudhiṣṭhira said: You have heard the intentions of Dhṛtarāṣṭra along with his son — for Sañjaya told me everything in full, O Kṛṣṇa.

5.70.7 That is the mind of Dhṛtarāṣṭra — his inner self stands revealed. A messenger who reports as told must not speak otherwise; to do so would make him liable to death.

5.70.8 Without giving back the kingdom, he seeks peace with us — a greedy man, acting with a sinful mind, acting unequally with regard to his own self.

5.70.9 We dwelt in the forest for twelve years and by stealth for one year more — all under the command of Dhṛtarāṣṭra.

5.70.10 Dhṛtarāṣṭra was to abide by that agreement with us, O lord — we did not violate the terms, O Kṛṣṇa; indeed our Brāhmaṇas know this.

5.70.11 The old king Dhṛtarāṣṭra does not regard his own duty; or if he sees it, out of greed for his son he follows the command of that foolish one.

5.70.12 Standing by the judgment of Suyodhana, the king conducts himself falsely toward us, O Janārdana — a greedy man, acting as though it were pleasing to himself.

5.70.13 What could be more painful than this — that I cannot provide for my mother, for my father, or for my friends, O Janārdana?

5.70.14 With the Kāśi, the Cedi, the Pāñcāla, and the Matsya as allies, and with you as our lord, O Madhusūdana, I have sought only five villages.

5.70.15 Kushastala, Vrukasthala, Asandi, Vāraṇāvata, and O Govinda, whatever the fifth place among these may be.

5.70.16 Let five be given to us, my dear — whether villages or towns — in which we may dwell together, so that the Bharatas may not perish.

5.70.17 Yet even those the wicked-souled Dhārtarāṣṭra will not consent to, considering himself the sole lord. What could be more painful than this?

5.70.18 In one well-born, grown old, yet covetous of another's wealth — greed destroys wisdom; and wisdom, once destroyed, slays shame.

5.70.19 Shame, once slain, oppresses dharma; dharma, once slain, destroys prosperity; prosperity, once destroyed, slays the man; and the destruction of a man is his destitution.

5.70.20 From the destitute man, kinsmen, friends, and priests depart, O dear one — as birds depart from a tree that has neither flowers nor fruit.

5.70.21 This indeed is death, O dear one — that kinsmen turn away from one who has fallen, as the vital breaths withdraw from a dying being.

5.70.22 Śambara declared that there is no more wretched condition than this — where no food is seen either today or tomorrow.

5.70.23 They say that wealth is the highest dharma; in wealth all things are established. The wealthy live in the world; those men without wealth are as good as dead.

5.70.24 Those who, relying on their own strength, strip a man of his wealth — they crush dharma, artha, and kama, and that man himself.

5.70.25 Reaching this condition, some men have chosen death; some have gone to the village, some to the forest, and some have taken to wandering in despair.

5.70.26 Some cultivate madness; others fall under the sway of enemies; some fall into servitude to others for the sake of wealth.

5.70.27 Calamity is heavier for a man than death itself — the destruction of prosperity is indeed the cause of the ruin of both dharma and desire for him.

5.70.28 For that death which is his righteous end, that eternal way of the world — no being whatsoever escapes it on all sides.

5.70.29 A man who is poor by nature is not afflicted so greatly, O Kṛṣṇa, as one who has obtained good fortune and then, having been nourished in ease, is deprived of it.

5.70.30 He, having reached great misfortune through his own fault, blames the gods along with Indra — but never blames himself in any way.

5.70.31 And no amount of scripture can restrain him from blame; he grows angry at his servants and becomes envious of his friends.

5.70.32 Wrath then overtakes him; he becomes further deluded; and having fallen under the power of delusion, he pursues cruel deeds.

5.70.33 Through excess of sinful deeds he nurtures confusion; confusion leads only to hell — that is the final destination of sinful deeds.

5.70.34 If he does not awaken, O Kṛṣṇa, he goes only to hell; his awakening is wisdom itself, and the eye of wisdom is never destroyed.

5.70.35 When a man gains wisdom he then studies the scriptures; and one ever devoted to scripture regains dharma — the highest limb of which is shame.

5.70.36 The man endowed with shame hates sin; his prosperity grows; and as long as that man prospers, so long does he truly be a man.

5.70.37 Ever devoted to dharma, calm in soul, ever diligent in the performance of duty — he does not turn his mind to adharma and does not dwell in sinful acts.

5.70.38 One who is without shame, or who is thoroughly deluded — such a one is neither woman nor man; he has no claim to dharma, just as a Śūdra has none.

5.70.39 The person endowed with shame protects the gods, the ancestors, and himself as well; through that he attains immortality — that is the final destination of virtuous deeds.

5.70.40 All this you can see directly in my case, O Madhusūdana — how, fallen from my kingdom, I dwell in these lodgings.

5.70.41 We cannot rightly abandon prosperity under any argument; and if death comes upon us while we strive for it, even that would be good.

5.70.42 The first option for us would be, O Mādhava, that we and they become peaceful and equal in spirit, and that we together enjoy that prosperity.

5.70.43 The ultimate extreme — born from the destruction of terrible deeds — would be that we slay the Kauravas and then enjoy those kingdoms.

5.70.44 Even enemies who are unrelated and ignoble must be slain — how much more so those who are of this kind?

5.70.45 For our allies are mostly kinsmen and elders — the slaying of them is exceedingly sinful. What then is glorious in battle?

5.70.46 This dharma of the Kṣatriya is sinful, and we are bound by kinship to Kṣatriyas — it is our own prescribed duty, whether dharma or adharma, since any other livelihood is condemned.

5.70.47 The Śūdra lives by service, the Vaiśyas by trade and commerce; we warriors live by slaying. The skull-bowl is what the Brahmins seek — each order follows its own mode of life.

5.70.48 A Kṣatriya slays a Kṣatriya, a fish lives by devouring other fish, a dog kills a dog — O Dāśārha, behold how dharma has come about in this world.

5.70.49 In battle, O Kṛṣṇa, strife is ever-present and lives perish in the clash; strength serves only to guide strategy, while in obstinate combat both victory and defeat arise.

5.70.50 Neither life nor death of living beings comes about by their own will alone; nor can pleasure or pain be obtained outside their proper time, O best of the Yadus.

5.70.51 One man alone may slay many, and many may together slay one; a coward may kill a hero, and a man of no glory may kill one who is glorious.

5.70.52 Victory and defeat are seen for both sides; likewise decline is seen for both — in retreat come diminution and loss.

5.70.53 War is sinful in every way — who strikes without being struck in return? And for one who is slain, O Hṛṣīkeśa, victory and defeat are equal.

5.70.54 I consider defeat to be no better than death. And even for one who gains victory, O Kṛṣṇa, decline is certain in the end.

5.70.55 In the end some people kill even those who are beloved; when that weakened man sees his sons and brothers no more, O Kṛṣṇa, disgust with life arises on every side.

5.70.56 Those heroes who are modest, noble, and sensitive to compassion are precisely the ones who fall in battle; it is the lesser men who survive.

5.70.57 Even after slaying enemies, O Janārdana, there is ever remorse; and in this, sinful consequence follows after, and a remnant always remains.

5.70.58 For that remnant, gaining strength, would not leave a remnant of its own; it strives for total annihilation, wishing to put an end to the enmity.

5.70.59 Victory begets enmity; the defeated one abides in sorrow; one who has laid aside both victory and defeat sleeps in peace and happiness.

5.70.60 A man who has given birth to enmity sleeps in misery every day, his mind without contentment, like a man in a house where a serpent dwells.

5.70.61 One who uproots everything is bereft of fame; he acquires eternal infamy among all living beings.

5.70.62 Enmities do not cease, even those created over a long time; there are those who recount them, and men are born again in the clan to avenge them.

5.70.63 Nor is enmity ever quelled by enmity, O Keśava; just as fire fed with oblations, O Kṛṣṇa, only grows ever greater.

5.70.64 There is no peace other than through a different way; those who always seek an opening for attack — this fault is unceasing for them.

5.70.65 The affliction born of manly striving is powerful and torments the heart; peace from it comes either through renunciation or through the withdrawal of the mind.

5.70.66 Or by striking at the very root of enemies, O Madhusūdana, a blazing cessation of fruit might come about — but that would be even more cruel.

5.70.67 The peace that comes through renunciation — without that, it is slaughter itself; and likewise there is the complete annihilation of enemies, and of oneself, from uncertainty.

5.70.68 We do not wish to abandon that, nor do we wish the destruction of the clan. In this situation, the peace that comes through humble submission is indeed the most worthy course.

5.70.69 For those who strive in every way and desire non-war, when conciliation is repulsed, war becomes well-established — the result of lack of valor for one side.

5.70.70 Through the rejection of conciliation something terrible is set in motion; wise men have observed this — it is like the behavior of dogs over a footprint.

5.70.71 Tail-wagging, snarling, growling back and forth, turning around, baring of teeth, and howling — from these comes the start of a fight.

5.70.72 There the stronger one, O Kṛṣṇa, having conquered, devours that prey. Even so among men there is no distinction whatsoever — it is the same.

5.70.73 In every way this is fitting behavior of the strong toward the weak — disregard and opposition; for the weak man indeed submits in supplication.

5.70.74 A father, a king, and an elder deserve honor in every way; therefore Dhṛtarāṣṭra is worthy of honor and worship, O Janārdana.

5.70.75 But the love for his son is powerful in Dhṛtarāṣṭra, O Mādhava; fallen under the sway of his son, he will abandon any submission to us.

5.70.76 In that situation, what do you think, O Kṛṣṇa, is the course befitting the moment? How may we not fall short in both material purpose and righteousness, O Mādhava?

5.70.77 In this difficulty of purpose, O Madhusūdana, whom else could I fittingly consult apart from you, O best of men?

5.70.78 You are dear to us and you desire our welfare; you know the right course in all matters — who is there for us like you, O Kṛṣṇa, a friend who knows every resolution?

5.70.79 Vaiśaṃpāyana said: Thus addressed, Janārdana replied to the king of dharma: 'For the benefit of you both, I will go to the assembly of the Kurus.'

5.70.80 'If I achieve peace there without sacrificing your interests, O king, that would be a very great meritorious act for me, bearing a great reward.'

5.70.81 'I would free from the noose of death the enraged Kurus and Sṛñjayas, the Pāṇḍavas, the sons of Dhṛtarāṣṭra, and this entire earth.'

5.70.82 Yudhiṣṭhira said: It is not my view, O Kṛṣṇa, that you should go to the Kurus — Suyodhana will not act upon your words even if they are well-spoken.

5.70.83 The assembled royal Kṣatriyas who follow Suyodhana's will — I do not welcome your entering into their midst, O Kṛṣṇa.

5.70.84 Neither wealth nor divine status — still less happiness — nor even the sovereignty of all the gods would please us if it came at the cost of obstructing you, O Mādhava.

5.70.85 The Blessed Lord said: I know, O great king, the wickedness of Dhṛtarāṣṭra's son; yet we shall become beyond reproach in the eyes of all kings in every world.

5.70.86 Nor indeed are all the kings assembled together sufficient to stand before me when I am angered — just as lesser creatures cannot stand before a lion.

5.70.87 And if they were to act against me in any improper way, I would burn all the Kurus to ashes — so my mind resolves.

5.70.88 The journey there will certainly not be fruitless, O Pārtha; either the attainment of the purpose will come at some point, or at the very least there will be freedom from reproach.

5.70.89 Yudhiṣṭhira said: Whatever pleases you, O Kṛṣṇa — go well to the Kauravas; I shall see you return with your purpose accomplished and in good health.

5.70.90 O Viṣvaksena, O lord, going to the Kurus, may you pacify the Bharatas so that we may all be together with glad minds and serene hearts.

5.70.91 You are a brother, you are a friend, and you are dear to Bībhatsu and to me; by reason of our friendship you are beyond suspicion — go well for the good of all.

5.70.92 You know us, you know the others, you know the purpose, you know the proper words — whatever is for our benefit, O Kṛṣṇa, that is what you should say to Suyodhana.

5.70.93 Whatever words joined with righteousness and beneficial counsel may be appropriate, those speak, O Keśava — whether conciliatory or otherwise.

5.71.1 The Blessed Lord said: I have heard Sañjaya's words and I have heard yours; I know in full the intentions both of them and of you.

5.71.2 Your understanding is grounded in dharma; their mind is grounded in enmity. What can be gained without war — that would be greatly esteemed by you.

5.71.3 But that is not the final duty of a Kṣatriya, O lord of peoples; all those who live in the stages of life say that a Kṣatriya should not live by begging.

5.71.4 Victory or death in battle — this is eternally ordained by the Creator; this is the own-duty of a Kṣatriya. Weakness of spirit is not commended.

5.71.5 Resorting to faint-heartedness, livelihood cannot be sustained, O Yudhiṣṭhira. Show valor, O mighty-armed one; slay the enemies, O subduer of foes.

5.71.6 The sons of Dhṛtarāṣṭra are excessively greedy, they have cultivated alliances, they have dwelt together for a long time, they have made friends and built up strength, O scorcher of foes.

5.71.7 There is no means by which they would treat you as an equal, O lord of peoples; for they consider themselves powerful on account of Bhīṣma, Droṇa, Kṛpa, and others.

5.71.8 And for as long as you attend to them with gentleness, O king, for that long will they take away your kingdom, O subduer of foes.

5.71.9 Neither out of compassion, nor out of weakness, nor for the sake of dharma or material interest are the sons of Dhṛtarāṣṭra capable of fulfilling your desire, O subduer of foes.

5.71.10 This very reason — that the Pāṇḍavas did not repent even of wearing a loincloth for your sake, difficult as that was — this is the cause that now stands before you.

5.71.11 Before the grandfather Bhīṣma, before Droṇa, before the wise Vidura, before the assembled chiefs of the Kurus who saw everything as it truly was —

5.71.12 — he who is given to charity, gentle, self-controlled, devoted to dharma, and faithful — that you, O king, he deceived by fraud through gambling; and that wicked, cruel man feels no shame on account of that act.

5.71.13 With one of such character and conduct, O king, do not show affection; he deserves to be slain by all the world — how much more so by you, O Bhārata.

5.71.14 With words utterly unfitting, he taunted one who did not deserve it; he boasts and speaks joyfully among his brothers.

5.71.15 'The Pāṇḍavas have nothing at all of their own here — not even their name and lineage will remain to them.'

5.71.16 'After a great length of time their ruin will come; those people who have lost their following will return to their natural state.'

5.71.17 Uttering these and other harsh words, he boasts among his kinsmen now that you have gone out to the forest.

5.71.18 Those who were gathered there, seeing you blameless yet wronged, sat in the assembly hall at that time with tears in their throats, weeping.

5.71.19 Those kings did not applaud him; together with the Brahmins, all the members of that assembly condemned Duryodhana there.

5.71.20 The censure of a man of noble birth, and slaying — O crusher of enemies, slaying is a greater virtue, O king; but censure is a base way of living.

5.71.21 He was slain at that very moment, O king, the moment he became shameless and was condemned, O great king, among all the kings of the earth.

5.71.22 The slaying of one whose character is like this requires little effort; propped up and stiffened artificially, he is like a tree whose roots have been cut.

5.71.23 That ignoble, evil-minded man deserves to be slain by all the world, like a serpent. Slay him, O destroyer of enemies — do not hesitate, O king.

5.71.24 In every way this is fitting for you, and it pleases me also, O sinless one — that you should offer humble submission to your father and to Bhīṣma.

5.71.25 But I, going there, will cut away the doubt of all those in the world who are of two minds regarding Duryodhana, O king.

5.71.26 In the midst of the kings assembled there, I will proclaim your virtues befitting a true man, and also his transgressions.

5.71.27 Having heard my words spoken there — words joined with righteousness and purpose, and truly beneficial — all the kings and rulers of various countries —

5.71.28 — will recognize in you a soul of dharma and a speaker of truth; and in him they will discover how he acted out of greed.

5.71.29 And I will reproach him even among the townspeople and country folk, taking in the old and the young alike, in the assembly of the four orders of society.

5.71.30 If, while you are seeking peace there, dharma is not obtained, the kings will censure the Kurus and Dhṛtarāṣṭra.

5.71.31 When he who is abandoned by the world is slain — when Duryodhana is slain — O king, what other task will remain to be done?

5.71.32 And going to all the Kurus, without sacrificing your interests, I will strive to bring about peace and I will observe their conduct closely.

5.71.33 And going there, having observed the Kauravas' course of action — one bent on war — I will return for the sake of your victory, O Bhārata.

5.71.34 In every way I foresee war with our enemies; for all the omens appear to me as portending just that.

5.71.35 Beasts and birds cry out in dreadful tones; at dusk, terrible forms appear among the foremost elephants and horses; fire blazes forth in many ghastly hues — destruction-bearing and fearsome. Were the destroyer not already at hand, it would not be so.

5.71.36 Having arrayed weapons, armour, chariots, and elephants, and all banners, and with every warrior rested and ready — let them be alert upon elephants, horses, and chariots. Whatever must be won in battle, make all of it complete, O lord of men.

5.71.37 Duryodhana is utterly unable to restore it to you while he yet lives, O king — that prosperous realm that was once yours, O foremost of the Pāṇḍavas, stolen from you at the dice game.

5.72.1 Bhīmasena said: Speak only in whatever way peace may come about for the Kurus, O Madhusūdana; do not threaten them with war.

5.72.2 Intolerant, perpetually enraged, contemptuous of what is good — though high-minded — Duryodhana must not be addressed harshly; deal with him through conciliation alone.

5.72.3 He is wicked by nature, of the same mind as brigands, intoxicated with the pride of sovereignty, and one who has made enmity with the Pāṇḍavas.

5.72.4 Shortsighted, cruel, contemptuous, ferocious in his valour, long-bearing in anger, ungovernable, evil-souled, and fond of deceit —

5.72.5 Even if he were to die, he would not relent, nor would he ever abandon his own view. Peace with such a one, O Kṛṣṇa, I consider supremely difficult.

5.72.6 He is ungrateful even toward friends, has abandoned righteousness, is fond of falsehood, and strikes back against the words and minds of his own well-wishers.

5.72.7 Fallen under the sway of anger and fixed in his corrupt nature, he pursues evil according to his very character — like a serpent pricked by blades of grass.

5.72.8 Duryodhana along with his army is known to you in every way — what his disposition is, what his nature, what his strength, and what his prowess.

5.72.9 In former days the Kurus with their sons, and we as well, lived joyfully together with our kinsmen, as though with Indra foremost among us.

5.72.10 Through Duryodhana's wrath, O Madhusūdana, the Bharatas will be consumed like forests by fire at the close of winter.

5.72.11 These eighteen renowned kings, O Madhusūdana, utterly destroyed their kinsmen, friends, and relatives alike —

5.72.12 Among the flourishing Asuras blazing with splendour, when the appointed time of righteousness arrived, Bali was born —

5.72.13 Udavarta among the Haihayas, Janamejaya among the Nipas, Bahula among the Tālajaṅghas, Uddhata Vasu among the Krimis —

5.72.14 Ajabindu among the Suviras, Kusardhika among the Saurashtras, Arkaja among the Balihas, Dhautamulaka among the Cīnas —

5.72.15 Hayagrīva among the Videhas, Varapra among the mighty Mahaujasas, Bahu among the Sundaravegas, Pururava among the Diptakshas —

5.72.16 Sahaja among the Cedi-Matsyas, Bṛhadbala among the Pracetas, Dhāraṇa among the Indravatsas, Vigahana among the Mukutas —

5.72.17 And Sama among the Nandivegas — these disgracers of their families, O Kṛṣṇa, were born at the end of their respective ages as the lowest of men within their clans.

5.72.18 Could this Duryodhana be for us Kurus that brand upon the family, nurtured by time at the end of the age — the lowest of men, a sinful wretch?

5.72.19 Therefore speak to him gently and gradually, with words rooted in righteousness and benefit, richly invoking his desires — not harshly, for he is ferocious in valour.

5.72.20 O Kṛṣṇa, let all of us even bow low before Duryodhana; let us descend to humility and follow along — only let the Bharatas not perish.

5.72.21 If only there could be a neutral standing — O Vāsudeva, act in whatever way allows us to live alongside the Kurus without dishonour touching them.

5.72.22 Speak also to the aged grandfather Bhīṣma and to the members of the assembly, O Kṛṣṇa: let there be brotherhood among the brothers, and let the son of Dhṛtarāṣṭra be appeased.

5.72.23 I say this, and the king agrees; Arjuna likewise is no seeker of war — for compassion runs deep in Arjuna.

5.73.1 Vaiśaṃpāyana said: Hearing these unprecedented words of Bhīma, who had fallen into such uncharacteristic softness, the mighty-armed Keśava smiled.

5.73.2 Reckoning it like lightness in a mountain, or coolness in fire, the younger brother of Rāma — Śauri, bearer of the Śārṅga bow — addressed Vṛkodara:

5.73.3 Enkindling him with words as the wind kindles fire, Kṛṣṇa spoke to Bhīma who sat there overwhelmed with pity.

5.73.4 At other times, O Bhīmasena, you praise only war, eager to slay and crush those cruel sons of Dhṛtarāṣṭra.

5.73.5 You do not sleep but lie awake face-down, O scorcher of foes, ever speaking harsh, disturbing, and wrathful words.

5.73.6 Breathing out breath the colour of fire, consumed by your own rage, with your mind unquenched, O Bhīma — like a fire still trailing smoke.

5.73.7 You lie alone in corners groaning, like one weighed down and weary; some who do not know you even think you have lost your mind.

5.73.8 Wrenching up trees and uprooting them like an elephant snapping branches, striking the ground with your feet, O Bhīma, you roam about groaning.

5.73.9 You take no pleasure in the company of people, O Pāṇḍava, but dwell in solitude; neither night nor day do you ever greet anyone with joy.

5.73.10 Suddenly you smile for no reason in private, then sit as though weeping; you sit for long with your head resting on your knees, eyes half-closed.

5.73.11 Again and again you are seen knitting your brows and licking your lips — all of it, O Bhīma, is the work of rage.

5.73.12 Just as the sun is seen rising brilliant in the east and, once released, revolves with its rays steadfastly in the west —

5.73.13 So truly I say: there is no deviation from it — 'I will approach the intolerant Duryodhana with my mace and slay him!' —

5.73.14 Thus you once solemnly grasped your mace in the midst of your brothers, pledging it. Yet now, O scorcher of foes, your mind turns toward peace with him.

5.73.15 Ah — when the time of battle is upon us, you see as contrary to war what is not contrary to it at all. Has fear overtaken you, O Bhīma?

5.73.16 Ah, O Pārtha, you see omens as reversed — both in the borderland of sleep and in full waking — and therefore you desire peace.

5.73.17 Ah — you hope for nothing of your own manliness, like a eunuch! You are seized by faint-heartedness, and by that your mind is perverted.

5.73.18 Your heart trembles, your mind sinks into despondency, you are gripped by the paralysis of your thighs — and therefore you desire peace.

5.73.19 The mind of a mortal is indeed impermanent, O Pārtha, ever wavering — like the seed pod of a silk-cotton tree shaken loose by a gust of wind.

5.73.20 This corrupted understanding of yours — like the speech of cattle become human — is drowning the minds of the sons of Pāṇḍu like men who cannot swim.

5.73.21 This is a great wonder to me — like a mountain moving — that you, Bhīmasena, should speak words so unlike yourself.

5.73.22 Seeing your own deeds and your birth in this lineage, O Bhārata, rise up! Do not give way to despondency, O hero — be steadfast.

5.73.23 This faint-heartedness is not fitting for you, O crusher of foes. What a warrior cannot win through prowess, he cannot enjoy either.

5.74.1 Vaiśaṃpāyana said: Thus addressed by Vāsudeva, the ever-wrathful and intolerant one sprang forward like a fine horse and then spoke in reply.

5.74.2 You think of me as different from what I intend, O Acyuta — one who is utterly disciplined in spirit and of proven valour in battle.

5.74.3 You know my character, O descendant of Dāśārha, having lived with me a long time — or do you perhaps not know me, like shallow water mistaking itself for a deep lake? Therefore you address me with words that do not suit me.

5.74.4 How could anyone who knows me as Bhīmasena, O Mādhava, speak to me in such unsuitable terms — just as you have seen fit to speak to me?

5.74.5 Therefore I shall declare this, O joy of the Vṛṣṇis — my own manliness and strength, which are not equal to those of my enemies but surpass them.

5.74.6 Self-praise is in no way a noble act; yet pierced by those sharp words, I shall speak of my own strength.

5.74.7 Look upon these two — heaven and earth, O Kṛṣṇa — within whom all these creatures dwell, both immovable and infinite, established as the mothers of all.

5.74.8 If these two, suddenly enraged, were to rush together like two slabs of rock, I could hold them apart with my two arms — along with all the moving and unmoving creation between them.

5.74.9 Look at the span between these arms of mine, like two great iron bolts — I see no man who, once caught within it, could escape.

5.74.10 Even the Himālayas, the ocean, and Indra the thunderbolt-wielder himself — if I were to attack, those three could not rescue anyone by relying on their strength.

5.74.11 I could fight all the warriors who have set upon the Pāṇḍavas and crush them underfoot upon the ground.

5.74.12 Surely you do not fail to know my prowess, O Acyuta — how I subdued kings and brought them under our sway.

5.74.13 But if you do not know me — as men do not know the risen sun's brilliance — you shall come to know me, O Janārdana, in the thick and press of battle.

5.74.14 Why did you pierce me with those harsh words, like a needle into a wound, O sinless one? I speak as best I can — know that I am greater still than what I say.

5.74.15 You shall see it on the day of carnage, when battle is joined in fierce press — elephants driven before me, and likewise charioteers and cavalry.

5.74.16 You and the world shall behold me furiously slaying men and foremost warriors, dragging away the best of them one after another.

5.74.17 My marrow does not melt, my mind does not tremble; I feel no fear even when all the world turns against me in rage.

5.74.18 But it is only this friendship, O Madhusūdana — compassion — that makes me endure all these hardships: let not the Bharatas perish.

5.75.1 The Blessed Lord said: It was out of affection, wishing to test your spirit, that I spoke thus — not out of insult, not out of pedantry, not out of anger, and not out of a desire to argue.

5.75.2 I know your greatness; I know the strength that is yours; I know your deeds. I do not disparage you.

5.75.3 Whatever good qualities you perceive in yourself, O Pāṇḍava, I reckon them in you thousandfold.

5.75.4 And in such a lineage — honoured by all kings, by kinsmen and by friends — O Bhīma, you are exactly as that birth demands.

5.75.5 For men who seek to understand the turn of doubtful dharma, O Vṛkodara, cannot resolve the alternation of the divine and the human.

5.75.6 That very same cause which becomes the means of a person's success becomes the cause of his ruin as well — and thus human effort remains uncertain.

5.75.7 What is seen one way by discerning poets who perceive flaws turns out another way — like the gusts of the wind veering unpredictably.

5.75.8 Even what is well-counselled, well-ordered, properly supported, and rightly done by human effort is opposed by fate.

5.75.9 Divine fate too, if unassisted by action, is foiled by human exertion — just as cold, heat, rain, hunger, and thirst are overcome, O Bhārata.

5.75.10 Whatever a person who is disposed to his appointed fate accomplishes through his own doing — beyond that there is no obstruction; that is the mark of it.

5.75.11 The sustenance of the world rests on nothing else than action, O Pāṇḍava. One who understands this should act accordingly — the fruit would follow from the confluence of both.

5.75.12 He who, with this understanding firmly established, engages in action alone — neither grieves in failure nor is elated in success.

5.75.13 O Bhīmasena, this much is what I wish to convey: victory in battle against the Kurus is not to be considered absolutely certain.

5.75.14 One should not draw the reins too tight, for in a reversal of fortune that very effort leads to despair or exhaustion — it is for this reason that I speak thus to you.

5.75.15 O Pāṇḍava, when tomorrow comes and I approach Dhṛtarāṣṭra, I shall strive to bring about peace on your behalf, without sacrificing your interests.

5.75.16 If they agree to peace, then boundless glory shall be mine, your desire shall be fulfilled, and the highest good shall accrue to them as well.

5.75.17 But if the Kurus persist in their course and do not accept my words, then there shall be dreadful war and terrible deeds.

5.75.18 O Bhīmasena, in this war the chief burden rests on you; the yoke is to be borne by Arjuna, and all others shall follow their lead.

5.75.19 I shall be the charioteer of Arjuna in the battle — this is the wish of Dhanañjaya himself; for I do not desire war.

5.75.20 Therefore, O Vṛkodara, being apprehensive, I have been piercing your mind and rousing your valour with bold words to kindle your spirit.

5.76.1 Arjuna said: O Janārdana, O scorcher of foes, Yudhiṣṭhira has said all that was to be said; but having heard your words, a reflection arises in my mind.

5.76.2 O lord, you yourself do not consider peace here to be easy — whether because of Dhṛtarāṣṭra's greed or the wretchedness that has come upon him.

5.76.3 And yet you hold that human valour is fruitless, and that actions do not bear fruit without manly effort.

5.76.4 This speech you have given is in one sense true and in another not quite so; yet nothing in it should be regarded as unachievable.

5.76.5 And do you regard our hardship as the sin from the beginning? Only the deeds of those bear no fruit who have sinned.

5.76.6 O lord, an action rightly performed shall surely be fruitful; therefore, O Kṛṣṇa, act in such a way that the enemy may find peace.

5.76.7 O hero, you are the supreme well-wisher of both the Pāṇḍavas and the Kurus, just as Prajāpati is to the gods and the asuras.

5.76.8 Secure the welfare of both the Kurus and the Pāṇḍavas; I do not think it difficult for you to accomplish what is good for us.

5.76.9 O Janārdana, if the mission becomes accomplished thus, you shall achieve it by your very going there — of this there is no doubt.

5.76.10 And whatever else you intend regarding that wicked one, O hero, all shall come to pass exactly as you desire.

5.76.11 Whether there be peace with them or not, whatever is your purpose — when carefully considered, O Kṛṣṇa, your desire is our highest authority.

5.76.12 That wicked-souled one, along with his sons and kinsmen, surely deserves death — he who could not tolerate the prosperity of the son of Dharma even when witnessed.

5.76.13 And he who, O Madhusūdana, seeing no righteous means, seized what was ours through a cruel stratagem — by winning at a crooked game of dice.

5.76.14 How can a man born among Kṣatriyas, bearing a bow, turn back when challenged, even when the surrender of life itself is at hand?

5.76.15 Having seen us defeated by unrighteous means and forced to wander in the forest, that Suyodhana has become fit to be slain by me, O Vārṣṇeya.

5.76.16 O Kṛṣṇa, there is nothing wondrous in what you wish to do for the sake of a friend. How can the foremost action be achieved — whether by gentle means or by other means?

5.76.17 Or if you deem their immediate slaughter to be superior, then let that be done at once — you need not deliberate further.

5.76.18 For you know how Draupadī was tormented in the assembly hall by that evil-minded one — and even that was endured by her.

5.76.19 O Mādhava, I cannot bring myself to believe that he would conduct himself rightly toward the Pāṇḍavas — like seed sown on barren ground.

5.76.20 Therefore, O Vārṣṇeya, whatever you deem proper and beneficial for the Pāṇḍavas — do that quickly; whatever must be done for us, do it without delay.

5.77.1 The Lord said: O mighty-armed Pāṇḍava, it is as you say; yet, O Bībhatsu, all of this depends upon the two kinds of action — human and divine.

5.77.2 A field, though rich in sap and well prepared by the farmer, O Kaunteya, will never yield a harvest without rain.

5.77.3 There, men call the irrigation and cultivation human effort; but there too one can clearly see the drying up caused by fate.

5.77.4 This has been ascertained by wise men of old: the cause of things in the world lies in the combination of divine and human action.

5.77.5 I shall do what is supremely possible through human effort; but the working of fate I cannot control in any way.

5.77.6 For that evil-minded one has abandoned both dharma and truth and conducts himself accordingly; he does not grieve over deeds of such a nature.

5.77.7 And his counsellors — Śakuni, the son of a charioteer, and his brother Duḥśāsana — encourage and strengthen that sinful resolve of his.

5.77.8 O Pārtha, Suyodhana, together with his allies, will not attain peace by relinquishing the kingdom; short of his slaughter there is no other way.

5.77.9 Nor will that evil-minded king of dharma consent to give up the kingdom even when entreated; even when begged, he will not give it.

5.77.10 Yet I do not think he is the one who should be told the instruction of Yudhiṣṭhira — the purpose has already been stated there by the king of dharma, O Bhārata.

5.77.11 Yet that sinful Kaurava will not do all of that; and when he refuses to act accordingly, he shall become worthy of death in the eyes of the world.

5.77.12 And he is deserving of death at my hands as well, O Bhārata — and in the eyes of the world — for he wronged all of you even in your boyhood.

5.77.13 Your kingdom has been seized by that cruel, wicked-souled one; and the sinner is not appeased even when he beholds the prosperity of Yudhiṣṭhira.

5.77.14 And more than once he has tried to sow discord between us for your sake, O Pārtha; but I did not accept that sinful design of his.

5.77.15 You know well, O mighty-armed one, his deepest intent; and you also know that I desire what is dear to the king of dharma and to myself.

5.77.16 Knowing his own nature and my supreme intent, you nevertheless suspect me — as though unknowing — along with Arjuna and others, without any cause.

5.77.17 And that which is supremely divine — you have also understood that, O Pārtha — ordained by fate; how then could peace come from the enemy?

5.77.18 Whatever I am able to do by word and by deed, O Pāṇḍava, that I shall do, O Pārtha; but I do not expect peace from the enemy.

5.77.19 How could one who desires such peace speak of stealing cattle? — even when Bhīṣma pleaded with him, even after a year had passed.

5.77.20 You were already defeated the moment you resolved to divide things bit by bit and moment by moment — and still Suyodhana was not satisfied.

5.77.21 Yet in every way I must carry out the command of the king of dharma, and once again make manifest the sinful deeds of that wicked-souled one.

5.78.1 Nakula said: O Mādhava, the king of dharma — knower of dharma and generous of speech — has spoken at length and in conformity with truth and righteousness.

5.78.2 O Mādhava, understanding the king's intention, Bhīmasena has made known both the desire for peace and the strength of his arms.

5.78.3 Likewise, what Phalguna has said — you have heard it; and your own opinion, O hero, has been expressed by you more than once.

5.78.4 O best of men, having heard all this and setting it aside, whatever you consider timely — do that.

5.78.5 O Keśava, O subduer of foes, in each specific circumstance what is timely must be done by a person of his own accord.

5.78.6 O best of men, a matter thought of one way turns out differently — men in this world are of changeable minds.

5.78.7 Their dispositions toward us were one way when we were dwelling in the forest unseen, O Kṛṣṇa, and altogether different when we were visible — and now different again.

5.78.8 O Vārṣṇeya, even our own attachment to the kingdom was not as great when we were wandering in the forest as it is now.

5.78.9 O hero, upon hearing that our forest-exile had ended, seven akshauhinis have assembled to our cause, O Janārdana, through your grace.

5.78.10 Seeing these tiger-like men, of inconceivable strength and valour, who have taken up their weapons for battle — what man here would not tremble?

5.78.11 May you, in the midst of the Kurus, speak words first with conciliation, so that even the dull-witted Suyodhana, filled with fear, does not tremble.

5.78.12 O Keśava — Yudhiṣṭhira, Bhīmasena, the unconquered Bībhatsu, Sahadeva and myself, you and Rāma as well —

5.78.13 — and the greatly valiant Sātyaki, Virāṭa with his son, Drupada with his ministers, and Dhṛṣṭadyumna the son of Pṛṣata —

5.78.14 — and the valiant king of Kāśi, and Dhṛṣṭaketu of the Cedis — what mortal, made of flesh and blood, could stand against these in battle?

5.78.15 O mighty-armed one, you will undoubtedly accomplish the desired purpose of the king of dharma by your very going there alone.

5.78.16 O sinless one, Vidura, Bhīṣma, Droṇa, and Bāhlika are capable of discerning what is good when it is spoken by you.

5.78.17 And they will prevail upon King Dhṛtarāṣṭra and upon that wicked-actioned Suyodhana together with his ministers.

5.78.18 O Janārdana, with Vidura as the listener and you as the speaker, what matter going astray could the two of you not set on the right path?

5.79.1 Sahadeva said: What the king has said is eternal dharma; yet, O subduer of foes, whatever must be done to ensure that war takes place — that should be done.

5.79.2 O Dāśārha, even if the Kurus were to desire peace with the Pāṇḍavas, you should still arrange for war against them.

5.79.3 How indeed can my rage against Suyodhana be quelled without his death, when I have seen Pāñcālī so tormented in that assembly?

5.79.4 O Kṛṣṇa, if Bhīma, Arjuna, and the righteous king of dharma were to abandon dharma for his sake, even then I wish to fight him in battle.

5.79.5 Sātyaki said: O mighty-armed one, the great-minded Sahadeva speaks the truth; my anger would find peace only in the death of Duryodhana.

5.79.6 For you know how, upon seeing the Pāṇḍavas clad in bark and deerskin in the forest, suffering in misery, your own anger too arose.

5.79.7 Therefore, O best of men, what that brave bull among men — the son of Mādrī — has said represents the view of all the warriors.

5.79.8 Vaiśaṃpāyana said: While the great-minded Yuyudhāna was speaking thus, a tremendous lion-roar arose from all the warriors gathered there.

5.79.9 All the heroes on every side honoured those words, cheering Shaineyya with cries of "Well done! Well done!" — all eager for battle.

5.80.1 Vaiśaṃpāyana said: Having heard the king's words — full of dharma and prudence and full of counsel — Kṛṣṇā (Draupadī), tormented by grief, spoke to Dāśārha who was seated there.

5.80.2 The daughter of King Drupada, with her long dark hair flowing, having honoured Sahadeva and the great warrior Sātyaki —

5.80.3 — and seeing Bhīmasena composed and still, in deepest anguish, her eyes filled with tears, that noble-minded woman spoke these words:

5.80.4 O mighty-armed one, O knower of dharma, O Madhusūdana, you know how the Pāṇḍavas were cast down from their happiness by resorting to treachery.

5.80.5 O Janārdana, how the son of Dhṛtarāṣṭra, together with his ministers, had Sañjaya convey the king's secret counsel to you privately —

5.80.6 O descendant of Dāśārha, that too is known to you — what Sañjaya was instructed to say, and all of it has been heard by you.

5.80.7 "Let five villages be given to us" — so it was said, O greatly resplendent one: Kuśasthala, Vṛkasthala, Āsandi, and Vāraṇāvata,

5.80.8 and any fifth place as the last, O mighty-armed one. Thus Duryodhana and his allies are to be addressed, O Keśava.

5.80.9 Yet even upon hearing that appeal, O Kṛṣṇa, Suyodhana did not act upon it — the appeal of Yudhiṣṭhira, O descendant of Dāśārha, that modest one who desires peace.

5.80.10 If Suyodhana should desire peace without restoring the kingdom, O Kṛṣṇa, then on no account should any peace be made upon going there.

5.80.11 For the Pāṇḍavas together with the Sṛñjayas are capable, O mighty-armed one, of facing the terrible and wrathful army of Dhṛtarāṣṭra's son.

5.80.12 For no purpose whatsoever can be achieved among them through conciliation or gifts; therefore no mercy should be shown toward them by you, O Madhusūdana.

5.80.13 O Kṛṣṇa, enemies who are not pacified by conciliation or by gifts — the rod of punishment must be unleashed upon them by one who wishes to preserve his life.

5.80.14 Therefore a great punishment must be swiftly meted out upon them, O Acyuta, by you yourself, O mighty-armed one, together with the Pāṇḍavas and the Sṛñjayas.

5.80.15 This course of action is befitting the sons of Pṛthā and brings glory to you as well, O Kṛṣṇa; when carried out, it will bring happiness to the kṣatriya order.

5.80.16 For a kṣatriya overcome by greed must be slain by a kṣatriya — or even by a non-kṣatriya, O descendant of Dāśārha, when he is upholding his own dharma.

5.80.17 Excepting the brahmin, dear one, even one steeped in all sins — for the brahmin is the guru of all castes, the one who receives the first share of offerings.

5.80.18 Just as there is fault in slaying the undeserving, O Janārdana, that same fault is seen in sparing one who deserves to be slain — so those who know dharma declare.

5.80.19 Act in such a way that this fault does not touch you, O Kṛṣṇa, O descendant of Dāśārha — together with the Pāṇḍavas and the Sṛñjayas and their forces.

5.80.20 And again I shall speak with confidence, O Janārdana: what woman like me exists upon this earth, O Keśava?

5.80.21 I am the daughter of King Drupada, risen from the midst of the sacrificial altar, the sister of Dhṛṣṭadyumna, your dear friend, O Kṛṣṇa.

5.80.22 I entered the lineage of Ajamīḍha; I am the daughter-in-law of the great-souled Pāṇḍu; I am the queen of the sons of Pāṇḍu, who are equal in splendour to the five Indras.

5.80.23 By five heroes five sons were born to me — great warriors all; and as Abhimanyu is to you, O Kṛṣṇa, so are they yours in point of dharma.

5.80.24 I — I suffered the seizing of my hair and, afflicted, was dragged into the assembly hall, while the sons of Pāṇḍu looked on, O Keśava, even while you lived.

5.80.25 While the Kurus, the Pāñcālas, and the Vṛṣṇis all still lived, I was made a slave by sinners and placed in the midst of the assembly.

5.80.26 While the sons of Pāṇḍu stood by without anger, without action, merely watching, I cried out in my heart: "Save me, O Govinda" — it was you I longed for.

5.80.27 Then my father-in-law, the venerable king, spoke these words to me: "Choose a boon, O Pāñcālī — you are worthy of boons, so I regard you."

5.80.28 When I said, "Let the Pāṇḍavas be free from slavery, with their chariots and weapons," they were released — only to be sent to forest exile, O Keśava.

5.80.29 You are acquainted with all such sufferings of mine, O Janārdana. Save me, O lotus-eyed one — together with my husbands, my kinsmen, and my relations.

5.80.30 Am I not, O Kṛṣṇa, the rightful daughter-in-law of both Bhīṣma and Dhṛtarāṣṭra? And yet I was made a slave.

5.80.31 Shame on the strength of Bhīmasena! Shame on the archery of the son of Pṛthā! That Duryodhana still lives even for a moment, O Kṛṣṇa!

5.80.32 If I am worthy of your grace, if you have compassion for me, then let all your wrath, O Kṛṣṇa, be directed against the sons of Dhṛtarāṣṭra.

5.80.33 Having spoken thus, the dark-cornered-eyed one took in her left hand her tress of hair — gently bunched together, beautiful to behold at its tip, deep blue in hue, fragrant with sacred perfume —

5.80.34 endowed with every auspicious mark, radiant as a great serpent — that mass of hair, she the beautiful-hipped one held it in her left hand,

5.80.35 and approaching the lotus-eyed one, she who walks like an elephant and whose eyes were filled with tears — Kṛṣṇā spoke these words to Kṛṣṇa:

5.80.36 "This, O lotus-eyed one, was seized by Duḥśāsana's hand — it must be remembered at all times by you who desire peace with the enemy."

5.80.37 "If Bhīma and Arjuna are wretched and eager for peace, O Kṛṣṇa, my aged father will fight along with his sons, those great warriors."

5.80.38 "And my five sons of great valour, O Madhusūdana, with Abhimanyu at their head, will fight against the Kurus."

5.80.39 "If I do not see Duḥśāsana's dark arm severed and rolled in the dust, what peace can there be for my heart?"

5.80.40 "Thirteen years have passed for me while I waited, carrying in my heart a fury blazing like fire."

5.80.41 "My heart is being torn apart, pierced by the arrow of Bhīma's words — he who, mighty-armed as he is, today looks to dharma alone."

5.80.42 Having spoken thus, Kṛṣṇā, she of the wide eyes, wept with a voice choked with tears — trembling, with a voice broken by sobs.

5.80.43 She of the full breasts and rounded hips, her two breasts drenched together, shed tears from her eyes as if releasing water made burning hot and melted.

5.80.44 The mighty-armed Keśava spoke to her, consoling her: "O Kṛṣṇā, before long you shall see the women of the Bhārata line weeping."

5.80.45 "Thus, O timid one, O passionate lady, they shall weep — those whose kinsmen and relatives have been slain, whose allies are slain, whose armies are destroyed — they at whom your wrath is directed."

5.80.46 "And I shall bring this about, together with Bhīma, Arjuna, and the twins, by the command of Yudhiṣṭhira and by the ordinance fashioned by destiny."

5.80.47 "If the sons of Dhṛtarāṣṭra, ripened by Time, do not heed my words, they shall lie slain upon the earth, made food for jackals and dogs."

5.80.48 "Though the Himālaya mountain may tremble, though the earth may shatter into a hundred pieces, though the sky may fall with all its stars — my words shall not be in vain."

5.80.49 "I swear this truth to you, O Kṛṣṇā — restrain your tears. Before long you shall see your husbands, adorned with glory, their enemies slain."

5.81.1 Arjuna said: You are today the best of friends to all the Kurus, a beloved kinsman always, on both sides alike.

5.81.2 You are capable, O Keśava, of bringing about the well-being that must be secured between the Pāṇḍavas and the sons of Dhṛtarāṣṭra, and of bringing peace to them.

5.81.3 From here, O lotus-eyed one, O slayer of enemies, you could speak to wrathful Suyodhana whatever must be said for the sake of peace among the Bharatas.

5.81.4 If what is spoken by you — auspicious, wholesome, grounded in dharma and artha — is not accepted by that fool, then he will fall under the power of fate.

5.81.5 The Blessed One said: That which is righteous, beneficial to us, and conducive to the well-being of the Kurus — I shall go to King Dhṛtarāṣṭra with that intent.

5.81.6 Vaiśaṃpāyana said: Then, when the darkness had departed, when the pure sun had risen, when the auspicious hour of Mitra had arrived, when the sun shone with gentle rays,

5.81.7 in the month of Kaumuda, under the asterism Revatī, at the end of autumn when winter was setting in, in the pleasant season of abundant crops — the best of the vigorous ones arose hale.

5.81.8 Hearing the auspicious, holy, and agreeable words of confident brahmins — like Vāsava hearing the words of the seers —

5.81.9 having performed the morning rites, bathed, purified, and adorned, Janārdana worshipped the sun Vivasvān and fire.

5.81.10 Having stroked a bull on its back, having saluted the brahmins, having circumambulated the sacred fire, seeing auspiciousness before him,

5.81.11 Janārdana, having pledged that word of the Pāṇḍava, spoke to Sātyaki, the grandson of Śini, who was seated there.

5.81.12 "Let the conch, the discus, and the mace be placed on the chariot, along with the quivers, the lances, and all the weapons."

5.81.13 "For Duryodhana is of wicked soul, and so is Karṇa together with Śakuni's son; and an enemy, however ordinary, must not be treated with contempt even by the powerful."

5.81.14 Then, having understood the intent of Keśava, his forerunners went forth to harness the chariot of him who bears the discus and the mace.

5.81.15 That chariot — blazing like the fire of dissolution, like a traveller moving through the sky — was adorned with two wheels that shone with the brilliance of the moon and the sun,

5.81.16 decorated with half-moons and full moons, with fish, with deer and birds, with flowers of various kinds, and on all sides with gems and jewels — a wondrous sight.

5.81.17 Resembling the newly risen sun, vast, and beautiful to behold, with body parts wrought from gems and gold, with a fine standard and fine pennants —

5.81.18 well-equipped, invincible, draped with tiger skins — the destroyer of the glory of enemies and the increaser of joy among the Yadus —

5.81.19 they harnessed it with the horses Sainya, Sugrīva, Meghapuṣpa, and Balāhaka — bathed and endowed with every excellence.

5.81.20 Further magnifying the greatness of Kṛṣṇa, the chariot was yoked with the banner Sughoṣa bearing the king of birds.

5.81.21 That chariot, resembling the peak of Mount Meru, rumbling like the thundering drums of storm clouds, was mounted by the hero Śauri as if it were a divine vehicle by one who has earned merit.

5.81.22 Then, having taken Sātyaki up with him, the Best of Men set forth, making both the earth and the sky resound with the roar of the chariot.

5.81.23 In a moment the sky became clear of dense clouds; a gentle wind blew in his wake; the dust settled.

5.81.24 At the departure of Vāsudeva, auspicious beasts and birds moving clockwise and in the right direction followed in his train.

5.81.25 Cranes, lotuses, and swans followed Madhusūdana on every side with cries full of auspicious import and meaning.

5.81.26 And the sacred fire, being fed with great oblations of mantras and offerings, became smokeless and turned its flame clockwise.

5.81.27 Vasiṣṭha, Vāmadeva, Bhūridyumna, Gaya, Krātha, Śukra, Nārada, Vālmīki, the Maruts, Kuśika, and Bhṛgu —

5.81.28 together with the divine seers and brahmic sages, they all circled clockwise around Kṛṣṇa, the younger brother of Vāsava, the bringer of joy to the Yadus.

5.81.29 Thus honoured by these greatly blessed and virtuous hosts of great seers, Kṛṣṇa set forth toward the abode of the Kurus.

5.81.30 As he set forth, Yudhiṣṭhira the son of Kuntī followed him, and both Bhīmasena and Arjuna, and the two Pāṇḍava sons of Mādrī.

5.81.31 The valiant Cekitāna, Dhṛṣṭaketu the king of the Cedis, Drupada, the king of Kāśi, and the great warrior Śikhaṇḍī —

5.81.32 Dhṛṣṭadyumna with his sons, Virāṭa together with the Kekayas — these warriors went forth to accompany that bull among warriors.

5.81.33 Then the resplendent Dharmarāja Yudhiṣṭhira, following Govinda, spoke these words in the presence of the kings:

5.81.34 "He who, firm of mind and free from greed, does not follow unrighteousness out of desire, or fear, or greed, or for the sake of material gain —

5.81.35 that knower of dharma, resolute, wise — Keśava, the lord of all beings in all creatures, god of gods, resplendent in might."

5.81.36 Embracing him who was endowed with all virtues and bore the Śrīvatsa mark, the son of Kuntī began to give his instructions.

5.81.37 She who, from our very childhood, reared us — that woman of fasting and austerity, ever devoted to our well-being and welfare —

5.81.38 devoted to the worship of gods and guests, diligent in service to elders, affectionate, fond of her sons, and dear to us, O Janārdana —

5.81.39 she who saved us from the great peril of death out of fear of Suyodhana, O crusher of foes, like a ship lifting one from the ocean —

5.81.40 she who, though undeserving of sorrow, has continually suffered hardships on our account — please inquire of her welfare, O Mādhava.

5.81.41 Greatly console her who is overwhelmed by grief for her sons; salute her and embrace her, proclaiming the names of the Pāṇḍavas.

5.81.42 From the time of her marriage, O crusher of foes, she has witnessed the indignities and sufferings of her fathers-in-law, undeserving as she was of such grief.

5.81.43 Will there ever come a time, O Kṛṣṇa, O crusher of foes, when I might place my afflicted mother in happiness?

5.81.44 When we went forth into the forest, she, pitiable and attached to her sons, followed after us weeping; yet we departed into the forest leaving her behind in tears.

5.81.45 Surely grief does not kill — for if she still lives, O Keśava, she has been deeply afflicted by sorrow over her sons, yet honored by the people of Ānarta.

5.81.46 She, O Kṛṣṇa, O lord, must be saluted on my behalf; and so must Dhṛtarāṣṭra of the Kuru line, and all the kings who are older in years.

5.81.47 Bhīṣma, Droṇa, and Kṛpa, the great king Bāhlika, Drauṇi, Somadatta, and all the Bharatas individually —

5.81.48 and Vidura, the greatly wise, keeper of counsel for the Kurus, of unfathomable intellect and knower of dharma — embrace him, O Madhusūdana.

5.81.49 Having said this to Keśava there in the midst of the kings, Yudhiṣṭhira, given leave, circumambulated Kṛṣṇa and withdrew.

5.81.50 Even as he was departing, Bībhatsu addressed his friend, that bull among men, the slayer of enemy heroes, the undefeated scion of the Dāśārhas.

5.81.51 What transpired for us, O lord, in the former deliberation regarding half the kingdom, O Govinda — that is known among all the kings.

5.81.52 If he should give that without obstruction, honoring us and not slighting us, it would be dear to me, O mighty-armed one, and they would be freed from great peril.

5.81.53 But if the son of Dhṛtarāṣṭra, ignorant of proper means, acts otherwise than this, I shall surely bring the kṣatriyas to their end, O Janārdana.

5.81.54 When the Pāṇḍava had spoken thus, Vṛkodara rejoiced greatly; again and again that Pāṇḍava trembled, overcome with anger.

5.81.55 The son of Kuntī trembled and uttered great loud cries; having heard the words of Dhanañjaya, his mind was greatly swollen with joy.

5.81.56 Hearing that roar of his, the bowmen trembled; all the animals voided their dung and urine.

5.81.57 Having thus spoken to Keśava there, and having declared his resolve, he was given leave, embraced Janārdana, and withdrew.

5.81.58 When all those kings had departed, Janārdana, bold, mounted swiftly on his chariot drawn by Śaibya and Sugrīva.

5.81.59 Those horses of Vāsudeva, urged on by Dāruka, seemed to devour the road and swallow the sky.

5.81.60 Then the mighty-armed Keśava saw sages on the road, blazing with brahmic splendor, standing on both sides of the path.

5.81.61 Descending quickly from his chariot, Janārdana saluted and addressed all those sages duly, honoring them.

5.81.62 "Is all well in the worlds? Is dharma properly observed? Do the three varṇas remain under the guidance of the brāhmaṇas?"

5.81.63 Having offered them that reverence, Madhusūdana said: "O venerable ones, where are you perfected ones coming from? What is your path here?"

5.81.64 "Or what is the business of the venerable ones? What may I do for you? For what purpose have you, O venerable ones, come to this earth?"

5.81.65 Jāmadagnya approached Madhusūdana and, embracing Govinda — a friend from long ago, of noble conduct — spoke to him.

5.81.66 "Divine seers, doers of merit, brāhmaṇas of great learning, and royal seers, O scion of Dāśārha, honoring the ascetics —

5.81.67 — witnesses to the ancient struggle of gods and asuras, O greatly resplendent one, and wishing to behold the assembled earthly kṣatriyas from all sides —

5.81.68 — and the kings in the assembly, and you yourself in truth, O Janārdana — we go to witness this great spectacle, O Keśava."

5.81.69 "We wish to hear words joined with dharma and purpose, O Mādhava, spoken by you among the Kurus in the midst of kings, O scorcher of foes."

5.81.70 "Bhīṣma, Droṇa and the others, and Vidura of great mind, and you yourself, O tiger among Yādavas, will assemble in that hall."

5.81.71 "Your divine words there, and theirs as well, O Mādhava, we wish to hear, O Govinda — words that are true and auspicious."

5.81.72 "You have been asked, O mighty-armed one; we shall see you again. Go without obstacle, O hero; we shall see you when you have arrived at the assembly."

5.82.1 Vaiśaṃpāyana said: Ten great chariot-warriors, weapons in hand, followed the son of Devakī, the mighty-armed crusher of enemy heroes, as he departed.

5.82.2 A thousand foot soldiers and cavalry as well, O scorcher of foes, and abundant provisions, O king, and hundreds of servants besides.

5.82.3 Janamejaya said: How did the great-souled Madhusūdana, scion of the Dāśārhas, depart? And what omens appeared for that one of mighty power as he traveled?

5.82.4 Vaiśaṃpāyana said: The wondrous signs that attended the departure of that great soul — hear those from me: divine, heaven-sent, and portentous.

5.82.5 In a cloudless sky a peal of thunder with lightning arose; and immediately after, rain fell heavily in a thick downpour.

5.82.6 The great rivers, those best of streams flowing eastward, reversed their course; all directions were inverted and nothing could be distinguished.

5.82.7 Fires blazed up, O king; the earth trembled; wells and water jars poured forth water in hundreds of streams.

5.82.8 The entire world was enveloped in darkness at that time; the directions and intermediate directions, O king, could not be discerned because of the dust.

5.82.9 A great sound arose in the sky with no body visible; in all regions, O king, that seemed like a wonder indeed.

5.82.10 A south-westerly wind battered Hāstinapura, harsh and dreadful in sound, uprooting trees in great numbers.

5.82.11 But wherever the Vārṣṇeya traveled on the road, O Bhārata, there the wind was pleasant and all things were auspicious.

5.82.12 A rain of flowers fell and lotuses in great abundance; the road was level, free of hardship, free of sharp grass and thorns.

5.82.13 As he traveled, O king, that mighty-armed giver of wealth was worshipped by brāhmaṇas here and there with honey-offerings and flowers.

5.82.14 Women came together along the road to scatter fragrant wild flowers upon that great soul who was devoted to the welfare of all beings.

5.82.15 He passed through a beautiful tract of rice fields filled with all manner of crops, pleasant and most righteous, O bull of the Bhāratas.

5.82.16 Beholding villages rich in cattle, lovely and heart-pleasing, he passed through towns and various kingdoms.

5.82.17 Always joyful and cheerful of mind, protected by the Bharatas, the people were untroubled, unaware of the misdeeds of enemy forces.

5.82.18 Then the townsfolk, having learned of his coming from Upaplavya, stood together on the road, eager to see Viṣvaksena.

5.82.19 All of them worshipped him, the worshipful lord of beautiful name, like a blazing fire — that honored guest who had arrived in their land.

5.82.20 Keśava, slayer of enemy heroes, reached Vṛkasthala as the sun, clear and reddening, was spreading its rays at sunset.

5.82.21 Descending swiftly from his chariot, performing his ablutions according to rule, ordering the unharnessing of the chariot, he sat down to perform the evening rite.

5.82.22 Dāruka too released the horses, tended to them according to scripture, removed all armor, and set them free to roam.

5.82.23 Having completed all of that, Madhusūdana said: "For the sake of Yudhiṣṭhira's mission we shall spend the night here."

5.82.24 Understanding his wish, the men prepared lodgings for him; and in a moment they gathered food and drink of fine quality.

5.82.25 The leading brāhmaṇas of that village, O king — noble, of good lineage, modest, observing the brahmic way of life —

5.82.26 — they approached the great-souled Hṛṣīkeśa, crusher of foes, and offered worship duly, accompanied by blessings and auspicious rites.

5.82.27 Having honored the scion of Dāśārha, who is worshipped in all worlds, they offered their gem-filled dwellings to the great soul.

5.82.28 The lord, saying "it is done," honored them duly; going to their dwellings he returned again together with them.

5.82.29 Having fed the brāhmaṇas there with well-prepared food, and having eaten himself together with all of them, Keśava passed that night pleasantly.

5.83.1 Vaiśaṃpāyana said: Having thus learned through messengers of Madhusūdana's arrival, Dhṛtarāṣṭra addressed the mighty-armed Bhīṣma with reverence.

5.83.2 And Droṇa, Saṃjaya, the greatly wise Vidura, and Duryodhana with his ministers — with hair standing on end he spoke these words:

5.83.3 "A great wonder and marvel is being reported, O joy of the Kurus; women, children, and the aged are speaking of it house by house."

5.83.4 "Others recount it with praise; still other groups have gathered; diverse discussions are going on in the crossroads and assemblies."

5.83.5 "The heroic scion of Dāśārha will come on behalf of the Pāṇḍavas; that Madhusūdana is deserving of our honor and reverence in every way."

5.83.6 "For in him lies the journey of the world; he is indeed the lord of all beings. In that Mādhava reside steadiness, valor, wisdom, and might."

5.83.7 "Let that best of men be honored; for he is eternal dharma itself. When honored, he brings happiness; when not honored, he brings unhappiness."

5.83.8 "If that scion of Dāśārha, that crusher of foes, is pleased by our attentions, we shall attain all our intentions among all the kings."

5.83.9 "Arrange today itself for his worship, O scorcher of foes; let rest-halls be established on the road, furnished with all desirable things."

5.83.10 "Do whatever will cause his affection to arise toward you, O mighty-armed Gāndhārī's son; and what is your opinion, O Bhīṣma?"

5.83.11 Then Bhīṣma and all the others said to Dhṛtarāṣṭra, lord of the people: "Excellent" — thus honoring his words.

5.83.12 Knowing their approval, King Duryodhana then proceeded to designate beautiful sites for the halls of reception.

5.83.13 Then in pleasant places, portion by portion, they constructed numerous halls filled with all manner of jewels.

5.83.14 Variegated seats furnished with various fine qualities, women with perfumes, ornaments, and fine garments —

5.83.15 Wholesome food and drink of many kinds, diverse delicacies, and fragrant garlands — all these the king then bestowed.

5.83.16 And in particular, for a residence, the Kaurava king arranged a charming assembly hall adorned with many jewels in the village of Vṛkasthala.

5.83.17 Having made all these arrangements — worthy of the gods and beyond human — King Duryodhana then reported them to Dhṛtarāṣṭra.

5.83.18 Without even inspecting those assembly halls or the various jewels, Keśava of the Dāśārha line made his way to the Kuru palace.

5.84.1 Dhṛtarāṣṭra said: Kṣattṛ, Janārdana has arrived here from Upaplavya; he is staying at Vṛkasthala and will come here tomorrow morning.

5.84.2 Janārdana, lord of the Āhukas, foremost among all the Sātvatas, great of soul, great of valor, and great of measure —

5.84.3 Mādhava, the sustainer and protector of the prosperous Vṛṣṇi lineage, the blessed lord who is the great forefather of all three worlds —

5.84.4 The Vṛṣṇis and Andhakas of glad heart revere his wisdom as the Ādityas, Vasus, and Rudras revere the intellect of Bṛhaspati.

5.84.5 I shall bestow worship upon that great-souled one of the Dāśārha line. O knower of dharma, hear me as I describe it before you.

5.84.6 I will give him sixteen golden chariots, each yoked with four of the finest horses of Bāhlika breed, uniform in color with beautiful dark limbs.

5.84.7 I will give Keśava eight elephants, perpetually in rut, with tusks like poles, fierce strikers, each accompanied by eight attendants.

5.84.8 I will give him a hundred fair maidservants who have not borne children, glowing like gold, and as many male servants likewise.

5.84.9 I will give him eighteen thousand woolen cloths, soft to the touch, brought from the mountain folk.

5.84.10 Thousands of hides from the land of China — these too I will give him, as many as Keśava deserves.

5.84.11 This gem, blazing with great radiance, pure and shining by day and night alike — that too I will give him, for Keśava deserves it too.

5.84.12 And I will give him a conveyance yoked with mules that can cover fourteen yojanas in a single day.

5.84.13 Whatever vehicles he has and however many men accompany him, I will always provide him provisions eight times that number.

5.84.14 All my sons and grandsons — all except Duryodhana — will go forth to receive the Dāśārha hero, adorned and mounted on gleaming chariots.

5.84.15 And auspicious women of the foremost courtesans, finely adorned, will go forth on foot by the thousands to receive the illustrious Keśava.

5.84.16 And whatever auspicious maidens from the city may go to see Janārdana — they too shall go forth unveiled.

5.84.17 Indeed, the city — men, women, and children together — gazes upon the great-souled Madhusūdana as the people gaze upon the sun.

5.84.18 Let great banners and flags be raised in all directions, and let the road be sprinkled with water and made spotless — so he commanded.

5.84.19 And the house of Duḥśāsana, finer than Duryodhana's own — let it be quickly swept clean and adorned for him.

5.84.20 For it is graced with beautiful palaces of pleasing appearance, auspicious and delightful, well-appointed with great wealth in every season.

5.84.21 Whatever jewel or treasure in this house — mine or Duryodhana's — that hero of the Vṛṣṇis may deserve, that without doubt must be given.

5.85.1 Vidura said: O king, you are held in high esteem as the best among people even in all three worlds; you are honored and respected by the world, O Bhārata.

5.85.2 That you, standing in the last stage of life, should speak thus — whether from scripture or sound reasoning — is fitting, for you are a steadfast elder.

5.85.3 As sunlight upon a touchstone, as a great wave upon the ocean — so great is the dharma in you, O king: thus the people are convinced.

5.85.4 The world has ever been nourished by the flood of your virtues, O king; strive always to protect those virtues, together with your kinsmen.

5.85.5 Embrace uprightness; do not lose in many ways through childishness — your kingdom, your sons and grandsons, and your dearest friends.

5.85.6 What you wish to give Kṛṣṇa as a guest is much, and more besides — the Dāśārha hero deserves the very earth itself.

5.85.7 Yet it is not for dharma's sake nor out of love for him that you desire to do this for Kṛṣṇa — I swear this by my own self in truth.

5.85.8 This is illusion, not reality; this is deceit, O giver of great gifts. I know your hidden intention, O king, concealed beneath this outward act.

5.85.9 The Pāṇḍavas seek just five villages, O king, and you will not give even those to them — who then will bring about peace?

5.85.10 By wealth you wish to win over the mighty-armed Vārṣṇeya, and by this very stratagem you seek to separate him from the Pāṇḍavas.

5.85.11 He cannot be won over by wealth, nor by effort, nor by reproach — no one other than Dhanañjaya can accomplish this. I speak this truth to you.

5.85.12 He knows Kṛṣṇa's greatness; he knows Kṛṣṇa's steadfast devotion. I know that Dhanañjaya is inseparable from him — equal to his own life.

5.85.13 Beyond a pot filled with water, the washing of his feet, and courteous inquiry after his well-being, Janārdana will accept nothing more.

5.85.14 Whatever hospitality is dear to that great-souled one who is worthy of honor — let that be rendered to him, O king, for Janārdana is worthy of honor.

5.85.15 Keśava comes to the Kurus hoping for an auspicious outcome; for that very purpose he comes, O king — serve him accordingly.

5.85.16 The Dāśārha hero desires peace — between you, Duryodhana, and the Pāṇḍavas, O lord of kings. Do as he says.

5.85.17 You are their father, O king; your sons are grown but the others are as children. Act toward them as a father, for they act toward you as sons.

5.86.1 Duryodhana said: What Vidura says about Kṛṣṇa is all truly spoken — Janārdana is devoted to the Pārthas and cannot be swayed.

5.86.2 But the manifold wealth and honor that would be given to Janārdana as tribute — that, O lord of kings, must never be given.

5.86.3 The place, the time, the occasion — Keśava is no doubt deserving. But, O king, Adhokṣaja will think: 'He honors me out of fear.'

5.86.4 And where there is humiliation for a Kṣatriya, O lord of the people, a wise man should not do such a deed — this is my firm conviction.

5.86.5 For Kṛṣṇa the lotus-eyed is the most adorable of gods throughout all three worlds — this I know fully and in every way.

5.86.6 But according to the course of affairs, nothing should be given to him now, O lord. War once begun does not subside except through war.

5.86.7 Vaiśaṃpāyana said: Hearing those words of his, Bhīṣma the grandsire of the Kurus spoke these words to King Vaicitravīrya.

5.86.8 Whether honored or dishonored, Janārdana would not grow angry; even when slighted, Keśava is not one to slight another in return.

5.86.9 But what purpose has been determined in his mind as to be accomplished, O mighty-armed one, cannot by any means be altered by anyone.

5.86.10 Whatever the mighty-armed one says should be done without hesitation; make peace with the Pāṇḍavas quickly through Vāsudeva as the sacred ford.

5.86.11 That dharma-souled Janārdana will surely speak what is just and beneficial; to him must you and your kinsmen speak pleasing words.

5.86.12 Duryodhana said: There is no alternative, O king, that I, while living among the living, O grandsire, should enjoy this sovereignty in full together with them.

5.86.13 But hear this great plan I have devised: I will bind Janārdana, the mainstay of the Pāṇḍavas.

5.86.14 With him bound, the Vṛṣṇis, the earth, and the Pāṇḍavas will all be subject to me — and he is coming here tomorrow morning.

5.86.15 Here, tell me the means by which Janārdana shall not perceive the plan in time, and whereby no harm may befall us.

5.86.16 Vaiśaṃpāyana said: Hearing those terrible words aimed against Kṛṣṇa, Dhṛtarāṣṭra together with his ministers was tormented and became despondent.

5.86.17 Then Dhṛtarāṣṭra spoke these words to Duryodhana: Do not speak thus, O protector of the people — this is not eternal dharma.

5.86.18 For Hṛṣīkeśa comes as an envoy, is our kinsman, and is dear to us; he is blameless among the Kauravas — how could he deserve imprisonment?

5.86.19 Bhīṣma said: O Dhṛtarāṣṭra, surrounded by your counselors, this dim-witted son of yours chooses calamity and not benefit, even when implored by his friends.

5.86.20 This one walks a crooked path, sinful and attended by sin, and having abandoned the counsel of friends — and you too follow along after him.

5.86.21 Having dared to lay hands on Kṛṣṇa whose deeds are without effort, this utterly wicked son of yours together with his ministers will cease to exist in a moment.

5.86.22 I cannot in any way bear to listen to words full of such ruinous intent from this sinful, cruel, dharma-forsaking, evil-minded one.

5.86.23 Vaiśaṃpāyana said: Having spoken thus, Bhīṣma, best of the Bhāratas, old but filled with great fury, rose from his seat and departed, he whose valor is in truth.

5.87.1 Vaiśaṃpāyana said: Rising early in the morning, Kṛṣṇa performed all his daily rites; then, blessed by the Brāhmaṇas, he set out toward the city.

5.87.2 Having bid farewell to that mighty-armed one as he departed, O king, all the residents of Vṛkasthala turned back.

5.87.3 The Dhārtarāṣṭras went forth adorned to receive him as he came — all of them except Duryodhana: Bhīṣma, Droṇa, Kṛpa, and the rest.

5.87.4 And many citizens, O king, eager to see Hṛṣīkeśa, came out — some in various kinds of vehicles, and others simply on foot.

5.87.5 Meeting on the road with Bhīṣma of effortless deeds, with Droṇa, and with those Dhārtarāṣṭras, he proceeded to the city, surrounded by them all.

5.87.6 For the sake of honoring Kṛṣṇa, the city was beautifully adorned and the royal roads were strewn with many jewels.

5.87.7 Not a single person remained at home, O king, O bull of the Bhāratas — no woman, no elder, no child — all out of eagerness to see Vāsudeva.

5.87.8 The men on the royal road could scarcely touch the ground, so great, O king, was the press at the entry of Hṛṣīkeśa.

5.87.9 Even the great houses, thronged by the finest women who crowded their rooftops, appeared as if trembling under the weight, as seen from the earth.

5.87.10 And the swift horses of Vāsudeva lost all their swiftness, the royal road being so packed with people.

5.87.11 The lotus-eyed one, crusher of foes, entered the white palace of Dhṛtarāṣṭra, beautified with its many halls.

5.87.12 Passing through three courtyards of the royal dwelling, Keśava the subduer of enemies approached King Vaicitravīrya.

5.87.13 As the Dāśārha hero approached, the king who sees with wisdom's eye, that lord of men of great renown, rose along with Droṇa and Bhīṣma.

5.87.14 Kṛpa, Somadatta, and the great king Bāhlika — all rose from their seats in honor of Janārdana.

5.87.15 Then, having approached the illustrious king Dhṛtarāṣṭra, the Vārṣṇeya paid homage to Bhīṣma with fitting words.

5.87.16 Having performed among them that proper greeting according to custom, Madhusūdana, the scion of Madhu, met with the kings there according to their respective seniority.

5.87.17 Then Janārdana greeted Droṇa along with his son, and the glorious Bāhlika, and Kṛpa, and Somadatta.

5.87.18 There stood a grand, polished, golden seat of great magnificence; by the command of Dhṛtarāṣṭra, Acyuta sat upon it.

5.87.19 Then the priests of Dhṛtarāṣṭra duly offered Janārdana a cow, the honey-and-curd mixture (madhuparka), and water, as prescribed.

5.87.20 Govinda, having been received as a guest, sat cheerfully and conversationally, making friendly exchanges with all the Kurus, surrounded by them.

5.87.21 Honored and worshipped by Dhṛtarāṣṭra, the greatly renowned subduer of foes then took leave of the king and departed.

5.87.22 Having duly met with the Kurus in the Kuru assembly, Mādhava then went to the pleasant residence of Vidura.

5.87.23 Vidura approached Janārdana and honored the descendant of Dāśārha with all auspicious gifts and every comfort that was at hand.

5.87.24 Then Vidura, the knower of all dharma, having received Govinda as his guest, asked Madhusūdana about the welfare of the sons of Pāṇḍu.

5.87.25 Of the pleased friend Vidura, the foremost in intelligence, ever firm in dharma, free of faults, and wise —

5.87.26 — to him the Dāśārha, who sees all things directly, narrated in full detail everything about the doings of the Pāṇḍavas.

5.88.1 Vaiśaṃpāyana said: Then, in the afternoon, Janārdana went to Vidura and then Govinda, the subduer of foes, went to his father's sister (Kuntī).

5.88.2 She, upon seeing Kṛṣṇa coming with the serene radiance of the sun, took him by the neck and wept aloud, remembering the Pārthas.

5.88.3 Among those men of valor, Pṛthā shed tears upon seeing, after a long time, the Vārṣṇeya Govinda, their companion.

5.88.4 She spoke to Kṛṣṇa, the lord of warriors, seated after being received as a guest, with a face full of choked sobs and dried by grief:

5.88.5 "Those who, from childhood on, were devoted to serving their elders, who were friends to one another, honored by all, and equal in spirit —

5.88.6 — those who deserved to be kings, deprived of their kingdom by treachery and gone to the wilderness, who had subdued anger and elation, who were devoted to the Brāhmaṇas and spoke the truth —

5.88.7 — the Pārthas, abandoning their beloved comforts, left me weeping and went to the forest, tearing my heart out by the root.

5.88.8 How, O Keśava, dear one, did those noble Pāṇḍavas, who did not deserve such a fate, dwell in the great forest teeming with lions, tigers, and elephants?

5.88.9 Those boys, bereft of their father, ever pampered by me — how did they live in the great forest, unable to see their own parents?

5.88.10 The Pāṇḍavas, O Keśava, used to be awakened from childhood by the sounds of conches and kettledrums, by mṛdaṅgas and flutes.

5.88.11 Those who were always awakened at home by the trumpeting of elephants, the neighing of horses, and the rumbling of chariot wheels —

5.88.12 — honored by the twice-born with the blowing of conches and beating of kettledrums mingled with the sound of flutes and vīṇās and the chanting of auspicious recitations —

5.88.13 — honoring the twice-born with garments, jewels, and ornaments, and with the auspicious songs of the great-souled Brāhmaṇas —

5.88.14 — worshipped by those worthy of worship and praised by those who praise, they used to awaken on the upper floors of palaces, sleeping on beds of soft deer-skin.

5.88.15 Those who do not deserve such a fate, upon hearing the howling of wild beasts in the great forest, surely could not fall asleep, O Janārdana.

5.88.16 By the sounds of kettledrums and mṛdaṅgas, by the notes of conches, flutes, and vīṇās, and by the sweet singing of women, O Madhusūdana —

5.88.17 — those who were awakened by bards, māgadhas, and sūtas singing praises, how could they be awakened in the great forest by the cries of wild beasts?

5.88.18 He who is modest, firm in truth, self-controlled, compassionate to all beings, having conquered desire and hatred, follows the path of the righteous —

5.88.19 — the path of Ambarīṣa, Māndhātṛ, Yayāti, Nahuṣa, Bharata, Dilīpa, and Śibi the son of Uśīnara —

5.88.20 — the hard-to-bear yoke of the ancient royal sages he carries, endowed with good character and conduct, knowing dharma, and true to his vows.

5.88.21 He who would be fit to be king of all the three worlds, endowed with every virtue — Ajātaśatru, whose soul is dharma, with the pure lustre of refined gold —

5.88.22 — foremost among all the Kurus in dharma, learning, and conduct, pleasing to behold, long-armed — how does Yudhiṣṭhira fare, O Kṛṣṇa?

5.88.23 He whose vital force equals ten thousand elephants, who has the speed of the wind — Vṛkodara the Pāṇḍava, ever impatient, dear to his brother and ever doing what his brother loves —

5.88.24 — who was the slayer of Kīcaka and his kinsmen, O Madhusūdana, and the heroic slayer of those dominated by wrath — of Hiḍimba and Baka —

5.88.25 — Bhīma, equal to Śakra in valor, equal to Vāyu in speed, equal to Maheśvara in wrath, the foremost of strikers —

5.88.26 — he who, though the scorcher of enemies, having set aside his wrath, strength, and impatience, the self-mastered yet impatient Pāṇḍava, abides by his brother's command —

5.88.27 — that great-souled mass of splendor, flood of strength, of immeasurable might, the fearsome Bhīmasena — O Janārdana, O Vārṣṇeya, tell me about him: how does Vṛkodara fare today?

5.88.28 That middle Pāṇḍava of club-like arms dwells there, O Acyuta. He who is Arjuna — O Kṛṣṇa — though having but two arms, always rivals Arjuna who has the strength of a thousand arms; and even the past, O Keśava.

5.88.29 He who with one stroke shoots five hundred arrows — that Pāṇḍava in archery is the equal of the king Kārtavīrya.

5.88.30 Resembling the sun in splendor, comparable to a great sage in self-restraint, equal to the earth in forbearance, and equal to Mahendra in valor —

5.88.31 — the great, blazing, celebrated sovereignty of the Kurus over all kings was won by whose valor, O Madhusūdana —

5.88.32 — whose terrible strength of arm the Kauravas venerate — he, that Pāṇḍava of true valor, is the foremost of all chariot-warriors.

5.88.33 He who is the refuge of the Pāṇḍavas as Vāsava is of the gods — he is both your brother and friend — how does Dhanaṃjaya fare today?

5.88.34 Compassionate to all beings, restrained by modesty, knowing great weapons, gentle, tender, righteous, and dear to me —

5.88.35 — Sahadeva, the great archer, heroic, glorious in battle, devoted in service to his brothers, O Kṛṣṇa, skilled in dharma and artha, and youthful —

5.88.36 — the brothers of Sahadeva, O Madhusūdana, always honor the conduct of that great-souled one of auspicious conduct.

5.88.37 O Vārṣṇeya, tell me of Sahadeva, that hero who reveres his eldest brother, lord of warriors, devoted in service, my Mādrī's son.

5.88.38 Tender, youthful, heroic, and handsome — that Pāṇḍava is dear to all his brothers, O Kṛṣṇa, the life-breath that roams outside them.

5.88.39 Nakula, the versatile warrior, the great archer, of great strength — is he well, O Kṛṣṇa, that child of mine who was raised in comfort?

5.88.40 O great-armed one, shall I ever see Nakula again — he who is accustomed to ease, undeserving of sorrow, tender, and a great chariot-warrior?

5.88.41 Bereft of Nakula for the time it takes an eye to blink — even now I find no happiness, O hero; see how I merely survive.

5.88.42 Draupadī, most beloved by all my sons, O Janārdana, is of noble lineage, endowed with virtue, and complete in every quality.

5.88.43 That truth-speaking one, choosing the world of her husbands over the world of her sons, abandoned her beloved children and followed the Pāṇḍavas.

5.88.44 Born of great lineage, well-honored with every comfort, mistress of all blessings — how does Draupadī fare, O Acyuta?

5.88.45 Draupadī, attended by five heroic husbands like fires, strikers of blows, great archers — she has become a sharer in suffering.

5.88.46 This is the fourteenth year that I have not seen Draupadī, O subduer of foes — the truth-speaking one worn down by anguish over her sons.

5.88.47 Surely a person does not attain happiness through meritorious deeds, if Draupadī, who has conducted herself thus, does not enjoy imperishable happiness.

5.88.48 Neither Bībhatsu nor Yudhiṣṭhira nor Bhīmasena nor the twins was dear to me when I saw Kṛṣṇā (Draupadī) dragged into the assembly.

5.88.49 Nothing has ever been more painful to me than seeing Draupadī, who had sought shelter with her elders-in-law, who had gone near her fathers-in-law —

5.88.50 — dragged in by that ignoble one who followed anger and greed, while all the Kurus watched her, clad in a single garment, brought into the assembly.

5.88.51 There too were Dhṛtarāṣṭra, the great king Bāhlika, Kṛpa, Somadatta, and likewise the Kurus — all overcome with shame.

5.88.52 In that entire assembly, I honor the Kṣattṛ (Vidura); for one becomes noble by conduct, not by wealth, not by learning.

5.88.53 O Kṛṣṇa, the character of that Kṣattṛ — of great intellect, profound, and great-souled — stands as an ornament pervading all the worlds.

5.88.54 She, both grieving and rejoiced upon seeing Govinda arrived, recounted all the sorrows of every kind she had endured.

5.88.55 "That which was practiced by wicked kings of old, O subduer of foes — the dice game and the hunting of deer — has it brought happiness to these?"

5.88.56 This burns me — that Kṛṣṇā (Draupadī), in the assembly in the presence of the Kurus, was tormented by the sons of Dhṛtarāṣṭra as if it were no harm at all.

5.88.57 The banishment from the city, the exile, O scorcher of foes — I am a dwelling-place of manifold sorrows, O Janārdana; the period of incognito life, and the confinement of the young ones, O Keśava.

5.88.58 No affliction would be too great for me if I were with my sons, O scorcher of enemies — yet I have been deceived by Duryodhana for now fourteen years.

5.88.59 If meritorious deeds bear no fruit, even happiness would not arise from suffering. I never made any distinction between the sons of Dhṛtarāṣṭra and the Pāṇḍavas.

5.88.60 By that truth, O Kṛṣṇa, may I see you, the slayer of enemies, adorned with glory, freed from this battle — together with the Pāṇḍavas. They cannot be defeated, for their innate nature is such.

5.88.61 I would blame only my father, not myself, not Suyodhana — by whom I was given to Kuntibhoja like goods handed over by gamblers.

5.88.62 My grandfather gave me, a little girl playing with a ball in my hands, to Kuntibhoja as a friend gives to a friend — the great-souled one to one like him.

5.88.63 I, thus deceived by my father and by my fathers-in-law, O scorcher of enemies, in extreme grief — O Kṛṣṇa, what is the fruit of my life?

5.88.64 The voice that spoke to me at night at the birth of Savyasācī: 'Your son will conquer the earth and his fame will touch the heavens' —

5.88.65 — 'Having slain the Kurus in the village battle, Dhanaṃjaya, the son of Kuntī, will obtain the kingdom together with his brothers and perform three great sacrifices' —

5.88.66 I do not resent that voice. Homage to dharma, to the Creator, to the great Kṛṣṇa (the dark one); eternally dharma upholds all creatures.

5.88.67 If dharma exists, O Vārṣṇeya, then truth will prevail; and you, O Kṛṣṇa, will also bring all that to fulfillment.

5.88.68 O Mādhava, widowhood does not grieve me, nor the loss of wealth, nor enmity — nothing grieves me as much as being separated from my sons.

5.88.69 I who do not see Dhanaṃjaya, the Gāṇḍīva-bowman, the foremost among all bearers of weapons — what peace can there be for my heart?

5.88.70 This is the fourteenth year that I have not seen Yudhiṣṭhira, O Govinda, nor Dhanaṃjaya, nor the twins, nor that Vṛkodara.

5.88.71 Men perform the śrāddha rite for those whose lives are lost and gone — in truth they are as dead to me, and I am as dead to them, O Janārdana.

5.88.72 Tell the king, the righteous-souled Yudhiṣṭhira, O Mādhava: 'Your dharma diminishes more and more — do not, my son, act in vain.'

5.88.73 Shame on me, O Vāsudeva, that I live dependent on another's support — a life of homelessness is better than a livelihood wretchedly obtained.

5.88.74 Tell Dhanaṃjaya too, and the ever-striving Vṛkodara: the time for which a kṣatriya woman gives birth has now arrived.

5.88.75 If this moment passes you by, your time will slip away — you who are held in high esteem by the world will commit a most cruel act.

5.88.76 If you are tainted by cruelty I would forsake you for all eternity — for when the right moment has arrived, even life itself must be surrendered.

5.88.77 The two sons of Mādrī, ever devoted to the warrior's duty, must also be told: choose the pleasures won by valor even over life itself.

5.88.78 For wealth gained through valor, living by the code of the warrior, ever delights the heart of a man, O Puruṣottama.

5.88.79 Go and tell that best of all weapon-bearers, the heroic Pāṇḍava Arjuna, O mighty-armed one: follow the path of Draupadī.

5.88.80 For Bhīma and Arjuna, fully known to you, enraged like twin destroyers, could bring even the gods to their final end.

5.88.81 This was the insult to both of them — that Kṛṣṇā was dragged into the assembly and Duḥśāsana and Karṇa spoke harsh words to her.

5.88.82 Duryodhana went against the high-minded Bhīmasena before the eyes of the Kuru chiefs — he shall see the fruit of that act.

5.88.83 For Vṛkodara does not calm down once enmity has been taken up — Bhīma's enmity does not cool even after long ages, not until he brings his enemies to their final end, that crusher of foes.

5.88.84 The taking of the kingdom is not my grief, nor the defeat at dice, nor the exile of my sons — those are not the cause of my sorrow.

5.88.85 But that she — tall, dark, clad in a single garment — was dragged into the assembly and heard those harsh words: what could be more painful than that?

5.88.86 Though a virtuous woman of the finest form, ever devoted to the warrior's code, Kṛṣṇā found no protector then, though she had protectors and was a chaste wife.

5.88.87 You are the protector of her and my sons, O Madhusūdana, and Rāma the foremost of the strong, and Pradyumna the great warrior.

5.88.88 I endure such grief even now, O Puruṣottama, while Bhīma the unconquerable lives, and Vijaya the swift.

5.88.89 Then Śauri, the friend of the Pārthas, comforted Pṛthā his father's sister, who was overwhelmed with grief for her sons and weeping.

5.88.90 What woman in all the worlds is like you, O father's sister? Daughter of the king Śūra, who has entered the lineage of Ajamīḍha.

5.88.91 You are of the highest lineage, having passed from one illustrious family to another like a lake flowing into a lake, a sovereign lady, blessed with every auspiciousness, supremely honored by your husband.

5.88.92 Mother of heroes, wife of a hero, endowed with every virtue — one such as you, O greatly wise one, is fit to endure both joy and sorrow.

5.88.93 The Pārthas have conquered sleep and sloth, anger and exultation, hunger and thirst, cold and heat — ever heroic, they delight in well-being.

5.88.94 The Pārthas have abandoned common pleasures and always love the joy of heroes — those of great enterprise and great strength would not be satisfied with little.

5.88.95 The resolute pursue extremes; lovers of common pleasure pursue the middle — the greatest hardships and pleasures far surpassing the human.

5.88.96 The steadfast delight in the extremes, not in the middle — they say that reaching the extreme is bliss, and that the space between extremes is suffering.

5.88.97 The Pāṇḍavas salute you together with Kṛṣṇā, and report themselves well and free from illness.

5.88.98 You will soon see the Pāṇḍavas in full health, with all their purposes achieved, lords of all the world, their enemies slain, and surrounded by prosperity.

5.88.99 Thus comforted, Kuntī, overwhelmed by grief for her sons but restraining the darkness born of the unwise mind, replied to Janārdana.

5.88.100 Whatever may be beneficial for them, O mighty-armed Madhusūdana, whatever you think proper, O Kṛṣṇa — do precisely that.

5.88.101 Without transgressing dharma, without deceit, O scorcher of foes — I know your power, O Kṛṣṇa, and your truth and your lineage.

5.88.102 In steadfastness toward friends, in wisdom and valor alike — you alone are the dharma of our family, you are the truth, you are the great austerity.

5.88.103 You are the protector, you are the great brahman, in you everything is established — as you have said, so it will indeed prove true in you.

5.88.104 Having taken leave of her, and having circumambulated her, Govinda the mighty-armed set out toward the house of Duryodhana.

5.89.1 Vaiśaṃpāyana said: Having taken leave of Pṛthā and circumambulated her, Govinda, Śauri the subduer of enemies, proceeded to the house of Duryodhana.

5.89.2 Endowed with supreme splendor, comparable to the dwelling of Purandara — he passed through its three inner courts unhindered by the gate-keepers.

5.89.3 Then the greatly glorious one ascended the palace that resembled a dense mass of clouds, that rose like a mountain peak, blazing with splendor.

5.89.4 There he saw Dhārtarāṣṭra, the mighty-armed, seated on his throne, surrounded by thousands of kings and the Kurus.

5.89.5 He saw Duḥśāsana, Karṇa, and Śakuni the son of Subala, all seated near Duryodhana.

5.89.6 As the Dāśārha approached, the greatly glorious Dhārtarāṣṭra rose with his ministers, honoring Madhusūdana.

5.89.7 Meeting with Dhārtarāṣṭra and his ministers, Keśava the Vārṣṇeya came together with the kings in their proper order of precedence.

5.89.8 There Acyuta seated himself on a couch made of gold, excellently adorned and spread with various coverings.

5.89.9 Offering him a cow and madhuparka, the Kaurava then presented to Janārdana his house and his kingdom.

5.89.10 There all the Kurus together with the kings attended upon Govinda seated there, resplendent as the clear sun.

5.89.11 Then king Duryodhana invited the Vārṣṇeya, the foremost of the victorious, to dine — but Keśava did not accept with delight.

5.89.12 Then Duryodhana spoke to Kṛṣṇa in the royal assembly, the Kaurava addressing Karṇa first with soft and then with crafty words.

5.89.13 Why have you not accepted, O Janārdana, the food and drink, the robes and beds that have been brought for your sake?

5.89.14 You give your help to both sides, you are devoted to the good of both — you are also a relative and a beloved one of Dhṛtarāṣṭra, O Mādhava.

5.89.15 For you, O Govinda, know dharma and artha truly in every respect — I wish to hear the reason, O bearer of discus and mace.

5.89.16 Thus addressed, Govinda the great-souled replied, his voice like the roar of surging clouds, raising his broad arm at the right moment.

5.89.17 The lotus-eyed one spoke to the king a supremely reasoned speech — unhurried, uninterrupted, unrejected, unconfused.

5.89.18 Envoys eat and receive honor when their mission is accomplished — when my mission is accomplished, you with your ministers shall honor me then, O Bhārata.

5.89.19 Thus spoken to, Dhārtarāṣṭra replied to Janārdana: It is not right for you to behave toward us in this unseemly manner.

5.89.20 Whether your purpose is accomplished or not, we endeavor to honor you, O Madhusūdana, O Govinda — and we cannot refrain from it.

5.89.21 Nor do we know the reason, O Madhusūdana, why you, O Puruṣottama, do not accept the honor done to you by us with joy.

5.89.22 We have no enmity with you, O Govinda, nor any quarrel — you yourself, upon reflection, ought not to say such a thing.

5.89.23 Thus addressed, Janārdana replied to Dhārtarāṣṭra, the Dāśārha glancing at him and his ministers with something like a smile.

5.89.24 I would never abandon dharma out of desire, out of passion, out of hatred, for the sake of gain, on account of argument, or out of greed — never in any way.

5.89.25 Food is eaten in joy or in distress — but you are not joyful toward us, O king, nor are we in distress.

5.89.26 Without cause, O king, you have hated the Pāṇḍavas from birth — brothers who follow after you with affection, endowed with every virtue.

5.89.27 And such causeless hatred of the Pārthas is not fitting — the Pāṇḍavas are established in dharma; who could rightfully say anything against them?

5.89.28 Whoever hates them hates me; whoever follows them follows me — know that I am one in soul with the Pāṇḍavas who walk in dharma.

5.89.29 One who, following desire and anger, out of delusion seeks to injure, and who hates the virtuous — they call him the vilest of men.

5.89.30 One who, out of delusion and greed, looks upon his kinsmen who possess noble qualities with ill will — he who has not conquered himself and not conquered his anger does not long hold on to prosperity.

5.89.31 But one who treats those endowed with virtue, even those not dear to his heart, with affection and makes them his own — he long abides in glory.

5.89.32 All this food, offered with wicked intent, is not to be eaten — only at Kṣattā's alone should one eat, so my mind is resolved.

5.89.33 Having spoken thus, the mighty-armed one departed from the splendid dwelling of Dhārtarāṣṭra, leaving the impassioned Duryodhana behind.

5.89.34 And having departed, Vāsudeva the mighty-armed, the great-souled one, proceeded to lodge at the house of the great-souled Vidura.

5.89.35 Droṇa, Kṛpa, Bhīṣma, Bāhlika, and the Kurus came to him, the mighty-armed one, as he stood in Vidura's house.

5.89.36 The Kurus, having approached, said to Madhusūdana there: We present to you, O Vārṣṇeya, our houses along with their jewels.

5.89.37 Madhusūdana, of great splendor, said to the Kauravas: You may all depart — all honor has been done to me.

5.89.38 When the Kurus had departed, Kṣattā then diligently honored the invincible Dāśārha with all desired objects.

5.89.39 Then Kṣattā offered many pure and excellent foods and drinks to the great-souled Keśava.

5.89.40 Having first satisfied the brahmins with those, Kṛṣṇa Madhusūdana also gave the finest of riches to those who knew the Vedas.

5.89.41 Then, together with his followers like Vāsava with the Maruts, he partook of Vidura's food — pure and excellent.

5.90.1 Vaiśaṃpāyana said: When he had eaten and was at ease, Vidura said to him in the night: This coming of Keśava is not a well-considered undertaking of yours.

5.90.2 He transgresses artha and dharma, he is deluded and passionate, O Janārdana — he is a destroyer of honor and craver of honor, and he transgresses the counsel of elders.

5.90.3 He transgresses the dharmaśāstras, he is dull and evil-souled, obstinate and unyielding — Dhārtarāṣṭra is wicked and incapable of being led toward what is good, O Janārdana.

5.90.4 He is enslaved to desire, fancies himself wise, a betrayer of friends, suspicious of everyone, a man of no action, ungrateful, one who has abandoned dharma and is fond of falsehood.

5.90.5 Possessed of these and many other faults, even if spoken to by you about what is better, he will not accept it out of arrogance.

5.90.6 Seeing the assembled army of kings, O Madhusūdana, the foolish and undiscerning one considers his purpose already accomplished.

5.90.7 It is the firm conviction of that evil-minded son of Dhṛtarāṣṭra that Karṇa alone is capable of conquering the enemy — he will not resort to peace.

5.90.8 He places great reliance on Bhīṣma, Droṇa, Kṛpa, Karṇa, the son of Droṇa, and Jayadratha; his mind is not inclined toward peace.

5.90.9 O Janārdana, it is the settled conviction of the sons of Dhṛtarāṣṭra, along with Karṇa, that the Pāṇḍavas are incapable of standing before Bhīṣma, Droṇa, and Kṛpa.

5.90.10 And the understanding of all the sons of Dhṛtarāṣṭra, O Keśava, regarding you who strive for peace and desire fraternal harmony —

5.90.11 — is that 'We need not return to the Pāṇḍavas what is rightfully theirs.' To them your words will be fruitless.

5.90.12 Where a word well spoken and a word ill spoken are treated alike, O Madhusūdana, a wise man should not speak there — like a singer performing before the deaf.

5.90.13 O Mādhava, you would not do right in speaking among those who are ignorant, foolish, and devoid of restraint — like a brahmin addressing outcastes.

5.90.14 This one, resting on his strength and being foolish, will not follow your words; whatever you say to him will turn out to be fruitless.

5.90.15 O Kṛṣṇa, I do not like your entering in the midst of all those assembled there, whose minds are wicked.

5.90.16 O Kṛṣṇa, I do not like your speaking contrary words in the midst of those many evil-minded, ill-mannered, and wicked-hearted ones.

5.90.17 Arrogant because he has not attended upon his elders, intoxicated by prosperity, proud of his youth, and full of impatience — he will not accept what is good from you.

5.90.18 Even if you speak of his strength as strong, O Mādhava, his great suspicion of you will prevent him from heeding your words.

5.90.19 'This cannot be taken from us today in battle even by Indra together with the immortals' — thus are all the sons of Dhṛtarāṣṭra resolved, O Janārdana.

5.90.20 Since they are thus disposed, being led by desire and anger, even your capable speech will prove incapable among them.

5.90.21 Standing in the midst of his elephant divisions, of his forces equipped with chariots and horses, the fool Duryodhana — devoid of real ire — thinks: 'All this earth has been conquered by me.'

5.90.22 The son of Dhṛtarāṣṭra hopes for sovereign rule of the earth without a rival; in him peace alone is not to be found — he considers what he seeks as already bound and delivered.

5.90.23 This earth, ripened by time, is ready to be overturned; all warriors of the earth, eager to fight for Duryodhana's sake against the Pāṇḍavas, have gathered, and kings along with their protectors.

5.90.24 All these kings who formerly had enmity with you, O Kṛṣṇa, and who had their essence taken away by you — out of dread of you they have joined the sons of Dhṛtarāṣṭra; those heroes are firmly united together with Karṇa.

5.90.25 All those warriors, who have abandoned themselves along with Duryodhana and are set loose to fight the Pāṇḍavas — O hero of the Dāśārha clan, it is not my wish that you enter into their midst.

5.90.26 How could you, O crusher of enemies, go into the middle of those many enemies of wicked minds who are assembled there?

5.90.27 O great-armed one, you are difficult to overcome in every way even by the gods — I know your power, your valor, and your intelligence, O slayer of enemies.

5.90.28 The affection I have for the Pāṇḍavas is even greater for you, O Mādhava; it is out of love, high regard, and friendship that I speak thus.

5.91.1 The Blessed Lord said: As a man of great wisdom would speak, as a discerning man would speak, as a friend like yourself should address a friend like me —

5.91.2 — so indeed, as befits you, words endowed with righteousness and purpose, truthful — thus have you addressed me, like a father or mother.

5.91.3 It is true, fitting, and appropriate — just as you have told me. Now listen attentively, O Vidura, to the reason for my coming; be attentive.

5.91.4 O Kṣattā, knowing all of this — the wickedness of the son of Dhṛtarāṣṭra and the hostility of the Kṣatriyas — I have come today to the Kauravas.

5.91.5 One who could free the entire earth, with its horses, chariots, and elephants, from the noose of death would attain the highest merit.

5.91.6 A person who strives to the best of his ability for a righteous deed, even if he fails to accomplish it, still attains that merit — of this I have no doubt.

5.91.7 One who contemplates evil in the mind but does not delight in carrying it out by deed does not reap its fruit — thus do those who know righteousness understand.

5.91.8 So I shall strive, O Kṣattā, without guile, to bring about peace for the Kurus and the Sṛñjayas who will perish in battle.

5.91.9 This terrible calamity has arisen among the Kurus themselves, created by Karṇa and Duryodhana — all others simply follow in their wake.

5.91.10 One who does not approach a friend being afflicted by calamities to pacify him according to his ability — the wise know such a person to be cruel.

5.91.11 One who restrains a friend from improper action up to the point of seizing him by the hair, having made effort to the best of his ability, is not reproachable by anyone.

5.91.12 That capable, auspicious word, endowed with righteousness and purpose and beneficial — the son of Dhṛtarāṣṭra along with his ministers ought to receive it.

5.91.13 For what is beneficial to the sons of Dhṛtarāṣṭra, to the Pāṇḍavas, and likewise to the Kṣatriyas of the earth — for that I shall strive without guile.

5.91.14 Even if Duryodhana suspects me while I am striving for his benefit, still my heart will have joy and I shall be free of obligation.

5.91.15 For when kinsmen are divided among themselves, a friend who does not step forward with every effort to act as mediator — the wise do not consider that to be a true friend.

5.91.16 Let not those ignorant of righteousness, those foolish, those who are no friends say of me: 'Kṛṣṇa, though capable, did not restrain the Kurus and Pāṇḍavas when they were in fury.'

5.91.17 Rather, let it be said that I came serving the interests of both sides, and having made effort there, I may depart free of blame among men.

5.91.18 For if the foolish one, having heard my word that is endowed with righteousness and purpose and free from harm, does not accept it — he will come under the power of fate.

5.91.19 Without abandoning the cause of the Pāṇḍavas, if I were to bring about peace for the Kurus as is proper, my conduct would be meritorious and of great purpose, and the Kurus would be freed from the noose of death.

5.91.20 May the sons of Dhṛtarāṣṭra heed my speech — poetic, delighting in righteousness, meaningful, harmless, and capable — and may the Kurus honor me who has come to them.

5.91.21 And all the kings assembled together are not sufficient to stand before me when I am angered — just as other animals cannot stand before a lion.

5.91.22 Vaiśaṃpāyana said: Having thus spoken these words, the bull among the Vṛṣṇis, who was the source of joy for the Yadus, lay down on a pleasant soft bed.

5.92.1 Vaiśaṃpāyana said: While those two wise ones were thus conversing, that auspicious night filled with stars passed away.

5.92.2 Various words of that great-souled Vidura — connected with righteousness, purpose, and desire, with varied and wondrous meanings and syllables — were heard.

5.92.3 With tales befitting each theme, that night passed away for Kṛṣṇa of boundless splendor as if he desired no sleep.

5.92.4 Then many bards and panegyrists endowed with melodious voices awakened Keśava with the sounds of conches and kettledrums.

5.92.5 Then, having risen, Janārdana, that scion of the Dāśārha line, the bull among all the Sātvatas, performed all the necessary morning duties.

5.92.6 Having completed his water rites and silent prayers, having offered oblations into the fire, and having adorned himself, Mādhava then stood in reverence before the rising sun.

5.92.7 Then Duryodhana and Śakuni, son of Subala, approached Kṛṣṇa, the unconquered scion of the Dāśārha clan, as he stood at his twilight prayers.

5.92.8 They informed Kṛṣṇa that Dhṛtarāṣṭra had gone to the assembly hall, along with the Kurus headed by Bhīṣma, all the kings, and all the ruling lords.

5.92.9 'They desire your presence, O Govinda, as the immortals desire Śakra in heaven.' Govinda greeted them both with supremely gentle and conciliatory words.

5.92.10 Then, when the sun had risen clear, Janārdana, that scorcher of enemies, gave to the brahmins gold, garments, cows, and horses.

5.92.11 Then his charioteer approached the unconquered scion of the Dāśārha line as he stood there having distributed the jewels, and paid his respects.

5.92.12 Knowing him to have arrived, the great-minded one called for his divine chariot — roaring like great clouds and thunderstorms, adorned with every kind of jewel.

5.92.13 Janārdana circumambulated the sacred fire and the brahmins, donned the Kaustubha gem, and blazed with supreme glory.

5.92.14 Surrounded by the Kurus and guarded by the Vṛṣṇis, Kṛṣṇa, the son of Śūra, delight of all the Yādavas, mounted his chariot.

5.92.15 Vidura, knower of all righteousness, best among all breathing beings, foremost among all upholders of virtue, also mounted alongside the scion of the Dāśārha line.

5.92.16 Then Duryodhana and Śakuni, son of Subala, followed behind that scorcher of foes in a second chariot.

5.92.17 Sātyaki, Kṛtavarmā, and the great chariot-warriors of the Vṛṣṇis followed behind Kṛṣṇa with chariots, horses, and elephants.

5.92.18 Their chariots, adorned with gold trappings and yoked to the finest steeds, gleamed beautifully as they went, resounding and magnificent.

5.92.19 With the dust swept and sprinkled down, the wise Kṛṣṇa, blazing with glory, proceeded along the great highway in the manner proper to royal sages, befitting the time.

5.92.20 As the scion of the Dāśārha line set forth, single-drumhead kettledrums were sounded, conches were blown, and various other instruments were played there.

5.92.21 The foremost heroes of all the world — young men of lion-like gait, scorchers of foes — proceeded surrounding the chariot of the son of Śūra.

5.92.22 Then others, many thousands of them, wearing varied and wondrous garments and bearing swords, lances, and weapons, marched ahead of Kṛṣṇa.

5.92.23 More than a hundred elephants and thousands of the finest horses followed behind that hero, the unconquered scion of the Dāśārha line, as he advanced.

5.92.24 The city of the Kurus was crowded with people — elders, children, and women together — who had come into the streets wishing to see Janārdana, that subduer of enemies, as he passed.

5.92.25 The houses too were crowded with women who had taken their places at the terraces and balconies — as if swaying under their weight.

5.92.26 Being honored by the Kurus, listening to various conversations, responding to each as was fitting, and gazing about, he proceeded slowly.

5.92.27 Then, upon reaching the assembly hall, the followers of Keśava filled all the directions with the sounds of conches and flutes.

5.92.28 Then that entire assembly of kings of boundless splendor trembled with joy in anticipation of Kṛṣṇa's arrival.

5.92.29 Then, as Kṛṣṇa drew near, the lords of men rejoiced, hearing the sound of his chariot which was like the roar of a storm cloud.

5.92.30 Having reached the door of the assembly hall, the bull among all the Sātvatas, the son of Śūra, descended from his chariot which was like the peak of Mount Kailāsa.

5.92.31 He then entered that assembly hall which resembled a mountain and a cloud, blazing as if with energy, resembling the palace of great Indra.

5.92.32 Taking Vidura and Sātyaki by the hand, O king, the greatly renowned one — like the sun outshining other luminaries — overwhelmed the Kurus with his radiance.

5.92.33 Both Karṇa and Duryodhana were in front of Vāsudeva, while the Vṛṣṇis and Kṛtavarmā were behind Kṛṣṇa.

5.92.34 Then Bhīṣma, Droṇa, and the others, with Dhṛtarāṣṭra at their head, all rose from their seats, honoring Janārdana.

5.92.35 When the scion of Dāśārha drew near, the great-minded one whose eyes are wisdom, together with Bhīṣma and Droṇa, the greatly renowned one rose to his feet.

5.92.36 When the great king Dhṛtarāṣṭra, lord of men, rose, those thousands of kings rose on all sides.

5.92.37 A seat auspicious on all sides, adorned with gold, had been prepared there for Kṛṣṇa by Dhṛtarāṣṭra's command.

5.92.38 Smiling, the Mādhava, righteous of soul, addressed the king, Bhīṣma and Droṇa, and the other kings each according to his seniority.

5.92.39 There all the kings, the lords of earth, and the Kurus honored Keśava, Janārdana, who had arrived properly in the assembly.

5.92.40 Standing there in the midst of the kings, that scorcher of foes, the scion of Dāśārha, conqueror of enemy cities, saw sages stationed in the sky.

5.92.41 Then, having looked toward those sages headed by Nārada, the scion of Dāśārha addressed Bhīṣma, son of Śaṃtanu, quietly.

5.92.42 "The sages have come to witness this assembly of kings, O lord. Let them be invited in and honored greatly with seats and with due respect."

5.92.43 "While these have not yet been seated, it is not fitting for anyone to remain seated. Let worship be offered at once to these sages of purified souls."

5.92.44 Śaṃtanu's son, seeing the sages standing at the door of the assembly, hastened and urged his attendants, saying "Bring seats!"

5.92.45 Then polished seats, great and wide, adorned with gems and gold, were brought from here and there.

5.92.46 When they had been seated there and had received their respectful offerings, O Bhārata, Kṛṣṇa took his seat, and the kings took their seats each in his proper place.

5.92.47 Duḥśāsana gave an excellent seat to Sātyaki; Viviṃśati gave a golden stool to Kṛtavarman.

5.92.48 Not far from Kṛṣṇa, Karṇa and Duryodhana, both great-souled and wrathful, sat together on one seat.

5.92.49 Śakuni, king of Gāndhāra, guarded by the Gāndhāras, sat on his seat together with his son, O lord of men.

5.92.50 Vidura, the great-minded one, took his seat on a jeweled stool spread with a white antelope skin, touching the seat of the Saura.

5.92.51 Beholding the scion of Dāśārha after a long time, all the kings, all the lords of earth, were not satiated in gazing at Janārdana, as if looking upon nectar.

5.92.52 Janārdana, resembling the blossom of the flax flower and clad in yellow garments, shone in the midst of the assembly like a jewel set in gold.

5.92.53 Then all fell silent, their minds fixed on Govinda; there no man anywhere spoke a single word.

5.93.1 Vaiśaṃpāyana said: When all those kings had been seated and fallen silent, Kṛṣṇa of fine teeth, whose voice is like a kettledrum, began to speak.

5.93.2 Like a rain-cloud at summer's end, making the entire assembly hear his words, the Mādhava, looking toward Dhṛtarāṣṭra, spoke.

5.93.3 "I have come here to attempt, without great effort, that there might be peace between the Kurus and the Pāṇḍavas, O Bhārata."

5.93.4 "O king, there is no other word to speak for your ultimate good — for everything that ought to be known is already known to you, O subduer of foes."

5.93.5 "This lineage stands today as foremost among all kings, O lord of earth — endowed with learning and good conduct, complete in all virtues."

5.93.6 "Compassion, fellow-feeling, tender-heartedness, harmlessness, straightforwardness, forbearance, truth — these are pre-eminent among the Kurus, O Bhārata."

5.93.7 "In so great a family endowed with such qualities, O king, what is unseemly and improper is not fitting here — most especially on your account."

5.93.8 "For you are the foremost restrainer of the Kurus, O best of Kurus — of those who go astray in external and internal matters, dear king."

5.93.9 "Those sons of yours, O Kauravya, headed by Duryodhana, having cast dharma and artha behind them, conduct themselves cruelly."

5.93.10 "Ill-mannered, having abandoned all limits, their minds stolen by greed — toward their own foremost kinsmen — this you know, O bull of the Bhāratas."

5.93.11 "This most terrible calamity that has arisen among the Kurus themselves — if ignored, O Kauravya, will destroy the earth."

5.93.12 "And this can be pacified, if you are willing, O Bhārata — for in my view the peace here is not difficult, O bull of the Bhāratas."

5.93.13 "Peace depends on you, O king, and on me, O lord of men. You restrain your sons, O Kauravya, and I shall restrain the others."

5.93.14 "For your command, O king of kings, must be carried out by your sons and kinsmen together; even the powerful ones among them would benefit from abiding by your rule."

5.93.15 "And what is beneficial to you, O king, is equally beneficial to the Pāṇḍavas — who strive for peace and who await my guidance."

5.93.16 "Seeing yourself as whole and undivided, make your arrangements, O lord of men — let the Bharatas be united and they shall be yours alone, O lord of the people."

5.93.17 "Abide in dharma and artha, O king, protected by the Pāṇḍavas — for beings of such stature cannot be overcome even with effort, O lord of men."

5.93.18 "Indeed, even Indra together with the gods could not overcome you protected by those great-souled Pāṇḍavas — how much less mere kings?"

5.93.19 "Where Bhīṣma and Droṇa and Kṛpa, Karṇa and Viviṃśati, Aśvatthāmā and Vikarṇa, Somadatta and Bāhlika —"

5.93.20 "— and Saindhava, and the king of Kaliṅga, and Sudakṣiṇa of Kāmboja, and Yudhiṣṭhira, Bhīmasena, Savyasācī, and the twins as well —"

5.93.21 "— and the greatly resplendent Sātyaki and Yuyutsu the great chariot-warrior — what perverse soul would fight against them, O bull of the Bhāratas?"

5.93.22 "Lordship over the world and invincibility before enemies — this you shall again attain, O slayer of foes, united with the Kurus and Pāṇḍavas."

5.93.23 "With you as their lord, O protector of the earth, kings who are your equals and those even greater will make alliance with you, O scorcher of foes."

5.93.24 "So you, guarded on all sides by sons and grandsons, by brothers and fathers, and by friends, shall be able to live in happiness."

5.93.25 "With these Pāṇḍavas placed before you and honored as before, you shall enjoy the entire earth without remainder, O protector of the earth."

5.93.26 "For united with all these Pāṇḍavas and your own men, O Bhārata, you shall conquer other enemies — this is your complete self-interest."

5.93.27 "And you shall enjoy the earth won by those very ones, O scorcher of foes, if you come to terms with them, together with your sons and ministers, O lord of men."

5.93.28 "In battle, O great king, a very great destruction is seen; and with destruction on both sides, O king, what dharma do you perceive?"

5.93.29 "Whatever happiness you would find, O king, from the Pāṇḍavas being slain in battle, or from your own mighty sons being slain — tell me that, O bull of the Bhāratas."

5.93.30 "For all are heroes and trained in weapons, all longing for battle — the Pāṇḍavas and your own men. Protect them from this great peril."

5.93.31 "May we not see all the Kurus and the Pāṇḍavas destroyed in battle, the heroes on both sides slain from their chariots by chariot-warriors."

5.93.32 "For the kings assembled on the earth, O best of kings, having fallen under the sway of wrath, would destroy these people."

5.93.33 "Save this world, O king, let these people not perish — if you return to your true nature, a remnant shall survive, O joy of the Kurus."

5.93.34 "Pure, generous, modest, noble, born of auspicious lineage, mutually allied as counselors — protect them, O king, from this great danger."

5.93.35 "May these lords of the earth meet one another auspiciously, eat and drink together, and return home each to his own house."

5.93.36 "Clad in fine garments and wearing garlands, having been properly honored, O bull of the Bhāratas, and with wrath and enmities set aside, O scorcher of foes."

5.93.37 "Whatever affection was in your heart toward the Pāṇḍavas before this wasting of life's span arrived — let that same be yours now and always, O bull of the Bhāratas."

5.93.38 "They were children deprived of their father and were raised by you yourself — protect them as is right and just, as your own sons, O bull of the Bhāratas."

5.93.39 "For they are to be protected by you especially in times of adversity — let not your dharma and likewise your artha perish, O bull of the Bhāratas."

5.93.40 "The Pāṇḍavas say this to you, O king, paying homage and seeking to propitiate you: 'Under your command we have endured suffering together with our followers.'"

5.93.41 "'These twelve years have been spent by us in the forest; and the thirteenth year — a full year unrecognized among people.'"

5.93.42 "'Being resolved that you would stand by the agreement as a father, we did not abandon the covenant, dear father — and the brahmanas know this of us.'"

5.93.43 "'Stand by that covenant with us who have stood by it, O bull of the Bhāratas; though we have ever been afflicted, O king, may we obtain our share of the royal domain.'"

5.93.44 "'You, who are engaged rightly in dharma and artha, ought to protect us properly; looking to your greatness, we have endured many afflictions.'"

5.93.45 "'May you act toward us as a mother and father; greater than a teacher's conduct is that of a disciple, O Bhārata.'"

5.93.46 "'For we who have taken to a wrong path are to be set right by a father — establish us in the right paths; abide yourself, O king, in your own way.'"

5.93.47 "And your sons say regarding this assembly, O bull of the Bhāratas: 'Among those seated in the assembly who know dharma, what is unseemly and improper is not fitting here.'"

5.93.48 "Where dharma is slain by adharma, and where truth is slain by falsehood, while those present look on — those members of the assembly are themselves slain."

5.93.49 "Where dharma, wounded by adharma, enters an assembly, and they do not remove its dart — the members of that assembly are themselves wounded; dharma roots them out as a river uproots trees growing on its bank."

5.93.50 "Those who, perceiving dharma, sit silent in contemplation — they speak the truth and dharma and what is right, O bull of the Bhāratas."

5.93.51 "What else can be said to you, O lord of men, besides 'give'? Let the lords of earth who are seated in this assembly speak — I speak truly, having fully weighed dharma and artha."

5.93.52 "Free these kshatriyas from the noose of death, O bull among kshatriyas; be pacified, O foremost of the Bhāratas — do not follow the path of anger."

5.93.53 "Having given to the Pāṇḍavas their paternal share as is fitting, then enjoy the pleasures with your sons, your purpose accomplished, O scorcher of foes."

5.93.54 "You know Ajātaśatru — ever established in the dharma of the good; and the conduct that he shows toward you and your sons, O lord of men."

5.93.55 "Though he was burned and expelled, he again took refuge in you; he was banished from Indraprastha by you yourself with your sons."

5.93.56 "He, dwelling there, having brought all the kings under his sway, made them look to you as their head, O king, and did not transgress against you."

5.93.57 "Against him who was conducting himself thus, the son of Subala, wishing to seize his kingdoms and wealth and grain, deployed the supreme stratagem of deceit."

5.93.58 "He, having reached that condition, seeing Draupadī brought into the assembly, Yudhiṣṭhira of immeasurable soul, true to the dharma of the kshatriya, did not waver."

5.93.59 "I desire the good of both you and them, O Bhārata — in dharma, in artha, and in happiness. Let the people not be destroyed, O king."

5.93.60 "Your sons, who consider what is harmful to be beneficial and what is beneficial to themselves to be harmful, who have gone too far into greed — restrain them, O lord of men."

5.93.61 "The Pārthas stand ready to serve you; those subduer of foes stand ready to fight. Whatever is most beneficial to you, O king — abide in that, O scorcher of foes."

5.93.62 All the kings honored that speech with their hearts; no one there stepped forward to utter a word in reply.

5.94.1 Vaiśaṃpāyana said: When that speech had been delivered by the great-souled Keśava, all the members of the assembly sat still, their body hair bristling with awe.

5.94.2 "Who indeed among men would dare to speak in answer to this?" — so all the kings reflected in their minds.

5.94.3 And while all those kings sat thus in silence, the son of Jamadagni spoke these words in the assembly of the Kurus.

5.94.4 "Hear this one parable, O king — it is true, so receive it without doubt; having heard it, adopt the better course, if you consider it sound."

5.94.5 "There was in former times a king named Dambhodbhava, sovereign of the whole earth; he enjoyed dominion over all the land entire — so we have heard."

5.94.6 "That mighty warrior, rising each morning at the end of night, would sit and question the Brāhmaṇas and Kṣatriyas alike."

5.94.7 "'Is there anyone superior to me, or even my equal in battle — whether a Śūdra, a Vaiśya, a Kṣatriya, or even a Brāhmaṇa bearing arms?'"

5.94.8 "Saying this, that king roamed across the earth, intoxicated with great pride, giving no thought to anyone else."

5.94.9 "Brāhmaṇas who were wise and fearless on all sides repeatedly tried to restrain that king as he boasted again and again."

5.94.10 "Though restrained, he kept asking the twice-born more than once, arrogant and intoxicated by his prosperity; and then the Brāhmaṇas spoke to him thus."

5.94.11 "Those ascetics, great-souled and endowed with the vows of the Vedas, the twice-born, blazing with anger at the king who kept boasting —"

5.94.12 "'There are two lion-like men whose friendship spans many births; to them, O king, you shall never be equal — not ever.'"

5.94.13 "So spoken to, the king again asked those twice-born: 'Where are those two heroes? Where were they born? What are their deeds? Who are they?'"

5.94.14 "The Brāhmaṇas said: 'Nara and Nārāyaṇa — they are ascetics, so we have heard; they have descended into the world of men. Go and fight with them, O king.'"

5.94.15 "'It is said that those two great-souled ones, both Nara and Nārāyaṇa, are practicing dreadful and indescribable austerities on Mount Gandhamādana.'"

5.94.16 Rāma said: "That king, unable to bear this, mustered a great army with its six divisions and marched to where those two unconquered ones dwelt."

5.94.17 "Reaching that rugged and terrible mountain Gandhamādana, he followed in search of those two unconquered ascetics."

5.94.18 "Seeing those two foremost of men, emaciated by hunger and thirst, their veins prominent, worn thin by cold wind and sun, he approached, greeted them, and inquired after their well-being."

5.94.19 "Honouring him with roots, fruits, a seat, and water, the two invited the king, asking: 'What is to be done? What service may we render?'"

5.94.20 "Dambhodbhava said: 'I have conquered the earth with my own arms and slain all my enemies; I have come to this mountain seeking battle with you two. Grant me this hospitality — it is what I have long desired.'"

5.94.21 "Nara and Nārāyaṇa said: 'This hermitage is free of anger and greed, O best of kings; in this hermitage there is no room for battle, no room for weapons, no room for falsehood. Seek battle elsewhere — there are many Kṣatriyas on earth.'"

5.94.22 "Rāma said: Though spoken to thus, and though forgiven and soothed again and again, O Bhārata, Dambhodbhava, intent on battle, challenged the two ascetics once more."

5.94.23 "Then Nara, taking up a handful of grass-stalks, O Kaurava, said: 'Come then and fight, O Kṣatriya who craves battle!'"

5.94.24 "'Take up all your weapons and array your army; I shall rid you of your faith in battle from this day forward.'"

5.94.25 "Dambhodbhava said: 'If you think this weapon fit to use against us, O ascetic, I will fight with even this; I have come here for battle.'"

5.94.26 "Rāma said: Having spoken thus, Dambhodbhava, wishing to slay the ascetic, showered arrows from every side upon him together with his army."

5.94.27 "As he let fly those dreadful arrows that could pierce an enemy's body, the sage made them of no account and warded them off with his grass-stalks."

5.94.28 "Then the unconquered one released against him a dreadful grass-stalk weapon, a weapon beyond all counter-measure — and it seemed like a wonder."

5.94.29 "That sage, striking at vital points by his power of illusion, pierced their eyes, their ears, and their nostrils with his grass-stalks."

5.94.30 "Seeing the sky turned white and filled with grass-stalks, the king fell at Nara's feet and cried: 'Let me be spared!'"

5.94.31 "Nara said to him: 'O king, one who seeks refuge must be granted refuge. Be devoted to the Brāhmaṇas and righteous in spirit; and do not ever act in this way again.'"

5.94.32 "'And do not, seized by arrogance, ever despise anyone, whether lesser or greater — that, O king, is your supreme good.'"

5.94.33 "'Possessed of discernment, free from greed, without ego, self-controlled, tamed, patient, gentle, and peaceful — thus protect your subjects, O king.'"

5.94.34 "'You are dismissed — go in peace, and do not act in this manner again. Pay heed to the well-being of the Brāhmaṇas, as we earnestly command you.'"

5.94.35 "Then the king, having bowed at the feet of those two great-souled ones, returned to his own city, and he earnestly cultivated righteousness."

5.94.36 "That deed which Nara performed in former times was also very great; and by virtue of his many qualities, Nārāyaṇa became the most excellent of all."

5.94.37 "Therefore, before weapons are fitted to the bow Gāṇḍīva, that best of bows, go to Dhanañjaya, O king, laying aside your pride."

5.94.38 "The kakudika, the shuka, the naka, the eye-terrorizer — the santana, the nartana the dreadful, and the asyamodaka — these are eight."

5.94.39 "Struck by these, all men go to their death; they writhe about maddened, their consciousness and wits destroyed."

5.94.40 "Men struck by them fall asleep, leap about, vomit, discharge urine continually, weep, and laugh uncontrollably."

5.94.41 "The virtues of Pārtha are beyond counting, and Janārdana surpasses even him. You yourself know Dhanañjaya, the son of Kuntī, better than I."

5.94.42 "Know, O great king, that those two — Nara and Nārāyaṇa — are none other than Arjuna and Keśava, those two foremost heroes, those two bulls among men."

5.94.43 "If you know this to be true and do not greatly distrust me, then, taking recourse to a noble resolve, make peace with the Pāṇḍavas, O Bhārata."

5.94.44 "Or if you consider it best that there be no breach between us, then, O best of the Bhāratas, make peace and do not set your mind on war."

5.94.45 "Your family, O best of the Kurus, is highly esteemed on earth — let it remain so. May you fare well; consider your own true interest."

5.95.1 Vaiśaṃpāyana said: Having heard the words of Jamadagni's son, the venerable sage Kaṇva also spoke these words to Duryodhana in the assembly of the Kurus.

5.95.2 "Brahmā, the grandfather of the worlds, is imperishable and immutable; and likewise those two lordly sages Nara and Nārāyaṇa are the same."

5.95.3 "Among all the Ādityas, Viṣṇu alone is eternal, unconquerable, immutable, everlasting, the lord and sovereign."

5.95.4 "Others die when their occasion comes — the moon and sun, the earth and water, wind and fire and space, the planets, and the multitudes of stars."

5.95.5 "At the dissolution of the universe they all perish, abandoning the three worlds forever, and they are created again and again."

5.95.6 "Others die in but a moment — humans, beasts and birds, and those born in animal wombs, and whatever other creatures are known to roam the world of living beings."

5.95.7 "Kings for the most part, after enjoying prosperity, go to their death at the end of their allotted life, to reap the fruits of their good and evil deeds."

5.95.8 "You, sir, should make peace with the son of Dharma here and now; let the Pāṇḍavas and the Kurus together protect the earth."

5.95.9 "Do not think only 'I am strong,' O Suyodhana; the powerful are measured against the powerful, O bull among men."

5.95.10 "Strength is not strength in the midst of the strong, O Kaurava; all those Pāṇḍavas are strong, their valor equal to that of the gods."

5.95.11 "In this connection they also cite this ancient tale — of Mātali, who wished to give away his daughter and was searching for a bridegroom."

5.95.12 "Mātali was the name of the charioteer of the king of the three worlds; he had a single daughter in his family, renowned throughout the world for her beauty."

5.95.13 "She was famed by the name Guṇakeśī, divine in her form, surpassing all other women in beauty and in bodily grace."

5.95.14 "When Mātali and his wife perceived that the time for her marriage had come, O king, he fell into deep reflection, pondering with full attention."

5.95.15 "'How lamentable it is indeed that a daughter is born into the family of men who are of lofty character, exalted station, fame, and abundant virtue."

5.95.16 "'A noble daughter puts three families in jeopardy — her mother's family, her father's family, and the family into which she is given.'"

5.95.17 "'I have searched through both the world of gods and the world of men with the eye of my mind alone, and yet no bridegroom pleases me.'"

5.95.18 "'Neither the gods, nor the sons of Diti, nor the Gandharvas, nor humans — not these, nor the many sages — did any please me as a worthy match.'"

5.95.19 "Then, having consulted at night with his wife Sudharmā, Mātali resolved to journey to the realm of the Nāgas."

5.95.20 "'Among gods and men I see no bridegroom worthy of Guṇakeśī; such a one will surely be found among the Nāgas.'"

5.95.21 "Having thus taken leave of Sudharmā and circumambulating her, he smelled the head of his daughter in farewell and entered the depths of the earth."

5.96.1 Kaṇva said: "Now, as Mātali was traveling, he chanced to meet on the road the great sage Nārada, who was himself going to see Varuṇa."

5.96.2 "And Nārada said to him: 'Where are you bound, sir? Is it on your own business, or on the command of Śatakratu?'"

5.96.3 "Mātali, thus questioned by Nārada as they traveled the road, recounted everything exactly as it was — his own business and his errand toward Varuṇa's realm."

5.96.4 "Then the sage said to him: 'Let us go together; I too have set forth from heaven, wishing to see the lord of the waters.'"

5.96.5 "'I shall show you all, revealing the depths of the earth, and having looked there together, perhaps we shall find some bridegroom who pleases us, O Mātali.'"

5.96.6 "Then plunging into the earth, both Mātali and Nārada, those two great-souled ones, beheld the guardian of the world, the lord of the waters."

5.96.7 "There Nārada received worship befitting a divine sage, and Mātali in turn was honored with worship befitting the great Indra himself."

5.96.8 "Those two, their hearts gladdened, declared the purpose of their visit, and having been given leave by Varuṇa, they roamed about the realm of the Nāgas."

5.96.9 "Nārada, knowing all the creatures who dwell within the earth, explained everything to him who was going — leaving nothing out."

5.96.10 "Nārada said: 'Varuṇa has been seen by you, dear friend, surrounded by his sons and grandsons; now look upon the abode of the lord of the waters — auspicious on all sides and full of riches.'"

5.96.11 "'This is the greatly wise son of Varuṇa, the lord of cattle here; this one excels even him in nobility of character, conduct, and purity.'"

5.96.12 "'This is his beloved son Puṣkara, lotus-eyed, handsome and fair to look upon — he has been chosen as husband by the daughter of Soma.'"

5.96.13 "'She whom they call Jyotsnakali, a second beauty of form — she is the eldest daughter, born of the sun's own celestial cow, so it is said.'"

5.96.14 Behold this dwelling of Varuṇa, entirely of gold, friend of the lord of gods — having reached which, the gods attained their pleasures.

5.96.15 These, O Mātali, are the blazing weapons of all kinds belonging to the Daityas whose kingdoms were seized — they are still visible here.

5.96.16 These are said to be imperishable, O Mātali, kept in motion by the power of their influence, conquered indeed by the gods.

5.96.17 Here, O Mātali, were divine weapons of the Rākṣasa kind and of the Bhūta kind as well, fashioned in former times by the gods.

5.96.18 This fire of great flames keeps watch in Varuṇa's lake, and the discus of Viṣṇu is set whirling here by the smokeless, oblation-bearing fire.

5.96.19 This bow made of Gāṇḍīva wood, charged with the power to destroy the worlds, is perpetually guarded by the gods — hence it is called the Gāṇḍīva bow.

5.96.20 When occasion arises, this bow steadily bears whatever strength is needed, with the power of hundreds of thousands, constantly and without fail.

5.96.21 This, the first-born rod of punishment, created by Brahmā the knower of Brahman even for chastising those kings who befriend Rākṣasas, punishes even those who would otherwise be unchastisable.

5.96.22 This great royal umbrella, proclaimed by the great discus, is held aloft by the sons of Varuṇa, the king of waters, in its full magnificence.

5.96.23 This umbrella of the king of waters stands in its canopy-hall and pours cool water on all sides like a rain-cloud.

5.96.24 Water dripping from this umbrella, pure as soma, falls into darkness and becomes invisible — one cannot discern it with sight.

5.96.25 Many wonders of marvellous form remain to be seen here, O Mātali, yet your task stands interrupted — therefore let us go without delay.

5.97.1 Nārada said: This city situated at the navel of the realm of the Nāgas is known as Pātāla, frequented by Daityas and Dānavas.

5.97.2 All beings, stationary and moving alike, that reach here along with the waters cry out a great cry as they enter, tormented by fear.

5.97.3 Here an Asuric fire ever blazes, feeding on water; it knew itself to be bound and restrained in its activity.

5.97.4 Here the gods, after drinking the nectar and vanquishing their foes, deposited what remained; from this the waning and waxing of Soma is observed.

5.97.5 Here a divine horse-head rises at each sacred lunar occasion, golden in brilliance, filling the world with waters.

5.97.6 Because all those forms of water fall down here, this excellent city is therefore celebrated as Pātāla.

5.97.7 Airāvata, for the benefit of the world, draws water from here and releases cool water into the clouds, which the great Indra then rains down.

5.97.8 Here dwell aquatic creatures of various forms, sea monsters of many shapes, drinking the soma-bright waters, moving through the deep.

5.97.9 Here those who have taken refuge in the floor of Pātāla, struck by the rays of the sun, die by day, O charioteer, and come back to life at night.

5.97.10 Here at every rising the moon, wreathed in rays, touches the nectar and by that touch revives all embodied beings.

5.97.11 Here dwell those Daityas devoted to unrighteousness, bound and oppressed by Time, their glory stripped away by Vāsava (Indra).

5.97.12 Here the Lord of Beings, the great lord of all creatures called Bhūtapati, performed the highest austerities for the welfare of all living things.

5.97.13 Here great seers who have taken the vow of the cow, emaciated by self-study and Vedic recitation, who have abandoned their vital breath and won heaven, continue to dwell.

5.97.14 He who sleeps wherever and on whatever, eats whatever comes, and covers himself with whatever is at hand — such a one is called a follower of the cow-vow here.

5.97.15 Airāvata the king of elephants, Vāmana, Kumuda, and Añjana — the finest of elephants — were born in the lineage of Supratīka.

5.97.16 Look, O Mātali, if any one of these pleases you as a worthy match on account of his virtues — let us go and make the effort to choose him.

5.97.17 This egg, placed in the water, blazing as if with splendour, has not burst open nor moved from the very nature of living creatures.

5.97.18 I do not hear its origin or nature spoken of, and no one knows its father or mother either.

5.97.19 From this, it is said, a great fire will arise at the end of time and will burn up all three worlds, the moving and the unmoving, O Mātali.

5.97.20 Kaṇva said: Then Mātali, having heard Nārada's words, spoke: "None here pleases me — let us go elsewhere without delay."

5.98.1 Nārada said: This great and excellent city is known as Hiraṇyapura, the city of the Daityas and Dānavas who wander through hundreds of illusions.

5.98.2 Built with no small effort by Viśvakarmā, created by Maya through thought alone, it rests on the floor of Pātāla.

5.98.3 Here dwell mighty Dānavas of great energy, transforming themselves through thousands of illusions, heroes who were formerly given boons.

5.98.4 These cannot be brought under control by Śakra, nor by anyone else — not by Varuṇa, not by Yama, and not by Dhanada (Kubera).

5.98.5 Asuras, Kālakhañjas, those born of Viṣṇu's footstep, Nairṛtas, Yātudhānas, and those born of the Vedic knowledge of Brahmā —

5.98.6 — the fanged and terrible-formed, self-protecting ones who possess the power of illusion — they all dwell here protecting themselves.

5.98.7 The Dānavas named Nivātakavacas, battle-maddened, — as you know, even Śakra is unable to overpower them.

5.98.8 Many times, O Mātali, you yourself, your son Gomukha, the king of gods Śacī's lord together with his sons — all were disgraced by them.

5.98.9 Behold, O Mātali, mansions of gold and silver, properly fashioned by skilled workmanship and well arranged.

5.98.10 Some green as beryl, some radiant as coral, some white as crystal in sunlight, and some ablaze with the essence of diamonds.

5.98.11 Some shine like earthen structures, others appear to be of mountains; some look like rocky crags, and some resemble stars.

5.98.12 Some gleam with the form of the sun, some resemble blazing fire, some are variegated with nets of gems — tall and densely packed.

5.98.13 These cannot be fully described in terms of appearance, substance, or quality — they are perfected in every respect and endowed with all measures of excellence.

5.98.14 Behold the playgrounds of the Daityas, and their sleeping quarters as well — vessels set with jewels of great worth, and seats.

5.98.15 Behold hills resembling rain-clouds, furnished with streams of water, and trees bearing flowers and fruits of desire, moving at will.

5.98.16 O Mātali, might any eligible match here please you? Or if you think fit, let us go to another region of the earth.

5.98.17 Kaṇva said: Mātali then spoke to him who was speaking thus: "O divine sage, I must not do what is displeasing to the dwellers of heaven."

5.98.18 "For the gods and Dānavas are brothers in perpetual enmity — how can I approve of an alliance with the enemy's side?"

5.98.19 "Let us wisely go elsewhere — I cannot look upon Dānavas. Yet I know myself as one who is of a giving nature, like a lotus that offers itself."

5.99.1 Nārada said: This is the world of the Suparṇas, the birds that feed on serpents — in valour, in flight, and in the bearing of loads, they know no fatigue.

5.99.2 O charioteer, this lineage is spread by six sons of Vainateyī — Sumukha, Sunāman, Sunetra, and Suvarcas —

5.99.3 — and by Surūpa the king of birds, and by Subala, O Mātali — grown and multiplied in birth by the founders of Vinatā's lineage.

5.99.4 Hundreds of thousands of those born of royal bird descent, born in the lineage of Kaśyapa — those increasers of living beings —

5.99.5 — all of them endowed with prosperity, all bearing the mark of Śrīvatsa, all desiring glory, they bear great strength.

5.99.6 By their actions they are Kṣatriyas — pitiless, eaters of those who enjoy — and because they cause destruction of their kin, they do not attain Brahminhood.

5.99.7 I will tell their names in order of their distinction — listen, O Mātali; this lineage is praiseworthy, being under the protection of Viṣṇu.

5.99.8 Viṣṇu is the deity of these, Viṣṇu alone is their highest refuge; Viṣṇu ever dwells in their hearts, and Viṣṇu alone is ever their goal.

5.99.9 Suvarṇacūḍa, Nāgāśī, Dāruṇa, Caṇḍatuṇḍaka, Anala, Anila, Viśālākṣa, and Kuṇḍalī —

5.99.10 — Kāśyapi, Dhvajaviṣkambha, Vainateya, Vāmana, Vātavega, Diśācakṣu, Nimeṣa, and likewise Nimiṣa —

5.99.11 — Trivāra, Saptavāra, Vālmīki, Dvīpaka, Daityadvīpa, Sariddvīpa, Sārasa, and Padmakesara —

5.99.12 — Sumukha, Sukhaketu, Citrabarhis, Anagha, Meghakṛt, Kumuda, Dakṣa, Sarpānta, and Somabhojana —

5.99.13 — Gurubhāra, Kapota, Sūryanetra, Cirāntaka, Viṣṇudhanvā, Kumāra, Paribarha, and Hari —

5.99.14 — Susvara, Madhuparka, Hemavarṇa, Malaya, Mātariśvā, and the pair Niśākara and Divākara —

5.99.15 These sons of Garuḍa have been named by me only partially — they have been celebrated in order of their pre-eminence, fame, and vitality.

5.99.16 If none here pleases you, come, let us go, O Mātali — I will take you to that region where you will find what you desire.

5.100.1 Nārada said: This is the seventh subterranean level named Rasātala, where dwells Surabhī, the mother of cows, born of nectar.

5.100.2 Perpetually flowing with milk born of the earth's essence — with the essence of the six tastes she yields one unsurpassable flavour.

5.100.3 She who is blameless arose in ancient times from the mouth of Pitāmaha (Brahmā) as he, thoroughly satisfied with nectar, breathed out the essence.

5.100.4 From the stream of her milk falling upon the surface of the earth, a lake was formed — a treasury of milk, supremely pure and excellent.

5.100.5 Surrounding it as if by blossoming foam all around, the foremost sages called Phenapas dwell here, drinking from it.

5.100.6 Named Phenapas, subsisting on foam, O Mātali, they are engaged in fierce austerities — even the gods fear them.

5.100.7 Four other cows born of her, O Mātali, dwell in all the directions — they are known as the guardian-cows that support the quarters.

5.100.8 Surūpā, daughter of Surabhī, upholds the eastern quarter; Haṃsakā upholds the southern quarter and also the western.

5.100.9 The western, Vāruṇī quarter is upheld by the ever great-souled, all-formed Subhadrā, O Mātali.

5.100.10 A cow named Sarvakāmadughā upholds the northern quarter, O Mātali — the righteous one also known by the name Eilavila.

5.100.11 The gods together with the Asuras, using Mount Mandara as the churning rod, churned the ocean along with the milk of these cows —

5.100.12 — and drew forth Vāruṇī, Lakṣmī, nectar, the horse-king Uccaiḥśravas, and the jewel-gem Kaustubha, O Mātali.

5.100.13 To those who feed on sudhā she yields sudhā, to those who eat svadhā she yields svadhā, and to those who drink nectar she flows with milk — such is Surabhī.

5.100.14 Here an ancient song was sung by the dwellers of the nether world — that primordial verse which is heard and sung in the world by the wise.

5.100.15 Neither in the serpent world, nor in heaven, nor in the celestial chariot of Triviṣṭapa is there dwelling as pleasant as on the floor of Rasātala.

5.101.1 Nārada said: This city named Bhogavatī, guarded by Vāsuki, is like the foremost city of the king of gods — Amarāvatī.

5.101.2 This serpent Śeṣa stands here — he by whose great tapas and immense power this earth is ever upheld, he who is foremost in all the worlds.

5.101.3 Resembling a great white heap, adorned with ornaments of every kind, bearing a thousand heads, flame-tongued and of immense strength.

5.101.4 Here dwell the sons of Surasā — serpents of various forms and diverse ornaments — free from all distress.

5.101.5 Marked with signs of jewel, svastika, and wheel, bearing the marks of the water-vessel — thousands in number, all powerful, and fierce by nature.

5.101.6 Some bear a thousand heads, some five hundred mouths, some a hundred heads, and some even three heads.

5.101.7 Some have ten heads, some seven mouths; of vast coils and gigantic bodies, they are serpents whose coils rival mountains.

5.101.8 Here dwell many thousands, millions, and hundreds of millions of serpents of a single lineage — hear from me of the most eminent among them.

5.101.9 Vāsuki, Takṣaka, Karkoṭaka, Dhanaṃjaya, Kālīya, Nahuṣa, and both Kambala and Aśvatara —

5.101.10 Bāhyakuṇḍa, the serpent Maṇi, Āpūraṇa, Khaga, Vāmana, Elapatra, Kukura, and Kukuṇa —

5.101.11 Āryaka, Nandaka, Kalaśa and Potaka, Kailāsaka, the serpent Piñjaraka, and Airāvata —

5.101.12 Sumanomukha, Dadhimukha, Śaṅkha, Nanda and Upananda, Āpta, Koṭanaka, Śikhī, and Niṣṭhūrika —

5.101.13 Tittiri, Hastibhadra, Kumuda, Mālyapiṇḍaka, the two Padmas, Puṇḍarīka, Puṣpa, and Mudgaraparṇaka —

5.101.14 Karavīra, Pīṭharaka, Saṃvṛtta, Vṛtta, Piṇḍāra, Bilvapatra, Mūṣikāda, and Śirīṣaka —

5.101.15 Dilīpa, Śaṅkhaśīrṣa, Jyotiṣka, and Aparājita, Kauravya, Dhṛtarāṣṭra, Kumāra, and Kuśaka —

5.101.16 Virajā, Dhāraṇa, Subāhu, Mukhara, Jaya, Badhira, Andha, Vikuṇḍa, Virasa, and Surasā —

5.101.17 These and many others are remembered as the sons of Kaśyapa. Mātali, look — if any among them pleases you as a suitable choice.

5.101.18 Kaṇva said: Mātali, calm and intent, having gazed steadily at one of them, questioned Nārada there, appearing as one filled with affection.

5.101.19 "Who is this one standing before Kauravya and Āryaka — so radiant and handsome? Whose son is this, the joy of what lineage?"

5.101.20 "Who is his father, who his mother? Of which serpent family does he belong? Whose lineage does this great one stand as a banner?"

5.101.21 "By his self-possession, steadiness, beauty, and youth, O divine sage, he has entered my mind — he seems a worthy husband for Guṇakeśī."

5.101.22 Seeing Mātali pleased at the sight of Sumukha, Nārada then described his greatness, birth, and deeds.

5.101.23 "Born in the lineage of Airāvata, this serpent-prince is named Sumukha — regarded as the grandson of Āryaka and the daughter's son of Vāmana."

5.101.24 "The father of this serpent, named Cikura, O Mātali, was not long ago reduced to the five elements by Vainateya."

5.101.25 Then, with a pleased mind, Mātali said to Nārada: "This foremost of serpents is agreeable to me, dear friend, as a son-in-law."

5.101.26 "Let effort be made in this matter — I am delighted with him. To give this lord of serpents my beloved daughter in marriage, O sage."

5.102.1 Nārada said: "This charioteer named Mātali is the beloved and trusted friend of Śakra — pure, endowed with good character and virtue, resplendent, valiant, and strong."

5.102.2 "He is the companion, counselor, and charioteer of Śakra, hardly differing in power from Vāsava in battle after battle."

5.102.3 "In the wars between gods and demons, he controls by mere thought alone the victorious foremost chariot yoked to a thousand tawny horses."

5.102.4 "Through him, Vāsava wins with his horses and arms those who are conquered; when this one strikes first, then Balabhit strikes."

5.102.5 "His daughter, of noble bearing, has no equal on earth in beauty; endowed with virtue, character, and quality — she is known as Guṇakeśī."

5.102.6 "While this one searches the three worlds with effort, O resplendent among the immortals, your grandson Sumukha pleases him as a husband for his daughter."

5.102.7 "If this pleases you, O gentle one, foremost of serpents, then without delay, O Āryaka, quickly form a decision to accept the girl."

5.102.8 "As Lakṣmī is in Viṣṇu's lineage, as Svāhā is in the lineage of Vibhāvasu — so let Guṇakeśī of the lovely waist be in your family."

5.102.9 "For the sake of your grandson, therefore let your honor accept Guṇakeśī — she who is comparable in beauty to Śacī herself, fitting consort of Vāsava."

5.102.10 "Even though fatherless, we choose him for his qualities — out of great respect for your honor, for Airāvata, and for Sumukha's own qualities of good conduct, purity, and self-restraint."

5.102.11 "Having approached of his own accord, Mātali stands ready to give his daughter; you too, O Āryaka, should honor him in return."

5.102.12 Kaṇva said: Āryaka, both sorrowful and joyful at once, spoke to Nārada — his grandson now being sought in marriage, while his own son had gone to death.

5.102.13 "O divine sage, who would not desire this? Your word is highly esteemed by me — he who is connected to Śakra's own companion, who would not welcome this?"

5.102.14 "But because of the weakness of our situation I reflect, O great sage — the progenitor of this one, O dear, my son was devoured by Vainateya, O greatly resplendent one; we are afflicted with that grief."

5.102.15 "And again, as Vainateya departed, he declared: within another month I shall devour Sumukha, O lord."

5.102.16 "That shall certainly come to pass — we know his resolve. Thus my joy is destroyed by the words of Suparṇa."

5.102.17 Mātali then said to him: "My mind is resolved in this matter. Sumukha, the son of your son, has been chosen by me as a son-in-law."

5.102.18 "Let this serpent accompanied by me and by Nārada go to see Vāsava, the lord of the gods, the ruler of the three worlds."

5.102.19 "Through the remaining matter of his life I shall provide wisdom, O best of beings, and I shall strive to thwart Suparṇa."

5.102.20 "And let Sumukha accompany me to the lord of gods, for the accomplishment of this purpose. May all be well with you, O serpent."

5.102.21 Then all those mighty ones, taking Sumukha with them, beheld Śakra seated — the king of gods, of great splendor.

5.102.22 By chance the blessed Viṣṇu of four arms was present there; and then Nārada recounted everything to Mātali.

5.102.23 Then Viṣṇu spoke to Puraṃdara, lord of the worlds: "Let amṛta be given to him; let him be made equal to the immortals."

5.102.24 "Let Mātali, Nārada, and Sumukha obtain this wished-for boon, O Vāsava, through your grace, as each desires."

5.102.25 Puraṃdara then, reflecting on the prowess of Vainateya, said to Viṣṇu himself: "Let your honor bestow it."

5.102.26 Viṣṇu said: "You are the lord of all the worlds — of those that move and those that do not. What you give or withhold, O mighty one, who dares to undo?"

5.102.27 Kaṇva said: Then Śakra bestowed upon that serpent the highest span of life; yet Balavṛtrahā did not make him partake of the amṛta.

5.102.28 Having received the boon, Sumukha became truly Sumukha — of beautiful countenance; he took a wife as he wished and returned to his home.

5.102.29 Nārada and Āryaka, their purpose accomplished, filled with joy, returned after honoring the great-splendored king of gods.

5.103.1 Kaṇva said: Garuḍa, of immense power, heard what had transpired — the grant of long life bestowed on the serpent by Śakra, O Bhārata.

5.103.2 Blocking the three worlds with the mighty wind of his wings, that bird Suparṇa, supremely enraged, rushed toward Vāsava.

5.103.3 Garuḍa said: "O lord, out of disregard, have you given away freely a boon concerning my food, and thus moved against me while I was in need? Have you abandoned our agreement?"

5.103.4 "By nature, the ordainer who is lord of all beings ordained food for me — why then is it being withheld by you?"

5.103.5 "This great serpent was claimed, an agreement was established by me; and through this one, O god, a great multitude of dependents must be supported by me."

5.103.6 "With this one denied to me, I would not venture to harm another; yet you sport capriciously, O king of gods, entirely as you please."

5.103.7 "Thus I shall relinquish my life, and so too will my retinue and the servants in my household. Be pleased, O Vāsava."

5.103.8 "This and more I deserve, O slayer of Bala and Vṛtra — I who am lord of the three worlds have been reduced to servitude under another."

5.103.9 "With you standing here, O lord of gods, Viṣṇu is not the cause of my grievance — for the sovereignty of the three worlds, O Vāsava, rests eternally with you."

5.103.10 "My mother too is the daughter of Dakṣa, Kaśyapa is my father; I too am capable of bearing all the worlds with ease."

5.103.11 "My immense power too is unbearable by all beings; great deeds were performed by me as well in the battle against the Daityas."

5.103.12 "Śrutaśrī, Śrutasena, Vivasvān, Rocanāmukha, Prasabha, and Kālakākṣa — these sons of Diti were also slain by me."

5.103.13 "But because I serve diligently, stationed as your emblem on the flagstaff, and carry your younger brother — on that account you disrespect me."

5.103.14 "Who else can bear such a burden? Who else is mightier than I — I who, though superior, carry him along with his kin?"

5.103.15 "Because I have been deprived of my food out of disregard for me, my honor is destroyed — both before you and before the others, O Vāsava."

5.103.16 "Those born of Aditi who are endowed with strength and valor — among all of them it is said that you are especially the mightiest."

5.103.17 "Yet I carry you with just a portion of one wing, without exertion. Reflect slowly, dear one — who then is truly powerful here?"

5.103.18 Kaṇva said: Hearing those words of the bird — terrible in their consequences — he who bears the wheel on his chariot, though unshakeable, spoke agitating Tārkṣya.

5.103.19 "O Garutman, you think yourself powerful — you are utterly weak. Enough of this self-praise before us, O egg-born one."

5.103.20 "The entire three worlds are unable to bear my body; I sustain even myself by my own power — and I also uphold you."

5.103.21 "Bear then just this one arm of mine — the right one; if you can hold even that single one, then your boasting shall have borne fruit."

5.103.22 Then the blessed one placed his arm upon Garuḍa's shoulder — and he fell, crushed by the weight, overwhelmed and bereft of consciousness.

5.103.23 For he felt a weight equal to that of the entire earth together with its mountains — all pressing upon that single limb of his body.

5.103.24 Yet the Infallible One, though far mightier in strength, did not crush him utterly; and thus Acyuta did not cause the bird's life to perish.

5.103.25 With wings pinioned, his body drooping, senses scattered, and mind reeling, the bird let fall his feathers, overwhelmed by that immense burden.

5.103.26 Then the bird, son of Vinatā, bowed his head before Viṣṇu and, bewildered, dazed, and pitiful, spoke these words.

5.103.27 "O Lord, with an arm worthy of one who is the essence of all worlds—an arm released at will—I have been ground into the earth."

5.103.28 "Deign to forgive me, O God—a bird confused and feeble-minded, scorched by the fire of arrogance, who dwells upon your banner."

5.103.29 "I did not know your supreme might, O Lord, O Pervader—therefore I thought my own prowess unmatched by others."

5.103.30 Then the Blessed Lord showed grace to Garuṭmān; out of affection he said to him, "Be not thus again."

5.103.31 "Likewise you, O son of Gāndhāra—as long as you do not encounter those heroic sons of Pāṇḍu in battle, so long shall you live, my child."

5.103.32 "Bhīma, son of Vāyu, the foremost of warriors, of immense strength, and Dhanaṃjaya, son of Indra—whom could those two not slay in battle?"

5.103.33 "Viṣṇu, Vāyu, Śakra, Dharma, and the two Aśvins—by what means could you stand to face these gods?"

5.103.34 "Therefore, enough of this enmity—seek peace, O son of a king; by the sacred ford of Vāsudeva you ought to preserve your lineage."

5.103.35 "Indeed, Nārada of great austerity is a direct witness to all of this—to the majesty of that Viṣṇu who bears the discus and mace."

5.103.36 Vaiśaṃpāyana said: But Duryodhana, having heard all this, only heaved a sigh with furrowed brow; he glanced at Rādheya and then laughed aloud.

5.103.37 The evil-minded one, having dismissed the words of the seer Kaṇva as worthless, slapped his thigh—thick as an elephant's trunk—and said this:

5.103.38 "As I was created by the Lord, as whatever is destined to happen will happen, and as my course is fixed—so I conduct myself, O great seer. What will this babbling accomplish?"

5.104.1 Janamejaya said: He who is fixedly bent upon ruin, who is blinded by greed in the affairs of others, who delights in ignoble acts, who has resolved on destruction—

5.104.2 —who is a source of pain to his kinsmen, who increases the grief of relatives, who gives sorrow to friends and joy to enemies—

5.104.3 —how is it that his kinsmen do not restrain this one gone astray? Or out of affection a devoted friend, or the venerable Pitāmaha himself?

5.104.4 Vaiśaṃpāyana said: What was fitting was spoken by the Blessed One; what was fitting was spoken by Bhīṣma; and what was manifold in kind was spoken also by Nārada—hear that.

5.104.5 Nārada said: Rare indeed is the friend who truly listens, and rare the friend who truly means well. A friend stands where a kinsman does not stand.

5.104.6 I see that the words of friends ought to be heeded, O joy of the Kurus; and one should not cling stubbornly—for stubborn insistence is utterly terrible.

5.104.7 On this point, too, they cite this ancient tale—how Gālava came to grief through stubborn insistence.

5.104.8 Long ago, Dharma, wishing to test Viśvāmitra as he performed austerities, approached him himself, taking the form of the venerable seer Vasiṣṭha.

5.104.9 Assuming the guise of one of the seven sages, O Bhārata, O king, hungry and craving food, he came to the hermitage of Kauśika.

5.104.10 Viśvāmitra, greatly agitated, set about cooking a dish of the finest food with great effort—but that guest did not wait for it.

5.104.11 When the food he had taken was eaten—given to him by other ascetics—Viśvāmitra came forward bearing the food that was still very hot.

5.104.12 "Wait for me—I have eaten," said the Blessed One, and departed; and Viśvāmitra, the greatly resplendent, stood there and waited, O king.

5.104.13 Holding that food reverently on his head, he stood to one side with his arms; motionless as a pillar nearby, he subsisted on air alone.

5.104.14 The sage Gālava made every effort to serve him—out of reverence, deep respect, heartfelt devotion, and desire to please.

5.104.15 Then, when a full hundred years had passed, Dharma came again, assuming the form of Vasiṣṭha, desiring food from Kauśika.

5.104.16 He saw the food being held reverently on the head of that great seer—the wise Viśvāmitra, who had stood there subsisting on air alone.

5.104.17 Then Dharma accepted the food—still hot, still fresh—and having eaten it, said to him "I am pleased, O seer among brahmin sages," and that sage departed.

5.104.18 Having moved beyond the nature of a kṣatriya and attained brahmanhood, Viśvāmitra was then filled with joy at Dharma's words.

5.104.19 And Viśvāmitra, pleased by the service and devotion of his ascetic disciple Gālava, said to him: "You have my leave, my child—go wherever you wish, Gālava."

5.104.20 Addressed thus, Gālava spoke these words in reply to that best of sages, to the resplendent Viśvāmitra, with a sweet and joyful voice:

5.104.21 "What fee shall I give you for this work of a guru? For a human undertaking succeeds only when accompanied by the proper gift."

5.104.22 "For it is taught that the fruit of a sacrifice in heaven is enjoyed only through the completion of gifts; by the good, the fee is called peace itself. What shall I bring for my teacher's sake? Let the Blessed One say."

5.104.23 But the Blessed One, though knowing, conquered by Gālava's service, urged him again and again: "Go, go."

5.104.24 Being told again and again "go, go" by Viśvāmitra, Gālava replied over and over: "What shall I give?"

5.104.25 But pressed again and again by the ascetic Gālava's insistence, Viśvāmitra, somewhat roused to irritation, said this:

5.104.26 "Give me eight hundred horses—white as the moon, each with one black ear—and go, Gālava, delay no more."

5.105.1 Nārada said: Thus addressed by the wise Viśvāmitra, Gālava neither sat nor lay down nor took food after that.

5.105.2 Reduced to skin and bones like a deer, wholly given over to worry and grief, lamenting beyond measure, and burning with anguish,

5.105.3 "Where are wealthy friends? Where is accumulated wealth? Where, for me, are eight hundred horses white as the moon?"

5.105.4 "Where is my desire for food? Where my desire for happiness? My very will to live is severed. What use is life to me?"

5.105.5 "I shall go to the far shore of the ocean, or to what lies beyond the farthest edge of the earth, and abandon myself there. What fruit is there in living?"

5.105.6 "For one who is poor, whose purpose is unfulfilled, who has been abandoned by every kind of fruit, who carries a debt—where is happiness in listlessness?"

5.105.7 "For one who has enjoyed the wealth of friends, who has received their cherished affection, and who is unable to repay them—death is better than life."

5.105.8 "For one who has promised 'I will do it' and does not do what must be done—burned by the fire of false speech—the merit of sacrifices and charitable works is destroyed."

5.105.9 "Untruth has no form; untruth has no progeny; untruth has no sovereignty—how then could it have an auspicious end?"

5.105.10 "Where is the glory of the ungrateful? Where his station? Where his happiness? The ungrateful cannot be trusted—and for ingratitude there is no atonement."

5.105.11 "The sinful man without wealth does not truly live. Where is the governance of sin? The sinful one surely reaches destruction, destroying what was done for him."

5.105.12 "I am that sinful, ungrateful, wretched, and untruthful one who, though benefited by my teacher, does not do what I promised. I shall release my vital breaths after making one final supreme effort."

5.105.13 "I have never before petitioned the gods; and yet all the thirty gods honor me in the midst of sacrificial assemblies."

5.105.14 "I shall go to Viṣṇu—the foremost of the wise, the god who is lord of the three worlds, to Kṛṣṇa, the best refuge for those who seek refuge."

5.105.15 "He from whom all enjoyments are established, pervading all gods and asuras—I wish to behold, with a pure heart, that great Yogin, the imperishable."

5.105.16 When he had spoken thus, his friend Garuḍa, the son of Vinatā, appeared before him and spoke joyfully, wishing to please him:

5.105.17 "You are regarded as my friend and as a friend among friends; a friend with resources should be engaged with the cherished desire of a friend."

5.105.18 "I have resources, O brahmin—the younger brother of Vāsava has previously been spoken to on your behalf, and he has granted my wish for your sake."

5.105.19 "So come, let us go—I will carry you comfortably to any place, or even to the far shore of the earth. Go, Gālava, delay no more."

5.106.1 Suparṇa said: I have been instructed by the Lord—by him who knows all origins and causes, O Gālava. Tell me: which direction shall I follow to visit first?

5.106.2 "Shall I go east, south, west, or north, O best of twice-born? Where shall I go, O Gālava?"

5.106.3 "In that direction where the Sun who illumines all worlds first rises, where at twilight the Sādhyas perform their austerities—

5.106.4 "—in which direction was the primordial mind first born, by which this world is pervaded; where are the two eyes of Dharma, where he himself is established—

5.106.5 "—from whose mouths the oblation offered glides in every direction: this is the door, O best of twice-born, of the day and of the path itself—

5.106.6 "—where the daughters of Dakṣa and their offspring were first born, where the sons born of Kaśyapa's own self grew mighty—

5.106.7 "—from where the glory of the gods has its root, where Śakra was consecrated to the sovereignty of the gods, O seer among brahmins, and where austerities were accumulated by the gods—

5.106.8 "—for this reason, O brahmin, this direction is called 'East,' because in a more ancient time the gods first frequented it.

5.106.9 "And for this very reason, for those of ancient lineage who look toward the eastern quarter, the primary works to be done are the divine works—by one who desires happiness."

5.106.10 "Here the Lord, the sustainer of worlds, first chanted the Vedas; here the Sāvitrī was first spoken by Savitṛ among those who discourse on Brahman."

5.106.11 "Here the Yajus were given by the Sun, O best of twice-born; here, by the gods who have obtained their boons, Soma is drunk at sacrifices."

5.106.12 "Here the fire-gods, satisfied, enjoy their own source; here, resorting to the netherworld Pātāla, Varuṇa attained his sovereignty."

5.106.13 "Here, O best of twice-born seers, were made manifest the ancient Vasiṣṭha's birth, his establishment, and his dissolution."

5.106.14 "Here a hundred decades of Oṃkāra's revelations are born; here the sages, drinkers of Soma, drink at the altar of the oblation shed."

5.106.15 "Here many animals in the forest—boars and others—were consecrated and assigned by Śakra to the gods as their share of the sacrifice."

5.106.16 "Here the impure and ungrateful ones—whether human or demonic—who arise are slain in wrath by the Blazing One himself."

5.106.17 "This is the door of the three worlds, of heaven, and of happiness. This is the eastern quarter—enter it if you wish."

5.106.18 "It is dear to me to serve him in whose word I abide. Say, Gālava, I will go—but also listen to the next direction."

5.107.1 Suparṇa said: This is the direction in which, it is said, Vivasvān formerly gave the sacrificial fee to his teacher according to Vedic rite—therefore it is called the South.

5.107.2 "Here the ancestral side of all these three worlds is established; here, it is heard, is the dwelling of the gods who drink the warm oblation, O twice-born."

5.107.3 Here the Viśvedevas always dwell together with the ancestors; being worshipped in the worlds, they have attained an equal share of the oblations.

5.107.4 This, O twice-born, is declared to be the second gate of righteousness; here the reckoning of time is counted in the smallest fractions of a moment.

5.107.5 Here divine sages dwell perpetually, and likewise the sages of the ancestors' realm, and all the royal sages, free from sorrow.

5.107.6 Here dharma and truth are observed, and deeds are witnessed; this is the path, O foremost of twice-born, for one whose self is brought low by its own actions.

5.107.7 This is that direction, O foremost of twice-born, which all must enter; yet being shrouded in ignorance, it cannot be traversed in happiness.

5.107.8 Here, O bull among twice-born, thousands of demons have been let loose and adverse things must be seen by those who have not mastered themselves.

5.107.9 Here in the groves of Mandara and in the dwellings of seer-sages, the Gandharvas sing songs that captivate the heart and mind, O twice-born.

5.107.10 Here, having heard the Sāma hymns sung together with ballads, Raivata abandoned wife, ministers, and kingdom and went to the forest.

5.107.11 Here a boundary was established by Sāvarṇi and the son of Yavakrīta, O brahmin, which even the sun does not transgress.

5.107.12 Here the great-souled king of the rākṣasas, Rāvaṇa, son of Pulastya, having performed austerities, chose immortality over the gods.

5.107.13 Here Vṛtra too, by his conduct, attained enmity with Indra; here all vital breaths, once spent, return and again disperse fivefold.

5.107.14 Here, O Gālava, men of evil deeds are tormented; here is the river named Vaitaraṇī, surrounded by those who help in crossing; having gone there, one reaches the end of happiness and the end of sorrow.

5.107.15 Here the sun, turning back, pours out the nectar of the gods; having reached the point of the Dhaniṣṭhā constellation, it releases frost once more.

5.107.16 Here I, O Gālava, in a former time, tormented by hunger and deliberating, found two great creatures locked in battle — an elephant and a tortoise.

5.107.17 Here the great sage named Śakradhanus was born from the sun; they know him as the divine Kapila, by whom the sons of Sagara were consumed.

5.107.18 Here dwell perfected brahmins called Śiva who have mastered the Vedas; having studied the entire corpus of the Vedas, they attain the realm of Yama.

5.107.19 Here is the city named Bhogavatī, guarded by Vāsuki, and likewise by the serpent Takṣaka and by Airāvata.

5.107.20 Here at the time of departing, a great darkness is encountered that cannot be pierced even by the sun or by fire, which travels on the dark path.

5.107.21 This too is the path of your anguish, O Gālava; tell me whether we should go west, or else listen to me.

5.108.1 Suparṇa said: This direction is the beloved realm of King Varuṇa, lord of the waters, always the foundation and very source of the king of the sea.

5.108.2 Here the sun releases its own light behind the day; this direction is renowned as the west, O foremost of twice-born.

5.108.3 Here the blessed divine Kaśyapa anointed Varuṇa with sovereignty over the creatures of the water and to guard the waters.

5.108.4 Here, having drunk all six essences of Varuṇa, the young Moon is born at the start of the bright fortnight, destroyer of darkness.

5.108.5 Here the demons were formerly bound by the wind; gasping and tormented by great serpents, they fell into deep sleep, O twice-born.

5.108.6 Here the mountain named Asta receives the devoted sun; it is from here that the western twilight creeps forth.

5.108.7 From here night and sleep emerge at the close of day, arising as if to take away half the life of the living world.

5.108.8 Here Indra caused the goddess Diti to miscarry while she slept, bearing within her the offspring of her own self; from that act the host of Maruts was born.

5.108.9 Here the root of Himavat reaches eternally to Mount Mandara; even in a thousand years its end cannot be reached.

5.108.10 Here, reaching the shore of the ocean by the golden mountain and the river of golden water, the divine cow Surabhī pours out her milk.

5.108.11 Here in the midst of the ocean the headless trunk of Svarbhānu is seen, that sun-like being who seeks to devour the sun and the moon.

5.108.12 Here too the vast resonance of the invisible and immeasurable golden-headed, tawny-haired one who sings is heard.

5.108.13 Here a maiden named Dhvajavatī, daughter of Harimedhas, stood suspended in the sky, halted there by the command of the sun.

5.108.14 Here, O Gālava, wind, fire, water, and ether release the touch of pain — both day's and night's; from this point onward the sun's course turns obliquely.

5.108.15 Here all the luminaries enter the solar orb, and having wandered together with the sun for twenty-eight nights, they issue forth again from the sun through union with the moon.

5.108.16 Here perpetually is the origin of rivers — the rising of the ocean; here the waters of the three worlds rest, sheltered by Varuṇa.

5.108.17 Here too is the dwelling of Ananta, king of serpents, and here is the unsurpassed abode of Viṣṇu, who has no beginning and no end.

5.108.18 Here too is the dwelling of Pavana, friend of fire, and here is the dwelling of the great sage Kaśyapa, son of Marīci.

5.108.19 This western path has been described to you through the gateway of the direction; tell me, O Gālava, where shall we go — what is your mind, O foremost of twice-born?

5.109.1 Suparṇa said: Because one is lifted from sin here, because one obtains the highest good here, therefore the wise call it uttarā — the north — from the fruit of being uplifted.

5.109.2 The path of the northern golden region, O Gālava, is indeed regarded as the middle way between the western and eastern directions.

5.109.3 In this most excellent northern direction, O bull among twice-born, no one who is disagreeable, no one of disobedient nature, no unrighteous person dwells.

5.109.4 Here dwell Nārāyaṇa, Kṛṣṇa, and the best of men Jiṣṇu at the hermitage of Badarī, and likewise the eternal Brahmā.

5.109.5 Here on the slopes of the Himālaya the great lord Maheśvara always abides; here the Moon was anointed with sovereignty over the brahmins.

5.109.6 Here the great god received the Gaṅgā as she fell, descended from the heavens, and gave her to the human world, O foremost knower of brahman.

5.109.7 Here the goddess performed austerities in her desire to win Maheśvara; here Kāma, Roṣa, the mountain, and Umā all came into being.

5.109.8 Here, O Gālava, Dhanada was anointed with lordship over the rākṣasas, yakṣas, and Gandharvas on Mount Kailāsa.

5.109.9 Here is the lovely garden of Caitraratha, here the hermitage of the Vaikhānasas, and here the Mandākinī river and Mount Mandara, O bull among twice-born.

5.109.10 Here the Saugandhika forest, lush with grass and stands of plantain, is guarded by the demons of the southwest; here grow the Santānaka trees.

5.109.11 Here are the celestial chariots suited to the perfected ones who are ever self-restrained and yet wander freely — chariots that fulfil every pleasure, O Gālava.

5.109.12 Here are those seven sages and the goddess Arundhatī as well; here the star Svāti stands, and here its rising is remembered.

5.109.13 Here the grandfather Brahmā, having mounted sacrifice, is established as the fixed Pole Star; the luminaries and the sun and moon revolve around him perpetually.

5.109.14 Here the foremost among twice-born guard the gate called Gāyantikā — great-souled sages named Dhāmā, ever truthful in speech.

5.109.15 Their birth is not known, nor their form, nor the austerities they have accumulated; thousands of cycles of pleasure await them, O Gālava.

5.109.16 The further a man ventures beyond that point, O foremost of twice-born, the more he dissolves away, O Gālava.

5.109.17 That region has never before been traversed by anyone else, O bull among twice-born, save the divine Nārāyaṇa or Nara, the imperishable Jiṣṇu.

5.109.18 Here is that place called Kailāsa, the abode of Ailavila; here ten apsarasas named Vidyutprabhā were born.

5.109.19 Here is what is called Viṣṇupada — the footprint made by Viṣṇu as he strode through the three worlds — situated in the northern direction, O brahmin.

5.109.20 Here King Marutta performed sacrifice, O foremost of twice-born, O seer among sages, at Uśīrabīja, where lies the lake of Jāmbūnada gold.

5.109.21 Here the sacred, pure, lotus-filled lake of the Himālayas attended in person upon the great-souled seer-sage Jīmūta.

5.109.22 Having donated all his great wealth to brahmins, that great sage chose the forest; hence that forest became known as Jaimūta — the forest of Jīmūta.

5.109.23 Here the guardians of the directions call out perpetually each morning and evening, O bull among twice-born: "Whose task? What is it?" — O Gālava.

5.109.24 Thus, O foremost of twice-born, this northern direction is renowned as uttarā — the north — for these and other virtues, and it is uttarā — superior — in all undertakings.

5.109.25 These four directions have been described to you at length, my friend, in due order; now tell me in which direction you wish to go according to your desire.

5.109.26 I am ready, O foremost of twice-born, to show you the directions and the entire earth, O brahmin; therefore mount me, O twice-born.

5.110.1 Gālava said: O Garuḍa, foe of the serpent lord, O Suparṇa, son of Vinatā, take me eastward, O Tārkṣya, to where the two eyes of dharma are.

5.110.2 Go first to that eastern direction which was described first; for it is there that you proclaimed the presence of the gods.

5.110.3 Truth and dharma have been well proclaimed there by you; I desire to come together with all the gods, and to behold those devas once more, O younger brother of Aruṇa.

5.110.4 Nārada said: The son of Vinatā said to that twice-born: "Mount me"; and then the sage Gālava mounted Garuḍa.

5.110.5 Gālava said: As you stride forward, O devourer of serpents, your form appears like that of the thousand-rayed Vivasvat in the forenoon.

5.110.6 I see here the motion of trees driven forward by the wind of your wings, all following together, as if they had set out on a journey, O bird.

5.110.7 You seem to be drawing the earth — with its oceans and forests, its mountains, woods, and thickets — toward you with the wind of your wings, O traveller of the sky.

5.110.8 The water with its fish, serpents, and crocodiles seems to be lifted up into the sky by the great wind and by your wing-gust, ceaselessly.

5.110.9 I see fish that all look alike, whales that eat fish, creatures that swallow even whales, and serpents with human faces, all churned up as it were.

5.110.10 My ears have been deafened by the roar of the great ocean; I neither hear nor see, and I do not know the reason for my own state.

5.110.11 Please go slowly, keeping in mind the sin of slaying a brahmin; the sun cannot be seen, my friend, nor the directions, nor the sky, O bird.

5.110.12 I see only darkness and cannot make out your body; your two eyes I can see, O egg-born, like a pair of precious gems.

5.110.13 I cannot see your body, nor indeed my own; at every step I see fire rising up from the water.

5.110.14 That fire suddenly extinguishes my sight and then it calms; therefore turn back — a great time has passed in our going, O son of Vinatā.

5.110.15 I have no purpose left in this journey, O devourer of serpents; turn back, O one of great speed — I cannot bear your velocity.

5.110.16 For I have promised my teacher eight hundred horses here — white horses with one dark ear each, radiant as the moon.

5.110.17 I see no way to bring those to an end, O bird. Therefore this is the path I have found for myself — to abandon life itself.

5.110.18 I have no wealth at all, nor any friend possessed of wealth; nor can this debt be discharged even by a great sum.

5.110.19 Nārada said: While Gālava was speaking thus at length and in misery, the son of Vinatā, even as he flew on, laughed and replied.

5.110.20 You are not very wise, O brahmin-seer, that you wish to cast away your life. Moreover, one must not force time; for Time is the supreme lord.

5.110.21 Why did you not prompt me about this matter from the very beginning? There is a great means by which this can be accomplished.

5.110.22 There on the shore of the ocean is a mountain named Ṛṣabha. Let us rest and eat there, and then we shall turn our course, O Gālava.

5.111.1 Nārada said: The two — the brahmin and the bird — then alighted on the peak of Ṛṣabha, and there they saw the brahmin woman Śāṇḍilī, endowed with austerity.

5.111.2 Suparṇa saluted her and Gālava honoured her respectfully; and welcomed by her, the two sat down upon seats she offered.

5.111.3 She quickly prepared food, enriched with sacred offerings and mantras; and having eaten and become satisfied, both of them lay down on the ground, overcome by the food.

5.111.4 After a while Suparṇa awoke, wishing to depart; but then the bird found himself stripped of the limbs of his body.

5.111.5 The bird had become like a lump of flesh, retaining only his beak and feet. Gālava, seeing him in that state, was distressed and questioned him.

5.111.6 What fruit of coming here has befallen you? And for how long shall we have to remain here?

5.111.7 What inauspicious and dharma-violating thought did you harbour in your mind? For this transgression of yours is surely not a trifling one.

5.111.8 Suparṇa then said to the brahmin: I had indeed meditated, O brahmin, on carrying this perfected woman away from here to the place where Prajāpati dwells.

5.111.9 Where the god Mahādeva is, where eternal Viṣṇu is, where Dharma and Sacrifice dwell — there, I thought, let her reside.

5.111.10 Therefore I bow and beg the gracious lady with a mind well disposed; indeed my mind pondered this wish, though I am now filled with remorse.

5.111.11 Out of deep reverence for you I here sought what was not to be sought; whether it was well done or ill done, by your great-souled grace please forgive it.

5.111.12 Pleased, she then said to the two — the lord of birds and the best of brahmins: Fear not; you are Suparṇa — O Suparṇa, set aside your agitation.

5.111.13 You have reproached me, my child, and I do not lightly forgive reproach; the sinful one who disparages me falls from the worlds.

5.111.14 Though lacking in all auspicious marks, and not censured by me, having accepted righteous conduct, I have attained this supreme perfection.

5.111.15 From right conduct one gains dharma; from right conduct one gains wealth; through right conduct one attains prosperity; right conduct destroys inauspiciousness.

5.111.16 Therefore, O long-lived lord of birds, go from here as you wish. And women who are worthy of blame should nonetheless never be blamed by you.

5.111.17 You shall be as before, endowed with strength and valour. Thereupon his wings became even more splendid than before.

5.111.18 Permitted by Śāṇḍilī, he set out as he had come; yet he was unable to find horses of that description.

5.111.19 Viśvāmitra then, seeing Gālava standing on the road in the presence of the son of Vinatā, spoke — the foremost of the eloquent.

5.111.20 The matter which you yourself promised me, O brahmin — the time for its fulfillment has come, or so you may reckon.

5.111.21 I shall wait this much time and a little beyond, as the means for accomplishing it may be found, O brahmin. That course of action, however, should be heard now.

5.111.22 Suparṇa then said to the wretched and deeply distressed Gālava: What Viśvāmitra said is now plainly before me.

5.111.23 So come, O best of brahmins, let us deliberate together, O Gālava; it is not possible for you to live without having given the guru-gift in full.

5.112.1 Nārada said: Then the best of birds addressed the wretched Gālava: What was fashioned by fire on the earth and ordered by the wind — because everything is made of gold-stuff, it is called hiraṇya.

5.112.2 It bears and sustains everything; for that reason it is called wealth (dhana). This wealth abides eternally in the three worlds.

5.112.3 Ever through the two Proṣṭhapada stars and through Śukra the lord of wealth, Śukra takes from men the wealth earned by the mind.

5.112.4 It is guarded by Ajaikapāda, Ahirbudhnya, and Dhanada; thus what is not destined to be obtained cannot be obtained, O best of brahmins.

5.112.5 Apart from the wealth of horses there is no fulfillment for you. Beg here from some king born of royal-seer lineage — a king who, without oppressing his people, would make both of us successful in our aim.

5.112.6 There is in the lunar lineage a certain king, a friend of mine. Let us go to him; he has great prosperity on earth.

5.112.7 He is Yayāti, the royal seer, son of Nahuṣa, true in valour; spoken to by me and personally petitioned by you, he will give.

5.112.8 His prosperity had been exceedingly great, like that of the lord of wealth; knowing the nature of wealth, he purified himself through charity alone.

5.112.9 Thus deliberating and reflecting on what was proper, the two presented themselves at the abode of the lord of men, Yayāti.

5.112.10 Having received the hospitality of welcome-gift and excellent food, and being asked the reason for coming, the son of Vinatā spoke.

5.112.11 This is my friend, O son of Nahuṣa — Gālava, a treasury of austerity; he was the disciple of Viśvāmitra for tens of thousands of years, O king.

5.112.12 Released by him and wishing to offer something in return, this brahmin asked the venerable one: What guru-gift shall I give you?

5.112.13 Being asked repeatedly by him who was slightly angered, and knowing his own modest means, he was told: Give this.

5.112.14 Give me eight hundred horses of uniform dark ear, white-bodied, of pure birth, brilliant as the moon.

5.112.15 Let this be given as the guru-gift, if you concur, O Gālava — thus spoke Viśvāmitra, the wealth of whose power lay in austerity, with some anger.

5.112.16 This best of brahmins, scorched by great grief and unable to fulfil it, has come to you for refuge.

5.112.17 Having received alms from you, O tiger among men, freed from distress, having discharged the debt to his guru, he shall practise great austerity.

5.112.18 Through a share of his austerity he will connect you as well; with his own austerity befitting a royal seer he will fill you who are already full.

5.112.19 As many hairs as there are on a horse, O lord of men, so many worlds do the givers of horses attain, O lord of the earth.

5.112.20 He is the worthy vessel for receiving, and you likewise are the worthy vessel for giving; let this be like milk poured into a conch — well fitted in comparison.

5.113.1 Nārada said: Thus addressed by Suparṇa with true and excellent words, the king, attentive and having deliberated again and again, resolved.

5.113.2 Yayāti, performer of thousands of sacrifices, lord of giving, the master, the ruler of Vatsakā and Kāśi, spoke these words.

5.113.3 Having seen Tārkṣya my dear friend, and Gālava the best of brahmins, and the manifest proof of austerity, and the praiseworthy begging mission proclaimed —

5.113.4 And having bypassed other kings born of the solar lineage, these two have come to my presence — weighing my judgment —

5.113.5 Today my birth is fulfilled; today my lineage is redeemed; today this my country is redeemed by you, O sinless Tārkṣya.

5.113.6 Yet I wish to speak, my friend, as you know me from before — I am not as wealthy as I was; my wealth is depleted, O friend.

5.113.7 I am not able to make your coming here in vain, O bird; nor do I have the heart to make the hope of this brahmin-seer empty.

5.113.8 Yet I will give what will accomplish this task; for one who goes to a patron and returns with hope destroyed burns down the lineage.

5.113.9 Nothing more sinful than this is spoken of, O son of Vinatā — as the word 'give' is the destroyer of expectation in the world, so is the word 'there is not.'

5.113.10 For a respected man, if he fails to act and leaves a petitioner with dashed hopes and unaccomplished aim, destroys his sons and grandsons.

5.113.11 Therefore my daughter — like the daughter of the gods, enriching all dharma, the establisher of four lineages — this one I offer.

5.113.12 Ever desired by gods, men, and asuras alike for her beauty, O Gālava — let this young daughter of mine be accepted.

5.113.13 Kings will give even their kingdoms as her bride-price without doubt; how much more will they give two hundred of the dark-eared horses?

5.113.14 You, sir, please accept this my daughter Mādhavī; I shall become possessed of grandsons — that indeed is my boon, O lord.

5.113.15 Gālava accepted that maiden, and with the bird said 'We shall meet again,' then set out with the maiden.

5.113.16 'This door to the horses has been found,' said the egg-born one; and bidding farewell to Gālava, he went to his own home.

5.113.17 When the lord of birds had gone, Gālava, together with the maiden, reflecting on who among kings was capable of giving the bride-price, set out.

5.113.18 He went mentally toward Haryaśva of the Ikṣvāku line, the best of kings, of great valour, endowed with a four-fold army at Ayodhyā.

5.113.19 Possessed of treasury, grain, and military strength, beloved by his citizens, dear to brahmins, eager to protect his subjects, practicing supreme austerity in tranquility.

5.113.20 Approaching him, Gālava the brahmin said to Haryaśva: O king of kings, this is my maiden — she who through her offspring increases dynasties.

5.113.21 Accept her, O Haryaśva, as a wife in exchange for bride-price. I shall declare the bride-price to you; hear it and then deliberate.

5.114.1 Nārada said: Then King Haryaśva, having pondered deeply and heaving a long hot sigh for the sake of progeny — that best of kings — spoke.

5.114.2 Elevated among the six elevated things; subtle among the seven subtle things; deep among the three deep things; and red in five respects — she has all this.

5.114.3 Beheld by many gods and asuras, seen by many gandharvas, endowed with many auspicious marks, bearing the capacity for many births.

5.114.4 She is capable of giving birth to a world-ruling son. Tell me the bride-price, O best of brahmins, having considered my resources.

5.114.5 Gālava said: Give me eight hundred horses of uniform dark ear, moon-white, born of the proper country, of handsome form.

5.114.6 Then she will be yours — the auspicious mother of sons, the womb of your fires like the araṇī is the source of the sacrificial flame, the large-eyed one.

5.114.7 Nārada said: Hearing these words, King Haryaśva, bewildered by desire, the royal seer spoke in distress to Gālava the best of sages.

5.114.8 Two hundred horses of the kind you describe are at hand for me; other horses of mine roam by the hundreds.

5.114.9 I shall beget a single offspring upon her, O Gālava; let you fulfil this desire of mine as a boon.

5.114.10 Hearing this, the maiden spoke these words to Gālava: A certain boon was granted to me by a speaker of brahman —

5.114.11 After each birth, after each birth, you shall become a maiden again. Therefore give me to the king, having first received those finest horses.

5.114.12 From four kings there will indeed be eight full hundreds of horses for you, and four sons for me.

5.114.13 Let my deliverance be accomplished for the sake of my teacher, O best of twice-born. This is my judgment for now — or think as you see fit, O brahmin.

5.114.14 Thus addressed by the maiden, the sage Gālava then spoke these words to Haryaśva, guardian of the earth.

5.114.15 O best of men, O Haryaśva, accept this maiden. In exchange for a quarter of the bride-price, beget one son upon her.

5.114.16 He accepted that maiden, praised Gālava joyfully, and at the proper time and place obtained the desired son.

5.114.17 Then there was born a king named Vasumanas, richer than the wealthy, comparable to wealth itself, a bestower of wealth.

5.114.18 Then in due time the wise Gālava came back again and, approaching Haryaśva with a glad heart, spoke to him.

5.114.19 O king, your son has been born, blazing like the infant sun. The time has come, O best of men, to go to another king for the rest of the gift.

5.114.20 Haryaśva, firm in his word and steadfast in his manly duty, and knowing the rarity of such horses, gave Mādhavī back again.

5.114.21 And Mādhavī, renouncing the splendid royal majesty once more, willingly became a virgin again and followed behind Gālava.

5.114.22 "Let the horses remain with you for now," said the brahmin, and he departed with the maiden toward Divodāsa, lord of his people.

5.115.1 Gālava said: There is a king of mighty valor, guardian of the earth, lord and master of the Kāśis, known as Divodāsa, son of Bhīmasena, ruler of men.

5.115.2 Let us go there, dear one. Come along gently; do not grieve. He is righteous, devoted to self-restraint, and truthful — that lord of his people.

5.115.3 Nārada said: The sage approached him and was duly honored by him. Then Gālava urged that king for the purpose of procreating.

5.115.4 Divodāsa said: I have heard all of this before — why speak at length, O brahmin? This very matter has indeed been desired by me upon hearing it, O best of twice-born.

5.115.5 And this is highly agreeable to me: that passing over other kings you have come to me in this way. Without doubt, this outcome was destined.

5.115.6 The same wealth of horses is ours as well, O Gālava. I too shall beget only one royal son upon her.

5.115.7 Nārada said: Saying "so be it," the best of brahmins gave the maiden to the lord of the earth, and the king received that maiden according to proper rite.

5.115.8 That royal sage sported with her radiantly as the sun sports with his consort, as Fire sports with Svāhā, as Vāsava sports with Śacī.

5.115.9 As the Moon with Rohiṇī, as Yama with Dhumorna, as Varuṇa with Gaurī, as the lord of wealth with his prosperity.

5.115.10 As Nārāyaṇa with Lakṣmī, as the ocean with the Jāhnavī, as Rudra with Rudrani, as the Grandfather with the sacrificial altar-Goddess.

5.115.11 As Vasiṣṭha with Adṛśyantī, and Vasiṣṭha also with Akshamala, as Cyavana with Sukanyā, as Pulastya with Sandhya.

5.115.12 As Agastya with the maiden of Vidarbha, as Satyavān with Sāvitrī, as Bhṛgu with Pulomā, as Kaśyapa with Aditi.

5.115.13 As Ṛcīka with Reṇukā, as Kauśika with the daughter of the Himālaya, as Bṛhaspati with Tārā, as Śukra with Shataparvā.

5.115.14 As the lord of earth with the Earth-Goddess, as Purūravas with Urvaśī, as Ṛcīka with Satyavatī, as Manu with Sarasvatī.

5.115.15 Thus while King Divodāsa sported with her, Mādhavī gave birth to a single son named Pratardana.

5.115.16 Then the blessed Gālava came to Divodāsa when the appointed time had arrived and spoke these words.

5.115.17 "Let your lordship return the maiden to me; let the horses remain with you while I go elsewhere for the bride-price, O lord of the earth."

5.115.18 Then Divodāsa, righteous in soul, at Gālava's appointed time, returned that maiden — that king standing firm in his truth.

5.116.1 Nārada said: Just as before, she renounced her royal splendor and became a maiden again — the glorious Mādhavī, true to her vow, followed the brahmin Gālava.

5.116.2 Gālava, reflecting and with his mind fixed on his purpose, went to the city of the Bhojas to see the king Uśīnara.

5.116.3 Going to that king of true valor, he said: "This maiden will bear you two royal sons."

5.116.4 "Begetting two sons equal to the Moon and Sun upon her, you shall gain your object both in this world and the next, O king."

5.116.5 "But the bride-price to be paid to me, O knower of all dharma, is four hundred horses of moon-like splendor, each with one black ear."

5.116.6 "This undertaking is for the sake of my teacher; I have no personal use for the horses. If it is possible, O great king, let it be done without hesitation."

5.116.7 "You are without a son, O royal sage. Beget sons, O king; ferry your ancestors and yourself across by the raft of sons."

5.116.8 "For he who enjoys the fruit of having sons, O royal sage, does not fall from heaven; he does not go to the terrible hell where the sonless go."

5.116.9 Having heard all this and much else besides from Gālava's speech, Uśīnara the king of men gave him his reply.

5.116.10 Uśīnara said: I have heard your words as you have spoken them, O Gālava. Fate is powerful, O brahmin — my mind is indeed inclined toward this.

5.116.11 "Of horses like these I have two hundred, O best of twice-born. Thousands upon thousands of others roam in my possession."

5.116.12 "I too shall beget only one son upon her, O Gālava, O brahmin. I shall travel the path that others have gone."

5.116.13 "I could even make up the full price for you, O best of twice-born — but my wealth belongs to my townspeople and country folk, not for my own enjoyment."

5.116.14 "For a king who gives away others' wealth out of desire, O righteous one, is not associated with virtue or with glory."

5.116.15 "So I will accept her — let your lordship give me this maiden, radiant as a goddess, to beget one son upon her."

5.116.16 The best of brahmins, Gālava, honored King Uśīnara in return for speaking so auspiciously in so many ways.

5.116.17 Having given her over to Uśīnara, Gālava departed to the forest. Uśīnara sported with her, who had come to him, like one who has earned good merit delighting in prosperity.

5.116.18 In the gorges of mountains and the cascades of rivers, in pleasure-gardens of all kinds, in forests and groves,

5.116.19 In delightful mansions and on the pinnacles of palaces, in airy upper-chambers and in inner apartments,

5.116.20 Then in due time there was born to him a son blazing like the young sun — he who became widely renowned as Śibi, that best of kings.

5.116.21 The brahmin Gālava came to him, received the maiden back, and as he departed, O king, he saw the son of Vinatā.

5.117.1 Nārada said: The son of Vinatā then laughingly said to Gālava: "By good fortune I see you here with your purpose accomplished, O brahmin."

5.117.2 Gālava, hearing the words spoken by the son of Vinatā, reported to him that a quarter of his task still remained undone.

5.117.3 Suparṇa, best among birds, said to him: "No effort need be made by you — this will not succeed for you."

5.117.4 "For long ago, at Kānyakubja, Ṛcīka chose the maiden Satyavatī, daughter of Gādhi, as his wife, and being spoken to said:"

5.117.5 "'Let a thousand horses of moon-like splendor, each with one black ear, be given to me, O lord' — so spoke he, O Gālava."

5.117.6 "Ṛcīka, saying 'so be it,' went to the abode of Varuṇa, obtained the horses at the Aśvatīrtha ford, and gave them to the king."

5.117.7 "Those horses were given away by the king to brahmins after a Puṇḍarīka sacrifice. Two hundred each were then bought from them by kings."

5.117.8 "The remaining four hundred, O best of twice-born, were swept away by the Vitastā river while being ferried across. Thus the unattainable can never be attained, O Gālava."

5.117.9 "Present this maiden along with these two hundred horses to Viśvāmitra, O righteous one — six hundred horses in all. Then you shall be free of your confusion, your duty done, O bull among twice-born."

5.117.10 Gālava said "so be it" to him, and then together with Suparṇa, taking the horses and the maiden, he came to Viśvāmitra.

5.117.11 Gālava said: Here are six hundred of the desired horses. Together with the remaining two hundred, accept this maiden, your lordship.

5.117.12 "By royal sages three righteous sons have already been born upon her. Let your lordship also beget a fourth single one, O best of men."

5.117.13 "In this way eight full hundreds of horses will be yours. Being freed from your debt to me, I shall then practice austerities at my ease."

5.117.14 Nārada said: Viśvāmitra, seeing Gālava along with the bird and that woman of finest form, spoke these words.

5.117.15 "Why was this maiden not given to me here at the very beginning, O Gālava? All four sons could have been mine, nurturing the lineage."

5.117.16 "I accept your maiden for the fruit of one son. And let the horses all go to my hermitage and remain there."

5.117.17 Then the great-splendored Viśvāmitra, sporting with her, begat a son — Aṣṭaka, born of Mādhavī.

5.117.18 As soon as that son was born, the great-splendored Viśvāmitra invested him with wealth, with duties, and with those very horses.

5.117.19 Then Aṣṭaka went to his city, which shone like the city of the Moon, while Kauśika, after giving the maiden to his disciple, went to the forest.

5.117.20 Gālava too, setting out southward together with Suparṇa, his mind at peace, said this to the maiden.

5.117.21 "A son who is a lord of giving has been born of you, and another who is a hero, yet another devoted to truth and dharma, and likewise one who is a great sacrificer."

5.117.22 "Therefore come, O fine-hipped one — your father has been ferried across by his sons, and four kings as well, and I too, O slender-waisted one."

5.117.23 Gālava took leave of Suparṇa, devourer of serpents, delivered the maiden to her father, and then departed to the forest.

5.118.1 Nārada said: But the king, wishing to hold a svayamvara for her again, came to the hermitage at the confluence of the Gaṅgā and Yamunā.

5.118.2 Placing Mādhavī, garland-wreath in hand, upon a chariot, Pūru and Yadu ran around their sister in the hermitage.

5.118.3 There was a great gathering there of serpents, yakshas, and humans, of flying creatures, beasts, and birds, of those dwelling in mountains, trees, and forests.

5.118.4 The forest was crowded with lords of many human realms and surrounded on all sides by sages equal to Brahmā.

5.118.5 But when the suitors were being named, she of finest complexion passed over all of them and chose the forest as her mate.

5.118.6 Descending from the chariot, the maiden paid obeisance to her kinsmen, and entering the sacred forest, that daughter of Yayāti performed austerities.

5.118.7 Through various fasts, consecrations, and vows, having made herself light in body, she became one who roamed with the deer.

5.118.8 She wandered about eating tender green shoots resembling beryl gemstones, the finest young grasses, both bitter and sweet.

5.118.9 And drinking the fragrant, pure, choicest waters of holy rivers — cold and crystal clear.

5.118.10 In forests where lions had once roamed and then departed, in thickets freed from forest fires, in desolate and dense groves —

5.118.11 roaming with the deer like a doe ranging through the forest, she practiced great dharma, fully covered by the vow of brahmacharya.

5.118.12 Yayāti too, having followed the conduct of kings of old, after a life spanning thousands of years, met the law of time — death.

5.118.13 The two lineages of Pūru and Yadu, growing and foremost among men — through these two, the son of Nahuṣa was established in this world and the next.

5.118.14 King Yayāti, having ascended to heaven, was honored — that king, equal to a great ṛṣi, the mighty one who enjoyed the foremost fruits of heaven.

5.118.15 When a span of many thousands of years had passed, replete with virtues, and he sat amid honored royal seers and great sages —

5.118.16 Yayāti, his understanding obscured by folly, his mind seized by conceit, began to despise all men, gods, and hosts of seers.

5.118.17 Then the god Śakra, slayer of Bala, became aware of him; and all those royal sages said, "Shame! Shame!" thus they spoke.

5.118.18 And a discussion arose as they looked upon the son of Nahuṣa: "Who is this? Of which king? How did he come to heaven?"

5.118.19 "By what deed has he attained this state? Where did he accumulate austerity? How is he known in heaven, and by whom is he known?"

5.118.20 Thus deliberating, those kings dwelling in heaven, having seen him, questioned one another about King Yayāti.

5.118.21 The hundreds of keepers of the celestial chariots, the guardians of heaven's gates, were asked — and so were the keepers of the thrones — and they replied: "We do not know."

5.118.22 All of them, their knowledge veiled, did not recognize that king. Then after a moment the king's vigor was struck down.

5.119.1 Nārada said: Then he was dislodged from his place and fell from his seat, his mind trembling, assailed by the fire of grief.

5.119.2 His garland withered, his understanding departed, his crown and armlets fallen, he spun about with all his limbs slack, his ornaments and garments dropping away.

5.119.3 Becoming invisible to them as he gazed at them, and then unable to see them again and again, empty, with an empty mind, he was about to plunge to the earth.

5.119.4 "What inauspicious thing, what corruption of dharma, did I contemplate in my mind, by which I have been dislodged from my place?" — thus the king reflected.

5.119.5 And those kings, siddhas, and apsarases, still there in that place, saw Yayāti falling without support, dislodged.

5.119.6 Then a certain person, the one who casts down those whose merit is exhausted, came and spoke to Yayāti by command of the king of gods:

5.119.7 "You are utterly intoxicated with pride; there is no one you do not despise. Fallen through arrogance, heaven is not for you, O son of an earthly king — you are not recognized. Go — fall!" Thus he addressed him.

5.119.8 Having spoken thrice the words "May I fall among the virtuous," the son of Nahuṣa, as he was about to fall, reflected on a destination — he who was foremost among those with discernment.

5.119.9 At that very moment, the king saw four foremost kings in Naimiṣa forest, and he fell down in their midst.

5.119.10 Pratardana, Vasumanā, Śibi of the Uśīnaras, and Aṣṭaka — they were satisfying the lord of the gods with the Vājapeya sacrifice.

5.119.11 Yayāti, inhaling the sacrificial smoke from their rite as it rose to the gate of heaven, fell down toward the earth.

5.119.12 That lord of the world, taking hold of the river of smoke — which connected earth and heaven and flowed like the Gaṅgā — descended.

5.119.13 The king fell into the midst of those four splendid kinsmen, who had just completed the final bath of their sacrifice and who were equal to guardians of the worlds.

5.119.14 The royal sage Yayāti, his merit exhausted, fell into the midst of those four, who were like oblation fires, like lions among kings, blazing greatly.

5.119.15 All those kings addressed him — he who was like an image of splendor: "Who are you? Whose kinsman? Of what land or city?"

5.119.16 "Are you a yakṣa, or a god, a gandharva, or perhaps a rākṣasa? You are not of human form. What purpose do you seek?"

5.119.17 Yayāti said: I am Yayāti, the royal sage, fallen from heaven with my merit exhausted. Meditating on the words "May I fall among the virtuous," I fell here, among you.

5.119.18 The kings said: Let that which you desired be true, O bull among men. Let the fruit of all our sacrifices and the merit of our dharma be accepted by you.

5.119.19 Yayāti said: I am no brahmin whose wealth is accepting gifts — I am a kṣatriya. Nor is my mind inclined toward the destruction of another's merit.

5.119.20 Nārada said: At that very time, those kings, seeing Mādhavī who had come there in the course of her wandering with the deer, greeted her and said this:

5.119.21 "What is the purpose of your coming? What shall we do? Your command — for we are all at your command, your sons, O you rich in austerity."

5.119.22 Hearing their words, Mādhavī with great joy approached her father, and she bowed to Yayāti.

5.119.23 Seeing her sons bowing their heads, the ascetic woman spoke these words: "Your grandsons, O king of kings, my own sons — they are not strangers to you. These will rescue you — this is the ancient decree of fate."

5.119.24 "I am your daughter, O king — Mādhavī, the one who roams with the deer. I too have accumulated merit; let half of that be accepted by you."

5.119.25 "Because, O king, all men share in the fruit of their offspring, therefore they desire their daughter's sons — even as you do, O lord of the earth."

5.119.26 Then all those kings, bowing their heads in reverence to their mother, and paying homage, then spoke to their maternal grandfather:

5.119.27 The kings, filling the earth with lofty, incomparable, affectionate voices, strove to rescue their maternal grandfather who had fallen from heaven.

5.119.28 Then Gālava, coming near, also spoke to that king: "Let Your Majesty ascend to heaven by an eighth part of my austerity."

5.120.1 Nārada said: The very moment he was recognized by those virtuous men, that bull among men Yayāti assumed a divine form and became free of affliction.

5.120.2 Wearing a divine garland and divine garments, adorned with divine ornaments, endowed with divine fragrance, his feet no longer touched the earth.

5.120.3 Then Vasumanā, renowned in the world as the lord of generosity, spoke loudly first and addressed the king:

5.120.4 "Whatever I have gained in this world through giving without censure to all classes of people — that I shall give; may you be joined with that merit."

5.120.5 "Whatever fruit belongs to one given to generosity, whatever fruit belongs to one given to forbearance, and whatever fruit I have in sacred deposits — may you be joined with that."

5.120.6 Then Pratardana, that bull among kṣatriyas, who was always devoted to dharma and always intent on battle, also spoke:

5.120.7 "Whatever glory arising from kṣatriya dharma I have gained in this world, and the fruit of being called a hero — may you be joined with that."

5.120.8 Śibi of the Uśīnaras, the wise one, spoke sweet words: "Just as toward children, toward women, and toward the helpless —"

5.120.9 "— in battles, in falls from fortune, in adversities and calamities alike — I have never previously spoken an untruth. By that truth, ascend to heaven."

5.120.10 "As I would give up life, kingdom, action, and pleasures, O king, but never truth — by that truth, ascend to heaven."

5.120.11 "As my dharma rests on truth, as fire is pleased by truth, as Śakra is pleased by truth — by that truth, ascend to heaven."

5.120.12 Then Aṣṭaka, the royal sage, the Kauśika, son of Mādhavī, the knower of dharma who had performed hundreds of sacrifices, spoke these words:

5.120.13 "Hundreds of Puṇḍarīka sacrifices and Gosava rites have been performed by me, O lord, and Vājapeya sacrifices — receive the fruit of all these."

5.120.14 "No jewels of mine, no wealth, nor any other possessions have remained unused in sacrifices. By that truth, ascend to heaven."

5.120.15 And as the grandsons spoke thus to that king, step by step, leaving the earth, the king ascended to heaven.

5.120.16 Thus all those assembled kings, through their meritorious deeds, swiftly rescued Yayāti who had fallen from heaven.

5.120.17 The grandsons, through their own dharma earned by sacrifice and gifts, born in four royal lineages and enhancers of their families, they lifted that supremely wise maternal grandfather to heaven.

5.120.18 The kings said: Endowed with the qualities of royal dharma, possessed of all virtuous qualities, we are your grandsons, O king. Ascend to heaven, O earthly lord.

5.121.1 Nārada said: Lifted to heaven by those virtuous kings of great gifts, Yayāti took leave of his grandsons and ascended to the sky.

5.121.2 He was showered with a rain of various fragrant flowers, and embraced by a pure, holy-scented wind.

5.121.3 Ascending to an immovable station won by the merit of his grandsons, enriched by his own deeds, he blazed with supreme splendor.

5.121.4 Sung to and danced around by hosts of gandharvas and apsarases, he was welcomed with joy in heaven to the sound of divine drums.

5.121.5 Praised with various eulogies by gods, royal sages, and cāraṇas, he was honored with the finest tribute and celebrated by the gods.

5.121.6 Having attained the fruit of heaven, the Grandsire (Brahmā) spoke to him — who was content and of tranquil mind — as if satisfying him with words:

5.121.7 "The four-footed dharma has been gathered by you through meritorious deeds. This world of yours is imperishable, and your fame in heaven imperishable — moreover, O royal sage, today through your good deed here."

5.121.8 "The minds of all the dwellers in heaven had been veiled in darkness, by which they did not recognize you — thus, not being known, you were cast down."

5.121.9 "And through the love of your grandsons you have been rescued and come here, and you have regained the station won by your own deeds — immovable, eternal, holy, supreme, permanent, and imperishable."

5.121.10 Yayāti said: O Blessed One, there is a certain doubt in me; please resolve it. For there is no other I am fit to ask, O Grandsire of the worlds.

5.121.11 "The great fruit I had earned — spanning thousands upon thousands of years, built by the protection of subjects, accumulated through floods of sacrifices and gifts —"

5.121.12 "— how was that exhausted in so short a time, causing my fall? O Blessed One, you know the eternal worlds that I had won."

5.121.13 The Grandsire said: That great fruit you had earned — spanning thousands upon thousands of years, built by the protection of subjects, accumulated through floods of sacrifices and gifts —

5.121.14 "— that was exhausted by this very fault by which you were cast down: by arrogance, O king of kings, you were condemned by the dwellers in heaven."

5.121.15 "This eternal world, O royal sage, is not won by pride, nor by force, nor by violence, nor by cunning, nor by deceit."

5.121.16 "The inferior, the exalted, and the middling are not to be despised by you, O king. For among those burned by contempt, there is no one who is at peace anywhere."

5.121.17 "Those men who shall recount this fall and rising again — even when they encounter adversities, they will cross over them without doubt."

5.121.18 Nārada said: This is the fault that was incurred long ago by Yayāti through arrogance, and also by Gālava through excessive insistence, O lord of the earth.

5.121.19 Those who wish well-being for their friends and desire their prosperity should listen: one must not persist stubbornly, for stubborn insistence is the seed of ruin.

5.121.20 Therefore you too, O son of Gāndhārī, abandon pride and anger; make peace with the Pāṇḍavas, O hero; relinquish your fury, O king.

5.121.21 Whatever a king gives, whatever he does, whatever austerity he practises, whatever oblation he offers — none of it is lost or diminished; no other reaps it: the doer alone enjoys the fruit.

5.121.22 This great narrative is held to be unsurpassed by the learned who are free from passion and anger; having considered it, the one who pursues the three ends of life in their right order enjoys the earth in its entirety.

5.122.1 Dhṛtarāṣṭra said: Revered sage, it is exactly as you say; I too desire this very thing, yet I am not master of it, O blessed one.

5.122.2 Vaiśaṃpāyana said: Having spoken thus, he then addressed Kṛṣṇa, O Bhārata: "You have told me what leads to heaven and to worldly good, what is righteous and just, O Keśava."

5.122.3 "But I am not my own master, dear one; what is being done is not pleasing to me — Duryodhana, O Kṛṣṇa, is dull-witted and transgresses the scripture, yet he is my son."

5.122.4 "Strive to appease him, O mighty-armed one, O best of men; you would thereby perform a very great service to your friends, O Janārdana."

5.122.5 Then the Vṛṣṇi hero, knowing the truth of all dharma and worldly good, turned and spoke gentle words to the impatient Duryodhana.

5.122.6 "Hear this my word, O best of the Kurus; it is especially beneficial to you and to those bound to you, O Bhārata."

5.122.7 "O greatly wise one, born of a noble lineage, endowed with learning and right conduct, praised for all your qualities — it is fitting that you do what is good."

5.122.8 "Those of bad family, evil-minded, cruel, and shameless — they would act in the way you are now contemplating, dear boy."

5.122.9 "In this world, the conduct of the righteous is seen to be joined with dharma and worldly good; the conduct of the wicked is seen to be the reverse, O bull among Bhāratas."

5.122.10 "This reverse conduct is again and again observed in you; the unrighteousness bound up with it is dreadful and great — it destroys one's very life."

5.122.11 "Because of you, infamy has arisen many times, O Bhārata; by avoiding that harmful course of action you will act for your own welfare."

5.122.12 "You will thereby free yourself, your brothers, your servants, and your friends from unrighteous and infamous action, O scorcher of foes."

5.122.13 "Make peace with the Pāṇḍavas — wise, brave, highly spirited, self-controlled, and learned men — O tiger among men, O bull among Bhāratas."

5.122.14 "That would be beneficial and dear to the wise Dhṛtarāṣṭra, to the grandsire, to Droṇa, and to the great-minded Vidura."

5.122.15 "And to Kṛpa, to Somadatta, to the wise Bāhlika, to Aśvatthāmā, to Vikarṇa, and to Sañjaya, O lord of the people."

5.122.16 "And it would bring happiness to the majority of your kinsmen and friends, O scorcher of enemies; in peace there would be welfare for all the world as well, dear boy."

5.122.17 "You are modest, born of a noble house, learned and not cruel; abide, dear boy, within the instruction of your father and your mother, O bull among Bhāratas."

5.122.18 "Whatever a father commands is held to be the greatest good, O Bhārata; every person in the highest adversity remembers a father's instruction."

5.122.19 "Your father together with his ministers desires, dear boy, a meeting with the Pāṇḍavas, O best of Kurus; let that be pleasing to you as well, dear boy."

5.122.20 "The mortal who, having heard the counsel of friends, does not follow it — at the end it burns him, like the kiṃpāka fruit when eaten."

5.122.21 "He who, out of delusion, does not accept advice that leads to the highest good — he is dilatory, falls short of his aims, and is yoked to remorse."

5.122.22 "But he who, having heard advice leading to the highest good, acts upon what is at hand and sets aside his own wilfulness — he prospers in happiness in this world."

5.122.23 "He who, out of contrariness, will not tolerate the counsel of one who seeks his benefit, hears only things contrary to his good, and falls into the power of his enemies."

5.122.24 "He who, transgressing the view of the virtuous, acts according to the view of the wicked — his friends soon grieve for him in his calamity."

5.122.25 "He who abandons his principal ministers and resorts to those of low character, on falling into terrible danger finds no way out."

5.122.26 "He who associates with the wicked, who is idle in conduct, who never listens to friends, who chooses strangers and hates his own — the earth curses him, O Bhārata."

5.122.27 "Yet you, having set yourself against those heroes, seek protection from the uncultured, the incompetent, and the foolish, O bull among Bhāratas."

5.122.28 "What other man on earth, besides you, would pass over kinsmen equal to Indra, great warriors all, and hope for protection from others?"

5.122.29 "From birth the sons of Kuntī have been constantly wronged by you, yet they never become angry with you — for the Pāṇḍavas are righteous-souled."

5.122.30 "The illustrious Pāṇḍavas have been treated with falsehood since birth, dear boy, yet they have responded to you rightly, O mighty-armed one."

5.122.31 "You too should respond in kind, O bull among Bhāratas; do not follow the lead of anger toward your own foremost kinsmen."

5.122.32 "The undertakings of the wise are joined with the three ends of life, O bull among Bhāratas; men follow dharma and artha when the three together cannot be achieved."

5.122.33 "Among those who pursue them separately: the wise man follows dharma, the middling man follows artha, the quarrelsome man follows kali, and the childish man follows kāma alone."

5.122.34 "He who, led by his senses out of greed, abandons dharma, and seeks kāma and artha by improper means — he perishes."

5.122.35 "But he who seeks kāma and artha should follow dharma first of all; for neither artha nor kāma ever departs from dharma."

5.122.36 "Dharma itself is declared to be the means to all three ends, O lord of the people; for one who seeks them through it grows swiftly, like fire in dry grass."

5.122.37 "Yet you, dear boy, are seeking by improper means, O bull among Bhāratas, the great resplendent supremacy renowned among all kings."

5.122.38 "He who acts wrongly toward those who act rightly cuts himself down, O king, as an axe cuts a forest."

5.122.39 "One should not cut down the mind of one whose defeat one does not desire; the mind of the steadfast whose understanding is unbroken is set upon the good."

5.122.40 "One who has abandoned his own self cannot harm even an ordinary creature in the three worlds, O Bhārata — how much less those bulls among the Pāṇḍavas."

5.122.41 "A man fallen under the sway of wrath discerns nothing; all extended judgment is cut away — observe this, O Bhārata."

5.122.42 "Meeting with the Pāṇḍavas is better for you than keeping bad company, dear boy; finding delight in them, you will obtain all your desires."

5.122.43 "You enjoy the earth won by the Pāṇḍavas, O best of kings, yet placing the Pāṇḍavas behind your back, you seek protection elsewhere."

5.122.44 "You place your sovereignty in Duḥśāsana, in the unbearable Karṇa, and in the son of Subala, and through them you seek prosperity, O Bhārata."

5.122.45 "Yet these are not adequate for you in wisdom, in dharma and artha, nor are they adequate in valour against the Pāṇḍavas, O Bhārata."

5.122.46 "Indeed, all these kings together with you are not capable of facing the wrathful Bhīmasena in battle."

5.122.47 "All this assembled royal army that stands here, dear boy — Bhīṣma, and Droṇa, and Karṇa, and Kṛpa —"

5.122.48 "Bhūriśravas, Saumadatti, Aśvatthāmā, and Jayadratha — all of these are incapable of standing against Dhanañjaya in battle."

5.122.49 "Arjuna when enraged is unconquerable by all gods and demons, by humans and by Gandharvas alike — do not set your heart on war."

5.122.50 "Let us see if there is any man in all this assembled royal army who, having encountered Arjuna in battle, would return home unharmed."

5.122.51 "What good to you is the slaughter of people here, O bull among Bhāratas? Let that one man be pointed out by whose defeat you would be victorious."

5.122.52 "He who at Khāṇḍavaprastha conquered the gods, the Gandharvas, the Yakṣas, the Asuras, and the Nāgas together — what mortal would fight him?"

5.122.53 "Likewise at the city of Virāṭa a great wonder is heard — of one against many; that example is sufficient proof."

5.122.54 "Yet you hope to conquer in battle that unconquerable, unapproachable, victorious, unwavering, mighty hero Arjuna."

5.122.55 "Who would dare challenge Pārtha when I am his companion, advancing in battle against them? Not even Indra himself could do so."

5.122.56 "He who defeats Arjuna in battle would have to lift the earth with his bare arms, burn these people in his wrath, and hurl the gods from heaven."

5.122.57 "Consider your sons, your brothers, your kinsmen and relatives — let them not perish on your account, O best of the Bhāratas."

5.122.58 "Let there remain a remnant of the Kauravas; let this lineage not be destroyed; let it not be said of you 'destroyer of the family,' your fame ruined, O lord of men."

5.122.59 "The great warriors will establish you in the position of crown prince and your father Dhṛtarāṣṭra, lord of the people, as sovereign king."

5.122.60 "Do not disregard the prosperity that is coming toward you, already poised; by giving half to the Pārthas you will obtain great prosperity."

5.122.61 "Having made peace with the Pāṇḍavas, having heeded the counsel of your friends, and delighting in your allies, you will long enjoy good fortune."

5.123.1 Vaiśaṃpāyana said: Then Bhīṣma, son of Śaṃtanu, having heard the words of Keśava, spoke to the impatient Duryodhana, O bull among Bhāratas.

5.123.2 "You have been addressed in words by Kṛṣṇa, who desires the welfare of his friends; reflect on that, dear boy; do not follow the lead of anger."

5.123.3 "Without acting on the word of the great-souled Keśava, dear boy, you will never obtain the highest good, nor happiness, nor well-being."

5.123.4 "The mighty-armed Keśava has spoken to you a righteous and beneficial purpose, dear boy; adopt that purpose, O king; do not destroy your people."

5.123.5 "Through your wickedness you will cause to fall this blazing Bhārata sovereignty renowned among all kings, while Dhṛtarāṣṭra yet lives."

5.123.6 "Through your evil counsel you will cause to fall from life yourself together with your ministers, sons, cattle, kinsmen, and allies."

5.123.7 "By transgressing the true and purposeful counsel of Keśava, and that of your father, O best of Bhāratas, and of the wise Vidura —"

5.123.8 "— do not go the wrong path as a destroyer of your family, a last man, a wretch; do not give your aged father and mother over to grief."

5.123.9 Then Droṇa spoke there these words to Duryodhana, who had fallen under the sway of wrath and was sighing again and again.

5.123.10 "Keśava has spoken to you a word joined with dharma and worldly good, dear boy, and Bhīṣma son of Śaṃtanu likewise; accept it, O lord of men."

5.123.11 "Two wise men, intelligent, self-controlled, caring for your welfare, and learned, have spoken to you a beneficial word; accept it, O scorcher of foes."

5.123.12 "Follow what Kṛṣṇa and Bhīṣma have said, O greatly wise one; do not follow the words of the shallow-minded, O scorcher of foes."

5.123.13 "Those who are inciting you — they are never of any use to you; in battle they will fasten the enemy's enmity around their own necks."

5.123.14 "Do not slay all the Kurus — their sons and brothers alike; where Vāsudeva and Arjuna stand, know that their force is unconquerable."

5.123.15 "This indeed is the true view of your two well-wishers, Kṛṣṇa and Bhīṣma; if you do not accept it, dear boy, you will repent hereafter, O Bhārata."

5.123.16 As was declared by Jāmadagnya, Arjuna is even greater than that; for Kṛṣṇa, the son of Devakī, is one impossible to withstand even for the gods.

5.123.17 What use is there in saying to you what is pleasing and comfortable, O bull of the Bhāratas? All of this has been told to you; do as you wish. I do not dare to say more to you, O best of the Bhāratas.

5.123.18 While that speech was still unfinished, Vidura the Kṣattā also spoke a word, looking toward Duryodhana, the wrathful son of Dhṛtarāṣṭra.

5.123.19 O Duryodhana, I do not grieve for you, O bull of the Bhāratas; but I grieve for these two elders — Gāndhārī and your father.

5.123.20 Those two shall wander without a protector, with you as their protector but hard-hearted, their friends slain, their ministers slain, like two birds with clipped wings.

5.123.21 They shall roam this earth as beggars, lamenting, having given birth to such a sinful destroyer of the family line, a base man like you.

5.123.22 Then King Dhṛtarāṣṭra addressed Duryodhana, who was seated surrounded by his brothers and encircled by kings.

5.123.23 O Duryodhana, understand what has been said by the great-souled Śauri; accept thoroughly what is good, as something that brings security and welfare, and is imperishable.

5.123.24 For with this ally Kṛṣṇa, whose deeds are untiring, we shall attain all our desired aims among all the kings.

5.123.25 Well united with Keśava, go, my son, to Yudhiṣṭhira; perform entirely all the auspicious rites for the welfare of the Bharatas.

5.123.26 My son, go to the meeting with Vāsudeva as your guide; I consider this to be the moment appointed by time — do not transgress this, O Duryodhana.

5.123.27 If you reject Keśava who is asking for peace and speaking earnestly on your behalf, there is no humiliation that you will not suffer.

5.124.1 Vaiśaṃpāyana said: Having heard the words of Dhṛtarāṣṭra, Bhīṣma and Droṇa, endorsing them, spoke this word to Duryodhana, who had transgressed their guidance.

5.124.2 As long as the two Kṛṣṇas are not fully armed, as long as the Gāṇḍīva bow stands ready, as long as Dhaumya has not offered the enemy's forces as oblation into the battle-fire —

5.124.3 — as long as Yudhiṣṭhira, the great archer restrained by decorum, does not look in fury upon your army — until then let the carnage be appeased.

5.124.4 As long as Bhīmasena, the great archer, son of Pṛthā, is not seen stationed in his own battle arrays — until then let the carnage be appeased.

5.124.5 As long as he does not range the battle lines, rousing the army to joy, as long as he does not cut off in battle the heads of the fighters on elephants —

5.124.6 — with his mace, the slayer of heroes, striking them down like ripe fruits of a tree in season — until then let the carnage be appeased.

5.124.7 Nakula and Sahadeva, and Dhṛṣṭadyumna the Pārṣata, and Virāṭa, and Śikhaṇḍī, and the son of Śiśupāla — all clad in armor —

5.124.8 — as long as these, trained in weapons and shooting swiftly, do not plunge in like crocodiles into a great ocean — until then let the carnage be appeased.

5.124.9 As long as the terrible vulture-feathered arrows do not fall upon the tender bodies of kings — until then let the carnage be appeased.

5.124.10 Upon the chests of warriors anointed with sandalwood and aloe paste and adorned with garlands and golden ornaments — as long as the great arrows of great archers —

5.124.11 — the iron shafts shot swiftly by those trained in weapons, far-flying and aimed true, are not driven down — until then let the carnage be appeased.

5.124.12 Let Yudhiṣṭhira the Dharma-king, that elephant among kings, receive you with both hands as you bow your head in obeisance.

5.124.13 Let the dexterous one place his right arm, marked with the signs of flag and goad and banner, upon your shoulder — for peace, O bull of the Bhāratas.

5.124.14 Let him stroke your back with a hand bearing jeweled finger-rings and adorned with gems and medicinal substances, as you sit before him.

5.124.15 Let Vṛkodara, your kinsman, with shoulders like a sala tree and mighty arms, also address you with conciliatory words — for peace, O bull of the Bhāratas.

5.124.16 Having been saluted by Arjuna and the twin sons of Mādrī, those three, smell their heads in affection and greet them with love, O king.

5.124.17 Let the lords of men shed tears born of joy upon seeing you reunited with those heroic Pāṇḍava brothers.

5.124.18 Let all the prosperity of the kings be proclaimed in the royal capitals; let the earth be enjoyed in brotherly accord — be free of fever.

5.125.1 Vaiśaṃpāyana said: Having heard the unpleasant speech in the Kuru assembly, Duryodhana replied to the glorious and mighty-armed Vāsudeva.

5.125.2 You ought to say this after proper consideration, O Keśava; for you single me out in particular for detailed censure.

5.125.3 Out of devotion to the Pārthas, without cause, O Madhusūdana, you constantly reproach me — what balance of strength do you consider?

5.125.4 You, the Kṣattā Vidura, the King Dhṛtarāṣṭra, the preceptor Droṇa, or the grandsire Bhīṣma — all of them censure only me, and no other king.

5.125.5 And I perceive no transgression on my part in any respect; yet all of you together with the kings hate me.

5.125.6 And even reflecting carefully, I do not perceive any offense at all, however minute, O subduer of enemies, O Keśava.

5.125.7 The Pāṇḍavas came willingly to the dice game, O Madhusūdana, and were defeated by Śakuni in their kingdom — what evil deed is mine in that?

5.125.8 And whatever wealth the Pāṇḍavas won back there — that was allowed to them by those very same ones at that time, O Madhusūdana.

5.125.9 There is no offense on our part that the Pārthas, defeated at dice — though unconquerable for those who conquer — were sent into the forest. O best among the victorious.

5.125.10 On what reproach do the Pāṇḍavas make war with enemies, O Kṛṣṇa, powerless yet elated as if against a rival?

5.125.11 What have we done to them, or in what offense do the Pāṇḍavas together with the Sṛñjayas seek to kill the sons of Dhṛtarāṣṭra?

5.125.12 Nor shall we bow down here, trembling with fear, before any fierce act or word — not even before Indra of a hundred sacrifices.

5.125.13 And I do not see any one following the law of the Kṣatriya who would dare to conquer us in battle, O Kṛṣṇa, O crusher of enemies.

5.125.14 For Bhīṣma, Kṛpa, and Droṇa together with their forces cannot be conquered in battle even by the gods, O Madhusūdana — how much less then by the Pāṇḍavas?

5.125.15 If, following our own duty, O Mādhava, we obtain death by weapons in battle at the proper time, that is heaven itself.

5.125.16 And this is the foremost duty of us Kṣatriyas, O Janārdana — that we lie in battle on a bed of arrows.

5.125.17 We shall attain the hero's death-bed in battle without ever bowing to enemies — that shall not grieve us, O Mādhava.

5.125.18 And who, born in a noble family and living by the Kṣatriya code, would ever bow here to anyone out of fear when considering his livelihood?

5.125.19 One should only rise up, never bow down — for exertion itself is manliness; even if one breaks at an untimely moment, one should not bow to anyone here.

5.125.20 So desiring the words of the elephant-lore, those who seek their own good say: one like me bows only for righteousness and to Brahmins.

5.125.21 Without regard for anyone else, one should act so for as long as one lives — this is the duty of Kṣatriyas, and this has always been my view.

5.125.22 And the share of the kingdom that was formerly granted to me by my father — that can never again be obtained while I live, O Keśava.

5.125.23 And as long as King Dhṛtarāṣṭra lives, O Janārdana, we shall live under him with weapons laid aside — or else serve you, O Mādhava.

5.125.24 If what was formerly given to me was the kingdom that ought not to have been given — given out of ignorance or fear, when I was a boy, O Janārdana —

5.125.25 — that cannot now be gotten back by the Pāṇḍavas, O delight of the Vṛṣṇis, O mighty-armed one, while I currently live, O Keśava.

5.125.26 For even as much land as the tip of a sharp needle might pierce, O Mādhava — that much of the earth is not to be yielded to the Pāṇḍavas.

5.126.1 Vaiśaṃpāyana said: Then the scion of the Dāśārha clan, his eyes turbulent with anger, laughed and spoke this word to Duryodhana in the Kuru assembly.

5.126.2 You shall obtain the hero's death-bed; you shall attain that desire of yours. Stand firm with your ministers — the great clash shall come.

5.126.3 And as for your thinking, O fool, 'There is no transgression of mine against the Pāṇḍavas' — hear all that, O lords of men.

5.126.4 Burning with envy at the prosperity of the great-souled Pāṇḍavas, the dice game was wickedly devised by you and by the son of Subala, O Bhārata.

5.126.5 And how should kinsmen who are noble and honored by the good, themselves straightforward in conduct, lend themselves to such injustice through crooked means?

5.126.6 Dice play, O greatly wise one, destroys the happiness of the good; among the wicked it generates schisms and calamities.

5.126.7 This dreadful calamity was brought about by you through the dice game, without consulting those of good conduct, together with associates given to sin.

5.126.8 And who else among kinsmen deserves to dishonor a kinsman's wife in such a way — to drag her into the assembly and speak of her as Draupadī was spoken of by you?

5.126.9 Noble-born and endowed with virtue, dearer than life itself — the queen of the sons of Pāṇḍu was dishonored by you in that manner.

5.126.10 All the Kurus know how the sons of Kuntī, those scorchers of foes, were addressed in the Kuru assembly by Duḥśāsana as they set out for the forest.

5.126.11 Who that is good would act so improperly toward kinsmen of his own who behave correctly, who are free from greed, and who constantly walk in righteousness?

5.126.12 Cruel, ignoble, and harsh words were spoken many times by Karṇa and Duḥśāsana and by you yourself.

5.126.13 At Vāraṇāvata you made the utmost effort to burn those children together with their mother — yet that did not succeed for you.

5.126.14 And then the Pāṇḍavas lived hidden for a long time together with their mother in the house of a Brahmin in the city of Ekacakra.

5.126.15 The Pāṇḍavas were attacked by you with poison and with the bonds of serpents, and with every means of destruction — yet that too did not succeed for you.

5.126.16 Such is your intent toward the Pāṇḍavas, and your conduct toward them has always been deceitful — how then is there no offense of yours against the great-souled Pāṇḍavas?

5.126.17 Having done many wicked deeds toward the Pāṇḍavas in a cruel manner, being of false conduct and ignoble, you now contradict yourself.

5.126.18 By your mother and father, by Bhīṣma, by Droṇa, and by Vidura you have been told again and again to make peace — yet you do not make peace, O king.

5.126.19 For in peace there is a very great benefit for you and for Pārtha both — yet you do not find it pleasing, O king. What else can it be but lightness of intellect?

5.126.20 You shall not attain happiness, O king, by transgressing the words of your well-wishers; what you do, O king, is both unrighteous and ignoble.

5.126.21 While the scion of the Dāśārha clan was speaking thus to the wrathful Duryodhana, Duḥśāsana spoke this word in the Kuru assembly.

5.126.22 If you do not make peace with the Pāṇḍavas of your own free will, O king, they say the Kauravas will bind you and hand you over to the son of Kuntī.

5.126.23 Bhīṣma, Droṇa, and your own father shall hand over these three — you, me, and the son of Vikartana — to the Pāṇḍavas, O bull among men.

5.126.24 Having heard this speech of his brother, Suyodhana the son of Dhṛtarāṣṭra rose up in fury and strode away, hissing like a great serpent.

5.126.25 Vidura and Dhṛtarāṣṭra, the great king Bāhlika, Kṛpa and Somadatta, Bhīṣma, Droṇa, and Janārdana —

5.126.26 Disregarding all of them, that evil-minded, shameless man, behaving rudely and without propriety, arrogant, yet scorning those who deserve honour,

5.126.27 Seeing that bull among men depart, his brothers followed him together with counsellors, and kings followed on every side.

5.126.28 Seeing Duryodhana rise in anger from the assembly and depart together with his brothers, Bhīṣma, son of Śaṃtanu, spoke:

5.126.29 Those who sanction wrath while abandoning dharma and artha — their enemies rejoice at their misfortune before long.

5.126.30 This wicked-souled prince, son of Dhṛtarāṣṭra, knows no proper policy; he is falsely proud of his kingdom, and is enslaved by anger and greed.

5.126.31 I think the entire warrior order is ripe for its time, O Janārdana, for all the kings along with their ministers have followed him out of delusion.

5.126.32 Hearing Bhīṣma's words, the mighty Dāśārha of lotus eyes addressed all those headed by Bhīṣma and Droṇa:

5.126.33 This is a great transgression against all the elders of the Kurus — that you do not forcibly restrain this foolish king from wielding power.

5.126.34 I deem that the timely action to be taken there is this — listen all of you, O destroyers of foes, O sinless ones: if it is done, good will come of it.

5.126.35 What I shall speak is beneficial counsel that is evident to all of you — if it pleases you, O Bhāratas, with your agreement.

5.126.36 Kaṃsa, the ill-conducted and self-abandoned son of the old Bhoja king, seized his living father's power and fell under the sway of wrath.

5.126.37 Kaṃsa, son of Ugrasena, was abandoned by his kinsmen, and was slain by me in great battle for the welfare of our clan.

5.126.38 Then Āhuka — Ugrasena — was honoured by us and by our kinsmen and was made king, the enhancer of the Bhoja royal line.

5.126.39 Abandoning Kaṃsa alone for the sake of the family, all the Yādavas together — the Bharata Andhakas and Vṛṣṇis — thrive in happiness.

5.126.40 Moreover, O king, Parameṣṭhin the lord of creatures spoke, when the divine-demonic war was arrayed and weapons were raised:

5.126.41 When the worlds were split into two factions and were perishing, O Bhārata, the lord god, the creator and sustainer of worlds, spoke:

5.126.42 The Asuras — Daityas together with Dānavas — shall be defeated; the Ādityas, Vasus, and Rudras shall prevail as the heaven-dwellers.

5.126.43 Gods, demons, humans, Gandharvas, serpents, and Rākṣasas, fully arrayed in this battle, shall slay one another.

5.126.44 Having thought thus, Parameṣṭhin the lord of creatures spoke to Dharma: 'Bind the Daityas and Dānavas and hand them over to Varuṇa.'

5.126.45 So spoken to, Dharma, by Parameṣṭhin's command, bound all the Daityas and Dānavas and delivered them to Varuṇa.

5.126.46 Having bound them with bonds of Dharma and with his own bonds, Varuṇa the lord of waters guards the Dānavas in the ocean, ever vigilant.

5.126.47 Likewise, bind Duryodhana, Karṇa, Śakuni the son of Subala, and Duḥśāsana as well, and hand them over to the Pāṇḍavas.

5.126.48 One should abandon a person for the sake of the family; abandon a family for the sake of a village; abandon a village for the sake of the kingdom; and abandon the earth for the sake of the self.

5.126.49 O king, bind Duryodhana and then make peace with the Pāṇḍavas; for your sake, O bull among warriors, let not the warriors be destroyed.

5.127.1 Vaiśaṃpāyana said: Having heard Kṛṣṇa's words, Dhṛtarāṣṭra, lord of men, hastily addressed Vidura, who knows all dharma:

5.127.2 Go, dear one, and bring here the greatly wise Gāndhārī, she of far sight; together with her I will appease this evil-minded son.

5.127.3 If she too should calm this wicked-minded, corrupt-hearted one, then we too can stand as friends in accord with Kṛṣṇa's counsel.

5.127.4 Speaking capable words, she might show the right path to this one overcome by greed, of wicked intellect and evil companions.

5.127.5 She might also quell this great and dreadful calamity brought about by Duryodhana, so that lasting security and welfare may endure for us.

5.127.6 Hearing the king's words, Vidura, by Dhṛtarāṣṭra's order, brought Gāndhārī of far sight.

5.127.7 Dhṛtarāṣṭra said: This son of yours, Gāndhārī, is wicked-souled and transgresses all command; out of greed for power he will forfeit both power and life.

5.127.8 Behaving rudely and without propriety, in the company of sinful and wicked men, this fool has left the assembly, transgressing the counsel of his well-wishers.

5.127.9 Vaiśaṃpāyana said: That glorious princess, hearing her husband's words and seeking the greater good, Gāndhārī spoke:

5.127.10 Bring here quickly this son who is so agitated in his craving for the kingdom — for one who is rude and who abandons dharma and artha cannot hold a kingdom.

5.127.11 You yourself are greatly blameworthy here, O Dhṛtarāṣṭra, so fond of your son — for knowing his wickedness, you follow the bent of his intellect.

5.127.12 This man, deluded and overcome by desire and anger, has now settled into confusion; he cannot today be turned back by you by force, O king.

5.127.13 By giving the kingdom to this foolish, childish, wicked-souled, evil-companioned, and greedy man, Dhṛtarāṣṭra reaps the fruit.

5.127.14 How can a great-minded man overlook division among his own people? When your own people are divided against you, your enemies will overpower you.

5.127.15 Those calamities that can be overcome among one's own people by conciliation or by gifts — who would apply punishment there, O great king?

5.127.16 By order of Dhṛtarāṣṭra and the word of his mother, Kṣattā (Vidura) brought the impatient Duryodhana back into the assembly.

5.127.17 Desirous of hearing his mother's words, he entered the assembly again — his eyes flushed red all around, hissing in anger like a serpent.

5.127.18 Seeing her son who had entered, who had taken to a wrong path, Gāndhārī reproached him and spoke these fitting words:

5.127.19 Duryodhana, hear this word of mine, dear son — it is for your good and for those bound to you, and will bring happiness in the future.

5.127.20 By your becoming calm, reverence would be shown to Bhīṣma, to your father, to me, and to the well-wishers headed by Droṇa.

5.127.21 O greatly wise one, O bull of the Bhāratas, a kingdom cannot be won, protected, or enjoyed by one's own mere desire.

5.127.22 One whose senses are ungoverned cannot enjoy a kingdom for a long time; but the intelligent man who has conquered himself can protect a kingdom.

5.127.23 Desire and anger drag a man away from his purposes; but a king who conquers those two enemies gains the earth.

5.127.24 This great lordship over the world — a kingdom, that coveted station — cannot be protected by those of wicked soul.

5.127.25 One who seeks greatness must restrain the senses in accordance with artha and dharma; with restrained senses, intellect grows as fire grows with fuel.

5.127.26 These uncontrollable senses are indeed capable of ruining one — like unruly, untamed horses on the road ruin a poor charioteer.

5.127.27 He who seeks to conquer ministers without having conquered himself — with self unconquered and ministers unconquered — falls away without mastery.

5.127.28 He who first conquers himself in the manner appropriate to the situation — then conquers ministers and enemies — does not strive in vain.

5.127.29 Prosperity constantly attends one whose senses are subdued, whose ministers are won over, who wields authority over transgressors, who acts with deliberation, and who is steady.

5.127.30 Like two fish covered by a fine-meshed net, desire and anger, dwelling in the body, plunder one's wisdom.

5.127.31 It was desire and anger, when nurtured and fearing eclipse, that caused the gods to travel to heaven and close the door of heaven.

5.127.32 The king who knows how to fully conquer desire, anger, greed, arrogance, and pride — he is truly born to rule the earth.

5.127.33 A king who seeks artha, dharma, and the downfall of his enemies must be constantly engaged in restraining the senses.

5.127.34 He who, overcome by desire or anger, proceeds wrongly toward his own people or toward others — for him there are no allies.

5.127.35 United with the greatly wise, heroic, foe-crushing Pāṇḍavas, dear son, you will enjoy the earth happily together.

5.127.36 As Bhīṣma son of Śaṃtanu and the great warrior Droṇa have said, dear son — that is the truth: Kṛṣṇa and the Pāṇḍavas are unconquerable.

5.127.37 Surrender to mighty-armed Kṛṣṇa, the tireless doer of deeds; for Keśava, when pleased, would be for the happiness of both sides.

5.127.38 The man who does not abide by the counsel of well-wishers who desire his good, of the wise and learned — that man is a delight to his enemies.

5.127.39 There is no good in war, dear son; neither dharma nor artha — whence happiness? Nor is victory assured; set not your mind on war.

5.127.40 O greatly wise one, O crusher of enemies, Bhīṣma and your father and Bāhlika, fearing division, gave a share to the sons of Pāṇḍu.

5.127.41 You see today the fruit of that gift — you enjoy the whole earth with its thorns removed by those heroes.

5.127.42 Give to the sons of Pāṇḍu what is proper, O crusher of enemies, if you wish to enjoy, together with your ministers, half of the kingdom of earth.

5.127.43 Half the earth is enough for your life together with your ministers; standing by the counsel of well-wishers, you shall attain fame, O Bhārata.

5.127.44 Conflict with the prosperous, self-possessed, wise, and sense-subduing Pāṇḍavas, dear son, would cause you to fall from great happiness.

5.127.45 Restraining the resentment of well-wishers, rule the kingdom as is proper, having given the Pāṇḍavas their share, O bull of the Bhāratas.

5.127.46 Enough — this insult has been sustained for thirteen years; pacify it now, O greatly wise one — this anger and resentment that has been inflamed by desire and wrath.

5.127.47 Neither the charioteer's son of firm anger who desires your cause, nor your brother Duḥśāsana, is capable against the Pārthas.

5.127.48 When Bhīṣma, Droṇa, Kṛpa, Karṇa, Bhīmasena, Dhanañjaya, and Dhṛṣṭadyumna are all enraged, all the people assuredly cannot stand.

5.127.49 Overcome by impatience, do not seek to destroy the Kurus, dear son; for the whole earth is drawn into destruction on account of you and the Pāṇḍavas.

5.127.50 And as for what you think, O fool — that Bhīṣma, Droṇa, Kṛpa and the rest will fight with all their might — that does not hold today.

5.127.51 For those who have conquered themselves, the kingdom, affection, and position are equal among the Pāṇḍavas and among you; but dharma is greater on their side.

5.127.52 If these men give up their lives out of fear of their royal obligation, they still shall not be able to face King Yudhiṣṭhira.

5.127.53 Prosperity of men through greed is not seen here; therefore enough of greed, dear son — be calm, O bull of the Bhāratas.

5.128.1 Vaiśaṃpāyana said: But disregarding that meaningful word spoken by his mother, he departed again in anger toward those of unconquered selves.

5.128.2 Then, having left the assembly, that Kaurava held counsel with Śakuni, son of Subala, the dice-shrewd king.

5.128.3 This was the scheming of Duryodhana, Karṇa, Śakuni the son of Subala, and Duḥśāsana as the fourth.

5.128.4 "Before this swift-acting Janārdana seizes us, together with King Dhṛtarāṣṭra and the son of Śaṃtanu —

5.128.5 "Let us ourselves restrain Hṛṣīkeśa by force, overpowering that tiger among men, as Indra once subdued Vairocana."

5.128.6 "Hearing that the scion of Vṛṣṇi has been seized, the Pāṇḍavas will lose heart and become dispirited, like serpents with broken fangs."

5.128.7 "For this mighty-armed one is the refuge and armour of them all. Once this boon-granting bull of all the Sātvatas is seized, the Pāṇḍavas together with the Somakas will become devoid of effort."

5.128.8 "Therefore, right here, let us bind this swift-acting Keśava even as Dhṛtarāṣṭra cries out, and then we shall fight our enemies."

5.128.9 The wise Sātyaki, skilled in reading signs, quickly perceived the wicked intention of those wicked, corrupt-minded men.

5.128.10 Going out for that purpose and standing together with Hārdikya, he said to Kṛtavarman: "Quickly marshal the troops."

5.128.11 "Stand at the door of the assembly hall, armoured, with the forces arrayed, until I report this to Kṛṣṇa, the tireless in action."

5.128.12 That hero, entering the assembly hall like a lion entering a mountain cave, disclosed that intention to the great-souled Keśava.

5.128.13 Then he also spoke to Dhṛtarāṣṭra and Vidura, and with a slight smile, revealed to them that intention of theirs.

5.128.14 "Fools desire here to commit an act that is contrary to righteousness and self-interest, censured by the good, and moreover one that can by no means be accomplished."

5.128.15 "These assembled fools, evil-souled, goaded by desire and anger, swayed by wrath and greed, are about to misbehave."

5.128.16 "These feeble-minded ones wish to seize this lotus-eyed one, as children or fools might try to catch blazing fire in a cloth."

5.128.17 Having heard those words of Sātyaki, the far-sighted Vidura addressed the mighty-armed Dhṛtarāṣṭra in the assembly of the Kurus.

5.128.18 "O king, O afflicterof foes, all your sons, whose time has come, are bent on committing a deed that is both inglorious and impossible."

5.128.19 "For together they desire to overpower and forcibly restrain this lotus-eyed one, the younger brother of Vāsava."

5.128.20 "Attacking this tiger among men, this one who is unconquerable and unapproachable, they shall perish like moths rushing into fire."

5.128.21 "For if Janārdana wished, he could send all of them striving against him to the abode of Yama, like an enraged lion dispatching deer."

5.128.22 "But this Kṛṣṇa, the Immovable, the Foremost of Persons, would by no means commit a censured act, nor would he deviate from righteousness."

5.128.23 When Vidura had spoken thus, Keśava addressed a speech to Dhṛtarāṣṭra, while friends listened to one another.

5.128.24 "O king, if these men, angry, should restrain me by force — or if I them — permit it, O lord of earth."

5.128.25 "I am capable of restraining all of these enraged men; but I would by no means commit a censured, sinful deed."

5.128.26 "Craving gain through harming the Pāṇḍavas' cause, your sons will forfeit their own interest. If they desire this, then Yudhiṣṭhira's purpose is already accomplished."

5.128.27 "For this very day I could seize these and all who follow them, O descendant of Bharata, and hand them over to the sons of Pṛthā — what wrong would come of it?"

5.128.28 "But I shall not undertake this censured act, O descendant of Bharata, this act born of anger and evil intention, in your presence, O great king."

5.128.29 "Let Duryodhana, O king, do as he wishes. But I take leave of all the assembled here, O descendant of Bharata."

5.128.30 Hearing this, Dhṛtarāṣṭra spoke to Vidura: "Quickly bring that wicked Suyodhana, that one greedy for the kingdom."

5.128.31 "Along with his allies, ministers, brothers, and followers — if I am able to bring him back onto the right path once more."

5.128.32 Then the Kṣattā brought Duryodhana back into the assembly against his will, surrounded by his brothers and the kings.

5.128.33 Then King Dhṛtarāṣṭra addressed Duryodhana, who was surrounded by Karṇa, Duḥśāsana, and the assembled kings.

5.128.34 "O cruel one, O most sinful one, aided by helpers in vile deeds — you conspire with your wicked allies to perpetrate a wicked act."

5.128.35 "An impossible and inglorious deed, condemned even by good men — only such a fool as you, a disgrace to the family, would resolve upon it."

5.128.36 "You, together with your wicked allies, desire to restrain this lotus-eyed one who is unconquerable and unapproachable."

5.128.37 "You, O dull one, crave to overpower him whom even the gods with Vāsava are unable to constrain by force — as a child might reach for the moon."

5.128.38 "You do not recognize Keśava, whom gods, men, gandharvas, asuras, and serpents together are unable to withstand in battle."

5.128.39 "Wind cannot be grasped in the hand; the moon cannot be touched by the hand; the earth cannot be held upon the head; and Keśava cannot be seized by force."

5.128.40 When Dhṛtarāṣṭra had spoken thus, the Kṣattā Vidura also spoke, looking at Duryodhana, the impatient son of Dhṛtarāṣṭra.

5.128.41 "At the gate of Saubha, the king of monkeys named Dvivida covered Keśava with a mighty shower of rocks —

5.128.42 "— desiring to capture him, striving with every effort to seize Mādhava, he could not grasp him there. Yet you seek to seize him by force."

5.128.43 "At Nirmocana, six thousand great asuras, having bound him with nooses, could not capture him. Yet you seek to seize him by force."

5.128.44 "When Śauri had gone to Prāgjyotiṣa, Naraka together with his danavas could not seize him there. Yet you seek to seize him by force."

5.128.45 "For by this one, even as a child, Pūtanā was slain; and Govardhana was lifted up for the sake of the cows, O bull of the Bhāratas."

5.128.46 "Ariṣṭa, Dhenuka, the mighty Cāṇūra, the king of horses — all were slain, as was Kaṃsa who acted wickedly."

5.128.47 "Jarāsandha, Vakra, the valiant Śiśupāla, and Bāṇa were slain in battle, and many kings were destroyed."

5.128.48 "King Varuṇa was vanquished, and Fire was overcome by this one of immeasurable might; even Indra, the lord of Śacī, was conquered when this one carried off the Pārijāta tree."

5.128.49 "Lying on the cosmic ocean, he slew those two, Madhu and Kaiṭabha; and taking another birth, he slew Hayagrīva likewise."

5.128.50 "This one acts but is not acted upon; he is the cause behind human effort. Whatever Śauri desires, that he accomplishes without exertion."

5.128.51 "You do not recognize Govinda, of terrible valor, the Immovable, that mass of splendor who cannot be conquered — angry like a venomous serpent."

5.128.52 "Attacking the mighty-armed Kṛṣṇa, the tireless in action, you and your ministers shall cease to exist, like a moth rushing into fire."

5.129.1 Vaiśaṃpāyana said: When Vidura had spoken thus, the valiant Keśava, the slayer of hosts of enemies, addressed Duryodhana, the son of Dhṛtarāṣṭra.

5.129.2 "Through your delusion you think me alone and isolated, O Suyodhana, and with your corrupt mind you desire to seize and humiliate me.

5.129.3 "Right here are all the Pāṇḍavas, and likewise the Andhakas and Vṛṣṇis; here too are the Ādityas, the Rudras, the Vasus, together with the great sages."

5.129.4 Having spoken thus, Keśava, the slayer of enemy heroes, laughed aloud; and from the body of that great-souled Śauri as he smiled, divine beings of the size of a thumb, shaped like lightning, emitted flames of fire.

5.129.5 Brahmā appeared on his forehead; Rudra appeared on his chest; the Guardians of the Worlds took their places on his arms; and Fire emerged from his mouth.

5.129.6 The Ādityas, the Sādhyas, the Vasus, the Aśvins, the Maruts with Indra, the Viśvadevas — all these appeared; and there also appeared the forms of yakshas, gandharvas, and rakshasas.

5.129.7 From his two arms there appeared Saṃkarṣaṇa and Dhanañjaya: on his right was Arjuna with his bow, and on his left was Rāma bearing the plough.

5.129.8 Bhīma and Yudhiṣṭhira and the two sons of Mādrī appeared behind him; and the Andhakas and Vṛṣṇis headed by Pradyumna appeared there as well.

5.129.9 Before Kṛṣṇa appeared his great weapons upraised: the conch, the discus, the mace, the spear, the Śārṅga bow, the plough, and the Nandaka sword.

5.129.10 And all his weapons were seen upraised, blazing on Kṛṣṇa's many arms in every direction.

5.129.11 From his two eyes and his nose and his two ears on all sides there burst forth terrible, smoke-bearing flames of fire; and from his very pores there blazed rays like those of the sun.

5.129.12 Beholding that terrible form of the great-souled Keśava, the kings with terrified minds closed their eyes.

5.129.13 Except for Droṇa, Bhīṣma, the great-minded Vidura, the illustrious Sañjaya, and the sages rich in austerities — to all of these the blessed Janārdana granted divine sight.

5.129.14 Beholding that great wonder of Mādhava in the hall of the assembly, divine kettledrums sounded and a shower of flowers fell.

5.129.15 The whole earth trembled and the ocean was agitated; the kings were filled with utmost wonder, O bull of the Bhāratas.

5.129.16 Then that tiger among men, that subduer of enemies, withdrew his own divine, wondrous, brilliant, and glorious form.

5.129.17 Then, taking Sātyaki and Hārdikya by the hand, and being permitted to depart by those sages, the Madhusūdana went forth.

5.129.18 Then those sages, Nārada and the others, vanished from sight and departed; and amidst that tumult, a wondrous thing came to pass.

5.129.19 Beholding him setting out, the Kauravas together with the assembled kings followed that tiger among men, as gods follow the hundred-sacrificed Indra.

5.129.20 Giving no thought to all that assemblage of kings, the immeasurable-souled Śauri then went forth like a fire with its smoke.

5.129.21 Then with a bright, great chariot adorned with bells, decorated with nets of gold, swift and thundering like a cloud —

5.129.22 — well-equipped and bright, covered with tiger-skins for its canopy, yoked with Sainya and Sugrīva — there appeared Dāruka the charioteer.

5.129.23 Likewise, mounting his chariot, the great chariot-warrior Kṛtavarman, the hero honored by the Vṛṣṇis, the son of Hṛdika, also appeared.

5.129.24 As Śauri, the subduer of enemies, stood ready at his chariot about to depart, the great king Dhṛtarāṣṭra spoke to him once more.

5.129.25 "O Janārdana, you see this much power in my sons directly before you — nothing is hidden from you, O afflicterof enemies."

5.129.26 "Knowing me to be one who desires peace for the Kurus and is striving for it, O Keśava, you should not harbor excessive suspicion of me."

5.129.27 "I have no wicked intention toward the Pāṇḍavas, O Keśava; you already know the words with which I addressed Suyodhana."

5.129.28 "All the Kurus know, as do the assembled kings and lords of earth, that I have been striving for peace with every effort, O Mādhava."

5.129.29 Then the mighty-armed one spoke to Dhṛtarāṣṭra the lord of men, to Droṇa, the grandsire Bhīṣma, the Kṣattā, Bāhlika, and Kṛpa:

5.129.30 "What has transpired in this assembly of the Kurus is evident to you all — how this dull one, ill-mannered, has repeatedly risen up in anger."

5.129.31 Dhṛtarāṣṭra, the lord of the earth, declaring himself powerless, takes leave of all of you — I shall go to Yudhiṣṭhira.

5.129.32 Having bidden farewell to Śauri as he set out, mounted on his chariot — that bull among men — the great archers, the heroic bulls of the Bhārata line, followed after him.

5.129.33 Bhīṣma, Droṇa, Kṛpa, Vidura, and then Dhṛtarāṣṭra, Bāhlika, Aśvatthāmā, Vikarṇa, and the great chariot-warrior Yuyutsu.

5.129.34 Then, on a splendid great chariot adorned with small bells, while the Kurus watched, he departed to visit Pṛthā, his father's sister.

5.130.1 Vaishampаyana said: Entering her house and touching her feet in reverence, he told her in brief all that had transpired in the Kuru assembly.

5.130.2 Vāsudeva said: Many kinds of words worthy of acceptance, with sound reasons, were spoken both by the sages and by me — yet he did not take them to heart.

5.130.3 All of this has been ripened by Time and follows the will of Duryodhana. I take leave of you now — I shall swiftly set out toward the Pāṇḍavas.

5.130.4 What shall I say to those sons of Pāṇḍu on your behalf? Tell me, O greatly wise one — I am eager to hear your words.

5.130.5 Kuntī said: Say to the king Yudhiṣṭhira, whose soul is dharma, O Keśava: "Your dharma diminishes ever more — do not act in vain, my son."

5.130.6 Like that of a dull and ignorant student of scripture, O king, your intellect, dulled by mere recitation, sees only one aspect of dharma.

5.130.7 Contemplate dharma in its entirety — as the Self-born One created it: the Kṣatriya was created chest-first, to live by the strength of his arms, for fierce action and for the constant protection of his subjects.

5.130.8 Hear also this one illustration which I have heard from the elders: Vaiśravaṇa, pleased of old, offered this very earth to the royal sage Mucukunda — yet he did not accept it.

5.130.9 "I desire to enjoy a kingdom won by the strength of my own arms" — at this, Vaiśravaṇa was delighted and filled with wonder.

5.130.10 Then King Mucukunda duly governed the earth, won by the strength of his arms, steadfastly devoted to the dharma of the Kṣatriya.

5.130.11 Of whatever dharma the subjects practice here, well protected by the king, the king, O Bhārata, obtains a fourth share of that merit.

5.130.12 If the king practices dharma, he qualifies for divinity; if he practices adharma, he goes straight to hell.

5.130.13 The science of punishment, wielded according to its own dharma, holds the four social orders in check; properly applied by the master, it restrains them from adharma as well.

5.130.14 When the king acts fully and properly according to the science of punishment, then the best of ages, known as the Kṛta Yuga, comes into being.

5.130.15 Whether Time is the cause of the king, or the king is the cause of Time — let there be no doubt in your mind: the king is the cause of Time.

5.130.16 The king is the creator of the Kṛta Yuga and of the Tretā; the king is the cause of the Dvāpara and also of the fourth age.

5.130.17 By being the cause of the Kṛta, the king enjoys heaven permanently; by being the cause of the Tretā, the king does not enjoy heaven permanently; from bringing about the Dvāpara, he enjoys it in proportion to his share.

5.130.18 Thereafter the evildoer dwells in hell for eternal years; for the world is touched by the king's fault, and he in turn is touched by the world's.

5.130.19 Attend to the royal dharmas befitting your fathers and grandfathers — for the position in which you wish to remain is not the conduct of a royal sage.

5.130.20 A king who is joined to feebleness and established in compassion obtains no fruit whatsoever that arises from the protection of his subjects.

5.130.21 For neither Pāṇḍu, nor I, nor your grandfather ever previously employed that wisdom by which you now conduct yourself.

5.130.22 Sacrifice, giving, austerity, valor, and the continuance of progeny, as well as magnanimity, strength, and vigor — these I always wished for you.

5.130.23 The deities among men always offer the svaha and svadha oblations; when properly worshipped, the auspicious ones bestow long life, wealth, and sons.

5.130.24 The ancestors and the gods ever hope for from their sons: giving, study of scripture, sacrifice, and the protection of subjects.

5.130.25 Whether this is dharma or adharma, you were born into it from birth itself; you are skilled, born in a noble family, yet afflicted by want of proper livelihood, my son.

5.130.26 When wanderers of the earth, hungry, find a lord of giving who is a hero, and go away satisfied — what dharma is higher than that?

5.130.27 By giving he wins some, by strength he wins others, by gentle truth yet others — the righteous man, having obtained a kingdom here, should receive tribute from all sides.

5.130.28 A Brahmin should go about begging alms; a Kṣatriya should protect; a Vaiśya should earn wealth; a Śūdra should serve all of them.

5.130.29 Begging is forbidden to you; agriculture does not suit you either; you are a Kṣatriya — one who protects from harm, who lives by the strength of his arms.

5.130.30 O mighty-armed one, retrieve again your paternal inheritance that has been submerged — by conciliation, by giving, by creating dissension, by force, or by statecraft.

5.130.31 What could be more painful than this — that I, bereft of kinsmen, having borne you, O joy of enemies, now look on while you depend on another's food?

5.130.32 Fight according to royal dharma; do not drown your ancestors; do not go, you and your younger brothers, your merit exhausted, to a sinful destiny.

5.131.1 Kuntī said: In this connection, O scorcher of foes, they also cite this ancient tale — the dialogue between Vidurā and her son.

5.131.2 In this matter she speaks of what is truly better and more beneficial, as she deserves — the glorious, indignant Vibhavari, born of a noble family.

5.131.3 Vidurā — blessed, far-sighted, devoted to Kṣatriya dharma — was renowned in royal assemblies, her words heard with attention, a woman of great learning.

5.131.4 The truthful woman named Vidurā indeed rebuked her own son — defeated by the king of Sindhu, lying down with a dejected mind, joyless, ignorant of dharma, a source of delight to his enemies.

5.131.5 You were born neither of me nor of your father — from where indeed have you come? You are without spirit, a side-branch sort of man, a coward's tool.

5.131.6 If you are without hope of good fortune for as long as you live, then bear the yoke; do not demean yourself, do not support yourself on so little — set your mind on full well-being, do not be afraid; brace yourself.

5.131.7 Rise up, O coward — do not lie like this, defeated, gladdening all your enemies, without honor, causing grief to your kinsmen.

5.131.8 A small stream is easily filled; a mouse's cupped paws are easily filled; a coward is easily satisfied — he is content with very little.

5.131.9 Either wrench out the fang of your enemy and go swiftly to death, or, even when your life hangs in the balance, show valor.

5.131.10 Either watch like a hawk for an opening in your enemy as you move about — calling out or in silence, or unsuspected in the sky above.

5.131.11 Why do you lie like this, like a ghost or one struck by the thunderbolt? Rise up, O coward — do not lie like this, defeated.

5.131.12 Do not fall into wretchedness; be known by your own deeds. Do not remain in the middle ranks, nor in the lowest — do not be slack; stand vigorous and strong.

5.131.13 Blaze forth even for a moment, like a firebrand of tinduka wood — do not smolder flameless like a fire of chaff, clinging to life like a crow's wish. To blaze for a moment is better than to smolder with smoke for a long time.

5.131.14 In no man's house should a woman born of a king, gentle as a she-ass, live; having performed the human duty and entered battle to the highest degree, one becomes free from the debt of dharma and does not reproach oneself.

5.131.15 Whether they obtain it or not, the wise do not grieve; they undertake action without pause and do not treasure their lives like wealth.

5.131.16 Either manifest your valor or go to that certain path — with dharma placed before you, my son; for what reason do you live?

5.131.17 Your sacrificial merit and the merit of public works are destroyed, O coward; your entire fame is slain and the root of your enjoyment cut off — for what reason then do you live?

5.131.18 An enemy who is sinking should be seized by the thigh; one who is about to fall should be grabbed; even one whose roots are entirely severed should not despair in any way — he should lift up the yoke with effort, recalling the acts of a thoroughbred horse.

5.131.19 Cultivate courage and self-respect; know your own manliness; raise up your family that has submerged — for it is because of you that it has sunk.

5.131.20 He whose conduct men do not extol as great and wonderful, who merely adds to his heap — he is neither a woman nor yet a man.

5.131.21 He whose fame is not spread abroad in giving, in austerity, in valor, or in learning or the gaining of wealth — he is nothing but his mother's excrement.

5.131.22 He who surpasses other people by learning, by austerity, by prosperity, by valor, or by action — he truly is a man.

5.131.23 But you ought not to seek out the wretched, beggarly mode of life — cruel, inglorious, painful, fit only for cowards.

5.131.24 That wretched man whom enemies would welcome — weak, universally despised by the world, in mean food and clothing —

5.131.25 — pitiable, inspiring only the cry "Alas, the wretch!", of little life and little worth — obtaining such a kinsman, no kinsman prospers.

5.131.26 We ourselves shall perish from want — exiled from our kingdom, deprived of all the pleasures of desire, fallen from our station, possessing nothing.

5.131.27 I bore you, Sañjaya, as a source of reproach among the good, a destroyer of the family line, a discord — and now your name is spoken only in shame.

5.131.28 Without indignation, without enthusiasm, without valor, a delight to enemies — may no woman with a parting in her hair ever give birth to such a son.

5.131.29 Do not merely smolder — blaze forth with full intensity; advance and slay your foes; burn on the heads of your enemies even for a moment or an instant.

5.131.30 A man is a man to precisely this extent: that he is full of indignation and does not endure wrong; one who endures but is without indignation is neither a woman nor yet a man.

5.131.31 Contentment indeed destroys prosperity, and so does excessive compassion; both the fear of exertion and inertia — the inactive man does not obtain greatness.

5.131.32 Free yourself from these sinful evils of baseness by your own will; make your heart like iron and seek again what is your own.

5.131.33 Because he endures and bears the citadel of the body, he is called a purusha — a man; they say his name is meaningless, like a woman's, who lives thus in this world.

5.131.34 Even the leavings of a hero of vigorous spirit who walks with the stride of a lion — even one who has gone to the fate decreed — his subjects rejoice in those leavings.

5.131.35 He who, abandoning his own personal pleasure and ease, seeks prosperity — he quickly brings joy to his ministers.

5.131.36 The son said: What is the whole earth worth to you who have lost sight of me? What need have you of ornaments, of pleasures, or of life itself?

5.131.37 The mother said: May those who are enemies today obtain the worlds of those who are enemies; but may the worlds of those who honor themselves, the worlds of friends, come to us.

5.131.38 Do not follow the way of life of those abandoned by their servants, who live on another's food — wretched, without spirit.

5.131.39 May Brahmins and friends live following after you, my son — as living beings follow the rain-cloud, as the gods follow the hundred-sacrificed Indra.

5.131.40 The man whom all creatures live by, O Sañjaya — approaching him as they would a ripe tree — his life is full of meaning.

5.131.41 The hero by whose valorous deeds his kinsmen prosper in happiness — as the thirty gods thrive by Śakra's might — well indeed is his life lived here.

5.131.42 The man who lives and prospers relying on the strength of his own arms — he obtains fame in this world and an auspicious passage in the next.

5.132.1 Vidurā said: And yet in this condition you wish to abandon manliness — it seems you will shortly take the path trodden by the low.

5.132.2 For a Kṣatriya who does not display his energy to the full extent of his power through valorous action, yet clings to life — him they know as nothing but a thief.

5.132.3 Words full of meaning, well-reasoned and rich in virtue — they do not reach you, just as medicine fails to reach one who is dying.

5.132.4 Indeed, many people are content with the king of the Sindhus; foolishly, out of weakness, they sit awaiting a flood of misfortune.

5.132.5 After gathering supporters and resolving your course step by step, others will cease to find fault, seeing your manliness.

5.132.6 Having allied with them, roam the mountain fastnesses; awaiting the enemy's moment of adversity, for he is not immortal and undying.

5.132.7 You bear the name Sañjaya — 'he who conquers completely' — yet I do not see that quality in you. Live up to your name, my son; do not let it be an empty name.

5.132.8 A brahmin of keen sight and great wisdom spoke thus of you when you were a child: 'This one, having passed through great hardship, will rise again to prosperity.'

5.132.9 Remembering his words, I hope for your victory. That is why, my dear, I speak to you now and will speak to you again and again.

5.132.10 He in whose accomplishment of goals others are enriched — for him who follows statecraft's path, success in his aims is assured.

5.132.11 Whether prosperity or adversity came to those before us, my Sañjaya — knowing this, be battle-minded; do not retreat.

5.132.12 Śambara declared there is no more wretched condition than that in which no food is seen — not today, not tomorrow morning.

5.132.13 He said this surpasses even the grief of losing husband and son; what is called poverty is indeed death by instalments.

5.132.14 I was born in a great lineage, passed from one fine pool to another like water; a mistress of all auspiciousness, supremely honoured by my husband.

5.132.15 Adorned once with costly garlands and jewels, dressed in fine, bright garments — now the circle of friends who knew me thus sees me utterly fallen.

5.132.16 When you see both me and your wife reduced to extreme weakness, then life will hold no worth for you, Sañjaya.

5.132.17 Seeing slaves, labourers, servants, teachers, officiants, and priests abandon us for want of livelihood — what good is life to you then?

5.132.18 If I cannot see you doing here today what is praiseworthy and glorious, as in former times, what peace can there be for my heart?

5.132.19 If I were forced to say 'no' to brahmins, my heart would shatter — for neither I nor my husband has ever said 'no' to a brahmin.

5.132.20 We were ones others took refuge in, not those who sheltered under another's roof. I — who must now live depending on strangers — will give up life itself.

5.132.21 Be a far shore for us who have no shore; be a raft for us who have no boat; make a place where there is none; bring us back to life from the dead.

5.132.22 All your enemies are endurable — if you do not wish to go on living; but if you adopt this cowardly way of life instead —

5.132.23 — with your spirit crushed and your courage slain, then abandon this sinful existence: by slaying even a single enemy, a hero attains great renown.

5.132.24 By slaying Vṛtra alone, Indra became the great Indra; he obtained the Mahendra asterism and became the lord of all the worlds.

5.132.25 Whether by proclaiming his name on the battlefield, or by challenging armoured foes, or by routing the van of an army, or by slaying a great warrior —

5.132.26 — the very moment a hero wins great glory through noble combat, his enemies are filled with dread and bow before him.

5.132.27 Cowards, unable to help themselves, heap every desired wealth upon a skilled and valiant hero who has abandoned all care for his own life in battle.

5.132.28 Even when the kingdom is utterly lost or life itself is in doubt, noble men make sure the deceiving enemy does not escape — they leave him no remainder.

5.132.29 Regarding a kingdom — equal to the gateway of heaven, or equal to nectar — as something blocked on a single narrow path, move against your enemies like a blazing torch.

5.132.30 Slay your enemies in battle, O king; uphold your own duty. Never let a prosperous enemy see you pitifully wretched.

5.132.31 Even though wretched myself, I would not wish to see you surrounded by our own people weeping and your enemies exulting, standing there in misery.

5.132.32 Dwell with the girls of Sauvīra; pursue your aims with pride as in former times; do not, while dwelling there, fall under the sway of the Saindhava maidens.

5.132.33 A young man endowed with beauty, learning, and noble birth — one of your calibre who is famous and widely renowned — if such a one behaves dishonourably, then I deem it death for a bull of burden to flinch from the yoke it should bear.

5.132.34 If I were to see you speaking pleasant words to another's man and following at his heels, what peace could there ever be for my heart?

5.132.35 Never has one born in this lineage walked behind another. You, my dear, have no right to live as a lesser yoke-bearer under someone else.

5.132.36 For I know the eternal heart of the kṣatriya, as proclaimed by the forefathers and by those before them, and by those who came still later.

5.132.37 Whatever kṣatriya is born in this world and knows the duty of his class — whether out of fear or in quest of a livelihood — he should bow down to no one here.

5.132.38 He must rise up and not bow; for rising up is itself manliness. Even if he breaks at the wrong moment, let him not bow to anyone here.

5.132.39 Like a rutting elephant, let him move about with a most exalted spirit; let him bow always to brahmins and to righteousness alone, Sañjaya.

5.132.40 Restraining the other social orders, striking down all wrongdoers — whether with allies or without — let him be thus for as long as he lives.

5.133.1 The son said: You have fashioned your heart as though of black iron, O Mother — pitiless, wise in enmity, and filled with wrath.

5.133.2 Ah, such is the conduct of the kṣatriya — that you would speak such words to me, your only son, as though to a stranger!

5.133.3 What good is all the earth to you if you cannot see me? What use are ornaments to you? What use are pleasures, or life itself?

5.133.4 The mother said: All undertakings of the wise, my dear, are for the sake of righteousness and gain. Keeping exactly those aims in view, Sañjaya, I have urged you on.

5.133.5 This is the foremost moment, full of judicious opportunity, that has arrived. If, when this moment has come, you do not take up the task, you — a man of unproven worth — will act very cruelly.

5.133.6 If I did not speak to you when you are touched by disgrace, Sañjaya, they would call that the affection of a she-ass — helplessness disguised as love, without reason.

5.133.7 Abandon the path condemned by the good and frequented by fools. There is a great ignorance, and the people who have taken refuge in it are many.

5.133.8 If you were to have right conduct, you would be dear to me by that alone — by conduct endowed with righteousness, wealth, and virtue; not by any other means; conduct joined with divine and human qualities and practised by the good.

5.133.9 He who takes pleasure in sons and grandsons who are thus ill-disciplined and without the impulse to rise — for him, the fruit of offspring is barren.

5.133.10 Those lowest of men who neither do what ought to be done, nor do what is blamed for being done, find no happiness — neither here nor in the hereafter.

5.133.11 The kṣatriya is created for battle and for victory, Sañjaya; for fierce deeds and forever for the protection of subjects. Whether he conquers or is slain, he attains to the world of Indra.

5.133.12 Not even in the sacred abode of Śakra in heaven does there exist such happiness as a kṣatriya enjoys when he brings his enemies under his power.

5.133.13 For a high-minded man burning with wrath, deceived repeatedly here, with the desire to conquer his enemies —

5.133.14 — either by abandoning himself entirely, or by laying his enemies low — by any means other than these, where can peace come to him?

5.133.15 A wise man in this world wills only a little that is unpleasant; he whose pleasure in the world is small — for him, certainly, the unpleasant too is small.

5.133.16 Without the pleasant, a man never obtains what is beautiful; and he who avoids action certainly moves toward non-existence, as the Gaṅgā goes to the ocean.

5.133.17 The son said: This reasoning should not be spoken by you, Mother — especially not to a son. See only compassion here; be here like one dumb and dull.

5.133.18 The mother said: This delights me all the more — that you perceive the urging this way and urge me with it; it is precisely this that I urge upon you most strongly.

5.133.19 Then I shall honour you — after you have slain all the Saindhava forces. I see complete and certain victory coming to you.

5.133.20 The son said: Without a treasury, without allies — how indeed can victory be mine? Knowing this harsh condition within myself, my attachment to the kingdom has left me, as a sinner is cut off from heaven.

5.133.21 If you, O ripened in wisdom, see some means out of a situation like this, tell me it fully, for I am asking; I will do all of it exactly according to your instruction.

5.133.22 The mother said: One who is the soul of his son should not be underestimated on account of earlier failures. Things that did not exist come into being; and things that exist perish.

5.133.23 Nor should affairs be undertaken by the very young through impatience alone. In the fruit of all actions, my dear, there is always impermanence.

5.133.24 Those who know that things are impermanent — they sometimes fail to prosper, and they sometimes prosper. But those who never act — they never prosper at all.

5.133.25 In the absence of effort, there is only one possibility — the non-occurrence of the fruit of action. With effort, there are two possibilities — the fruit may or may not come.

5.133.26 He who has understood beforehand the impermanence of all things will drive forward prosperity and success even in adverse circumstances, O son of a king.

5.133.27 One must rise up, keep vigil, and apply oneself to acts of prosperity — keeping the mind always fixed on 'it shall be so' without faltering, placing auspicious rites foremost, and acting together with brahmins and men of power.

5.133.28 For the wise king, prosperity comes swiftly, my boy; Lakṣmī advances toward him as the sun advances toward the eastern quarter.

5.133.29 Many examples, means, and encouragements have been shown to you; your true form has been made visible to you. I see it — perform your manliness; you are fit to gather here the human goal you have in mind.

5.133.30 The wrathful, the greedy, the exhausted, the overlooked, the dishonoured, and the rivals — whoever they may be — regard them with a fitting eye and hold them fast.

5.133.31 By this method you will split apart great hosts, just as the wind, rising with mighty force, scatters the rain clouds.

5.133.32 Be the first to give them gifts; be one who rises early and speaks pleasant words. They will make you dear to them and will surely place you at their fore.

5.133.33 The very moment an enemy knows his rival has cast aside all care for his life, he recoils from him — just as from a serpent that has entered the house.

5.133.34 If, knowing him to be bold and aggressive, the enemy does not bring him under control, he will wear him down with reproaches — and in the end that will come to pass.

5.133.35 Having gained a foothold through wearing the enemy down, wealth will grow; for it is the wealthy man whom friends seek out and lean upon.

5.133.36 When a man stumbles in his affairs, my dear, even kinsmen abandon him; and in that same state, they both take shelter with him and despise him — such is the way of things.

5.133.37 He who, having made an enemy into an ally, places trust in him — it is precisely from this that the recovery of the kingdom is to be expected.

5.134.1 The mother said: A king should never show fear in any adversity whatsoever. And even if he is shattered, he should not conduct himself like one who is shattered.

5.134.2 For seeing a king shattered, everything shatters in turn; the kingdom, the army, and the ministers each take their minds elsewhere.

5.134.3 Some go over to the enemies; others simply desert; and yet others — those who were humiliated before — now seek to do him harm in turn.

5.134.4 Only those who are his truest friends gather around him — powerless themselves, wishing him well, like cows bound to their calves; they grieve for him in his grief, as kinsmen mourn for the departed.

5.134.5 Even those who were previously honoured by you, even those regarded as your friends — who now covet the kingdom of a king who has fallen into misfortune — do not let your friends see you shattered; do not let them abandon you as one broken.

5.134.6 Wishing to test your power, your manliness, and your intellect, I was encouraging you with words of comfort, as a strong man encourages the weak.

5.134.7 If you recognise this truth, if what I say is right, then make your spirit resolute and rise for victory, O Sañjaya.

5.134.8 There is a great accumulation of treasure that you do not know of; I know it, and no one else does — I shall make it available to you.

5.134.9 You have many hundreds of friends, O Sañjaya, companions in joy and sorrow, heroes worthy of a hundred, who never turn back in battle.

5.134.10 Such are the allies that befit a man who desires greatness — counsellors who crush enemies and who need only a small effort to be roused.

5.134.11 The son said: Whose darkness of mind would not be dispelled upon hearing such words — words whose syllables and meaning are so wonderfully varied — even if his understanding were small?

5.134.12 This burden must be borne upon the water; I must now move swiftly down the slope — for you, who see things as they truly are, shall be my guide.

5.134.13 Indeed, eager to hear word after word from you, replying with a word here and a word there, I fell silent again and again.

5.134.14 Like one not satiated by nectar obtained with difficulty from a kinsman, I rise now to the subduing of enemies and to victory.

5.134.15 Kuntī said: Urged on and spurred like a noble horse by the arrows of her words, he did everything just as she had instructed.

5.134.16 A counsellor should recite this formidable and excellent exhortation — which augments heroic energy — to a king who is sinking, oppressed by enemies.

5.134.17 This is the history called Jaya and it should be heard by one who desires conquest; upon hearing it he swiftly conquers the earth and crushes his enemies.

5.134.18 This is both a rite for the generation of a male child and a generator of heroes; if a pregnant woman hears it repeatedly she will certainly give birth to a hero.

5.134.19 Heroic in learning, heroic in austerity, heroic in self-restraint, an ascetic blazing with the glory of Brahman, honoured with praise by the righteous —

5.134.20 Radiant, endowed with strength, of great fortune, a great chariot-warrior, bold yet unapproachable, a victor never defeated —

5.134.21 A restrainer of the wicked, a protector of the righteous — it is for this purpose that a kṣatriya woman gives birth to a hero of true valour.

5.135.1 Kuntī said: Tell Arjuna, O Keśava, that at the time of his birth, when I was sitting in my lying-in chamber surrounded by women in the hermitage —

5.135.2 — a divine, beautiful, enchanting voice arose in the sky: 'O Kuntī, this son of yours shall be equal to the Thousand-Eyed One.

5.135.3 He shall conquer in battle all the Kurus assembled together, and together with Bhīmasena as his second, he will overturn the world.

5.135.4 Your son shall conquer the earth and his fame shall touch the sky; slaying the Kurus in the great battle, he will have Vāsudeva as his ally.

5.135.5 He shall recover the paternal inheritance that has been lost, and together with his brothers, in his splendour, he will perform three great sacrifices.'

5.135.6 O Acyuta, I know that Bībhatsu, the left-handed archer, that man of true pledges, is mighty and difficult to assail — may it be so, O Dāśārha, as the voice declared.

5.135.7 If dharma exists, O Vārṣṇeya, truth shall be fulfilled; and you too, O Kṛṣṇa, shall bring all of it to accomplishment.

5.135.8 I do not begrudge what the voice declared; homage to the great dharma — it is dharma that sustains all living beings.

5.135.9 Tell Dhanañjaya and the ever-ready Vṛkodara that the time has come for that purpose for which a kṣatriya woman gives birth — for bulls among men do not falter when they encounter enmity.

5.135.10 You have always known Bhīma's disposition — that chastiser of enemies will not rest until he brings the enemies to their final end.

5.135.11 O Mādhava, please speak to the auspicious, illustrious Kṛṣṇā — the daughter-in-law of the great-souled Pāṇḍu, who is versed in all the distinctions of dharma.

5.135.12 This is fitting, O greatly fortunate one born in a noble lineage, O illustrious one — that you have conducted yourself rightly toward all my sons.

5.135.13 And say to the two sons of Mādrī, who are both devoted to the kṣatriya dharma: 'Choose the enjoyments won by valour, even at the cost of life itself.'

5.135.14 For the riches obtained through valour by one who lives according to the kṣatriya dharma always delight the heart of a man, O best of men.

5.135.15 And as for Pāñcālī — she who enhances all dharma — while you all looked on she was spoken to with harsh words; who could bear that?

5.135.16 The seizure of the kingdom does not grieve me, nor does defeat at dice, nor the exile of my sons — none of these is the cause of my suffering.

5.135.17 But that she — tall and dark — weeping in the assembly, heard those harsh words at that time — that, I consider, is a greater sorrow to me.

5.135.18 Though devoted to a woman's duty, beautiful of form, always engaged in the kṣatriya dharma, Kṛṣṇā could find no protector then — she who has protectors and is a virtuous wife.

5.135.19 Tell him — O mighty-armed one, tell Arjuna, that tiger among men, the foremost of all who bear weapons — to follow the path of Draupadī.

5.135.20 For you know them well — Bhīma and Arjuna, like death and the Ender when enraged; they could bring even the gods to their final end.

5.135.21 This was the insult to those two — that Kṛṣṇā was dragged into the assembly, and that Duḥśāsana spoke harsh words to Bhīma while the Kuru heroes looked on — remind them of that again.

5.135.22 Ask the Pāṇḍavas of their welfare, along with their sons and with Kṛṣṇā; and tell them I am well, O Janārdana. More than all else, travel a safe road and protect my sons.

5.135.23 Vaiśaṃpāyana said: Then Kṛṣṇa paid his respects to her and circumambulated her, and the mighty-armed one departed from there with the gait of a lion at play.

5.135.24 Then he took leave of Bhīṣma and the other foremost Kurus, and having taken Karṇa up onto his chariot, he departed together with Sātyaki.

5.135.25 When the Dāśārha departed, the Kurus gathered together and spoke among themselves about the great and most wondrous marvel that was Keśava.

5.135.26 The whole earth, bound in the noose of death, was bewildered; and because of Duryodhana's foolishness they said: 'This cannot be.'

5.135.27 Then the best of men went forth from the city and conversed for a long time with Karṇa.

5.135.28 Having taken leave of the son of Rādhā, that joy of all the Yādavas then urged his horses forward with great and swift speed.

5.135.29 Urged on by Dāruka, those horses of great speed went as if drinking the sky, swift as thought and wind.

5.135.30 Swiftly crossing that road like swift-moving hawks, they brought the bearer of the Śārṅga bow to Upaplavya before the sun had risen high.

5.136.1 Vaiśaṃpāyana said: Having heard Kuntī's words, the two great chariot-warriors Bhīṣma and Droṇa spoke this speech to Duryodhana, who transgresses all authority.

5.136.2 You have heard, O tiger among men, the weighty, composed, righteous, and incomparable words that Kuntī spoke in the presence of Kṛṣṇa.

5.136.3 The sons of Kuntī will do what is approved by Vāsudeva; they will never rest, O Kaurava, unless they receive the kingdom.

5.136.4 The Pārthas were oppressed by you, bound in the noose of dharma at that time, and Draupadī too — and all of that was endured from you by them.

5.136.5 For having Arjuna who is accomplished in weapons, and Bhīma who is practised in effort, and the Gāṇḍīva bow and two quivers, and the chariot and the standard, and Vāsudeva as ally — Yudhiṣṭhira will no longer endure it.

5.136.6 It is before your eyes, O mighty-armed one, how the wise Pārtha formerly conquered us all in battle at the city of Virāṭa.

5.136.7 The Dānavas of terrible deeds — the Nivātakavacas — he burned in battle, drawing the fearful Raudra weapon and incinerating them with the fire of his missiles.

5.136.8 And these men headed by Karṇa, and you yourself — armoured and mounted on your chariot — were all released by him during the cattle-raid excursion. That example alone is sufficient.

5.136.9 Make peace, O foremost of the Bhāratas, with the Pāṇḍava brothers, and let us protect this whole earth which has entered the jaws of death.

5.136.10 The eldest brother is righteous in conduct, affectionate, gentle of speech, and pure; go to him, that tiger among men, and remove the sin from here.

5.136.11 If you are seen by the Pāṇḍava with your bow laid aside, your brow unclouded and serene, O splendid one, then peace will have been made for our lineage.

5.136.12 Approach him accompanied by your ministers, embrace the son of the king, and honour the king as you did before, O subduer of foes.

5.136.13 May Yudhiṣṭhira, the son of Kuntī, the elder brother of Bhīma, receive you as you offer homage, clasping you with both arms out of friendship.

5.136.14 May Bhīma — with the shoulders and thighs of a lion, with arms long, round, and mighty — the foremost among those who strike, embrace you with both arms.

5.136.15 And then may Pārtha Dhanañjaya, son of Kuntī, lion-necked and thick-haired, with eyes like lotus petals, pay homage to you.

5.136.16 And may those two sons of the Aśvins, tigers among men, matchless in beauty upon the earth, rise to honour you with affection, as they would a teacher.

5.136.17 May the kings headed by the Dāśārha shed tears of joy; meet with your brothers, O king, and abandon your pride.

5.136.18 Then rule the entire earth together with those brothers; having embraced one another in joy, may the kings go forth to one another.

5.136.19 Enough of war, O king of kings; hear the counsel of your well-wishers — in battle the certain destruction of kṣatriyas is clearly foretold.

5.136.20 Adverse celestial omens, dreadful beasts and birds, and various portents foreboding the destruction of kṣatriyas are being seen, O hero.

5.136.21 Especially here among us are signs pointing to destruction; your army shall be slain by blazing meteors.

5.136.22 The draft animals are joyless, weeping as it were, O lord of the people; vultures attend your forces from all sides.

5.136.23 The city and the royal palace are no longer as they once were; jackals with inauspicious cries hover about the flaming directions.

5.136.24 Do what your father, your mother, and we your well-wishers say; on you depend both peace and exertion, O mighty-armed one.

5.136.25 If you do not act on the counsel of your well-wishers, O crusher of enemies, you will burn with anguish when you see your army struck down by Pārtha's arrows.

5.136.26 And hearing the mighty roar of Bhīma bellowing with fiery vigour in battle, and the twang of the Gāṇḍīva — then you will remember my words, if these words of mine prove to have gone against the grain for you.

5.137.1 Vaiśaṃpāyana said: Thus addressed, he sat dejected, his gaze averted, his face downcast, knitting his brows together, and spoke not a word.

5.137.2 Seeing him thus dejected, those two bulls among men glanced at each other nearby and once again spoke their reply.

5.137.3 Bhīṣma said: We shall fight against Pārtha — who is eager to learn, free from envy, devoted to the Brahman, and true to his pledges; what could be more painful than this?

5.137.4 Droṇa said: O king, the high esteem and reverence I have for Dhanañjaya — the bearer of the monkey-banner — exceeds even what I have for my own son Aśvatthāman.

5.137.5 If I must fight against Dhanañjaya, who is dearer to me than my own son, while following the kṣatriya dharma — shame upon the kṣatriya's way of life!

5.137.6 There is no other archer in the world equal to him; by my grace, that Bībhatsu surpasses all other bearers of the bow.

5.137.7 One who betrays friends, who is malicious, an unbeliever, crooked, and deceitful — he receives no honour among the good, like a fool who arrives at a sacrifice uninvited.

5.137.8 Even when restrained from evil, the evil-souled man desires evil; even when urged toward evil, the pure-souled man desires good.

5.137.9 For these faults, O best of the Bhāratas, though seemingly friendly while being indulged, lead only to harm.

5.137.10 You have been counselled by the elder of the Kurus, by me, by Vidura, and by Vāsudeva, yet you do not take the path of your own welfare.

5.137.11 Thinking only 'I have strength,' you rashly seek to cross, as if in the hot season one would brave the current of the Ganges filled with crocodiles and sharks.

5.137.12 You now imagine yourself adorned like one wearing a garland — yet through greed you would seize the royal glory of Yudhiṣṭhira as if it were a garland already discarded.

5.137.13 Who, even while established in a kingdom, could outlive the son of Pṛthā accompanied by Draupadī, surrounded by his armed brothers — even when they dwell in the forest?

5.137.14 The dharma-king shone resplendent after obtaining the abode of Ailavila — he at whose command all kings stood ready as servants.

5.137.15 Having reached Kubera's dwelling, having gained those treasures, and having overrun that prosperous realm — it is thus that the Pāṇḍavas now desire the kingdom.

5.137.16 Gifts have been given, oblations poured, scriptures studied, and Brāhmaṇas satisfied with wealth — know that for the two of us our lifespan has been well spent and our purpose fulfilled.

5.137.17 But you, having abandoned a prosperous kingdom, friends, and wealth, by making war against the Pāṇḍavas will bring upon yourself a great calamity.

5.137.18 Draupadī, that truth-speaking goddess of fierce ascetic vows, prays for his victory — you will not conquer the son of Pāṇḍu.

5.137.19 Whose counsellor is Janārdana, and whose brother is Dhanañjaya, the foremost among all bearers of weapons — how will you conquer the son of Pāṇḍu?

5.137.20 Whose allies are firm-souled Brāhmaṇas who have mastered their senses — that hero of fierce austerities — how will you conquer that son of Pāṇḍu?

5.137.21 I shall speak again what must be done by one who desires prosperity — by a friend when his friends are sinking in the ocean of calamity.

5.137.22 Enough of war with those heroes — make peace, for the welfare of the Kurus; do not bring upon yourself, your sons, your ministers, and your army, utter ruin.

5.138.1 Dhṛtarāṣṭra said: Sañjaya, surrounded by princes and ministers, having taken Karṇa up onto his chariot, how did Madhusūdana depart?

5.138.2 What did the slayer of enemy heroes say to Rādheya while on the chariot? What words of conciliation did Govinda employ upon the son of the charioteer?

5.138.3 Whatever Kṛṣṇa, whose voice is like the roar of rushing clouds, spoke in due time to Karṇa — whether gentle or sharp — tell me all of it, Sañjaya.

5.138.4 Sañjaya said: In due order, words that were smooth and gentle, affectionate, grounded in dharma, truthful, and beneficial —

5.138.5 — words that would capture the heart — these the immeasurable-souled Madhusūdana spoke to Rādheya; hear them from me, O Bhārata.

5.138.6 Vāsudeva said: O Rādheya, you have attended upon Brāhmaṇas who have mastered the Vedas, and questioned them on the true meaning with discipline and without envy.

5.138.7 You alone, O Karṇa, know the eternal teachings of the Vedas; you alone are deeply versed in the subtle points of the dharma-shastras.

5.138.8 The son born of a maiden before marriage, the son born along with the bride, and the son born of a maiden — the knowers of scripture declare the husband who marries the mother to be the father of such a child.

5.138.9 You are such a one, O Karṇa — you are by dharma the son of Pāṇḍu; by the authority of the dharma-shastras, come, and you shall be king.

5.138.10 On your father's side the Pārthas are your kin, and on your mother's side the Vṛṣṇis — acknowledge these two lineages, O bull among men.

5.138.11 Come with me from here today, dear one, so the Pāṇḍavas may acknowledge you as the son of Kuntī, the eldest-born before Yudhiṣṭhira.

5.138.12 The five Pāṇḍava brothers shall clasp your feet, as shall the five sons of Draupadī and the unvanquished son of Subhadrā.

5.138.13 The kings and princes assembled on behalf of the Pāṇḍavas shall clasp your feet, and all the Andhakas and Vṛṣṇis as well.

5.138.14 Golden jars, silver ones, and earthen ones, along with herbs, all manner of seeds, all jewels, and plants —

5.138.15 — let royal ladies and royal princesses bring them for your consecration; and Draupadī too shall come to you in due time as the sixth.

5.138.16 Let the twice-born versed in the four Vedas consecrate you today, seated on a tiger skin as the Pāṇḍavas' chief priest officiates.

5.138.17 Likewise the five Pāṇḍava brothers, those bulls among men, the five sons of Draupadī, the Pāñcālas, and the Cedis as well —

5.138.18 — and I myself shall consecrate you as king and lord of the earth; let Yudhiṣṭhira, son of Kuntī, be your crown-prince.

5.138.19 Taking the white fan, the righteous one of firm vows, Yudhiṣṭhira the son of Kuntī, shall mount the chariot following behind you.

5.138.20 The mighty Bhīmasena, son of Kuntī, shall hold the great white parasol over you once you are consecrated, O son of Kuntī.

5.138.21 Arjuna shall drive the chariot yoked with white horses, resounding with hundreds of bells and adorned with tiger-skins.

5.138.22 Abhimanyu shall always be close by your side, as will Nakula, Sahadeva, and the five sons of Draupadī.

5.138.23 The Pāñcālas shall follow you, as shall the great warrior Śikhaṇḍin; I too shall follow you, as will all the Andhakas and Vṛṣṇis — the Dāśārhas and Dashernas shall form your retinue, O lord of the people.

5.138.24 Enjoy the kingdom, O mighty-armed one, together with your Pāṇḍava brothers, accompanied by japa, fire-offerings, and auspicious rites of every kind.

5.138.25 Let the Draviḍas along with the Kuntalas march before you, as well as the Andhras, the Talacharas, the Chuchupas, and the Venupas.

5.138.26 Let the sutas and magadhas praise you today with many eulogies; let the Pāṇḍavas proclaim the victory of Vasuṣeṇa.

5.138.27 You, surrounded by the sons of Pṛthā as the moon is by the stars — rule the kingdom, O son of Kuntī, and bring joy to Kuntī.

5.138.28 Let your friends rejoice and your enemies be shaken; and today let there be true brotherhood between you and the Pāṇḍava brothers.

5.139.1 Karṇa said: Without doubt, O Keśava, you have spoken to me out of friendship, affection, and fellowship, O Vārṣṇeya, and indeed out of a desire for my welfare.

5.139.2 I know all of this and acknowledge it — I am by dharma the son of Pāṇḍu, by the authority of the dharma-shastras, just as you, O Kṛṣṇa, believe.

5.139.3 A maiden conceived me through Bhāskara, O Janārdana; and by the word of Āditya himself, having borne me, she abandoned me at birth.

5.139.4 Such am I, O Kṛṣṇa — I am by dharma the son of Pāṇḍu; but I was cast off by Kuntī in a manner that was not right or good.

5.139.5 The charioteer Adhiratha, having found me, brought me to his home and out of affection gave me to Rādhā, O Madhusūdana.

5.139.6 And out of love for me Rādhā's milk flowed at once; she accepted my urine and excrement, O Mādhava.

5.139.7 How could one such as I, a knower of dharma, ever neglect to perform the funeral oblations for her — one who is ever devoted to hearing the dharma-shastras?

5.139.8 The charioteer Adhiratha likewise acknowledges me as his son, and I always acknowledge him as my father with heartfelt love.

5.139.9 For he performed for me the birth-rites and all the sacraments from the beginning, O Mādhava, according to the rites prescribed by scripture, with the joy of a father, O Janārdana.

5.139.10 He had twice-born priests give me the name Vasuṣeṇa; and when I came of age, it was he who arranged my marriages, O Keśava.

5.139.11 By those wives sons and grandsons have been born to me, O Janārdana; in them, O Kṛṣṇa, my heart has become bound by the ties of love.

5.139.12 Not for the sake of the whole earth, not for heaps of gold, neither from joy nor from fear, O Govinda, do I venture to speak falsehood.

5.139.13 In the house of Dhṛtarāṣṭra, O Kṛṣṇa, under the shelter of Duryodhana, I have enjoyed uncontested royal power for thirteen years.

5.139.14 I have performed many sacrifices together with the sutas, and betrothal-feasts and weddings have been celebrated by me together with the sutas more than once.

5.139.15 And it is relying on me, O Kṛṣṇa, that Duryodhana, O Vārṣṇeya, has taken up arms and entered into conflict with the Pāṇḍavas.

5.139.16 Therefore it is against me, who comes forward to face him in single chariot combat, O Acyuta, that Savyasācī has chosen to stand in opposition, with utmost eagerness.

5.139.17 For fear of death, bondage, or out of fear, or out of greed, O Janārdana, I am not able to speak falsely against the wise son of Dhṛtarāṣṭra.

5.139.18 For if I were not to go today to the single chariot duel with Savyasācī, O Hṛṣīkeśa, it would bring infamy upon both myself and the son of Pṛthā.

5.139.19 Without doubt you speak for my good, O Madhusūdana, and the Pāṇḍavas would do whatever you say, being wholly under your sway — there is no doubt of that.

5.139.20 You should ensure the secrecy of this counsel, O Puruṣottama; that I consider to be the beneficial course here, O delight of all the Yādavas.

5.139.21 If the king, that righteous one of firm vows, were to know me as the first-born son of Kuntī, he would not accept the kingdom.

5.139.22 And even if I obtained that great and prosperous kingdom, O Madhusūdana, O crusher of enemies, I would give it all over to Duryodhana alone.

5.139.23 Let Yudhiṣṭhira, that ever-righteous soul, be the eternal king — whose guide is Hṛṣīkeśa and whose warrior is Dhanañjaya.

5.139.24 The earth and the kingdom belong to him whose great warrior is Bhīma, and who has Nakula, Sahadeva, and the sons of Draupadī, O Mādhava.

5.139.25 Uttamaujas, Yudhāmanyu, the Somaka of true dharma, Caidya, Cekitāna, and the unvanquished Śikhaṇḍī —

5.139.26 — those of Indragopaka hue, the Kekaya brothers as well, and Kuntibhoja the great warrior, of the colour of Indra's rainbow —

5.139.27 — the maternal uncle of Bhīmasena, and the great warrior Senajit, Śaṅkha the son of Virāṭa, and you yourself, O Janārdana, his treasure —

5.139.28 This is a great mustering of the kshatriya order you have assembled, O Kṛṣṇa; this blazing and celebrated kingdom has been won and is renowned among all kings.

5.139.29 The son of Dhṛtarāṣṭra's weapon-sacrifice shall take place, O Vārṣṇeya; you shall be the knower of this sacrifice, O Janārdana; and you, O Kṛṣṇa, shall perform the role of the Adhvaryu priest in this rite.

5.139.30 Bībhatsu, girt for battle and bearing the monkey-banner, shall be the hotar-priest; the Gāṇḍīva shall be the sacrificial ladle, valor the clarified butter.

5.139.31 The Aindra, the Pāśupata, the Brahmā, and the Sthūṇākarṇa weapons, O Mādhava — these shall be the mantras deployed there by Savyasācī.

5.139.32 Abhimanyu, the son of Subhadrā — who follows his father or surpasses him in valor — shall properly perform the role of the Gravastotrin chanter there.

5.139.33 Bhīma of immense strength shall again be the Udgatar singer there, the Prostota — that tiger among men who roars and destroys armies of elephants in battle.

5.139.34 And that ever-righteous king Yudhiṣṭhira himself, engaged in prayer and fire-offerings, shall perform the office of the Brahmin priest there.

5.139.35 The sounds of conches, the roll of drums, and the kettledrums, O Madhusūdana, and the exalted lion-roars — these shall be the Subrahmania chants of this sacrifice.

5.139.36 Nakula and Sahadeva, the glorious sons of Mādrī, those two of great valor, shall duly perform the Shamitra rite there.

5.139.37 Let the sacrificial posts be prepared for this sacrifice, O Govinda, O Janārdana — the speckled-shafted, pure chariot-javelins.

5.139.38 Karṇa-arrows, reed shafts, iron arrows, and Vatsadanta-tipped bolts, lances, Soma-vessels, straining-cloths, and bows — let these be the implements of this sacrifice.

5.139.39 The swords here are the sacrificial ladles, the oblation-cakes are the severed heads, O Kṛṣṇa, and blood shall be the clarified butter-offering in this sacrifice.

5.139.40 The firewood and enclosing sticks are the spears and bright maces, and the priests at the session are the disciples of Droṇa and of Kṛpa, son of Śaradvān.

5.139.41 The arrows shot by the wielder of the Gāṇḍīva bow, and those launched by great warriors and urged on by Droṇa and Aśvatthāmā, are the sacrificial straw-bundles here.

5.139.42 Sātyaki shall perform the assistant's rite here; the consecrated sacrificer is the son of Dhṛtarāṣṭra, and his great army serves as the sacrificial wife.

5.139.43 The mighty Ghaṭotkaca shall perform the slaughtering rite here, O great-armed one, when the sacrifice is extended into the all-night ceremony.

5.139.44 The sacrificial fee of this sacrifice is the valiant Dhṛṣṭadyumna, O Kṛṣṇa — he who was born from fire when the Vedic ritual was performed.

5.139.45 Whatever harsh words I spoke to the Pāṇḍavas for the sake of pleasing the son of Dhṛtarāṣṭra — O Kṛṣṇa, I am now burned by that deed.

5.139.46 When you shall see me slain, O Kṛṣṇa, by Savyasācin, then shall the re-piling of the altar fire of this sacrifice take place.

5.139.47 When the Pāṇḍava drinks the blood of Duḥśāsana, roaring as he roars aloud — then shall the soma-pressing day of this sacrifice arrive.

5.139.48 When the two sons of Pāñcāla shall lay low both Droṇa and Bhīṣma, that shall be the concluding rite of this sacrifice, O Janārdana.

5.139.49 When the mighty Bhīmasena shall slay Duryodhana, then the sacrifice of the son of Dhṛtarāṣṭra shall be complete, O Mādhava.

5.139.50 The daughters-in-law and granddaughters-in-law of Dhṛtarāṣṭra assembled together, their lords slain, their sons slain, their protectors slain, O Keśava —

5.139.51 — weeping together with Gāndhārī amid jackals, vultures, and ospreys: that shall be the concluding bath of this sacrifice, O Janārdana.

5.139.52 Kṣatriyas advanced in learning and advanced in age should not be caused to die in vain on your account, O bull among kshatriyas, O Madhusūdana.

5.139.53 Let the full circle of the kshatriya order find death by the sword at Kurukṣetra, the holiest of all three worlds, O Keśava.

5.139.54 Therefore, O lotus-eyed one, O Vārṣṇeya, arrange what you desire, so that the entire kshatriya class may attain heaven.

5.139.55 As long as the mountains and rivers shall stand, O Janārdana, so long shall this fame-born, eternal renown endure.

5.139.56 Brahmins shall tell of the great Bhārata battle at their assemblies, O Vārṣṇeya — that battle which upholds the glory of the kshatriyas.

5.139.57 Bring the son of Kuntī to battle against me, O Keśava, always keeping your counsels concealed, O scorcher of foes.

5.140.1 Sañjaya said: Having heard the words of Karṇa, Keśava, the slayer of enemy heroes, then spoke this speech laughing, beginning with a smile.

5.140.2 Does not the gaining of a kingdom burn you, O Karṇa? The earth that has been offered to you, you do not wish to rule.

5.140.3 The victory of the Pāṇḍavas is certain — of this there is no doubt whatsoever here; the victory-banner of the Pāṇḍava is seen raised aloft, with the fierce monkey-king upon it.

5.140.4 A divine illusion has been arranged by the lord of the worlds; it is raised up, blazing like Indra's banner; divine beings, terrifying and fearsome, are seen there as well.

5.140.5 It does not catch on mountains or forest trees; extending a yojana upward and across, the glorious banner of Dhanañjaya is raised up, O Karṇa, blazing like fire.

5.140.6 When in battle you shall see the white-horsed one with Kṛṣṇa as charioteer, wielding the Aindra weapon and both the fire and wind weapons —

5.140.7 — and hear the twanging of the Gāṇḍīva bow like the crash of a thunderbolt, then there shall be neither the Tretā age nor the Kṛta nor the Dvāpara.

5.140.8 When in battle you shall see Yudhiṣṭhira, son of Kuntī, engaged in muttered prayer and fire-offerings, protecting his great army —

5.140.9 — irresistible like the sun, scorching the enemy host, then there shall be neither the Tretā age nor the Kṛta nor the Dvāpara.

5.140.10 When in battle you shall see the mighty Bhīmasena drinking the blood of Duḥśāsana and dancing in the fight —

5.140.11 — like a rogue elephant, a slayer of rival elephants, then there shall be neither the Tretā age nor the Kṛta nor the Dvāpara.

5.140.12 When in battle you shall see the two great chariot-warriors, sons of Mādrī, shaking the army of the sons of Dhṛtarāṣṭra like two elephants —

5.140.13 — plunging into the thick of weapons, smashing the chariots of enemy heroes, then there shall be neither the Tretā age nor the Kṛta nor the Dvāpara.

5.140.14 When in battle you shall see Droṇa, Śāntanava Bhīṣma, Kṛpa, King Suyodhana, and Jayadratha the Sindhu king —

5.140.15 — rushing swiftly into combat, held at bay by Savyasācin, then there shall be neither the Tretā age nor the Kṛta nor the Dvāpara.

5.140.16 Go from here, O Karṇa, and tell Droṇa, Śāntanava, and Kṛpa: 'This mild month is at hand, well-supplied with barley, food, and fuel.'

5.140.17 'The forests of ripened herbs are full, there is fruit, few insects; the water is free of mud and full of flavor; the weather is neither too hot nor too cold — it is pleasant.'

5.140.18 'From the seventh day, the new moon will come — let battle be joined then; they say that day is under the lordship of Indra.'

5.140.19 'Also tell the king and all those who have come ready for war: whatever you have wished for, I shall accomplish all of it for you.'

5.140.20 Kings and princes who follow Duryodhana's command, attaining death by the sword, shall reach the highest state.

5.141.1 Sañjaya said: Having heard that beneficial and auspicious speech of Keśava, Karṇa, honoring Kṛṣṇa the slayer of Madhu, said: 'Knowing me as you do, O great-armed one, why do you wish to bewilder me?'

5.141.2 'This destruction of the whole earth that has now come upon us — the occasions for it were Śakuni, myself, Duḥśāsana, and King Duryodhana, the son of Dhṛtarāṣṭra.'

5.141.3 'Without doubt, O Kṛṣṇa, this great battle is at hand between the Pāṇḍavas and the Kurus — terrible, a mire of blood.'

5.141.4 'Kings and princes who follow Duryodhana's command, consumed by the fire of weapons in battle, shall reach the abode of Yama.'

5.141.5 'For many dreadful dreams are seen, O Madhusūdana, and dreadful omens, and fearful portents too.'

5.141.6 'Various hair-raising signs seem to proclaim defeat for the son of Dhṛtarāṣṭra and victory for Yudhiṣṭhira, O Vārṣṇeya.'

5.141.7 'For the fierce planet of great brilliance, Saturn, afflicts the constellation of Prajāpati, oppressing living beings exceedingly.'

5.141.8 'And Mars, having turned retrograde in Jyeshtha, O Madhusūdana, moves toward Anuradha, as though appeasing Mitra.'

5.141.9 'Surely a great terror has come upon the Kurus, O Kṛṣṇa; for particularly, O Vārṣṇeya, a planet afflicts the star Citra.'

5.141.10 'The mark of the moon has shifted; Rāhu will approach the sun; and from the sky these meteors fall with thunderclaps and tremors.'

5.141.11 'Elephants groan and horses shed tears; they do not take joy even in water and barley, O Mādhava.'

5.141.12 'When these omens appear, they say that a dreadful peril is at hand, O great-armed one — a destruction of living beings.'

5.141.13 'Even with little eaten, abundant excrement is seen here from horses, from elephants, and from men, O Keśava.'

5.141.14 'In all the armies of the son of Dhṛtarāṣṭra, O Madhusūdana — the wise declare that to be a sign of defeat.'

5.141.15 'The mounts of the Pāṇḍavas are described as joyful, O Kṛṣṇa, and deer circle them clockwise — that is the sign of victory for them.'

5.141.16 'All the deer circle counter-clockwise around the son of Dhṛtarāṣṭra, O Keśava, and there are disembodied voices as well — that is the sign of defeat.'

5.141.17 'Peacocks, flower-birds, geese, sarus cranes, chataka birds, and flocks of jivanjivaka birds follow the Pāṇḍavas.'

5.141.18 'Vultures, crows, herons, hawks, rakshasas, jackals, and swarms of flies follow the Kauravas.'

5.141.19 'In the armies of the son of Dhṛtarāṣṭra, the war-drums make no sound; but the kettledrums of the Pāṇḍavas sound unbeaten on their own.'

5.141.20 'Wells bellow like bulls in the armies of the son of Dhṛtarāṣṭra — that is the sign of defeat.'

5.141.21 'A rain of flesh and blood has been rained down by heaven, O Mādhava, and a celestial city of the Gandharvas has appeared near the sun — complete with ramparts, moat, altar-mound, and beautiful gateways.'

5.141.22 'A dark halo stands there encircling the sun; at the morning and evening twilight it portends great terror. A lone she-jackal howls terribly — that is the sign of defeat.'

5.141.23 'Black-necked birds, hanging in a frightful manner, fly toward the twilight — that is the sign of defeat.'

5.141.24 'He first comes to hate brahmins and then his teachers, O Madhusūdana, and also servants who are devoted to him — that is the sign of defeat.'

5.141.25 'The eastern quarter has the color of blood, the southern has the color of weapons, and the western, O Madhusūdana, resembles an unripe vessel.'

5.141.26 'And all the quarters blaze for the son of Dhṛtarāṣṭra, O Mādhava; these portent-signs proclaim great terror.'

5.141.27 'At the end of a dream, I saw Yudhiṣṭhira ascending a thousand-pillared palace together with his brothers, O Acyuta.'

5.141.28 'All of them are seen wearing white turbans, dressed in white garments; and I observe white seats for all of them.'

5.141.29 'And you too, O Kṛṣṇa, were seen by me at the end of a dream encircling the earth, covered in blood, with entrails, O Janārdana.'

5.141.30 'Yudhiṣṭhira of boundless valor, having climbed a heap of bones, joyfully ate rice cooked in clarified butter from a golden vessel.'

5.141.31 'Yudhiṣṭhira was seen by me devouring the earth — clearly he shall enjoy this earth given to him by you.'

5.141.32 'Bhīma of fierce deeds, Vṛkodara, having climbed a high mountain, club in hand, tiger among men, looks over this earth as if surveying it.'

5.141.33 'He will very clearly annihilate all of us in the great battle. I know this, O Hṛṣīkeśa: where dharma is, there is victory.'

5.141.34 'That Dhanañjaya, the Gāṇḍīva-wielder, mounted on a white elephant, blazing with supreme glory together with you, O Hṛṣīkeśa —'

5.141.35 '— you shall all slay the kings led by Duryodhana in battle, O Kṛṣṇa. Of this I have no doubt.'

5.141.36 'Nakula and Sahadeva and the great chariot-warrior Sātyaki, their armlets and neck-guards gleaming, clad in white garlands and white garments —'

5.141.37 '— these three tigers among men, great ministers, sheltered by white parasols and white garments, were mounted on the finest human vehicle.'

5.141.38 'And three are seen wearing white turbans in the armies of the son of Dhṛtarāṣṭra, O Janārdana — know them, O Keśava.'

5.141.39 'Aśvatthāmā, Kṛpa, and Kṛtavarmā the Sātvata — and all the kings are seen wearing red turbans, O Mādhava.'

5.141.40 'Bhīṣma and Droṇa were seen by me mounted on a camel-drawn vehicle, O Janārdana, together with me and the son of Dhṛtarāṣṭra, O great-armed, O resplendent one.'

5.141.41 'We were going toward the quarter governed by Agastya, O Janārdana — in no long time we shall reach the abode of Yama.'

5.141.42 I and the other kings and all the circle of warriors shall enter the fire of Gāṇḍīva — of this I have no doubt.

5.141.43 Kṛṣṇa said: The earth must surely be facing destruction today, for my words, O Karṇa, do not reach your heart.

5.141.44 When destruction is at hand for all creatures, O dear one, what looks like wise counsel does not depart from the hearts of men — it is wrongdoing disguised as policy.

5.141.45 Karṇa said: May we see you again, O Kṛṣṇa, having survived this great battle, O mighty-armed one, having crossed through the destruction and ruin of heroes.

5.141.46 Or else, O Kṛṣṇa, our reunion shall surely be in heaven — there we shall meet again, together with you, O sinless one.

5.141.47 Sañjaya said: Having spoken thus to Mādhava and embraced him tightly, Karṇa, dismissed by Keśava, descended from the floor of the chariot.

5.141.48 Then, mounting his own chariot adorned with gold, Rādheya returned with us, his heart despondent.

5.141.49 Then Keśava drove away swiftly, together with Sātyaki, repeatedly calling out to his charioteer, "Go, go!"

5.142.1 Vaiśaṃpāyana said: When Kṛṣṇa had departed from the Kurus to the Pāṇḍavas with his mission of conciliation unfulfilled, Vidura approached Pṛthā and spoke to her gently, as if grieving.

5.142.2 O you whose sons are living, you know my disposition, always devoted to your welfare — yet Suyodhana does not accept my words, though I cry out repeatedly.

5.142.3 That king is supported by the Cedis, Pāñcālas, and Kekayas, by Bhīma and Arjuna, by Kṛṣṇa, Yuyudhāna, and the Yamas as well.

5.142.4 Even while encamped at Upaplavya, Yudhiṣṭhira — powerful as he is — desires only righteousness out of affection for his kinsmen, like a weak man.

5.142.5 But this king Dhṛtarāṣṭra, though old in years, does not calm himself — intoxicated solely by pride in his son, he walks the path of unrighteousness.

5.142.6 Through the evil counsel of Jayadratha, Karṇa, Duḥśāsana, and Śakuni's son, mutual strife is being fanned.

5.142.7 The kingdom has indeed been seized by unrighteous means from those who are most righteous — this very unrighteousness, with all its consequences, shall return upon those who took it.

5.142.8 Who would not burn with indignation when righteousness is forcibly wrested away by the Kurus? With Keśava gone without conciliation, the Pāṇḍavas shall make ready for war.

5.142.9 Then the Kurus will meet with ruin and the slaughter of their heroes. Thinking of this, I find no sleep by day or by night.

5.142.10 Kuntī, hearing those words spoken with genuine purpose, unwilling to accept what she did not desire, afflicted with grief, reflected deeply in her mind.

5.142.11 Shame on wealth, for the sake of which this great destruction among kinsmen will occur — for in this war the defeat of these friends shall surely come to pass.

5.142.12 If the Pāṇḍavas, the Cedis, the Pāñcālas, and the Yādavas, assembled together, fight against the Bharatas, what sorrow could be greater than this?

5.142.13 I see only certain calamity in this war, and defeat in this war as well. Death is better than poverty, for victory is no victory when it comes through the slaughter of kinsmen.

5.142.14 Bhīṣma the son of Śaṃtanu, the preceptor who is lord of warriors, and Karṇa — all fighting for the sake of Dhṛtarāṣṭra's son — increase my fear.

5.142.15 Surely teacher Droṇa, who has no desire for personal gain, would never willingly fight against his pupils — and how could the grandsire Bhīṣma not feel affection for the Pāṇḍavas?

5.142.16 But this one alone — evil, holding perverse views, always following delusion, the wicked man who serves the evil-minded Dhārtarāṣṭra — constantly hates the Pāṇḍavas.

5.142.17 Karṇa is particularly insistent on great calamity, and he is especially powerful; he always opposes the Pāṇḍavas — this burns me now.

5.142.18 But today I hope to appease Karṇa's mind toward the Pāṇḍavas, by approaching him and showing him the truth of the matter.

5.142.19 When I had pleased the revered Durvāsas, he gave me a boon — a divine invocation connected with the gods, while I was living in my father's house.

5.142.20 I was then in the inner quarters of king Kuntibhoja's palace, my heart aching, thinking in many ways.

5.142.21 I kept thinking again and again about the strength and weakness of the mantras, about the power of a brahmin's word, and about the weaknesses of a woman and a child.

5.142.22 Protected then by a trusted nurse, surrounded by my circle of companions, guarding against transgression, and preserving my father's honor.

5.142.23 Thinking "How may I do what is right? How may I be without guilt?" and having bowed to that brahmin,

5.142.24 Out of curiosity upon receiving it, and acting foolishly out of childishness, I, a chaste girl, then invoked the god Sūrya.

5.142.25 He who was born of me before wedlock and has been treated as a son — why would he not heed words that are wholesome and beneficial to his brothers?

5.142.26 Having thus resolved upon this as the highest and most certain course of action, Kuntī set out on her errand and went to the Bhāgīrathī river.

5.142.27 On the bank of the Gaṅgā, Pṛthā then heard the sound of her own son's recitation — that compassionate and truth-devoted man.

5.142.28 That ascetic woman stood behind him, who faced east with upraised arms, waiting for the end of his silent recitation so she could accomplish her purpose.

5.142.29 She stood on the northern robe of Karṇa, scorched by the sun, the wife of a Kaurava and daughter of the Vṛṣṇis, withering like a garland of lotuses.

5.142.30 Having recited until his back too was scorched by the sun, that disciplined man turned around; seeing Kuntī, the great-spirited and honorable Karṇa, best among upholders of righteousness, approached and greeted her with joined palms as propriety required.

5.143.1 Karṇa said: I am Karṇa, son of Rādhā, son of Adhiratha — I salute you. What brings you here, noble lady? Tell me, what may I do for you?

5.143.2 Kuntī said: You are a son of Kuntī, not of Rādhā; Adhiratha is not your father. You were not born in a sūta family, O Karṇa — know this from my words.

5.143.3 You were born of me before my marriage, carried in my womb as my firstborn, in the house of Kuntibhoja — you are a son of Pṛthā, dear child.

5.143.4 This god who performs brilliant deeds, the sun, who illumines all — he begot you in me, O Karṇa, best among bearers of weapons.

5.143.5 Born wearing earrings, with armor fastened on, conceived of a god, and endowed with splendor, you, O invincible one, were born of me, my son, in my father's house.

5.143.6 That you, failing to recognize your brothers, serve the sons of Dhṛtarāṣṭra out of delusion — that is not fitting for you, my son, especially not for you.

5.143.7 This is the fruit of righteousness for men when righteousness is their aim, O son — that his fathers are pleased, and his mother who shares the same vision.

5.143.8 Seize back from the Dhārtarāṣṭras the royal glory of Yudhiṣṭhira, which was earned by Arjuna and taken by wicked men out of greed, and enjoy it.

5.143.9 Today let the Kurus behold the union of Karṇa and Arjuna; witnessing that brotherhood, let the wicked ones bow their heads.

5.143.10 If Karṇa and Arjuna were as Rāma and Janārdana together, what in the world would be unachievable for you two with united hearts?

5.143.11 O Karṇa, you will surely shine, surrounded by five brothers, as Brahmā is surrounded by the Vedas together with the five Vedāṅgas.

5.143.12 Endowed with the finest qualities, the eldest among the most excellent kinsmen — let the epithet "son of a charioteer" not be spoken; you are a son of Pṛthā, O valiant one.

5.144.1 Vaiśaṃpāyana said: Then Karṇa heard words issuing from the sun — irresistible, affectionate, urging him as a father would, sent by Bhāskara.

5.144.2 Pṛthā speaks the truth, O Karṇa — heed your mother's words. It shall be for your good, O tiger among men, if you act accordingly in everything.

5.144.3 Although thus addressed by his mother and by the sun himself, his father, the resolve of Karṇa, steadfast in truth, did not waver even then.

5.144.4 Karṇa said: I do not disbelieve the words you, O kṣatriya lady, have spoken to me — this your commission may be the gate of righteousness for me.

5.144.5 The great transgression you committed against me — by that act you have cast me out, and it destroyed my fame and reputation.

5.144.6 I was born a kṣatriya yet did not attain the rites proper to a kṣatriya — because of you. What worse harm could an enemy do to me?

5.144.7 Not showing compassion for me at the time of the rites, you left me then in a state deprived of proper sacraments — and now today you urge me.

5.144.8 You did not act toward me before as a mother concerned with my welfare — and now you counsel me, seeking only your own benefit.

5.144.9 Who would not tremble before Dhanaṃjaya, who is united with Kṛṣṇa? Who would not know me today as afraid, if I went over to the assembly of the Pārthas?

5.144.10 Unknown as a brother before, revealed only at the time of war — if I now go to the Pāṇḍavas, what will the kṣatriyas say of me?

5.144.11 I have been given every pleasure and been constantly and greatly honored by the sons of Dhṛtarāṣṭra — how can I render their efforts fruitless?

5.144.12 Those who have incurred the enmity of others on my account, who always attend upon me and ever bow to me as the Vasus bow to Indra —

5.144.13 Those who believe themselves able, through my life's effort, to withstand their enemies — how today could I shatter their heart's desire?

5.144.14 Those who wish to cross the impassable battle with me as their boat, who desire the other shore of the shoreless sea — how could I abandon them?

5.144.15 For this is the time that has come for those who live in dependence on Dhārtarāṣṭra — I must discharge my debt there, without sparing my life.

5.144.16 Those who, having been well maintained and their purposes fulfilled, act treacherously when the time of need arrives, disregarding what was done for them — they are wicked and unstable.

5.144.17 For those sinful men who are guilty of betraying their king and who steal the master's bread — neither this world nor the next exists.

5.144.18 I shall fight for the sake of the sons of Dhṛtarāṣṭra against your sons, employing all my strength and power — truly I do not speak falsely to you.

5.144.19 Protecting compassion and the conduct befitting an honorable man, even though your proposal would benefit me, I shall not follow your words today.

5.144.20 Yet your undertaking shall not be in vain with respect to me — in battle I shall not slay your sons who are worthy of being slain and who can be defeated: Yudhiṣṭhira, Bhīma, and the twins — save only for Arjuna.

5.144.21 My combat with Arjuna in the army of Yudhiṣṭhira will be even — for by slaying Arjuna in battle the goal shall be achieved by me, and I shall also be united with glory even if slain by Savyasācin.

5.144.22 Your five sons, O glorious lady, shall never perish — whether without Arjuna but with Karṇa alive, or with Arjuna but with me slain.

5.144.23 Vaiśaṃpāyana said: Hearing Karṇa's words, Kuntī trembled with grief; she embraced her son Karṇa, who remained unshaken in his steadfastness, and spoke.

5.144.24 "So it must be — through this the Kurus shall meet their destruction. As you speak, O Karṇa, fate is the more powerful."

5.144.25 "The safety you have granted to my four sons, O vanquisher of foes — pledge that promise, the release from battle."

5.144.26 "Be well, be safe," said Pṛthā to Karṇa; Karṇa responded to her with affection, and then the two departed separately.

5.145.1 Vaiśaṃpāyana said: Having come from Hāstinapura to Upaplavya, the subduer of enemies, Keśava, told the Pāṇḍavas everything that had occurred.

5.145.2 Having conversed for a long time and deliberated again and again, Śauri went to his own quarters to rest.

5.145.3 Having dismissed all the kings headed by Virāṭa, the five Pāṇḍava brothers, when the sun had set,

5.145.4 having performed the twilight prayer and meditating, their minds fixed on that same matter, brought Kṛṣṇa of the Dāśārha clan once more and deliberated in counsel again.

5.145.5 Yudhiṣṭhira said: Having gone to the elephant city, O Lotus-eyed one, what did you say to the son of Dhṛtarāṣṭra in the assembly? Please tell us all of it.

5.145.6 Vāsudeva said: Having gone to the elephant city, I spoke to the son of Dhṛtarāṣṭra in the assembly words that were truthful, beneficial, and good — yet that wicked-minded one does not accept them.

5.145.7 Yudhiṣṭhira said: When that one had gone astray, O Hṛṣīkeśa, what did the elder of the Kurus, the grandsire, say? And what did the preceptor, the mighty-armed son of Bhāradvāja, say to the impatient Duryodhana?

5.145.8 And what did our younger father Vidura, the foremost among upholders of righteousness, afflicted with grief over his son, say to the son of Dhṛtarāṣṭra?

5.145.9 And what did all the kings assembled in that hall say truthfully? Tell us all of this, O Janārdana.

5.145.10 For you have spoken everything to the two foremost of the Kurus — to that dull-witted one overwhelmed by desire and greed, who fancies himself wise.

5.145.11 That unpleasant news does not rest easy in my heart, O Keśava. I wish to hear their words, O Govinda, O lord.

5.145.12 And do act, dear one, so that the critical moment does not arrive. You are our refuge, O Kṛṣṇa; you are our master; you are our guide.

5.145.13 Vāsudeva said: Listen, O king, to how King Suyodhana was addressed in the midst of the Kurus in the assembly. Hear it from me, O lord of kings.

5.145.14 When my words were spoken, the son of Dhṛtarāṣṭra laughed. Then Bhīṣma, greatly enraged, spoke these words:

5.145.15 "Duryodhana, understand what I say to you for the sake of your lineage. Having heard it, O tiger among kings, do what is beneficial for your own clan.

5.145.16 My father, dear boy, was King Śaṃtanu, renowned throughout the world. I was his sole son, the foremost among those who have sons.

5.145.17 A thought arose in his mind: how might a second son come to be? For the wise declare that one with only one son is as good as sonless.

5.145.18 And lest the line become extinct, and lest his fame cease to spread — understanding his wish, I brought Kālī as his mother.

5.145.19 Having made a terrible vow for my father's sake and for the sake of the lineage — remaining celibate and kingless, as is well known to you — I have lived here faithfully, keeping that vow.

5.145.20 From her was born the mighty-armed, glorious uplifter of the Kuru lineage — Vicitravīrya, righteous of soul, the younger king, my brother.

5.145.21 When my father had ascended to heaven, I installed King Vicitravīrya in his own kingdom, myself serving as a subordinate, walking humbly below.

5.145.22 I brought suitable wives for him, O lord of kings, having conquered an assembly of kings — this too you have heard many times.

5.145.23 Then I met Rāma in single combat on the battlefield. For being driven out by the inhabitants of that city through fear of Rāma, and being overly attached to his wives, Vicitravīrya contracted consumption.

5.145.24 When the lord of the gods did not rain upon the kingless realm, the subjects, tormented by hunger and fear, came rushing to me alone.

5.145.25 The subjects said: All the people are perishing. Become our king for our welfare. Drive away our afflictions. Good fortune to you, O increaser of Śaṃtanu's lineage.

5.145.26 All those subjects are afflicted by greatly terrible diseases and are nearly spent. O son of the Gaṅgā, you must protect them.

5.145.27 Drive away the diseases, O hero, and protect the subjects righteously. While you are alive, let not the kingdom come to ruin.

5.145.28 Bhīṣma said: Even as the subjects were lamenting, my mind was not shaken — protecting my vow, and remembering likewise my good conduct.

5.145.29 Then the citizens, O great king, and my auspicious mother Kālī, the servants, the chaplain, the teachers, and the greatly learned Brahmins, all deeply grieved, spoke to me repeatedly: 'Become king.'

5.145.30 'The kingdom protected by Pratīpa will perish now that it has come to you. For our welfare, become king, O great-minded one.'

5.145.31 Thus addressed, I folded my hands, deeply grieved and distressed. Out of reverence for my father, I declared my vow to them repeatedly — that I was celibate and without kingship, for the sake of the lineage.

5.145.32 Then, with folded hands, I appeased my mother, saying: 'No, mother — I, born of Śaṃtanu and bearing up the Kaurava lineage, would never make my vow false' — thus, O king, again and again.

5.145.33 'And especially for your sake — do not yoke me to this burden. I am your servant and your slave, O mother who loves your son.'

5.145.34 Having thus appeased my mother and the people, I then besought the great sage Vyāsa regarding wives for my brothers.

5.145.35 Together with my mother, O great king, having propitiated that sage, I begged him for offspring. He granted the grace, and he then fathered three sons, O best of the Bhāratas.

5.145.36 Because he was blind and lacking faculties, your father was not king. Rather, the great-souled Pāṇḍu became king, renowned throughout the world.

5.145.37 He was the king, and his sons — your cousins — are the heirs to their father's inheritance. Do not quarrel, dear boy; let half the kingdom be given to them.

5.145.38 While I still live, what man should rule the kingdom here? Do not disregard my words. I always desire peace for you all.

5.145.39 There is no distinction for me between you and them, O king, my son. This is the view of your father, of Gāndhārī, and of Vidura.

5.145.40 If the words of elders are to be heeded, do not be suspicious of my counsel. You will not destroy everything — yourself and the earth alike."

5.146.1 Vāsudeva said: After Bhīṣma had spoken, Droṇa then addressed Duryodhana in the midst of the kings — he who was capable of speech spoke words of good counsel:

5.146.2 "Just as Prātīpa's son Śaṃtanu arose for the sake of his lineage, so too Devavrata Bhīṣma stood firm for the sake of the lineage.

5.146.3 Then Pāṇḍu, the lord of men, true to his word, master of his senses, the king of the Kurus, righteous in soul, of noble vows, and composed of mind —

5.146.4 — that increaser of the Kuru lineage gave the kingdom to the elder Dhṛtarāṣṭra, the wise one, and likewise acknowledged the younger Vidura.

5.146.5 Then, O king, having installed that unfailing one upon the lion-throne, the Kaurava prince departed to the forest together with his two wives, O sinless one.

5.146.6 And Vidura, that tiger among men, stood humbly in a low place attending like a servant, waving the yak-tail fan.

5.146.7 Then all the subjects, dear boy, followed Dhṛtarāṣṭra as their lord of men, duly, just as they had followed Pāṇḍu, the ruler of men.

5.146.8 Having handed the kingdom over to Dhṛtarāṣṭra and Vidura, Pāṇḍu, the conqueror of enemy cities, ranged over the entire earth.

5.146.9 In building up the treasury, in giving gifts, in overseeing the servants, and in maintaining everything — Vidura, true to his word, took charge.

5.146.10 Bhīṣma, of great splendor and conqueror of enemy cities, superintended the matters of peace and war and attended to the affairs of the king.

5.146.11 King Dhṛtarāṣṭra of great might sat upon the lion-throne, constantly attended upon by the great-souled Vidura.

5.146.12 Being born in that lineage, how do you resolve to divide it? Unite with your brothers and enjoy your pleasures together, O lord of the people.

5.146.13 I say this not out of pity, nor for any material reason whatsoever. I eat what is given by Bhīṣma, not by you, O best of kings.

5.146.14 I shall not seek from you any means of livelihood, O lord of the people. Where Bhīṣma is, there is Droṇa. Do what Bhīṣma has said.

5.146.15 Let half the kingdom be given to the sons of Pāṇḍu, O scourge of enemies. My preceptorship is equal to both you and them at all times, dear boy.

5.146.16 As Aśvatthāmā is to me, so too is the white-horsed Arjuna to me. What need is there for much talk? Where there is dharma, there is victory."

5.146.17 When the immeasurably splendid Droṇa had thus spoken, O great king, Vidura, true to his word and knower of dharma, turning and looking at his father's face, then spoke these words:

5.146.18 "Devavrata, hear these words I speak: the Kaurava lineage had been all but lost, and you raised it up again.

5.146.19 Yet you disregard my lamentation's words. Who is this Duryodhana, this defiler of the clan, in this lineage?

5.146.20 You follow the will of one overwhelmed by greed, ignoble and ungrateful, whose mind is destroyed by greed — one who transgresses the counsel of his father who sees dharma and artha.

5.146.21 These Kurus are perishing through what Duryodhana has done. O great king, act so that they do not perish.

5.146.22 Having made me and Dhṛtarāṣṭra as mere paintings at the outset, O greatly radiant one, do not destroy us. As Prajāpati, having created beings, withdraws them, so too would you.

5.146.23 Do not be indifferent, O mighty-armed one, seeing the destruction of the lineage. Or if your mind is now lost, with ruin at hand, then go to the forest together with me and with Dhṛtarāṣṭra.

5.146.24 Or else, having bound up that wicked-minded son of Dhṛtarāṣṭra of treacherous intellect, let this kingdom now be well protected by the Pāṇḍavas.

5.146.25 Be gracious, O tiger among kings. Great destruction is foreseen — of the Pāṇḍavas, the Kurus, and kings of immeasurable splendor."

5.146.26 Having spoken thus, Vidura fell silent, his mind despondent, brooding, and sighing again and again.

5.146.27 Then the daughter of King Subala, fearful of the destruction of the lineage and speaking in accordance with dharma and artha, addressed in anger her wicked-minded and cruel son Duryodhana in the presence of the kings:

5.146.28 "Let all the kings who have entered this royal assembly, and the brahmin seers and other members of the assembly, hear — I shall speak of the transgression of this sinful one along with his ministers and entourage.

5.146.29 The kingdom of the Kurus is to be enjoyed in proper succession — this is our lineage's custom handed down in order. You of wicked mind and extremely cruel deeds are unjustly destroying the Kurus' kingdom.

5.146.30 Dhṛtarāṣṭra the wise stands in the kingdom; his younger brother Vidura is far-sighted. Passing over these two, how do you today out of delusion seek kingship, Duryodhana?

5.146.31 Both the king and Vidura, those of great majesty, would be subservient while Bhīṣma stands. Yet that great-souled best of men, the river-born, desires no kingdom through his knowledge of dharma.

5.146.32 This kingdom of Pāṇḍu is inviolable; his sons alone are the lords of it today, none others. That entire kingdom belongs to the Pāṇḍavas, the ancestral inheritance passing to sons and grandsons.

5.146.33 Whatever the great-souled foremost of the Kurus, Devavrata, true to his word and wise, has said — all of that is to be accepted by us, laying aside other dharma, while upholding our own dharma.

5.146.34 And whatever the king Vidura would say with the permission of that great-vowed one — that too should be done, appointed by friends, placing dharma foremost, for a very long time.

5.146.35 Let Yudhiṣṭhira, the son of Dharma, rule this kingdom of the Kurus which has come to him by right — urged on by King Dhṛtarāṣṭra and honored also by the son of Śaṃtanu."

5.147.1 Vāsudeva said: When Gāndhārī had spoken thus, Dhṛtarāṣṭra, the lord of men, addressed Duryodhana with these words in the midst of the kings, O lord of the people:

5.147.2 "Duryodhana, understand what I shall say to you, dear son. Do accordingly — good fortune to you — if you have reverence for your father.

5.147.3 Soma the Prajāpati was the primordial increaser of the Kuru lineage. From Soma in the sixth generation was born Yayāti, the son of Nahuṣa.

5.147.4 He had five sons, the best of royal sages. Among them, the mighty-souled Yadu became the eldest and the lord.

5.147.5 And then there was Pūru, the younger, who is the increaser of our lineage, born of Śarmiṣṭhā, daughter of Vṛṣaparvan.

5.147.6 And Yadu, O best of the Bhāratas, was the son of Devayānī, the grandson of Śukra Kāvya of immeasurable splendor, dear boy.

5.147.7 He, the founder of the Yādava lineage, was mighty and esteemed for his valor. But filled with pride and of very dull wit, he disrespected the warrior class.

5.147.8 Deluded by pride in his strength, he did not abide by his father's instruction. He also disrespected his father and his brothers — that undefeated one.

5.147.9 Yadu alone became the mighty one on the earth bounded by the four horizons. Having subjugated the kings, he dwelt in the city named after the elephant.

5.147.10 His father Yayāti, son of Nahuṣa, in extreme fury cursed that son, O Gāndhāra king, and removed him from the kingdom.

5.147.11 And those brothers who followed him in his arrogant pride — Yayāti, enraged, cursed those sons as well.

5.147.12 Then that best of kings installed his younger son Pūru, who was obedient and compliant, upon the throne.

5.147.13 Thus even a proud elder son does not obtain the kingdom, while younger sons obtain it through service to the elders.

5.147.14 Similarly, my father's grandfather Pratīpa, the earth-protector, knower of all dharma, was renowned in all three worlds.

5.147.15 Of that lion among kings, ruling his kingdom righteously, three illustrious sons were born, equal to the gods in glory.

5.147.16 Devāpi was the eldest, Bāhlika came next, and the third, O father, was the steadfast Śaṃtanu, my grandfather.

5.147.17 But Devāpi, though of great splendor and best of kings, had a skin disease; he was righteous, truthful, and devoted to serving his father.

5.147.18 Devāpi was honored by the people of the city and countryside, respected by the virtuous, and dear to the hearts of all — young and old alike.

5.147.19 He was wise, true to his word, devoted to the welfare of all beings, and lived by the teachings of his father and the brahmaṇas.

5.147.20 He was dear as a brother to Bāhlika and to the great-souled Śaṃtanu, and there was supreme fraternal harmony among those noble souls united together.

5.147.21 Then in the course of time, the aged king, that best of rulers, had the materials for the consecration prepared according to scripture, and had all the auspicious rites performed as well — he who was sovereign over all.

5.147.22 But the brahmaṇas and elders, together with the people of city and countryside, all prevented the consecration of Devāpi.

5.147.23 Hearing that the consecration was barred, the king's throat choked with tears, and he grieved deeply for his son.

5.147.24 Although so generous, so learned in dharma, so true to his vow, and so dear to the people, he was disqualified by the blemish of a skin disease.

5.147.25 "The gods do not favor a king with a bodily defect" — on this ground the foremost of twice-born men barred that best of kings.

5.147.26 Then that king, his soul deeply troubled and grief-stricken for his son, died; and seeing him dead, Devāpi took refuge in the forest.

5.147.27 Bāhlika, abandoning the kingdom, settled in his mother's family, renouncing his father's brothers, and attained a prosperous city.

5.147.28 With Bāhlika's permission, O king, the world-renowned Śaṃtanu ruled the kingdom as king after his father's death.

5.147.29 In the same way, O Bhārata, I — the elder — was removed from the kingdom by the wise Pāṇḍu on the ground that I am defective in a limb.

5.147.30 Pāṇḍu, though younger, obtained the kingdom as king. Now with his sons destroyed, this kingdom belongs here; I am unfit for kingship — how then, O subduer of foes, can you desire this kingdom?

5.147.31 Yudhiṣṭhira is a noble prince of great soul; this kingdom has come to him by rightful succession. He is the lord of this Kaurava people, and a ruler of great majesty.

5.147.32 He is true to his vow, ever vigilant, steadfast in his duty, virtuous toward his kin, beloved of the people, compassionate to friends, master of his senses, and protector of the good.

5.147.33 Forbearance, patience, self-control, uprightness, adherence to the vow of truth, learning, heedfulness, compassion for all beings, and the power of command — all the virtues of a king are united in Yudhiṣṭhira.

5.147.34 You are no true prince, you follow ignoble conduct, you are greedy, you harbor wicked thoughts toward your own kin — how can you, so ill-behaved, seize this kingdom that belongs by succession to another?

5.147.35 Free yourself from delusion and give up half the kingdom — with its cavalry and all its furnishings. Then the remainder of your life, together with your brother's, may still be secured, O lord of men.

5.148.1 Vāsudeva said: Though Bhīṣma, Droṇa, Vidura, Gāndhārī, and Dhṛtarāṣṭra spoke thus, the foolish one did not come to his senses.

5.148.2 He shook off their words, rose up in anger, his eyes red with rage; and the kings, reckless of their lives, ran after him.

5.148.3 And that evil-minded king commanded those rulers again and again: "March to Kurukṣetra — today is the auspicious Puṣya asterism!"

5.148.4 Then those lords of the earth marched out with their armies, making Bhīṣma their commander, rejoicing, driven on by fate.

5.148.5 Eleven akṣauhiṇī armies of the kings assembled; at their head Bhīṣma, bearing the palm-tree banner, shone resplendent. Do now, O lord of the earth, whatever is fitting and proper here.

5.148.6 O Bhārata, the words spoken by Bhīṣma, Droṇa, Vidura, Gāndhārī, and Dhṛtarāṣṭra in my presence — all that transpired in the Kuru assembly, O king, I have now told you.

5.148.7 Conciliation was first employed by me, O king, as I desired brotherly harmony — for the preservation of the unity of the Kuru lineage and the prosperity of the people.

5.148.8 Then division too was my instrument when conciliation was not accepted — along with the recounting of deeds that combined the divine and the human.

5.148.9 When Suyodhana did not honor speech beginning with conciliation, then I, having summoned all the kings together, drove them apart.

5.148.10 And I demonstrated marvellous, terrifying, dreadful, superhuman deeds, O Bhārata, O lord.

5.148.11 And after threatening those kings and making Suyodhana seem as nothing as straw, and frightening Rādheya and Śakuni again and again —

5.148.12 — proclaiming again and again the inferiority and censure of the sons of Dhṛtarāṣṭra, and dividing all the kings through speech and counsel repeatedly —

5.148.13 — I then again spoke of conciliation combined with the gift, for the unity of the Kuru lineage and also for the sake of what needed to be done.

5.148.14 "Let all the Pāṇḍavas abide by the words of Dhṛtarāṣṭra, Bhīṣma, and Vidura, setting aside pride, and living humbly subordinate."

5.148.15 "Let them yield up the kingdom and become powerless, as the river-born king Bhīṣma and Vidura have declared — let it be so."

5.148.16 "Let all the kingdom be yours — but give up five villages; for your father's sons must certainly be provided for, O best of kings."

5.148.17 But spoken to thus, the evil-souled one did not relent at all. I see the fourth expedient — force — as the only recourse against those sinful ones; there is no other way.

5.148.18 And the lords of men have marched out to Kurukṣetra for their destruction. All that occurred in the Kuru assembly I have now recounted to you.

5.148.19 They will not give you the kingdom without war, O Pāṇḍava. All of them are causes of destruction, with death standing ready before them.

5.149.1 Vaiśaṃpāyana said: Having heard the words of Janārdana, the righteous king Yudhiṣṭhira, whose soul was in dharma, spoke to his brothers in the presence of Keśava.

5.149.2 "You have all heard what transpired in the assembly of the Kuru council, and every word that Keśava spoke has been well taken in."

5.149.3 "Therefore, O best of men, carry out for me the division of the army. These seven akṣauhiṇī forces have assembled here for victory."

5.149.4 "The seven commanders of these forces are well known — hear them: Drupada and Virāṭa, Dhṛṣṭadyumna and Śikhaṇḍin,"

5.149.5 "Sātyaki, Cekitāna, and the mighty Bhīmasena — these are the army's leading heroes, all ready to lay down their lives."

5.149.6 "All are versed in the Vedas and valiant, all of pure and observed vows, all endowed with modesty and wisdom, all skilled in battle, expert in archery, and fighters with every weapon."

5.149.7 "But who shall be the one leader over all seven armies, skilled in their distribution — one who in battle could withstand Bhīṣma, who is like a blazing fire of arrows?"

5.149.8 "You, Sahadeva, speak up here, O delight of the Kurus, tiger among men — tell us your opinion: who is fit to be our commander?"

5.149.9 Sahadeva said: He is allied with us, shares in our grief, is mighty, a lord of the earth, a knower of dharma — relying on him we seek to recover our own portion.

5.149.10 The Matsya king Virāṭa, strong, skilled in arms, intoxicated with battle-fury — he will be able to withstand Bhīṣma and those great chariot-warriors in combat.

5.149.11 Vaiśaṃpāyana said: When Sahadeva had spoken thus, Nakula, the eloquent in speech, immediately took up the matter after him with these words.

5.149.12 "By age, by learning in the scriptures, by steadfastness, by lineage and noble birth, he is endowed with modesty, graced with high family, possessed of glory, expert in all the sacred sciences —"

5.149.13 "— he has learned weaponcraft from Bharadvāja's son, he is indomitable and true to his pledge, and he perpetually rivals Droṇa and the mighty Bhīṣma —"

5.149.14 "— praiseworthy as the foremost commander before the assembly of kings, surrounded by sons and grandsons like a tree with a hundred branches —"

5.149.15 "— that hero and lord of the earth, together with his wife, performed fierce austerities out of fury for the destruction of Droṇa, and he shines in every assembly —"

5.149.16 "— he who always provides for us like a father, that bull among kings — let our father-in-law Drupada lead the army at the vanguard."

5.149.17 "He, I believe, could withstand both Droṇa and Bhīṣma as they advance in battle — for he is a king who knows divine weapons and is a friend and disciple of the descendant of Āṅgiras."

5.149.18 When the two sons of Mādrī had spoken their views, the son of Vāsava, equal to Vāsava himself, the left-handed archer Arjuna, spoke up.

5.149.19 "He who was born a divine person through the power of austerity and the satisfaction of the sages, blazing in color and of great strength —"

5.149.20 "— bearing a bow, clad in armor, wielding a sword, mounting his chariot in full battle-gear, drawn by the finest divine horses, risen up from the sacrificial fire-pit —"

5.149.21 "— roaring like a great storm-cloud with the thunder of his chariot, that valiant hero with a lion's build and a lion's mighty stride —"

5.149.22 "— lion-chested, long-armed, with a lion's breast and great strength, roaring like a lion, with a lion's shoulders, of great radiance —"

5.149.23 "— with beautiful brows, beautiful teeth, a beautiful jaw, beautiful arms, a beautiful face, not lean, a beautiful clavicle, wide beautiful eyes, beautiful feet, and standing beautifully —"

5.149.24 "— impenetrable to all weapons, like a rutting elephant in his force, born for the destruction of Droṇa, truthful in speech, master of his senses —"

5.149.25 "— I believe Dhṛṣṭadyumna could withstand Bhīṣma's arrows, which are like the touch of the thunderbolt and lightning, like fire-mouthed serpents —"

5.149.26 "— equal to Yama's messengers in speed and descent, like fire in their fury, borne up even by Rāma in battle, dreadful as the crushing stroke of the thunderbolt —"

5.149.27 "I see no man who could withstand the great-vowed Bhīṣma other than Dhṛṣṭadyumna, O king — such is my considered opinion."

5.149.28 "Quick of hand, varied in his fighting — he is my choice for commander, his armor impenetrable, glorious, like a great elephant leading the herd."

5.149.29 Bhīma said: Śikhaṇḍin, son of Drupada, was born for the purpose of killing — so declare the Siddhas and the sages assembled together, O king of kings.

5.149.30 In the midst of battles, when he deploys his divine weapon, men will behold his form as they behold the great-souled Rāma himself.

5.149.31 I see no one in battles, O king, who could pierce Śikhaṇḍin with a weapon in combat, when he stands armored upon his chariot.

5.149.32 None other could withstand Bhīṣma of the great vow in single chariot combat, O king, save the hero Śikhaṇḍin — he is my choice for commander.

5.149.33 Yudhiṣṭhira said: O father, the soul of dharma Keśava knows the essence and the non-essence, the strength and weakness, of all the world — past and future alike.

5.149.34 Whoever Kṛṣṇa of the Dāśārha clan names — whether skilled in arms or not, whether old or young — let that one be our commander of the army.

5.149.35 He is the root of our victory, O father, and of our defeat as well. In him lie our lives and our kingdom, our being and non-being, our joy and sorrow.

5.149.36 He is the creator and the ordainer; success is established here. Whom Kṛṣṇa of the Dāśārha clan has named — he is fit to be our commander. Let the best among speakers speak; the night is passing.

5.149.37 Then, having installed as commander one who follows Kṛṣṇa's will, when the remainder of the night has passed, we shall march to the battlefield — our weapons consecrated and auspicious rites performed with joy.

5.149.38 Vaiśaṃpāyana said: Having heard those words of the wise Dharma-king, the lotus-eyed one, glancing toward Dhanañjaya, spoke.

5.149.39 These leaders of your army whom you have named, O great king — they are heroes, mighty warriors. All of them are capable of crushing your enemies.

5.149.40 In great battle, these men could strike fear even in Indra himself — what then of the greedy, evil-minded sons of Dhṛtarāṣṭra?

5.149.41 I too, O mighty-armed slayer of foes, made great effort for your sake — hoping there might be peace, O Bhārata. The debt of dharma has been paid; those who wish to speak cannot reproach us.

5.149.42 That childish, unwise Dhṛtarāṣṭra's son considers himself accomplished. The afflicted one considers himself strong — a fool's self-delusion.

5.149.43 Let the army be marshalled well — for in my judgment those foes are to be subdued by slaughter. The sons of Dhṛtarāṣṭra will not be able to stand firm when they behold Dhanañjaya.

5.149.44 And furious Bhīmasena, and the twins who are like Yama himself, and Yuyudhāna as his second, and the wrathful Dhṛṣṭadyumna —

5.149.45 Abhimanyu, the sons of Draupadī, Virāṭa and Drupada as well, and the other lords of akshauhini divisions — kings of firm valor —

5.149.46 Our army, full of essence and irresistible, impregnable — without doubt it will slay the Dhṛtarāṣṭra forces in battle.

5.149.47 When Kṛṣṇa had spoken thus, the foremost of men rejoiced greatly; and from those whose hearts were delighted a great roar arose.

5.149.48 "To arms!" — and the armies rushed forward in haste. The cries of horses and elephants, the clatter of wheel-rims from every direction, the tumultuous blast of conches and kettledrums arose on all sides.

5.149.49 As the Pāṇḍavas set forth with their armies in every direction, the host appeared like the Gaṅgā in flood — full and irresistible.

5.149.50 In the vanguard marched Bhīmasena and the armored sons of Mādrī, Subhadrā's son and the sons of Draupadī, Dhṛṣṭadyumna the son of Pṛṣata, and the Prabhadrakas and Pāñcālas — all with Bhīmasena at their head.

5.149.51 Then a sound arose like the ocean at high tide; the clamor of the joyful marching host seemed to touch the sky.

5.149.52 Joyful and armored, those warriors, destroyers of enemy ranks, marched; and in their midst went the king, Yudhiṣṭhira, son of Kuntī.

5.149.53 The wagon-shops and market stalls, all manner of conveyances and draft animals, the treasury, siege-engines and weapons, as well as physicians and healers —

5.149.54 Whatever weak or feeble auxiliary force there was, however lean and infirm — the king gathered all of it, together with the attendants and camp-followers, and marched on.

5.149.55 But at Upaplavya, the Pāñcālī Draupadī, the truth-speaker, remained behind with the other women, surrounded by her maidservants and male servants.

5.149.56 Having made arrangements for the base camp with stationary and mobile guard detachments, the sons of Pāṇḍu marched forth with a great cantonment-army.

5.149.57 Bestowing cows and gold, surrounded by brahmins who chanted their praises, they marched, O king, in chariots adorned with jewels.

5.149.58 The Kekayas, Dhṛṣṭaketu, the son of the king of Kāśi named Abhibhū, Śreṇimān, Vasudāna, and the unvanquished Śikhaṇḍī —

5.149.59 Joyful and content, clad in armor, armed and adorned, all of them followed the king, surrounding Yudhiṣṭhira.

5.149.60 In the rear guard were Virāṭa, Yajñasena the Somaka, Sudharma, Kuntibhoja, and the sons of Dhṛṣṭadyumna.

5.149.61 Four times ten thousand chariots, horses five times as many, infantry ten times that number, and sixty thousand cavalry.

5.149.62 Anādhṛṣṭi, Cekitāna, the king of the Cedis, and Sātyaki — all of them marched surrounding Vāsudeva and Dhanañjaya.

5.149.63 Having reached Kurukṣetra, the Pāṇḍavas appeared with their armies arrayed and ready to strike, roaring like bulls.

5.149.64 Those slayers of foes, having entered Kurukṣetra, blew their conches; and likewise Vāsudeva and Dhanañjaya both blew their conches.

5.149.65 Hearing the blast of the Pāñcajanya conch, like the crack of a thunderbolt, all the armies thrilled with joy on every side.

5.149.66 The lion-roars of those swift warriors, mingled with the sound of conches and kettledrums, made the earth, the sky, and the oceans resound in echo.

5.149.67 Then king Yudhiṣṭhira encamped his army in a level, pleasant region, rich in barley, fodder, and fuel.

5.149.68 Avoiding cremation grounds and temples of the gods, the hermitages of great sages, sacred fords, and holy sites —

5.149.69 — in a pleasant, lightly saline tract, auspicious and holy, the lord of the earth, Yudhiṣṭhira son of Kuntī, had the camp laid out.

5.149.70 Then, rising again, at ease and with rested mounts, he marched forward, surrounded by kings in their hundreds of thousands.

5.149.71 Routing hundreds of outpost detachments of Dhṛtarāṣṭra's soldiers, Keśava together with Pārtha ranged about on all sides.

5.149.72 Dhṛṣṭadyumna, son of Pṛṣata, and the noble chariot-warrior Sātyaki — the valiant Yuyudhāna — measured out and marked the camp.

5.149.73 Having reached the sacred river Hiraṇvatī in Kurukṣetra — blessed with good fords, with pure water, free of gravel and mire —

5.149.74 — there, O Bhārata, Keśava had a moat dug for protection, and, having stationed guards, he settled the army in that place.

5.149.75 Whatever the arrangement of the camp had been for the great-souled Pāṇḍavas — Keśava had the camps of all the kings laid out in the same manner.

5.149.76 Abundantly supplied with water and firewood, made even more difficult to assail, stocked with food and provisions — by the hundreds and thousands —

5.149.77 — the splendid camps of the kings were pitched there, each separately from the others, like celestial palaces set down upon the earth, O lord of kings.

5.149.78 There were skilled craftsmen by the hundreds, paid their wages, furnished with all implements, and physicians highly expert in their art.

5.149.79 Heaps like mountains were amassed — of bowstrings, bows, armor, and weapons, and likewise of honey, clarified butter, medicinal juices, and powders.

5.149.80 Plentiful water, good fodder, chaff and charcoal — king Yudhiṣṭhira caused all of this to be gathered in camp after camp.

5.149.81 Great siege-engines, iron arrows, javelins, lances, battle-axes, bows, armor and the rest — all of these were close to the hearts of the men in that hour.

5.149.82 Elephants harnessed in mail-armor, covered with iron-plate barding, were seen there — mountain-like, each capable of fighting hundreds and thousands of foes.

5.149.83 Learning that the Pāṇḍavas were encamped there, O Bhārata, their allies came streaming in as appointed, with their forces and vehicles.

5.149.84 Those kings who had observed celibacy, drunken the soma, and performed sacrifices with lavish gifts came together for the victory of the sons of Pāṇḍu.

5.150.1 Janamejaya said: Yudhiṣṭhira approaching with his army, eager for battle, encamped at Kurukṣetra, protected by Vāsudeva —

5.150.2 — accompanied by Virāṭa and Drupada with their sons, surrounded by the Kekayas and the Vṛṣṇis, and by hundreds of kings —

5.150.3 — guarded by great chariot-warriors like Mahendra guarded by the Ādityas — hearing of this, what course of action did king Duryodhana adopt?

5.150.4 This I wish to hear in full detail, O ascetic sage — what transpired in that tumult and commotion on the Kuru plain.

5.150.5 For in battle the Pāṇḍavas, Vāsudeva, and likewise Virāṭa and Drupada could torment even the army of the gods when they are assembled.

5.150.6 And Dhṛṣṭadyumna of the Pāñcālas, and Śikhaṇḍī the great chariot-warrior, and the valiant Yuyudhāna — unapproachable even by the gods.

5.150.7 All of this I wish to hear in full, O ascetic sage — whatever the Kurus and the Pāṇḍavas did and how they each conducted themselves.

5.150.8 Vaiśaṃpāyana said: When the Dāśārha hero had departed, king Duryodhana then spoke this to Karṇa, Duḥśāsana, and Śakuni:

5.150.9 "Adhokṣaja has gone to the Pārthas with the mission unaccomplished. Filled with anger at them, he will certainly incite them — there is no doubt."

5.150.10 "For conflict with me is dear to Vāsudeva's Pāṇḍavas; both Bhīmasena and Arjuna stand in agreement with the Dāśārha's counsel."

5.150.11 "Even Ajātaśatru today follows the will of Bhīma and Arjuna; and he was previously deceived by me along with all my brothers."

5.150.12 "Virāṭa and Drupada too have been made enemies of mine, and they are the leaders of that army, followers of Vāsudeva's will."

5.150.13 "This war that is coming will be tumultuous, hair-raising. Therefore, without delay, have all war preparations made."

5.150.14 "Let camps be established at Kurukṣetra, O lords of the earth — with ample space, and made difficult for enemies to attack."

5.150.15 "Close to water and firewood, by the hundreds and thousands; with supply lines that cannot be cut; piled with heaps of gems; filled with all manner of weapons; adorned with banners and pennants."

5.150.16 "And let level roads be made for them outside the city. Let the departure be announced today: 'tomorrow at dawn' — delay no longer."

5.150.17 They pledged "So be it," and at the next dawn the great-souled warriors did as commanded, their faces joyful — though it was for the destruction of the kings of earth.

5.150.18 Then all those kings, hearing the royal command, rose from their magnificent seats, burning with impatience.

5.150.19 They stroked their arms — like iron bolts, blazing with golden armlets, adorned with sandalwood and aloe —

5.150.20 — tightening their turbans with lotus-like hands, arranging inner and outer garments and all their ornaments —

5.150.21 — the finest chariot-warriors prepared their chariots; those expert in horses prepared their horses; those trained in the lore of elephants prepared their elephants.

5.150.22 Then they readied their variegated armor of gold in great quantity, and all manner of weapons — making everything ready on every side.

5.150.23 And foot-soldiers, men bearing all kinds of weapons, attached to their bodies gold-inlaid arms in manifold ways.

5.150.24 Like a great festival, the city of Dhṛtarāṣṭra's son was thronged with delighted men, joyfully astir, O Bhārata.

5.150.25 A whirlpool of the waters of human multitudes, filled with chariots, elephants, and horses as fish — resounding with conches and kettledrums — heaped with treasuries of gems —

5.150.26 — its waves the variegated ornaments and armor, its foam the gleaming weapons, its mountains the rows of palaces, its great lake the streets and markets —

5.150.27 — stirred by the rising moon of warriors, the great ocean that was the Kuru king's realm appeared then, O king, like the ocean at the rising of the moon.

5.151.1 Vaiśaṃpāyana said: Recalling the words of Vāsudeva, Yudhiṣṭhira again questioned the Vṛṣṇi hero — how that foolish one had spoken thus:

5.151.2 "Now that this time has come upon us, what is proper for us, O Acyuta? And how, conducting ourselves rightly, shall we not swerve from our own dharma?"

5.151.3 "You know the minds of Duryodhana, Karṇa, Śakuni the son of Subala, O Vāsudeva — and of me with my brothers as well."

5.151.4 "The words of Vidura you have heard, and of both Bhīṣma as well; and the wisdom of Kuntī in its entirety has been heard by you, O one of vast intelligence."

5.151.5 Setting all of this aside, and having pondered again and again, O mighty-armed one, tell us without hesitation what is fitting for us.

5.151.6 Having heard these words of the Dharma King, which were filled with righteousness and purpose, Kṛṣṇa, whose voice resounds like the thunder of clouds and drums, spoke.

5.151.7 I have spoken words that were beneficial, full of righteousness and purpose — but they do not take hold in that Kaurava whose mind is bent on wickedness.

5.151.8 That fool of wicked intellect heeds not the counsel of Bhīṣma, nor of Vidura, nor of me — he transgresses all of it entirely.

5.151.9 He desires neither righteousness nor glory; that wicked soul, relying on Karṇa, believes he has already conquered all.

5.151.10 Suyodhana even ordered my arrest, yet that wicked transgressor of all order did not obtain his desire.

5.151.11 Neither Bhīṣma nor Droṇa uttered a fitting word on that occasion; all follow him except Vidura, O Acyuta.

5.151.12 Śakuni, the son of Subala, and also Karṇa and Duḥśāsana — those fools spoke unseemly words against you, O impatient one, to a fool.

5.151.13 And what use was what I said? Whatever the Kauravas spoke, in brief — that wicked soul does not conduct himself fittingly toward you.

5.151.14 Among all the kings and among all these soldiers of yours, whatever is sinful and whatever is not wholesome — all of that is established in him.

5.151.15 Nor do we at all desire peace with the Kauravas through excessive concession — after that, war is the only recourse.

5.151.16 Having heard these words of Vāsudeva, all the kings, O Bhārata, looked silently at the face of the king, saying nothing.

5.151.17 Yudhiṣṭhira, perceiving the intent of the kings, ordered the march together with Bhīma, Arjuna, and the twins.

5.151.18 Then the Pāṇḍava's army broke into a great tumult of joyful cries, and when the march was ordered, the soldiers rejoiced exceedingly.

5.151.19 The Dharma King Yudhiṣṭhira, seeing the slaughter of those who should not be slain, groaned and spoke thus to Bhīmasena and Vijaya:

5.151.20 That great calamity for whose sake the forest exile was endured, and the suffering I have borne — that very calamity now comes upon us despite all our efforts.

5.151.21 The goal for which we have exerted ourselves has failed us in our endeavour; yet without our effort, this great calamity would have returned to us all the same.

5.151.22 How indeed shall we wage battle with those who should not be slain? How shall victory be ours after killing our elders and venerable ones?

5.151.23 Hearing this from the Dharma King, Savyasācī, the scorcher of foes, caused him to hear again what Vāsudeva had said.

5.151.24 The son of Devakī has spoken, and O king, you have heard in full the counsels of Kuntī and of Vidura.

5.151.25 My firm conviction is that neither of those two would counsel unrighteousness; nor, O son of Kuntī, is it proper to turn back without fighting.

5.151.26 Hearing those words of Savyasācī, Vāsudeva too smiled and spoke to Pārtha, saying: "It is even so."

5.151.27 Then those Pāṇḍavas, O great king, resolved upon war, dwelt that night in comfort together with their soldiers.

5.152.1 Vaiśaṃpāyana said: When the night had passed, King Duryodhana then arrayed those armies — eleven in all, O Bhārata.

5.152.2 Among foot-soldiers, elephants, chariots, and horses — the excellent, the middling, and the inferior — the king of the earth assigned each to all these divisions.

5.152.3 Equipped with drag-ropes and quivers, with chariot bodies and lances, with sword-sheaths and javelins, with arrow-pouches and bludgeons —

5.152.4 With standards and banners, with bows and javelins, with variegated ropes, with nooses and protective armour —

5.152.5 With hair-grasping flings, with oil, molasses, and sand, all furnished with pots of venomous serpents, and with resin-sap and dust —

5.152.6 All equipped with bells and shields, with axes and wood-cutters, covered with tiger skins and clad in leopard hides —

5.152.7 With bandages and horns, with pikes and various weapons, with axes and mattocks, with oil, linen, and ghee —

5.152.8 The ranks were splendid, the men well-formed, blazing like fires — those armoured heroes, practiced and skilled in weapons.

5.152.9 Of noble birth, versed in the breeding of horses, installed as charioteers — with protective charms bound on, with girths fastened, with standards and banners secured.

5.152.10 All the chariots were drawn by four horses, all were fully armed with weapons, all had spirited mounts, and all were equipped with a hundred bows.

5.152.11 One man managed the two draft horses, two others served as rear-guard charioteers, and those two were the finest among chariot warriors — and the chariot warrior himself was likewise an expert in horses.

5.152.12 There were thousands of chariots, garlanded with gold all around, like well-guarded cities difficult for enemies to assail.

5.152.13 Just as the chariots, so too the elephants — with girths fastened and richly adorned — had seven men each, like gem-bearing mountains.

5.152.14 Of these seven, two bore elephant-hooks, two bore the finest bows, two bore excellent swords, O king, and one bore a lance and a banner.

5.152.15 That force of the Kaurava, O king, was filled with thousands of maddened elephants bearing armour, weapons, and housings.

5.152.16 There were tens of thousands of horses, adorned with variegated armour and ornaments, bearing banners, and accompanied by cavalry.

5.152.17 Easily handled and well-contented, with golden trappings and equipment — those many hundreds of thousands stood under the command of the cavalry.

5.152.18 There also were foot-soldiers of various forms and kinds, wearing armour of many types and bearing weapons, garlanded with gold.

5.152.19 To each chariot belonged ten elephants; to each elephant, ten horses; and ten men served as foot-guards around each horse on all sides.

5.152.20 Fifty elephants were allotted to each chariot; a hundred horses to each elephant; and seven men to each horse, skilled in mending and binding wounds.

5.152.21 A sena consists of five hundred elephants and the same number of chariots; ten senas make a pritana, and ten pritanas make a vahini.

5.152.22 Vahini, pritana, sena, dhvajini, sadini, camu — these are the synonymous terms for an akshauhini, also called varuthi. In this manner the armies were arrayed by the wise Kaurava.

5.152.23 Eleven akshauhinis in all, and also seven — the strength of the Pāṇḍavas was seven akshauhinis, while the strength of the Kauravas was eleven akshauhinis.

5.152.24 A patti consists of fifty-five men; three such senamukhas make a gulma, as it is named.

5.152.25 Ten gulmas made a gana; and ganas numbering ten thousand were the fighters ready for battle in Duryodhana's armies.

5.152.26 There, the mighty-armed King Duryodhana, having carefully considered brave and wise men, then appointed generals.

5.152.27 He gathered the leading commanders of the separate akshauhinis — the finest of men — and consecrated those kings with due rite.

5.152.28 Kṛpa, Droṇa, Śalya, the great chariot-warrior Saindhava, Sudakṣiṇa of Kāmboja, and Kṛtavarman —

5.152.29 The son of Droṇa, and Karṇa, and Bhūriśravas, and Śakuni the son of Subala, and the great chariot-warrior Bāhlika —

5.152.30 Day after day, and at every watch, O Bhārata, he arranged various signals among them, and confirmed them in his own presence again and again.

5.152.31 Thus all of them were disciplined, and those soldiers who followed in their footsteps, O king, were desirous of pleasing the king.

5.153.1 Vaiśaṃpāyana said: Then the son of Dhṛtarāṣṭra, with folded hands, along with all the kings of the earth, addressed Bhīṣma the son of Śaṃtanu with these words:

5.153.2 Without a commander of the army, even the greatest force, when it meets battle, falls apart like an anthill.

5.153.3 The minds of two commanders are never alike at any time, and the valour of leaders by its very nature rivals itself.

5.153.4 It is heard, O greatly wise one, that against the Haihayas of immeasurable might, all the Brāhmaṇas advanced, bearing aloft banners of sacred kusha-grass.

5.153.5 After them followed the Vaiśyas and also the Śūdras, O Grandsire — on one side the three varnas together, and on the other the bulls among Kṣatriyas alone.

5.153.6 The three varnas were routed in battle again and again, while the Kṣatriyas alone, though a numerous force on one side, kept winning.

5.153.7 Then those best of twice-born ones questioned the Kṣatriyas themselves, and those who knew dharma declared to them the truth of the matter, O Grandsire.

5.153.8 We follow a single man of great intelligence in battle, but you are all separately following the dictates of your own individual minds.

5.153.9 Then those Brāhmaṇas appointed a single twice-born general, skilled in statecraft and brave, and thereafter they defeated the Kṣatriyas.

5.153.10 Thus, those who appoint as general a man skilled, brave, devoted to the good, and free from sin — they conquer their enemies in battle.

5.153.11 You are equal to Uśanas, and you are always a well-wisher of mine; immovable, established in dharma — be our general.

5.153.12 As the sun is to the rays of light, as the moon to the creeping plants, as Kubera to the yakshas, as Vāsava to the Maruts —

5.153.13 As Mount Meru is to mountains, as Suparṇa to birds, as Kumāra to beings, as Havyavat to the Vasus —

5.153.14 Protected by you, we shall be as the dwellers of heaven protected by Śakra — truly unassailable even by the thirty gods.

5.153.15 May you march ahead of us as Pavaki leads the gods; we shall follow you as the sons of Surabhī follow the bull.

5.153.16 Bhīṣma said: O mighty-armed one, it is even as you say, O Bhārata; just as you are to me, so too are the Pāṇḍavas to me.

5.153.17 And yet, O lord of men, I must speak what is good for them; but I shall fight for your cause, as that agreement was made.

5.153.18 But I see no warrior on earth who is my equal, save only that tiger among men, the son of Kuntī, Dhanañjaya.

5.153.19 That mighty-armed one knows all the divine weapons in their entirety; yet the Pāṇḍava would never fight me openly in battle.

5.153.20 He and I together could in a single moment, by the sheer force of our weapons, empty this world of men — gods, asuras, and rakshasas included.

5.153.21 But the sons of Pāṇḍu are not to be annihilated by me, O lord of men; therefore I shall always slay ten thousand warriors each day through my skill.

5.153.22 Thus I shall bring about the destruction of their forces, O delight of the Kurus — unless they slay me first when battle is joined.

5.153.23 But I shall be your general, O king, upon another condition of my own choosing — you ought to hear it from me now.

5.153.24 Either Karṇa shall fight first, or I shall, O lord of the earth — for the son of a charioteer constantly and excessively rivals me in battle.

5.153.25 Karṇa said: I shall not fight in any manner, O king, while the son of the Gaṅgā lives; but when Bhīṣma is slain, I shall fight with the wielder of the Gāṇḍīva.

5.153.26 Vaiśaṃpāyana said: Then the son of Dhṛtarāṣṭra, with due rite and lavish gifts, installed Bhīṣma as general; and he, thus consecrated, shone resplendent.

5.153.27 Then, by royal command, men without distraction beat kettledrums and conch-shells and kettle-drums by the hundreds.

5.153.28 Diverse lion-roars arose and the cries of beasts of burden, and from a cloudless sky there fell a rain of blood and mud.

5.153.29 Thunderbolts, earthquakes, and the screaming of elephants arose and struck terror into the hearts of all warriors.

5.153.30 Bodiless voices were heard, and meteors fell from the sky; jackals that foretell evil cried out loudly with blazing voices again and again.

5.153.31 When the king consecrated Bhīṣma, son of the Ganges, as commander of the army, O king, these terrible omens manifested by the hundreds.

5.153.32 Then, having made Bhīṣma, the crusher of enemy forces, commander, and having caused the foremost brahmins to recite blessings and having given them golden coins and cattle in abundance,

5.153.33 swelling with benedictions of victory, Duryodhana marched out surrounded by soldiers, with his brothers and with Bhīṣma at the fore, and went with a great army to Kurukṣetra.

5.153.34 Having circumambulated Kurukṣetra together with Karṇa, the Kaurava king had his camp measured out on level ground.

5.153.35 In a region pleasant and not too saline, rich in barley and fodder, the camp shone just like Hāstinapura itself.

5.154.1 Janamejaya said: When the great-souled Bhīṣma, son of the river, foremost among weapon-bearers, grandfather of the Bharatas and banner of all kings of the earth,

5.154.2 equal to Bṛhaspati in wisdom, equal to the earth in forbearance, like the ocean in depth, and firm as the Himālayas,

5.154.3 like Prajāpati in generosity, like the sun in splendor, and like great Indra in destroying enemies with showers of arrows—

5.154.4 when king Yudhiṣṭhira heard that he had been consecrated for a long time to the sacrifice of battle, dreadful and hair-raising—

5.154.5 what did the mighty-armed one, skilled in all dharma, say? And what did Bhīmasena, Arjuna, or Kṛṣṇa do in response?

5.154.6 Vaiśaṃpāyana said: Yudhiṣṭhira, the great-minded one skilled in the duties of adversity and polity, gathered all his brothers and Vāsudeva of the Sātvata clan, and, foremost among speakers, said these words with gentle reassurance:

5.154.7 "Patrol the armies, stand ready, clad in armor. The battle with your grandfather will come first. Therefore look upon the seven leaders of my forces."

5.154.8 Vāsudeva said: "As befits you to speak at this time that has arrived, so too this meaningful speech has been uttered by you, O bull of the Bhāratas."

5.154.9 "It pleases me, O mighty-armed one. Let what follows be done: let seven commanders be consecrated for your army."

5.154.10 Vaiśaṃpāyana said: Then, summoning Drupada and Virāṭa and the bull of the Śinis, and Dhṛṣṭadyumna the Pāñcāla prince, and the king Dhṛṣṭaketu, and Śikhaṇḍī the Pāñcāla, and Sahadeva the Magadha king,

5.154.11 these seven great archers, heroes who delighted in battle—Yudhiṣṭhira consecrated them as army commanders according to rite.

5.154.12 And as commander-in-chief over all he appointed Dhṛṣṭadyumna—he who was born from the blazing fire for the very purpose of slaying Droṇa.

5.154.13 But over all of them assembled, those great-souled ones, he made Guḍākeśa Dhanañjaya the lord of commanders.

5.154.14 And as guide and charioteer of Arjuna's horses stood the glorious and greatly wise Janārdana, younger brother of Saṅkarṣaṇa.

5.154.15 Seeing the battle imminent, the great calamity close at hand, Halāyudha entered the dwelling of the Pāṇḍava king.

5.154.16 He came accompanied by Akrūra and others, by Gada, Sāmba, Ulmuka and the rest, by the sons of Rukmiṇī and Āhuka, and with Cārudeṣṇa at the fore.

5.154.17 Escorted by the chief Vṛṣṇis who came like mighty tigers, the great-armed one was protected as Vāsava is by the Maruts.

5.154.18 Clad in dark silk garments, resembling a peak of mount Kailāsa, moving with the leisurely gait of a lion, glorious, with eyes reddened at the corners by wine—

5.154.19 seeing him, the king of dharma and the greatly radiant Keśava rose, and so did the son of Pṛthā the terrible-actioned Vṛkodara.

5.154.20 The Gāṇḍīva-bowman and whatever other kings were there—all of them approached and honored Halāyudha.

5.154.21 Then the Pāṇḍava king touched his hand with his own hand, and all the others with Vāsudeva at their head saluted him.

5.154.22 Halāyudha, the subduer of foes, paid homage to the elders Virāṭa and Drupada, and then sat down together with Yudhiṣṭhira.

5.154.23 Then, when the kings had sat down on all sides, Rauhiṇeya gazed upon Vāsudeva and spoke:

5.154.24 "There will be a great and terrible slaughter of men—this I regard as fated and certain; it cannot be averted.

5.154.25 My wish is that I might see you, along with your dear ones, emerge safe from this battle, healthy and with bodies unharmed.

5.154.26 The assembled royal Kṣatriya clan is ripened by Time without doubt; a great crushing is coming, a mire of flesh and blood.

5.154.27 Again and again in private I urged Vāsudeva: 'Madhusūdana, maintain equal conduct toward your kinsmen on both sides.'

5.154.28 "'The Pāṇḍavas are as much ours as is king Duryodhana; show him too the proper honor'—this I urged again and again.

5.154.29 But Madhusūdana did not heed that counsel of mine; he was wholly committed with all his being, with eyes fixed on Dhanañjaya.

5.154.30 Victory of the Pāṇḍavas is certain—this is my firm conviction; for such indeed is the absorption of Vāsudeva, O Bhārata.

5.154.31 And I cannot bear to witness the world without Kṛṣṇa; therefore I shall follow what Keśava intends to do.

5.154.32 For both are my heroic pupils, skilled in mace-fighting; my affection is equal for Bhīma and for king Duryodhana.

5.154.33 Therefore I shall go to visit the sacred fords along the Sarasvatī; I cannot bear to stand by as the Kauravas perish."

5.154.34 Having spoken thus, the mighty-armed Rāma, with the permission of the Pāṇḍavas, departed on his pilgrimage to the sacred fords, taking leave of Madhusūdana.

5.155.1 Vaiśaṃpāyana said: At that very time, the son of the great-souled Bhīṣmaka, king of the golden-fleeced, who was himself a friend of Indra—

5.155.2 the son of that lord of abundance, the exceedingly glorious Bhoja, lord of the southern regions—known in all directions as Rukmī—

5.155.3 he who was the pupil of the lion among Kiṃpuruṣas who dwells on Gandhamādana, and had mastered the complete four-footed science of archery,

5.155.4 the mighty-armed one who obtained the bow Mahendra, equal in splendor to the Gāṇḍīva, and the divine inexhaustible Śārṅga which is on a par with it—

5.155.5 these three are the only divine bows that traverse the heavens: the Vāruṇa bow called Gāṇḍīva, the Mahendra called Vijaya,

5.155.6 and Śārṅga, they say, the Vaiṣṇava bow, divine and made of pure radiance—which Kṛṣṇa bore, striking terror into enemy armies.

5.155.7 The son of Pāka's slayer received the Gāṇḍīva from the fire in the Khāṇḍava forest; the greatly splendid Rukmī obtained Vijaya from a tree.

5.155.8 Having severed the bonds of Mura, having slain Mura by force, having conquered Naraka the earth-born, and having recovered the jeweled earrings,

5.155.9 Hṛṣīkeśa recovered sixteen thousand women and various jewels and the supreme bow Śārṅga.

5.155.10 But Rukmī, having obtained the bow Vijaya whose sound was like a thundercloud, came to the Pāṇḍavas as though threatening the whole world.

5.155.11 This hero, proud of the strength of his own arms, had in the past not forgiven the abduction of Rukmiṇī by the wise Vāsudeva.

5.155.12 Having made the vow "I shall not return without slaying Keśava," he then pursued the Vṛṣṇi hero, foremost among all weapon-bearers.

5.155.13 With a great four-fold army, far-reaching, equipped with varied weapons and armor, swollen like the flooding Gaṅgā,

5.155.14 he encountered the Vṛṣṇi hero, lord and master of yogas, was utterly defeated and humiliated, O king, and returned to Kundina.

5.155.15 Right there where he had been defeated in battle by Kṛṣṇa, the slayer of enemy heroes, he built a fine city named Bhojakaṭa.

5.155.16 With that great army rich in elephants and horses, that city became renowned on earth by the name Bhojakaṭa, O king.

5.155.17 That Bhoja king, of great valor, surrounded by a great army comprising a full akshauhini division, came to the Pāṇḍavas.

5.155.18 Then, clad in armor, bearing sword and arrows and bow and palm-shield, riding his chariot, with a banner the color of the sun, he entered the great host.

5.155.19 Known to the Pāṇḍavas, and desiring to please Vāsudeva, king Yudhiṣṭhira went out to meet him and honored him.

5.155.20 Duly honored and well-received by the sons of Pāṇḍu, he honored them all in return; then, rested, along with his soldiers, he spoke in the midst of the heroes to Dhanañjaya, son of Kuntī:

5.155.21 "I stand ready as your ally in battle. If you are afraid, O Pāṇḍava, I shall render you in combat an assistance that your enemies cannot withstand."

5.155.22 "For there is no man in this world equal to me in valor; slaying your enemies in battle, I shall give them to you, O Phalguna."

5.155.23 Addressed thus, in the presence of the king of dharma and Keśava, and with all the lords of the earth and everyone else listening,

5.155.24 the wise son of Kuntī glanced at Vāsudeva and at the Pāṇḍava king of dharma, and spoke laughing in a tone of friendly warmth:

5.155.25 "Hero, when I was fighting the exceedingly mighty Gandharvas during the cattle-raid expedition, who was my ally, who was my friend then?

5.155.26 Likewise in that terrifying encounter in the Khāṇḍava forest, filled with gods and demons—who was my ally when I fought then?

5.155.27 In battle against the Nivātakavacas and the Kālakeya demons—who was my ally when I fought there?

5.155.28 Likewise in Virāṭa's city, when I fought many Kurus in battle—who was my ally then, dear friend?

5.155.29 Taking shelter in battle upon Rudra, Śakra, Vaiśravaṇa, Yama, Varuṇa, Pāvaka, Kṛpa, Droṇa, and Mādhava—

5.155.30 bearing the divine Gāṇḍīva bow, made of pure radiance and firm, furnished with inexhaustible arrows, and augmented by celestial weapons—

5.155.31 born in the lineage of the Kauravas, and above all as the son of Pāṇḍu, pointing to Droṇa as my teacher, I am the pupil who has Vāsudeva as ally.

5.155.32 How could one such as I speak the inglorious words 'I am afraid'—even were the thunderbolt-wielding Indra himself my enemy, O tiger among men?

5.155.33 I am not afraid, O mighty-armed one, nor do I have any need of an ally. Go wherever you wish, however you see fit, or remain elsewhere."

5.155.34 Then Rukmī turned back with his ocean-like army and went to Duryodhana in the same manner, O bull of the Bhāratas.

5.155.35 And having approached him likewise, he said the same things to that king, and was equally rejected by him who thought himself a hero.

5.155.36 Two thus withdrew from that war, O great king: Rauhiṇeya the Vṛṣṇi hero, and Rukmī the lord of the earth.

5.155.37 With Rāma departed on his pilgrimage to sacred fords, and the son of Bhīṣmaka likewise withdrawn, the Pāṇḍavas sat down once again to take counsel.

5.155.38 That assembly of the king of dharma, crowded with lords of the earth, shone resplendent — like the sky bright with stars and the moon, O Bhārata.

5.156.1 Janamejaya said: When the armies had thus been arrayed on the field of Kurukṣetra, O bull among twice-born, what did the Kurus do, impelled by time?

5.156.2 Vaiśaṃpāyana said: When those armies had thus been arrayed, O bull of the Bhāratas, the great king Dhṛtarāṣṭra spoke these words to Sañjaya.

5.156.3 "Come, Sañjaya — tell me everything without remainder: whatever has occurred at the camp among the armies of the Kurus and Pāṇḍavas."

5.156.4 "I consider destiny supreme and human effort fruitless — for even though I know the evils of war and its ruinous consequences,"

5.156.5 "Yet I cannot restrain my son, whose judgment is warped and who plays at wicked dice, nor can I act for my own welfare."

5.156.6 "Indeed, O Sūta, a discernment of faults arises in me, but when it encounters Duryodhana, it turns back again."

5.156.7 "Things being so, O Sañjaya, whatever is destined shall come to pass. The duty of a warrior, it is said, is revered as the laying down of the body in battle."

5.156.8 Sañjaya said: "This inquiry of yours is appropriate, O great king, as befits you. Yet you ought not to fix this blame on Duryodhana alone. Hear me fully as I speak, O lord of the earth."

5.156.9 "A man who incurs misfortune through his own misconduct ought not to lay that sin upon destiny or upon time."

5.156.10 "O great king, a man who practices everything blameworthy among men, who commits what all the world condemns, deserves destruction by all the world."

5.156.11 "O foremost of men, the Pāṇḍavas endured insults, waiting on you, deceived with their ministers through the crooked dice-play."

5.156.12 "Hear from me in full what slaughter has occurred in battle — of horses, of elephants, and of kings of immeasurable splendor."

5.156.13 "Be steadfast, O great king, and having heard of the rise and fall of all the world as it truly occurred in this great war, do not become despondent."

5.156.14 "For a person is not truly the author of good or evil actions; a person is not free — he is driven like a wooden puppet."

5.156.15 "Some are directed by the Lord, some by chance, and others by the actions of former lives — this threefold force pulls men apart."

5.157.1 Sañjaya said: When the great-souled Pāṇḍavas had encamped on the Hiraṇvatī, O great king, Duryodhana — together with Karṇa, O Bhārata —

5.157.2 — and with Śakuni the son of Subala, O king of kings, and with Duḥśāsana — having summoned Ulūka aside, O king, spoke thus:

5.157.3 "Go, Ulūka, son of Śakuni — go to the Pāṇḍavas together with the Somakas, and speak my words in the hearing of Vāsudeva."

5.157.4 "This war, terrible to all the world, which has been pondered over many years by the Pāṇḍavas and the Kurus alike, has now arrived."

5.157.5 "That great boast which Sañjaya spoke in the midst of the Kurus, O son of Kuntī — the time for it has come. Let everything be done as you have pledged."

5.157.6 "Remember the wrath, O Pāṇḍava — the seizure of the kingdom, the forest exile, and the humiliation of Draupadī — and be a man!"

5.157.7 "That for which a warrior woman bears a son in her womb has now arrived. Showing your strength, valor, heroism, and supreme skill with weapons in battle, make expiation for your wrath."

5.157.8 "Whose heart would not burst — one who has been tormented, impoverished, who has lived long in hardship, and who has been stripped of sovereignty?"

5.157.9 "Of a hero born in a noble house, whose kingdom was seized by one greedy for another's wealth — whose anger would not be kindled?"

5.157.10 "Let that great speech which was spoken be now demonstrated by deeds; the virtuous know that one who boasts but does not act is a base person."

5.157.11 "Two outcomes attend a warrior in battle: to remain under the power of enemies, or to recover the kingdom. Therefore, show your manhood!"

5.157.12 "Either defeat us and rule this earth, or be slain by us and go to the world of heroes."

5.157.13 "Remember the banishment from the kingdom, the suffering, the forest exile, O Pāṇḍava, and the humiliation of Kṛṣṇā — and be a man!"

5.157.14 "As unpleasant words were spoken and you went into exile again and again — show your indignation now, for indignation itself is manhood."

5.157.15 "Let your wrath, strength, valor, mastery of knowledge, and lightness of hand with weapons be seen here in the battle, O Pārtha — be a man!"

5.157.16 "And to that glutton Bhīmasena, O Ulūka — that dullard, that ignorant braggart — repeat my words more than once:"

5.157.17 "'What was sworn in the assembly hall by one who was powerless, O wolf-belly — let the blood of Duḥśāsana be drunk, if it can be done!'"

5.157.18 "The supply of iron is ready, Kurukṣetra is free of mud, your horses are well-fed, your warriors are paid — tomorrow fight together with Keśava!"

5.158.1 Sañjaya said: Having reached the camp of the Pāṇḍavas, Ulūka, son of Śakuni, was brought before Yudhiṣṭhira by the Pāṇḍava princes and addressed him.

5.158.2 "Knowing the protocols of envoys and the words I speak as instructed, you should not grow angry upon hearing Duryodhana's commission."

5.158.3 Yudhiṣṭhira said: "Ulūka, you have no cause for fear — speak without anxiety what is the view of the son of Dhṛtarāṣṭra, that greedy man of short-sighted vision."

5.158.4 Sañjaya said: Then, in the midst of the brilliant great-souled Pāṇḍavas, and of all the Sṛñjayas, and of the illustrious Kṛṣṇa —

5.158.5 — in the presence of Drupada with his sons, and of Virāṭa, and in the midst of all those lords of the earth, Ulūka spoke the following words:

5.158.6 "Thus spoke the great-minded king, son of Dhṛtarāṣṭra, while the Kuru heroes listened. Understand this, O lord of men:"

5.158.7 "'You were defeated at dice, and Kṛṣṇā was dragged into the assembly hall. A man who considers himself a man ought to be able to feel indignation.'"

5.158.8 "'You were exiled from your home for twelve full years in the forest, and lived as servants in Virāṭa's court for one year.'"

5.158.9 "'Remember the wrath, the seizure of the kingdom, the forest exile, O Pāṇḍava, and the humiliation of Draupadī — and be a man!'"

5.158.10 "'What was sworn by the powerless Bhīmasena, O Pāṇḍava — let the blood of Duḥśāsana be drunk, if it can be done!'"

5.158.11 "'The supply of iron is ready, Kurukṣetra is free of mud, the road is even, the warriors are paid — tomorrow fight together with Keśava!'"

5.158.12 "'Why do you boast without having encountered Bhīṣma in battle — like a fool wishing to climb Mount Gandhamādana?'"

5.158.13 "'Without defeating Droṇa, the foremost of warriors, equal in battle to the lord of Śacī, how do you desire the kingdom here, O Pārtha?'"

5.158.14 "'The teacher who is supreme in the brahma-bow, who knows the distinction between the two Vedas, who bears the army unshaken and steadfast in battle, the unfailing one —'"

5.158.15 "'That you wish in delusion to conquer Droṇa in battle, O Pārtha — that is false. For we have never heard of Mount Meru being shaken by the wind.'"

5.158.16 "'The wind might carry off Mount Meru, or the sky might fall upon the earth, or the age might be reversed — if what you say about me were true.'"

5.158.17 "'Who, wishing to live, having once received the weapons of those two foe-crushers — be it elephant, horse, or man — would return safely home again?'"

5.158.18 "'How could one who is targeted by those two and who has come into contact with their terrible weapons escape alive from battle, even touching the earth with his feet?'"

5.158.19 "'Are you like a frog dwelling in a well, that you do not perceive this royal army assembled — invincible, brilliant as the army of the gods, protected by lords of men like the sky by the thirty gods?'"

5.158.20 "'— With the easterners, the westerners, the southerners, the northerners, the Kāmbojas, the Śakas, the Khaśas, the Śālvas, the Matsyas, the people of the Kuru midlands, the Mlecchas, the Pulindas, the Draviḍas, the Andhras, and the Kanchis —'"

5.158.21 "'— the vast flood of diverse peoples swelling in battle, unstoppable as the current of the Gaṅgā — and me standing in the midst of a force strong as elephants — do you wish to fight me, O dullard of little intelligence?'"

5.158.22 Having spoken thus to king Yudhiṣṭhira, the son of Dharma, Ulūka turned and again addressed Arjuna, the victorious one:

5.158.23 "Fight without boasting — why do you boast so much, Arjuna? Success in this comes in due course; it is not achieved by boasting."

5.158.24 "If deeds in the world were accomplished by boasting, O Dhanañjaya, then every person in want could boast greatly and have all their aims fulfilled."

5.158.25 "I know you have Vāsudeva as your ally; I know your bow Gāṇḍīva is as tall as a palm tree; I know all this — that there is no warrior like you — and yet knowing this, I take your kingdom."

5.158.26 "Yet one does not attain great success merely by the law of due course; for the Creator brings beings under his control through the mind alone."

5.158.27 "For thirteen years I enjoyed the kingdom while you lamented; I shall rule it again after slaying you along with your kinsmen."

5.158.28 "Where was your Gāṇḍīva then when you were staked and lost as a slave? Where was the strength of Bhīmasena then, O Phalguna?"

5.158.29 "From Bhīmasena with his mace and from Pārtha with his Gāṇḍīva — there was no deliverance for you at that time without the blameless Kṛṣṇā."

5.158.30 "That noble lady rescued you when you had fallen into slavery, you who were caught in inhuman conditions and reduced to servitude."

5.158.31 "What I called you — sesame seeds without kernel — that was the very truth; for Pārtha kept his braided hair tied up in the city of Virāṭa at that time."

5.158.32 "And Bhīmasena, O son of Kuntī, exhausted in the work of a cook in Virāṭa's great kitchen — that too speaks to my manhood."

5.158.33 "In this very way have warriors always punished a warrior — in rank, in girdle, and in braid — who flees in battle."

5.158.34 "Not out of fear of Vāsudeva, nor of you, O Phalguna, will I surrender the kingdom — fight together with Keśava!"

5.158.35 "Illusions, conjuror's tricks, sorcery, or terrifying spectacles — these counter-roarings carry no weight against me when I stand weapons in hand in battle."

5.158.36 "A thousand Vāsudevas or hundreds of Phalgunas — upon encountering me, whose arrows never miss, they will flee in all ten directions."

5.158.37 "Go meet Bhīṣma in battle — smash a mountain with your head! — cross this great unfathomable ocean of warriors with your own two arms!"

5.158.38 "— whose heights are Śāradvata, teeming with Viviṃśati as its fish, whose swells are Bṛhadbala, whose sea-monsters are Saumadatti —"

5.158.39 "— whose floods are Duḥśāsana, whose fish are Śala and Śalya, whose crocodiles are Suṣeṇa and Citrāyudha, whose mountain is Jayadratha, whose depths are Purumitra, whose eddies are Durmarṣaṇa, whose cataracts are Śakuni —"

5.158.40 "— the inexhaustible, ever-swelling torrent of weapons — when you plunge into it and emerge with mind exhausted and all kinsmen slain, then your mind will know torment."

5.158.41 "Then, O Pārtha, may your mind turn back from ruling the earth, as the impure are turned back from the third heaven — for to govern a kingdom is as impossible for you as reaching heaven is for one who has not practiced austerities."

5.159.1 Sañjaya said: Ulūka again spoke to Arjuna the words as he had been told, stinging him with verbal darts like one goading an angry venomous serpent.

5.159.2 Hearing those words, the Pāṇḍavas were greatly enraged — already deeply angered as they had been, now further provoked by Ulūka, son of Śakuni.

5.159.3 They could not remain seated; they flung their arms out and looked at one another like enraged venomous serpents.

5.159.4 Bhīmasena, with head bent down, looked up at Keśava with eyes reddened at the corners, hissing like a venomous serpent.

5.159.5 Seeing the son of the Wind-god distressed and deeply stricken by wrath, the descendant of Dāśārha, smiling slightly, replied to Ulūka, son of Śakuni.

5.159.6 Go quickly, O son of a gambler, and say to Suyodhana: your message has been heard, your purpose understood; let it be as you wish.

5.159.7 And tell Suyodhana this further word of mine: tomorrow you shall see what a man looks like — be a man if you can, O foolish-minded one.

5.159.8 You think, O fool, that Janārdana will not fight because he has been engaged by the Pārthas as a charioteer — and so you do not fear.

5.159.9 Even at the last moment it could happen that I, in my wrath, would burn all the kings as fire burns grass.

5.159.10 But at the command of Yudhiṣṭhira and of the great-souled Phalguna, I shall serve as charioteer to him who fights and who knows the self.

5.159.11 Whether you soar through the three worlds or burrow into the earth, at dawn you shall see Arjuna's chariot right before you, wherever you may be.

5.159.12 And as for what you regard as Bhīmasena's empty roar — let it be firmly fixed in your mind that Duḥśāsana's blood shall be drunk.

5.159.13 Pārtha does not even deign to look at you, nor does King Yudhiṣṭhira, nor Bhīmasena, nor the twins — you who speak so contrarily.

5.160.1 Sañjaya said: Upon hearing those words of Duryodhana, the bull of the Bhāratas gazed at the son of the gambler with eyes that had turned deep crimson.

5.160.2 He, the great-glorious Guḍākeśa, glancing toward Keśava, stretched out his mighty arm and addressed the son of the gambler.

5.160.3 One who, relying on his own valor, challenges his foes fearlessly and to the full measure of his power — he is truly called a man.

5.160.4 But one who, relying on others' valor, challenges his foes — that mere kinsman of a kṣatriya, powerless on his own, is the lowest of men in the world.

5.160.5 You are such a one — you count others' valor as your own, a coward and a fool yourself, yet you wish to revile those greater than you.

5.160.6 You who have consecrated that elder — the wise counselor of all kings, master of his senses, of great intellect — to death, and then boast about it.

5.160.7 Your intention is known to us, O evil-minded defiler of your lineage — that the Pāṇḍavas will not kill Gāṅgeya out of compassion.

5.160.8 The one whose valor you lean on while you boast, O son of Dhṛtarāṣṭra — I shall slay Bhīṣma first, in the sight of all archers.

5.160.9 Go back, O son of the gambler, join the Bharatas and tell Suyodhana, son of Dhṛtarāṣṭra, what Arjuna Savyasācī has said: at the end of this night the clash shall begin.

5.160.10 What he, of undaunted spirit and true to his vows, declared in the midst of the Kurus to their joy — that he would slay the armies of the Pāṇḍavas and the sons of Śalva — that burden now falls to me.

5.160.11 Were I to slay even Droṇa, you would not fear the Pāṇḍavas at all — so runs his thought: that your kingdom would then be securely won, and the Pāṇḍavas reduced to ruin.

5.160.12 But you, filled with arrogance, do not perceive the calamity that is unfolding upon yourself — therefore I shall be the one to slay, before your eyes in the midst of battle, that elder of the Kurus first.

5.160.13 At sunrise, having marshaled my forces and waited — with banner and chariot — guard the true-vowed one; for I shall, before your eyes, bring Bhīṣma down from his chariot with my arrows.

5.160.14 Tomorrow, when day breaks, Suyodhana shall learn the worth of all this boasting when he sees his grandfather tormented by the net of my arrows.

5.160.15 And as for what was said in the assembly hall by that short-sighted man — your brother Duḥśāsana — to the wrathful Bhīmasena,

5.160.16 O Suyodhana, that ignorant of dharma, that perpetual enemy, that evil-minded doer of cruelty — that oath taken truly shall be fulfilled ere long; of that I assure you.

5.160.17 For pride, arrogance, and wrathful harshness, for cruelty, insolence, and self-conceit —

5.160.18 — for ruthlessness and sharpness of tongue, for hatred of dharma, for transgression into unrighteousness, for speaking too harshly, and for disrespecting elders —

5.160.19 — and for your crooked ways and all your wrongdoing, you shall soon see the bitter fruit, O Suyodhana.

5.160.20 With me enraged and Vāsudeva beside me, O lord of men, on what grounds do you, fool, hold any hope of life or kingdom?

5.160.21 When Bhīṣma is laid low, and Droṇa likewise, and the son of the charioteer is slain, you shall be left without hope of life, kingdom, or sons.

5.160.22 Seeing your brothers slain and your sons too, O Suyodhana, when Bhīmasena strikes you down, you shall remember all your misdeeds.

5.160.23 Keśava will not make a second vow; I speak the truth to you — all of this shall indeed come to pass as truly said.

5.160.24 Thus addressed, O king, the son of the gambler took those words to heart, and, having received leave to depart, returned the same way he had come.

5.160.25 Turning back from the Pāṇḍavas, the son of the gambler went to the son of Dhṛtarāṣṭra and reported everything exactly as it had been said, in the assembly of the Kurus.

5.160.26 Having heard the words of Keśava and Arjuna, that bull of the Bhāratas addressed Duḥśāsana, Karṇa, and Śakuni.

5.160.27 He commanded the kings and their forces and the allied contingents that the entire army should stand ready and equipped before sunrise.

5.160.28 Then messengers dispatched by Karṇa went out in great haste — some in chariots, others on camels and mules, others on fine swift horses.

5.160.29 Under Karṇa's orders they swiftly circled the entire army, commanding all the kings: be in battle-readiness before sunrise.

5.161.1 Sañjaya said: Having heard Ulūka's words, Yudhiṣṭhira, son of Kuntī, set his army in motion with Dhṛṣṭadyumna at its head.

5.161.2 Comprising infantry, elephants, chariots, and masses of cavalry — a fourfold force, terrible and immovable as the earth itself.

5.161.3 Protected by Bhīmasena and the other great chariot-warriors including Arjuna, that formidable army under Dhṛṣṭadyumna's control was steady as the ocean's depth.

5.161.4 At the head of that army marched the great archer Dhṛṣṭadyumna of Pāñcāla, maddened for battle, eager to seize Droṇa, leading the divisions forward.

5.161.5 According to the strength and keenness of each, he assigned the chariot-warriors: Arjuna against the son of the charioteer, Bhīma against Duryodhana.

5.161.6 Nakula he assigned against Aśvatthāman, Śaibya against Kṛtavarman, and Yuyudhāna of the Vṛṣṇis against the king of Sindhu.

5.161.7 Śikhaṇḍin he appointed in the vanguard against Bhīṣma; Sahadeva against Śakuni; and Cekitāna against Śala.

5.161.8 Dhṛṣṭaketu he set against Śalya; Uttamaujā against Gautama; and the five sons of Draupadī he assigned against the five Trigarta chiefs.

5.161.9 Saubhadra he set against Vṛṣasena, and appointed other kings against the remaining foes — for Abhimanyu was deemed more capable in battle than even Arjuna himself.

5.161.10 Having distributed those warriors both individually and collectively in this way, that great archer of flame-like complexion assigned to himself the share that was Droṇa.

5.161.11 Then Dhṛṣṭadyumna, that great archer, supreme commander of the army, wise and resolute for battle, arrayed the formation in proper order.

5.161.12 He deployed the divisions of the Pāṇḍavas as they had been directed, and stood alert in the field of battle for the victory of the sons of Pāṇḍu.

5.162.1 Dhṛtarāṣṭra said: When Phalguna had vowed to slay Bhīṣma, O Sañjaya, what did my dull-witted sons — Duryodhana and the rest — do?

5.162.2 I see the son of Gaṅgā, that father-like elder, as already slain in battle by Pārtha, firm of bow, with Vāsudeva as his ally.

5.162.3 And that man of boundless wisdom, Bhīṣma, best of those who strike — what did he say upon hearing Pārtha's declaration?

5.162.4 And having assumed the generalship of the Kaurava forces, how did that bearer of the yoke, Gāṅgeya of great intellect and prowess, conduct himself?

5.162.5 Vaiśaṃpāyana said: Then Sañjaya reported all of that to him exactly as it had been spoken by Bhīṣma, the elder of the Kurus, of immeasurable splendor.

5.162.6 Sañjaya said: Having received the generalship, Bhīṣma son of Śaṃtanu addressed Duryodhana with these words, as if to gladden him, O king.

5.162.7 Having saluted the young prince, the spear-bearing commander of the vanguard: I shall without doubt be your general today.

5.162.8 I am versed in the duties of commanding an army, in the various battle-formations, and in directing the work both of those in service and those not in service.

5.162.9 In marches and movements, in battle, and in consolidating gains — I know these deeply, O great king, as Bṛhaspati himself knows them.

5.162.10 Even the great formations of divine, Gandharva, and human type — with those I shall bewilder the Pāṇḍavas; let your fever of anxiety depart.

5.162.11 I shall fight with full commitment, protecting your army in accordance with the teachings of the treatises, O king; let your mental anguish pass.

5.162.12 Duryodhana said: I have no fear, O Gāṅgeya, O mighty-armed one, even from all the gods and demons together — this I tell you truly.

5.162.13 How much less when you, the irresistible, are installed as commander, and Droṇa, the tiger among men, who delights in battle, stands ready beside you.

5.162.14 With both of you, foremost of men, standing firm, my victory is not difficult, O best of Kurus — even the sovereignty of the gods would be certain.

5.162.15 I wish to hear a full accounting of the chariot-warriors — of the enemy's side and of ours, and likewise of the great chariot-warriors, O Kaurava.

5.162.16 For the grandsire is expert in the reckoning of enemy and allied forces alike; I wish to hear it together with all these lords of the earth.

5.162.17 Bhīṣma said: O lord of Gāndhāra, O king of kings, hear the count of the chariot-warriors in your own force — those who are chariot-warriors and those who are great chariot-warriors, O guardian of the earth.

5.162.18 Many thousands, ten-thousands, and ten-millions of chariots are in your army — but hear from me the account of the principal ones.

5.162.19 You yourself are foremost, a noble chariot-warrior, together with all your brothers — the hundred brothers beginning with Duḥśāsana.

5.162.20 All of them are trained in weapons, skilled in cutting and piercing, expert on chariot-platform and elephant-back, in mace-fighting, and in sword-and-shield.

5.162.21 They are controllers and attackers, trained in weapons and able to bear their loads; in archery they are disciples of Droṇa and of Kṛpa son of Śaradvat.

5.162.22 These high-spirited sons of Dhṛtarāṣṭra, their offenses done by the sons of Pāṇḍu weighing upon them, shall slay in battle the battle-maddened Pāñcālas.

5.162.23 Then I, O best of Bhāratas, your supreme commander, shall destroy your enemies, reducing the Pāṇḍavas to naught — though it is not for me to extol my own qualities; you know me well.

5.162.24 Kṛtavarman of the Bhojas, a great chariot-warrior, the foremost of those who strike — he shall without doubt accomplish your objectives in battle.

5.162.25 Irresistible to those who know weapons, a far-shooter, firm of arms — he shall slay your enemies as great Indra slays the demons.

5.162.26 Śalya, the great archer, king of the Madras — I count him a great chariot-warrior; he is one who rivals Vāsudeva himself in battle after battle.

5.162.27 Forsaking his own nephews, Śalya that best of chariot-warriors shall fight on your side in battle against Kṛṣṇa, the bearer of discus and mace.

5.162.28 With onslaughts like the waves of the ocean, inundating his enemies as it were — Bhūriśravas, skilled in weapons, is also your devoted friend and ally.

5.162.29 Saumadatti, the great archer, commander of commanders of chariot divisions, shall bring about a very great diminishing of the strength of your foes.

5.162.30 The king of Sindhu, O great king, I count as double the worth of a chariot-warrior — he shall fight in battle, O king, with valor, best of chariot-warriors that he is.

5.162.31 Having been humiliated in the past during the abduction of Draupadī by the Pāṇḍavas, he, the slayer of enemy heroes, shall fight remembering that humiliation.

5.162.32 For he it was, O king, who once undertook a fearsome austerity and won a boon most difficult to obtain — to fight the Pāṇḍavas in battle.

5.162.33 That tiger among chariot-warriors, remembering that enmity in battle, will fight the Pāṇḍavas, my son, casting aside his own life that is so hard to cast away.

5.163.1 Bhīṣma said: Sudakṣiṇa the Kāmboja I reckon a chariot-warrior of single measure; desiring the fulfillment of your cause, he will fight the foe in battle.

5.163.2 The valor of this lion among chariot-warriors, spent in your cause, O best of kings, the Kurus shall behold in the fray as though it were Indra's own.

5.163.3 His ranks of chariots, O great king, manned by the Kāmbojas who strike with fierce and sudden speed, stretch on like a swarm of locusts.

5.163.4 Nīla, dweller in Māhiṣmatī, clad in dark-blue armor, will work with his chariot ranks a great slaughter of your enemies.

5.163.5 Having made enmity of old with Sahadeva, that prince will fight unceasingly in your cause, O king, O best of the Kurus.

5.163.6 Vinda and Anuvinda of Avanti, united, are foremost among chariot-warriors, accomplished in battle, my son, firm in might and valor.

5.163.7 These two tigers among men will consume the enemy host with mace and javelin, sword and iron shaft, and with lances hurled from their arms.

5.163.8 Eager for battle, sporting in the fray like two herd-leaders, they will range through the midst of the host, O great king, like Death itself.

5.163.9 The five Trigarta brothers I count exalted among chariot-warriors, who made their enmity with Pārtha then, in the city of Virāṭa.

5.163.10 Like sea-monsters, O lord of kings, churning the Gaṅgā with her high-tossing waves, they will throw the army of the Pārthas into turmoil in the fight.

5.163.11 These five are chariot-warriors, O lord of kings, with Satyaratha at their head; they will fight in battle, remembering what was done of old.

5.163.12 They remember the wrong done by the son of Pāṇḍu, the younger brother of Bhīmasena, who, conquering the quarters with his white-horsed car, O king, O Bhārata —

5.163.13 — closing in, these bearers of the warrior's burden will slay the great chariot-warriors of the Pārthas, the choicest of the mighty archers among the kṣatriyas.

5.163.14 Your son Lakṣmaṇa, and likewise the son of Duḥśāsana — both these tigers among men never turn back in battle.

5.163.15 Young and tender, both these princes are swift and spirited, skilled in the particulars of war and leaders in every kind of it.

5.163.16 These two chariot-warriors, O tiger among them, I reckon foremost; devoted to the kṣatriya's duty, those heroes will accomplish a mighty deed.

5.163.17 Daṇḍadhāra, O great king, is a chariot-warrior of single measure, a bull among men; reaching the battlefield, guarded by his own troops, he will fight.

5.163.18 And King Bṛhadbala of Kosala, foremost among chariot-warriors, I count a true chariot-warrior, my son, firm in onset and valor.

5.163.19 He will fight in the battle, rousing his own army to joy, a great archer wielding fearsome weapons, intent on the welfare of Dhṛtarāṣṭra's son.

5.163.20 Kṛpa, son of Śaradvat, O king, is a leader among the leaders of chariot-bands; surrendering his own dear life, he will consume your foes.

5.163.21 He who was born from a clump of reeds, son of the great sage Gautama, the teacher Śaradvat — unconquerable like Kārttikeya.

5.163.22 He will range through the manifold host arrayed with diverse weapons and bows, my son, like fire in the battle, crushing it as he goes.

5.164.1 Bhīṣma said: Śakuni, your maternal uncle, O ruler of men, is a chariot-warrior of single measure; clinging to his enmity with the Pāṇḍavas, he will fight — of this there is no doubt.

5.164.2 His soldiers are hard to assail, irresistible in battle, armed for the most part with strange weapons, in swiftness equal to the speed of the wind.

5.164.3 The son of Droṇa, a great archer above all bowmen, fights with cunning craft in battle, sure of aim, a mighty chariot-warrior.

5.164.4 For his arrows, O great king, like those of the wielder of Gāṇḍīva, loosed from the bow, fly forth in unbroken streams.

5.164.5 This hero, foremost among chariot-warriors, I cannot fully reckon; this man of great renown could, if he wished, burn down the three worlds.

5.164.6 His wrath and fiery splendor were gathered through the austerity of the hermitage-dweller, and that noble-minded one was favored by Droṇa with celestial weapons.

5.164.7 Yet one great fault he has, on whose account, O bull of the Bhāratas, I count him neither a chariot-warrior nor a great chariot-warrior, O best of kings.

5.164.8 Life is exceedingly dear to him; this brāhmaṇa ever longs to live. Yet none is his equal in either of the two armies.

5.164.9 With a single chariot he could slay even the army of the gods, and that mighty-framed one could split mountains with the thunder of his palms.

5.164.10 A hero of countless qualities, a striker of terrible splendor, irresistible like Yama staff in hand, he will range the field like Death itself.

5.164.11 In wrath like the fire at the world's end, lion-necked, of mighty mind — this man, O Bhārata, will bring the back of the war to its close.

5.164.12 But his father, of great splendor, though aged is finer than the young; that he will do a mighty deed in battle, of this I have no doubt.

5.164.13 Fanned by the wind of his weapons' speed, kindled by the host as by dry grass for fuel, he will burn up the armies of Pāṇḍu's son, fixed upon victory.

5.164.14 That bull among men, leader of the bands of chariot-leaders, the son of Bharadvāja, will do a fierce deed for your benefit.

5.164.15 The teacher and aged preceptor of all the consecrated kings, he could bring the Sṛñjayas to their end — yet Dhanaṃjaya is dear to him.

5.164.16 Never would this great archer slay Pārtha, the tireless doer, remembering his own blazing teaching and how it was conquered by Pārtha's virtues.

5.164.17 This hero ever praises the abundance of Pārtha's virtues; the son of Bharadvāja looks upon him as more than a son.

5.164.18 With a single chariot the mighty one could slay the gods, gandharvas, and dānavas, even were they joined as one in battle, with his celestial weapons.

5.164.19 Paurava, that tiger among kings, O king, your great chariot-warrior, I count a true chariot-warrior, O hero — a breaker of the cars of enemy heroes.

5.164.20 United with his own troops, scorching the enemy host, he will consume the Pāñcālas as fire whose path is black devours dry grass.

5.164.21 Satyavrata, foremost of chariot-warriors, a prince and a great chariot-warrior, will range through the enemy's host, O king, like Death itself.

5.164.22 His warriors, O lord of kings, in armor and arms of many colors, will range through the battle, striking down your enemies.

5.164.23 Vṛṣasena, foremost of your chariot-warriors, son of Karṇa and a great chariot-warrior, best of the mighty, will burn up the forces of your foes.

5.164.24 Jalasaṃdha of great splendor, O king, your foremost chariot-warrior, the Māgadha, slayer of enemy heroes, will yield up his life in battle.

5.164.25 He will fight in the battle, skilled upon the shoulders of an elephant, or by chariot — that mighty-armed one, wasting away the enemy host.

5.164.26 This chariot-warrior, O great king, I count a bull among men; in your cause he will lay down his life, together with his troops, in the great battle.

5.164.27 He fights with valor and with cunning craft in the fray, and free of fear, O king, he will do battle with your enemies.

5.164.28 Bāhlika too is a great chariot-warrior and one who never turns back in battle; in the fight, O king, I count him a hero, the equal of Yama, son of the Sun.

5.164.29 For once he has reached the battle he would in no way turn back, O king, any more than the ever-moving wind, until he has struck down his foes in the fray.

5.164.30 Your commander Satyavat, O great king, a great chariot-warrior, of wondrous deeds in battle, is a chariot-warrior who breaks the cars of his enemies.

5.164.31 Beholding battle, there is in him no faltering whatever; smiling, he advances upon the foes who stand in his chariot's path.

5.164.32 Valiant against his enemies, this best of men will do, in the crush of battle, a very great deed worthy of the noble, in your cause.

5.164.33 Alāyudha, lord of the rākṣasas, cruel in deed and of great might, will slay your foes, O king, remembering the enmity of old.

5.164.34 He, foremost chariot-warrior of all the rākṣasa hosts, a master of illusion and firm in his hatred, will range through the battle.

5.164.35 Bhagadatta, lord of Prāgjyotiṣa, a valorous and mighty hero, foremost among wielders of the elephant-goad and skilled also upon the chariot —

5.164.36 With him the wielder of Gāṇḍīva once did battle for very many days, O king, both of them greedy for victory.

5.164.37 Then, O Gāndhāra, honoring the chastiser of Pāka as his friend, he made a compact with that great-souled son of Pāṇḍu.

5.164.38 He will fight in the battle, skilled upon the shoulders of his elephant, that king mounted as Vāsava mounted upon Airāvata among the gods.

5.165.1 Bhīṣma said: Acala and Vṛṣaka, two brothers united, are chariot-warriors of yours hard to assail; they will shatter your enemies.

5.165.2 Mighty tigers among men, firm in their wrath, strikers in battle, chiefs of the Gāndhāras, young, handsome, and of great strength.

5.165.3 Your ever-beloved friend, hardened to war, who incites you, O king, to the quarrel with the Pāṇḍavas —

5.165.4 — harsh, boastful, base, your Karṇa Vaikartana, your counselor, leader, and kinsman, proud and exceedingly puffed up.

5.165.5 He is neither a full chariot-warrior nor a great chariot-warrior, O king; parted from the armor born with him, witless, and parted too from his two celestial earrings, he is ever soft of heart.

5.165.6 By the curse of Rāma, by the word of a brāhmaṇa, and by the loss of his accoutrements, I therefore count him but half a chariot-warrior; once he meets Phalguna, he will not escape again alive.

5.165.7 Saṃjaya said: Then the mighty-armed Droṇa, best of weapon-bearers, spoke: "It is just as you have said; there is not a word of falsehood in it."

5.165.8 "In battle after battle he is seen overproud and turning away from the fight; soft-hearted and heedless is Karṇa, and therefore I too count him but half a chariot-warrior."

5.165.9 Hearing this, the son of Rādhā, his eyes wide with anger, O lord of kings, spoke to Bhīṣma, goading him with words as with a whip.

5.165.10 "Grandsire, you cut me at your pleasure with arrows of speech, though I am guiltless, ever out of hatred, at every step thus; yet I bear it all, every bit of it, for Duryodhana's sake."

5.165.11 "But you deem me unfit, as though I were a coward; in my eyes it is you who are but half a chariot-warrior — of that there is no doubt."

5.165.12 "I speak no falsehood before all the world, O son of Gaṅgā: you are forever the enemy of the Kurus, and the king does not perceive it."

5.165.13 "For who indeed, among kings equal and lofty in deed, would wreak such a slaying of another's spirit, eager to sow division before the battle, as you, under the guise of naming our qualities, seek to do us wrong?"

5.165.14 "Not by years, not by gray hairs, not by wealth, nor by kinsmen can the rank of a great chariot-warrior of the kṣatriya be reckoned, O Kaurava."

5.165.15 "The kṣatriya is held to rank by strength, the twice-born by their counsel, the vaiśyas are reckoned by their wealth, but the śūdras by seniority of age."

5.165.16 "At your own whim and by your own arbitrary grasp you make out chariot-warriors and great chariot-warriors thus, swayed by desire and hatred, out of delusion."

5.165.17 "O mighty-armed Duryodhana, let it be well and rightly considered; let this Bhīṣma of evil disposition be cast off, who works your harm."

5.165.18 "For an army once divided, O king, becomes hard to reunite — even one of hereditary loyalty, O tiger among men; how much more one raised from sundry sources?"

5.165.19 A division has arisen among these warriors on the eve of battle, O Bhārata, and our ardor is being plainly and grievously sapped.

5.165.20 What does Bhīṣma, dull of wit, know of the reckoning of chariot-warriors? I myself will hold back the host of the Pāṇḍavas.

5.165.21 Coming upon me, whose arrows never miss, the Pāṇḍavas with their Pāñcālas will scatter to the ten directions as bulls flee before a tiger.

5.165.22 What has the clash of battle, or counsels well spoken, to do with Bhīṣma, his vigor spent, feeble in spirit, befuddled by age?

5.165.23 For he is forever contending with the whole world, and in his vain conceit he esteems no other man at all.

5.165.24 "The aged are indeed to be heeded"—so the scriptures teach; yet not the overaged, for such are reckoned children once more.

5.165.25 I alone shall slay the Pāṇḍavas, of this there is no doubt; yet in a well-fought battle, O tiger among kings, the glory will fall to Bhīṣma.

5.165.26 You have made this Bhīṣma your commander, O lord of men; the honor will go to the commander, never in any way to the fighters.

5.165.27 While the son of Gaṅgā lives, O king, I will by no means fight; but once Bhīṣma is slain, I shall do battle against all the great chariot-warriors.

5.166.1 Bhīṣma said: This burden of mine that I take up is mighty, vast as the sea—the war of Dhṛtarāṣṭra's son, brooded upon for years on end.

5.166.2 Now that the hour has come, scorching and hair-raising, I must work no discord among us—and it is for that you live, O son of a sūta.

5.166.3 For old as I am, were I to put forth my strength this day, I could in battle cut short both your appetite for war and your very life, O son of a sūta.

5.166.4 When Rāma, the son of Jamadagni, loosed his great weapons against me, not a tremor touched me—and what then will you do to me?

5.166.5 The good, to be sure, do not praise this vaunting of one's own might; yet, stung as I am, I will speak to you, base wretch, blot upon your line.

5.166.6 At the bride-choice of the king of Kāśi, with but a single chariot I overcame the whole assembled warrior nobility and carried off the maidens by main force.

5.166.7 Thousands of such men, and of finer ones besides, were swept aside by me alone, together with their armies, upon the field of battle.

5.166.8 With you for their man of strife a great calamity has come upon the Kurus, for their destruction. Make your effort; prove yourself a man.

5.166.9 Fight Pārtha in battle, with whom you so vie—and I shall watch you come away unscathed from that combat, O most evil-minded one.

5.166.10 Saṃjaya said: Then the high-minded king, the son of Dhṛtarāṣṭra, spoke to him: Have regard for me, son of Gaṅgā, for a great task is upon us.

5.166.11 Let this above all be considered first—what is my highest good; for both of you, my lords, shall do great deeds for me.

5.166.12 And further I wish to hear of the foremost chariot-warriors among the foe, and who among them are atirathas, and likewise the leaders of chariot-bands.

5.166.13 I wish to hear the strength and weakness of my enemies, O Kaurava; for when night has brightened into dawn this war will begin.

5.166.14 Bhīṣma said: These chariot-warriors of yours have been numbered, O king, and likewise the atirathas; and now, O monarch, hear of the half-chariot warriors of the Pāṇḍavas.

5.166.15 If today you are eager, O king, to know the strength of the Pāṇḍavas—their tally of chariot-warriors, O mighty-armed one, together with these lords of the earth—

5.166.16 The king himself, that noble chariot-warrior, the son of Pāṇḍu, the joy of Kuntī—he will range through the battle like fire, my child, of this there is no doubt.

5.166.17 As for Bhīmasena, O lord of kings, he is reckoned a chariot-warrior eightfold over—proud, with the strength of ten thousand elephants; in his fierce energy he is no mere mortal.

5.166.18 The two sons of Mādrī are both chariot-warriors, bulls among men, in beauty like the Aśvins and endowed with like splendor.

5.166.19 Standing at the forefront of the host, remembering the wrongs done them, they will rage abroad like Rudra—of this I have no doubt.

5.166.20 All of them are great-souled, towering like śāla trunks, and in stature they exceed other men by a span's measure.

5.166.21 Lion-framed are all the sons of Pāṇḍu, of mighty strength; all have kept the vow of chastity and all are men of surpassing austerity.

5.166.22 Modest, tigers among men, fierce in strength like tigers; in speed, in the striking blow, and in the press of battle every one of them is more than human; all of them, O bull of the Bhāratas, have subdued the kings of the earth in their conquest of the quarters.

5.166.23 And no men can ever match them in handling their weapons, maces, and arrows, O Kaurava—neither in stringing the bow, nor in lifting the heavy mace, nor in drawing the shaft to the head.

5.166.24 In speed, in striking the mark, in eating, in flinging up the dust of sport—even as boys they outdid you all.

5.166.25 Falling upon your army like tigers raging in strength, they will lay it waste in battle—let there be no encounter with them!

5.166.26 Each one of them, in battle, could slay all the lords of the earth—as you yourself saw, O king of kings, at the Rājasūya sacrifice.

5.166.27 Remembering the torment of Draupadī and the harsh words at the dicing, they will move through the battle like Death itself.

5.166.28 Red-eyed, with hair drawn into a knot, and having Nārāyaṇa for his ally—in neither army, O hero, is there a chariot-warrior like that one.

5.166.29 For never of old, neither among gods nor Dānavas nor serpents, nor among Rākṣasas nor Yakṣas—still less among men—

5.166.30 have I heard of any chariot, past or yet to come, O great king, so equipped as that of the wise Pārtha.

5.166.31 Vāsudeva for his charioteer, and Dhanaṃjaya himself for the warrior; the Gāṇḍīva for his divine bow, and those horses swift as the wind;

5.166.32 the impenetrable, divine armor, and the two inexhaustible great quivers; and the whole arsenal of weapons—those of Mahendra, of Rudra, and of Kubera;

5.166.33 those of Yama and of Varuṇa, and maces dreadful to behold, and the chief weapons headed by the thunderbolt, missiles of every kind.

5.166.34 Thousands of Dānavas, dwellers in the City of Gold, were slain by that single chariot in battle—what chariot-warrior is the equal of him?

5.166.35 In his fury this mighty-armed one, strong and true in valor, would slay your army even while he guards his own.

5.166.36 I, or else the teacher, might go forth against this Dhanaṃjaya; there is no third in either army, O king of kings, who could advance upon him as he pours down his torrents of arrows.

5.166.37 Like a storm-cloud at summer's end driven on by a great wind—so is the son of Kuntī when arrayed for war, with Vāsudeva for his ally; he is young and skilled, while we two are worn with age.

5.166.38 Saṃjaya said: Hearing this from Bhīṣma, the kings then felt their spirits sink, their stout arms ringed with golden armlets and smeared with sandal-paste.

5.166.39 Their minds in turmoil, they recalled the prowess of the sons of Pāṇḍu of old, as though they beheld it before their very eyes.

5.167.1 Bhīṣma said: The sons of Draupadī, O great king, are all five great chariot-warriors; and Uttara, the son of Virāṭa, I count a mighty chariot-warrior.

5.167.2 Abhimanyu, O great king, is a chief among the leaders of chariot-bands; in battle he may prove the equal of Pārtha or of Vāsudeva.

5.167.3 Quick with his weapons, fighting with brilliant variety, spirited and firm in valor, he will show his prowess, remembering the wrongs done to his father.

5.167.4 Sātyaki of the Mādhava line, a hero, a chief among the leaders of chariot-bands—he, foremost of the Vṛṣṇi champions, is unforgiving and has conquered all fear.

5.167.5 Uttamaujas too, O king, I count a mighty chariot-warrior; and Yudhāmanyu the valiant, a noble chariot-warrior, a bull among men.

5.167.6 These have many thousands of chariots, elephants, and horses; they will fight, casting away their lives out of love for the sons of Kuntī.

5.167.7 Together with the Pāṇḍavas, O king of kings, they will range through your armies, O Bhārata, like fire fanned by the wind, challenging one another.

5.167.8 Unconquerable in battle though aged, both Virāṭa and Drupada—great chariot-warriors of mighty valor—I count as bulls among men.

5.167.9 Old in years though they are, devoted to the warrior's duty, they will strive to the utmost of their power, holding to the path that heroes tread.

5.167.10 By their kinship, O king of kings, and through their lineage of valor and strength, these two great archers of noble conduct are both bound fast in the cords of affection.

5.167.11 When a sufficient cause arises, O bull among men, all men of mighty arms become either heroes or cowards.

5.167.12 These two, made one in purpose with Pārtha and steadfast in devotion, will labor to the utmost of their power, O lord of men, casting away their very lives.

5.167.13 Each at the head of an akṣauhiṇī, terrible in the fray, these two—guarding the bond of kinship—will do a great deed.

5.167.14 Heroes renowned in the world, great archers who have renounced all care for their lives, O Bhārata, guarding the trust placed in them, they will do a great deed.

5.168.1 Bhīṣma said: The son of the king of the Pāñcālas, O king, the conqueror of hostile cities, Śikhaṇḍin—him I count a foremost chariot-warrior on Pārtha's side, O Bhārata.

5.168.2 He will fight in the battle, undoing what was settled of old, spreading his great fame abroad through your armies, O Bhārata.

5.168.3 Many are his hosts, the Pāñcālas and the Prabhadrakas; and with that array of chariots he will do a great deed.

5.168.4 And Dhṛṣṭadyumna, commander of all their forces, O Bhārata, I count an atiratha, O king—the pupil of Droṇa, a great chariot-warrior.

5.168.5 He will fight in the battle, cutting down the foe in combat, like the blessed Lord of the Pināka in his wrath at the dissolution of an age.

5.168.6 Of his army of chariots, those who delight in war say that, for its multitude, it is like the ocean, as in the battle-array of the gods.

5.168.7 But Kṣatradharman, O king of kings, I count a half-chariot warrior, O monarch—the son of Dhṛṣṭadyumna, who by reason of his youth is not yet greatly seasoned.

5.168.8 The son of Śiśupāla, the heroic king of the Cedis, a great chariot-warrior and mighty archer—Dhṛṣṭaketu, a kinsman of the Pāṇḍava;

5.168.9 this valiant lord of the Cedis, together with his son, O Bhārata, a great chariot-warrior, will do a great and hard-wrought deed.

5.168.10 Devoted to the warrior's duty, a conqueror of hostile cities, I count Kṣatradeva, O king of kings, a foremost chariot-warrior among the Pāṇḍavas; and Jayanta, and Amitaujas, and Satyajit the great chariot-warrior.

5.168.11 Great chariot-warriors and great-souled, all the foremost of the Pāñcālas—they will fight in battle, my child, like elephants in fury.

5.168.12 Aja and Bhoja, both valiant, great chariot-warriors among the Pāṇḍavas, will strive to the utmost of their power in aid of the Pāṇḍavas—swift with their weapons, fighting with brilliant variety, skilled and firm in valor.

5.168.13 The five Kekaya brothers, O king of kings, frenzied for battle—all of them noble chariot-warriors, all with crimson banners.

5.168.14 The king of Kāśi, and Sukumāra, and Nīla, and that other king, and Sūryadatta, and Śaṅkha, and one named Madirāśva—

5.168.15 all these are noble chariot-warriors, all bearing the marks of battle, all masters of every weapon, all great-souled—so I judge them.

5.168.16 Vārdhakṣemi, O great king, I count a mighty chariot-warrior; and king Citrāyudha I count a foremost chariot-warrior, for he is a splendor in battle and is devoted to the Diademed One.

5.168.17 Cekitāna and Satyadhṛti, two great chariot-warriors of the Pāṇḍavas—these two, tigers among men and noble chariot-warriors, so I judge them.

5.168.18 And Vyāghradatta, O king of kings, and Candrasena, O Bhārata—both I count noble chariot-warriors of the Pāṇḍavas, beyond doubt.

5.168.19 And Senābindu, O lord of kings, called by name Krodhahantā, the slayer of wrath, who is the equal of Vāsudeva and of Bhīmasena, that overpowering one—he will fight here valiantly in battle against your soldiers.

5.168.20 Even as Your Honour reckons me, and Droṇa, and Kṛpa, so too must that one, glorious in battle, be reckoned the foremost of chariot-warriors.

5.168.21 The king of Kāśi, swiftest of all in his weaponry, praiseworthy, an excellent chariot-warrior, the conqueror of his enemies' cities—him I reckon a chariot-warrior of single measure.

5.168.22 And this one, valiant in war, must be reckoned a chariot-warrior of eightfold measure—Satyajit, glorious in battle, the young son of Drupada.

5.168.23 He has attained the rank of an atiratha, a super-warrior, reckoned the equal of Dhṛṣṭadyumna; desiring glory for the Pāṇḍavas, he will perform a supreme deed.

5.168.24 And this other great chariot-warrior, devoted and brave, is the king of the Pāṇḍyas, mighty in valour, a bearer of the Pāṇḍavas' burden.

5.168.25 Dṛḍhadhanvan, the great archer, a foremost chariot-warrior of the Pāṇḍavas, is Śreṇimat, O best of the Kurus; and there is the king Vasudāna—both of these I reckon super-warriors, O scorcher of foes.

5.169.1 Bhīṣma said: Rocamāna, O great king, a great chariot-warrior of the Pāṇḍavas, will fight in battle like an immortal against the enemy's hosts, O descendant of Bharata.

5.169.2 Purujit Kuntibhoja, the great archer of mighty strength, the maternal uncle of Bhīmasena—him too I reckon a super-warrior.

5.169.3 This hero, a great archer, accomplished and skilful, a versatile fighter and powerful—him I reckon a bull among chariot-warriors.

5.169.4 For he will fight valiantly, as Maghavat does against the Dānavas; and his warriors are all renowned and well-versed in war.

5.169.5 For his nephews' sake that hero, the king, devoted to what is dear and good for the Pāṇḍavas, will perform a very great deed in the encounter.

5.169.6 The son of Bhīmasena, O great king, the son of Hiḍimbā, lord of the rākṣasas, master of many illusions, a leader of leaders of chariot-bands—him I reckon highly.

5.169.7 He will fight in battle with illusions, my son, loving the fray, and so too the brave rākṣasas, his obedient companions.

5.169.8 These and many others, lords of various lands, have assembled for the Pāṇḍava's cause, with Vāsudeva at their head.

5.169.9 These, O king, are the principal chariot-warriors and super-warriors of the great-souled Pāṇḍava, and those reckoned half-warriors as well.

5.169.10 They will lead in battle Yudhiṣṭhira's dreadful army, O king, guarded by the hero Kirīṭin as by the great Indra himself.

5.169.11 Against these, O hero, who advance upon you seeking victory, I shall fight in battle, longing either for victory or for death in the fray.

5.169.12 And Pārtha and Vāsudeva, wielders of the discus and the Gāṇḍīva, those most excellent of men, I shall meet as the sun and moon meeting at twilight.

5.169.13 And those noble chariot-warriors, the soldiers of Pāṇḍu's son—those too, together with their hosts, I shall face at the forefront of battle.

5.169.14 These chariot-warriors and super-warriors I have named to you according to their rank, O king; and likewise certain half-warriors among them, O lord of the Kurus.

5.169.15 Arjuna and Vāsudeva and whatever other kings are there—all of them I shall hold off, so long as I have sight, O descendant of Bharata.

5.169.16 But the Pāñcāla Śikhaṇḍin, O mighty-armed one, I shall not slay, even when I see him with arrow raised and fighting back against me in battle.

5.169.17 The world knows this, that I, wishing to do what pleased my father, renounced the kingdom that had come to me and held fast to the vow of celibacy.

5.169.18 I consecrated Citrāṅgada to the kingship of the Kurus, and I consecrated the child Vicitravīrya to the office of crown prince.

5.169.19 Having proclaimed my devotion to my vow before all the kings on earth, I would never slay a woman, nor by any means one who was once a woman.

5.169.20 For that Śikhaṇḍin was once a woman, O king, if you have heard it: having first been a maiden, he was born a man; with him I shall not fight, O descendant of Bharata.

5.169.21 But all the other kings I shall slay, O bull of the Bhāratas, whomever I meet in battle—save the sons of Kuntī, O king.

5.170.1 Duryodhana said: For what reason, O best of the Bhāratas, would you not slay Śikhaṇḍin, even seeing him in battle with arrow raised and bent on assault?

5.170.2 Having said before, O mighty-armed one, 'I shall slay the Pāṇḍavas together with the Somakas,' O son of Gaṅgā—tell me of this, grandfather.

5.170.3 Bhīṣma said: Hear, Duryodhana, together with these lords of the earth, the tale of why I would not slay Śikhaṇḍin even when I see him in battle.

5.170.4 The great king, my father Śaṃtanu, bull of the Bhāratas, righteous in soul, reached his appointed end in due time, O bull among men.

5.170.5 Then I, O best of the Bhāratas, keeping my vow, consecrated my brother Citrāṅgada to the great kingship.

5.170.6 And when he met his death, abiding by Satyavatī's wish, I consecrated Vicitravīrya as king according to the rites.

5.170.7 Though consecrated by me, O lord of kings, and though my younger, rightly so, the righteous Vicitravīrya still looked to me for guidance.

5.170.8 Wishing then to bring about his marriage, my son, I set my mind on it, thinking, 'from a family worthy of him.'

5.170.9 Then I heard, O mighty-armed one, that three maidens at a self-choice ceremony, all of matchless beauty, daughters of the king of Kāśi—Ambā, and Ambikā, and Ambālikā the third.

5.170.10 And the kings of the earth were summoned, O bull of the Bhāratas. Ambā was the eldest of them, Ambikā the middle one, and Ambālikā, O lord of kings, was the youngest of those royal maidens.

5.170.11 I, going to the city of the king of Kāśi with but a single chariot, saw those three maidens, O mighty-armed one, well adorned, and the kings, the assembled princes, O lord of the earth.

5.170.12 Then, challenging all those kings who stood ready for battle, I made those maidens mount my chariot, O bull of the Bhāratas.

5.170.13 Knowing that they were to be won by valour as their price, having set them upon my chariot, I addressed all the princes gathered there, again and again: 'Bhīṣma, the son of Śaṃtanu, carries off the maidens!'

5.170.14 'Strive, all of you, with utmost might to wrest them free, O princes; for by force I carry them off, even as you look on, O rulers of men!'

5.170.15 Then those guardians of the earth sprang up with weapons raised, crying in fury 'To arms! To arms!' and urged on their charioteers.

5.170.16 Those kings rushed forth with weapons raised—in chariots resembling clouds, the elephant-fighters upon elephants, and others upon horses bred for the saddle.

5.170.17 Then those kings, every one of them, O lord of peoples, surrounded me on all sides with a great host of chariots.

5.170.18 Them I held off with a mighty rain of arrows, and I vanquished all those kings, as the king of the gods vanquishes the Dānavas.

5.170.19 Of those who rushed upon me, their bright banners adorned with gold, I cast each one to the earth with a single arrow apiece.

5.170.20 And their horses and their elephants and their charioteers I felled in the fray with blazing arrows, laughing the while, O bull among men.

5.170.21 Seeing that deftness of mine, they turned back and were broken; and then, having conquered those rulers of the earth, I came to Hāstinapura.

5.170.22 Then those maidens, O descendant of Bharata, won for my brother's sake, and that deed too, O mighty-armed one, I reported to Satyavatī.

5.171.1 Bhīṣma said: Then, O best of the Bhāratas, approaching my mother, the mother of a hero, the daughter of the fisherman, and clasping her feet, I spoke these words.

5.171.2 'These daughters of the king of Kāśi, won at the price of valour, I have gained for Vicitravīrya's sake, having vanquished the kings.'

5.171.3 Then, O king, smelling my head and with tears brimming in her eyes, Satyavatī said, rejoicing: 'By good fortune, my son, you have triumphed!'

5.171.4 But when, with Satyavatī's consent, the wedding was at hand, the eldest daughter of the king of Kāśi, abashed, spoke these words.

5.171.5 'Bhīṣma, you are a knower of dharma, well-versed in all the scriptures; having heard my words, which are righteous, you ought to act on them here.'

5.171.6 'The lord of Śālva was once chosen by me in my heart as my groom, and by him too I was chosen before, in secret, unknown to my father.'

5.171.7 'How, O king, having studied the scriptures, would you keep me in your house, Bhīṣma, when my heart longs for another—you, of all men, being a Kaurava?'

5.171.8 'Having weighed this and resolved it in your mind, O bull of the Bhāratas, whatever is fitting for you, that, mighty-armed one, you ought to undertake here.'

5.171.9 'Plainly the king of Śālva awaits me, O lord of peoples. Show mercy to me, O mighty-armed one, best of the upholders of dharma; for you, O hero, are known throughout the earth as true to your vows—so have we heard.'

5.172.1 Bhīṣma said: Then, having taken leave of Kālī Satyavatī, and of the ministers and the brāhmaṇas and likewise the house-priests, I gave leave to the eldest maiden, Ambā, O ruler of men.

5.172.2 Given leave, that maiden went to the city of the lord of Śālva, guarded by aged brāhmaṇas and attended by her nurse; and having crossed that road, she came before the king.

5.172.3 Coming before that king, Śālva, she spoke these words: 'I have come, O mighty-armed one, seeking you, O greatly radiant one.'

5.172.4 The lord of Śālva said to her, with something like a smile, O lord of peoples: 'I do not desire you for my wife, O fair-complexioned one, since you have already belonged to another.'

5.172.5 'Go, gentle lady, back there into the presence of the descendant of Bharata; I do not want you, who were seized by force by Bhīṣma.'

5.172.6 'For you, having been won by Bhīṣma, were then led away content—he laid hands on you in that great battle, having vanquished the lords of the earth; I do not desire you for my wife, O fair-complexioned one, since you have belonged to another before.'

5.172.7 'How should a king such as I take into his house a woman who has belonged to another—one of discerning knowledge, who lays down the law of conduct for others? Go where you will, gentle lady; let not this time of yours slip past you.'

5.172.8 Ambā said to him, O king, tormented by the arrows of the bodiless one, Kāma: 'Speak not thus, O guardian of the earth; this is by no means so.'

5.172.9 'I was not led away content by Bhīṣma, O harrower of foes; I was carried off by force, weeping, when he had put the lords of the earth to flight.'

5.172.10 'Take me to yourself, O lord of Śālva—a devoted girl, innocent; for the abandonment of those devoted to one is not praised in the codes of dharma.'

5.172.11 'I, having taken my leave of the son of Gaṅgā, who never turns back in battle, and being granted leave by him, have come to your house alone.'

5.172.12 'That mighty-armed Bhīṣma does not desire me, O lord of peoples; Bhīṣma's whole undertaking was for his brother's sake—so I have heard.'

5.172.13 'My two sisters who were carried off, Ambikā and Ambālikā, O king—the son of Gaṅgā gave them to his younger brother Vicitravīrya.'

5.172.14 'As, O lord of Śālva, I think of no other man at all but you, O tiger among men—so do I touch my own head in oath.'

5.172.15 'Not having belonged to another, O lord of kings, have I come before you. I speak the truth, Śālva—by that truth I touch my own self in oath.'

5.172.16 'Take me to yourself, O wide-eyed one—a maiden come of her own accord, who has belonged to no other, O lord of kings, longing for your favour.'

5.172.17 But Śālva cast off that daughter of the king of Kāśi as she spoke thus, O best of the Bhāratas, as a serpent casts off its worn-out skin.

5.172.18 Though entreated thus by her with words of many kinds, O sinless one, the lord of Śālva put no faith in the maiden, O bull of the Bhāratas.

5.172.19 Then that eldest daughter of the king of Kāśi, possessed by anguish, spoke with tearful eyes, in a voice broken by weeping.

5.172.20 'Forsaken by you, I shall go wherever I may, O lord of peoples; wherever that be, may the good be my refuges, even as I have spoken the truth.'

5.172.21 But as she was speaking thus, the cruel king of Śālva then cast her off utterly, O Kaurava, as she lamented piteously.

5.172.22 "Go, go!" Śālva said to her again and again. "I fear Bhīṣma, fair-hipped one, and you are Bhīṣma's prize."

5.172.23 Thus addressed by Śālva, that man of short sight, she went forth from the city, wretched, weeping like an osprey.

5.173.1 Bhīṣma said: As she went out from the city, O Bhārata, she thought: "On this earth there is no maiden more wretchedly placed than I. Bereft of my kinsmen, I am spurned by Śālva as well."

5.173.2 "Nor can I go back to the city named for the elephant, for I was released by Bhīṣma on Śālva's account."

5.173.3 "Whom then shall I blame—myself, or the unassailable Bhīṣma, or my foolish father, who arranged for me a self-choice of husband?"

5.173.4 "This is a fault of my own making, that long ago, when the deadly battle was joined, I did not leap from Bhīṣma's chariot for Śālva's sake. This is the fruit ripened of that, that I have come to ruin like a fool."

5.173.5 "A curse on Bhīṣma, and a curse on my dull-witted, foolish father, by whom I was flung forth like a woman for sale, with valor as the bride-price."

5.173.6 "A curse on me, a curse on King Śālva, and a curse on the Creator too, by whose ill-conduct I have come to this utmost calamity."

5.173.7 "In every way a mortal reaps his own allotted portions; yet the fountainhead of this misfortune of mine is Bhīṣma, son of Śaṃtanu."

5.173.8 "I now see that vengeance must be wrought upon Bhīṣma, whether by austerity or by war—for I deem him the cause of my sorrow. Yet what king would dare to conquer Bhīṣma in battle?"

5.173.9 Having thus resolved, she went forth from the city to the hermitage of holy-natured, great-souled ascetics; and there she passed the night, surrounded by the ascetics.

5.173.10 And she told them all that had befallen her, O mighty-armed Bhārata, fully and in detail—she of the bright smile told of her seizure, her release, and her dismissal by Śālva.

5.173.11 Now there was there a great Brāhmaṇa of firm vows, Śaikhāvatya, grown old in austerity, a master of the forest-lore.

5.173.12 To her in her distress that sage Śaikhāvatya, of great austerity, spoke—to the virtuous, sighing girl wholly given over to grief and sorrow:

5.173.13 "Things being so, good lady, what can be done by ascetics—by the blessed great-souled ones who dwell in the hermitage and are ever devoted to austerity?"

5.173.14 And she said to him, O king: "Let a favor be granted me. I wish to go forth as a recluse here; I shall practice austerity hard to perform."

5.173.15 "Surely these evil deeds were done by me, deluded, in former bodies; this is the certain fruit of them."

5.173.16 "I cannot bear to go back to my own people, O ascetics—rejected, joyless, and spurned by Śālva."

5.173.17 "I wish to be taught the ascetic life here by you, O sinless ones who are like gods. Let your compassion rest upon me."

5.173.18 He comforted the maiden with examples and with reasons drawn from scripture, soothed her, and together with the other Brāhmaṇas pledged to undertake her cause.

5.174.1 Bhīṣma said: Then all those ascetics, righteous men, became intent upon the matter, pondering concerning that maiden, "What is to be done?"

5.174.2 Some of the ascetics said, "Let her be taken to her father's house"; some of the foremost of the twice-born set their minds on rebuking us.

5.174.3 Some thought that they should go to the lord of Śālva and constrain him; others resolved against it, since she had been rejected by him.

5.174.4 "Things being so, good lady, what can be done by us, the wise?" And then all those ascetics of firm vows spoke again:

5.174.5 "Enough of renunciation here, good lady; hear our wholesome counsel. Go from here—blessings on you—to your own father's dwelling."

5.174.6 "Your father the king will see to whatever comes next. There you shall dwell in happiness, fair one, possessed of every comfort. No other refuge would be fitting for you, good lady, as your father is."

5.174.7 "A husband or a father is a woman's refuge, fair-complexioned one: when her fortunes are even, the husband is her refuge; but in adversity, the father is her refuge."

5.174.8 "The renunciant life is full of hardship, especially for a delicate woman—and by nature for a king's daughter, and for a maiden such as you, O proud lady."

5.174.9 "Good lady, fair one, many dangers exist for one dwelling in a hermitage; these would not be so in your father's house."

5.174.10 Then the Brāhmaṇas spoke this word to her, the ascetic woman: "Seeing you here alone in this deserted, dense forest, great kings will woo you; therefore do not set your mind on this."

5.174.11 Ambā said: "I cannot return to the city of Kāśi, to my father's house. I would become an object of contempt to my kinsmen—there is no doubt of it."

5.174.12 "In a different way I dwelt in my childhood in my father's house, O ascetics. I shall not go—blessings on you—to where my father is. I wish to perform austerity, guarded by ascetics."

5.174.13 "So that in the next world too there may not be for me this same great ruin and misfortune, O best of Brāhmaṇas—therefore shall I practice austerity."

5.174.14 Bhīṣma said: While those Brāhmaṇas were thus pondering this way and that, the royal sage Hotravāhana, an ascetic, came to that forest.

5.174.15 Then all those ascetics honored that king with the rites of hospitality—with welcome and the rest, with a seat and with water.

5.174.16 When he was seated and rested and listening, the forest-dwellers once again took up their talk concerning the maiden.

5.174.17 Hearing that story of Ambā and of the king of Kāśi, O Bhārata, he—the father of her mother—rose up trembling, and taking the maiden upon his lap, he comforted her, O lord.

5.174.18 He asked her in full about the origin of her misfortune from the beginning, and she related to him in detail all that had happened.

5.174.19 Then that royal sage was filled with grief and sorrow, and that one of great austerity resolved in his mind upon the deed to be done.

5.174.20 And trembling, in deep sorrow, he said to the afflicted maiden: "Do not go to your father's house, good lady; for I am your mother's father."

5.174.21 "I shall cut away your sorrow; depend upon me, little daughter. Enough has your mind, my child, been thus withered with grief."

5.174.22 "Go at my word to Rāma, son of Jamadagni, the ascetic. Rāma will take away your great grief and sorrow; he will slay Bhīṣma in battle if he will not heed his word."

5.174.23 "Go to that best of the Bhārgavas, whose splendor equals the fire of doom. That one of great austerity will set you again upon an even path."

5.174.24 Then, shedding tears aloud again and again, she spoke to her mother's father, Hotravāhana:

5.174.25 "Having bowed my head, I shall go at your command. But can I now even behold that noble one, renowned throughout the world?"

5.174.26 "And how shall that Bhārgava destroy my keen sorrow? This I wish to hear, and then indeed I shall go there."

5.175.1 Hotravāhana said: "You shall see Rāma, son of Jamadagni, my child, in the great forest, engaged in fierce austerity—true to his word, of mighty strength."

5.175.2 "On Mahendra, the best of mountains, sages versed in the Vedas ever attend upon Rāma, and Gandharvas and Apsarases too."

5.175.3 "Go there—blessings on you—and speak to him this word of mine, having first bowed your head to him, grown old in austerity, of firm vows."

5.175.4 "And tell him further, good lady, whatever purpose you have in mind; when I am named, Rāma will do all of it for you."

5.175.5 "Rāma is my friend, my child, bound to me in affection, and my well-wisher—the heroic son of Jamadagni, the foremost of all who bear weapons."

5.175.6 While the king Hotravāhana was thus speaking to the maiden, Akṛtavraṇa appeared, the dear companion of Rāma.

5.175.7 Then all those sages rose up by the thousands, and that aged king Hotravāhana, of the Sṛñjayas, as well.

5.175.8 Then, having greeted one another in due form, those forest-dwellers, O best of the Bhāratas, sat down together, surrounding him.

5.175.9 Then they told one tale after another, delightful, lovely and sublime, O great king, full of love and joy and gladness.

5.175.10 Then, at the end of the talk, the great-souled royal sage Hotravāhana asked Akṛtavraṇa about Rāma, foremost of the great sages:

5.175.11 "Where now, O mighty-armed Akṛtavraṇa, is the valiant son of Jamadagni? Can he be seen—he, the best of those who know the Vedas?"

5.175.12 Akṛtavraṇa said: "Rāma is ever speaking of you yourself, my lord—'the Sṛñjaya is my dear friend, a royal sage,' so he says, O king."

5.175.13 "It is my thought that Rāma will be here tomorrow at dawn; you shall see him coming here, eager for the sight of you."

5.175.14 "And this maiden, O royal sage—for what purpose has she come to the forest? Whose is she, and what is she to you? I wish to know."

5.175.15 Hotravāhana said: "This is my daughter's daughter, my lord—the fair daughter of the king of Kāśi. The eldest, she stood at the self-choice along with her sisters, O sinless one."

5.175.16 "This eldest daughter of the lord of Kāśi is known as Ambā; the other two, the younger, are Ambikā and Ambālikā, O you whose wealth is austerity."

5.175.17 "The kingly warrior-host of the kings had gathered then in the city of Kāśi; on account of the maidens, O Brahmā-sage, there was a great festival there."

5.175.18 "Then, it is said, the mighty Bhīṣma, son of Śaṃtanu, of great splendor, scattered the kings and carried off those three maidens."

5.175.19 "Having conquered the rulers of the earth, Bhīṣma of pure soul came then to the city named for the elephant together with the maidens, O Bhārata."

5.175.20 "Having then made them known to Satyavatī, the lord forthwith commanded that they be married to his brother Vicitravīrya."

5.175.21 "Then, seeing the marriage preparations, this maiden, the one who had been won, spoke there to the son of Gaṅgā in the midst of the counselors, O bull among the twice-born:"

5.175.22 "'O hero, the lord of Śālva has been chosen by me in my heart as my husband; you ought not, O knower of dharma, to give me away when my heart is set on another.'"

5.175.23 "Having heard that word, Bhīṣma, after taking counsel with the ministers and reaching a decision, released her, abiding by the judgment of Satyavatī."

5.175.24 "Permitted then by Bhīṣma, this maiden, glad at heart, went to Śālva, lord of Saubha, O Brāhmaṇa, and in due time spoke these words:"

5.175.25 "'I have been released by Bhīṣma; grant me my rightful place. You, O bull among kings, were earlier chosen by me in my heart.'"

5.175.26 "But Śālva refused her too, suspicious of her conduct. So she has come to the penance-grove, devoted utterly to the ascetic life."

5.175.27 "And I recognized her by the recital of her lineage. As for the source of this sorrow, she holds Bhīṣma alone to be its cause here."

5.175.28 Ambā said: "Reverend one, it is even so, just as the king says—Hotravāhana the Sṛñjaya, the begetter of my mother's body."

5.175.29 "For I cannot bear to return to my own city, O you whose wealth is austerity—both from fear of dishonor and from shame, O great sage."

5.175.30 "But whatever the reverend Rāma shall bid me, O best of the twice-born, that is the deed most fit for me to do—such, reverend sir, is my resolve."

5.176.1 Akṛtavraṇa said: "This is a twofold sorrow, good lady; for which of the two do you wish redress to be wrought, O frail one? Tell me that, my child."

5.176.2 "If, good lady, the lord of Saubha is to be constrained in your judgment, the great-souled Rāma will constrain him for your welfare."

5.176.3 "But if you wish to see that Bhīṣma, son of the river, conquered in battle by the wise Rāma, the Bhārgava would do that too."

5.176.4 "Having heard the word of the Sṛñjaya and your own, O bright-smiling one, let what is next to be done in this matter be considered this very day."

5.176.5 Ambā said: I was carried off by Bhīṣma, holy one, who did not know my heart; for Bhīṣma does not know, O brāhmaṇa, that my mind was set upon Śālva.

5.176.6 Weighing this in your mind, let your honour himself reach the decision rightly, and let the remedy be made accordingly.

5.176.7 Whether against Bhīṣma, that tiger of the Kurus, or else against King Śālva, or indeed against them both, O brāhmaṇa—do what is fitting.

5.176.8 For I have laid before you the root of my sorrow just as it is; in this matter, holy one, you ought to provide a remedy by sound reason.

5.176.9 Akṛtavraṇa said: This is fitting, gentle and lovely lady, that you should speak thus in regard to what is right; now hear these words of mine.

5.176.10 If the son of the River had not borne you off to the City named for the Elephant, then Śālva, O timid one, urged on by Rāma, would have received you with bowed head.

5.176.11 Because you were won by him, gentle lady, because you were carried off, O passionate one, therefore is King Śālva in doubt concerning you, slender-waisted one.

5.176.12 Bhīṣma too is proud of his manhood and exults in his victories; therefore it is fitting that you have redress exacted from Bhīṣma.

5.176.13 Ambā said: In my heart too, O brāhmaṇa, this great longing ever stirs—that I might have Bhīṣma slain in battle, this and nothing else, always.

5.176.14 Whether Bhīṣma or King Śālva—whomever you find at fault—chastise that one, O mighty-armed one, on whose account I am so deeply afflicted.

5.176.15 Bhīṣma said: As they were thus conversing, that day passed away, and the night too, O best of the Bhāratas, with its breezes pleasantly cool and warm.

5.176.16 Then Rāma appeared, blazing as it were with his splendour, surrounded by his disciples, O king—the sage wearing matted locks and garments of bark.

5.176.17 Bow in hand, undaunted in spirit, bearing a sword and an axe, stainless, O tiger among kings, he approached the Sṛñjaya king.

5.176.18 Then the ascetics, seeing him, and that king of great austerity, all stood with palms joined together—and so too that suffering maiden.

5.176.19 Calmly they honoured the descendant of Bhṛgu with the honey-offering; and, duly worshipped, he sat down together with them.

5.176.20 Then the two of them recounted to each other the things of bygone days—both that royal sage of the Sṛñjayas and the son of Jamadagni, O Bhārata.

5.176.21 Then, when the talk was done, the royal sage at the right moment spoke to Rāma, that mighty best of the Bhṛgus, in sweet and meaningful words.

5.176.22 Rāma, this is my daughter's daughter, the child of the king of Kāśi, O lord; hear her cause just as it truly stands, O you skilled in counsel.

5.176.23 "Let her tell it fully," Rāma answered him; and then she approached Rāma, who blazed like fire itself.

5.176.24 And that fair maiden, saluting Rāma's feet with her head and touching them with hands like lotus petals, stood before him.

5.176.25 Stricken with grief, her eyes troubled with tears, she wept, and sought refuge with the son of Bhṛgu, the giver of refuge.

5.176.26 Rāma said: As you are to this Sṛñjaya king, so are you to me, O daughter of a king. Tell me the sorrow of your heart; I shall do your bidding.

5.176.27 Ambā said: Holy one of mighty vows, this day I have come to you for refuge; lift me out of the dreadful ocean whose mire is sorrow, O lord.

5.176.28 Bhīṣma said: Beholding her beauty, her tender youth, and her exceeding delicacy, Rāma fell to brooding thought.

5.176.29 "What will she say?" Thus the best of the Bhṛgus pondered; long did Rāma meditate, overwhelmed with compassion.

5.176.30 "Tell it," Rāma said to her again; and she of the bright smile recounted everything just as it truly was to the descendant of Bhṛgu.

5.176.31 Hearing then the words of the king's daughter, the son of Jamadagni, having settled the certain conclusion of the matter, said to her of the fair hips:

5.176.32 I shall send word to Bhīṣma, best of the Kurus, O passionate lady; that ruler of men, on hearing me, will carry out my righteous command.

5.176.33 But if the son of Jāhnavī will not do as I bid, then in battle, gentle lady, I shall burn him up, ministers and all, with the fire of my weapons.

5.176.34 Or else, O king's daughter, if your mind turns away from that, then I shall instead set the heroic lord of Śālva to this task.

5.176.35 Ambā said: I was let go by Bhīṣma, O son of Bhṛgu, as soon as he heard that my heart had long before been resolved upon King Śālva.

5.176.36 Going to the lord of Saubha, I spoke words hard to utter; but he would not receive me back, mistrustful of my conduct.

5.176.37 Weighing all this with your own judgement, O son of Bhṛgu, you ought to consider what course of action is here the fitting one.

5.176.38 The root of this calamity of mine is Bhīṣma of the mighty vow, by whom I was then seized up by force and brought under his power.

5.176.39 Slay Bhīṣma, O mighty-armed one, on whose account such sorrow has befallen me; for his sake, O tiger of the Bhṛgus, I wander on in utmost misery.

5.176.40 For he is greedy, and proud, and exultant in victory, O descendant of Bhṛgu; therefore it is fitting that you exact redress upon him, O sinless one.

5.176.41 This was the resolve that arose in my heart, O lord, when I was being carried off by the Bhārata: that I would have him of the mighty vow slain.

5.176.42 Therefore fulfil this longing of mine this day, O sinless Rāma; slay Bhīṣma, mighty-armed one, as Purandara slew Vṛtra.

5.177.1 Bhīṣma said: Thus addressed with "Slay Bhīṣma," O lord, Rāma then spoke to the weeping maiden, who urged him again and again:

5.177.2 O daughter of Kāśi, willingly I take up no weapon, lovely lady, save for the sake of the knowers of the Veda. What else can I do for you?

5.177.3 By my word both Bhīṣma and Śālva, O queenly one, shall become obedient to my will, O flawless-limbed one; that I shall do—grieve not.

5.177.4 But by no means whatever shall I take up a weapon, O passionate lady, except at the bidding of the brāhmaṇas; this is the vow I have made.

5.177.5 Ambā said: My sorrow must by all means be taken away by your honour; and since it is Bhīṣma who has begotten it for me, slay him, O lord, without delay.

5.177.6 Rāma said: Speak once more, maiden of Kāśi: Bhīṣma, though himself worthy to be revered, will at my word take hold of both your feet with his head.

5.177.7 Ambā said: Slay Bhīṣma in battle, Rāma, if you wish to do me a kindness; and if that was promised, you ought here to make it come true.

5.177.8 Bhīṣma said: As the two of them, Rāma and Ambā, were thus conversing, O king, Akṛtavraṇa spoke these words to the son of Jamadagni:

5.177.9 O mighty-armed one, you ought not to abandon a maiden who has come to you for refuge; slay Bhīṣma in battle, Rāma, as one slays a roaring demon.

5.177.10 If Bhīṣma, summoned by you to battle, Rāma, O great sage, should say "I am vanquished," or should do your bidding,

5.177.11 then this maiden's cause would be accomplished, O son of Bhṛgu, and your word, O hero, would be made true and fulfilled, O lord.

5.177.12 And this too was the vow you once made, Rāma, O great sage, when, having conquered all the kṣatriyas, you gave your pledge before the brāhmaṇas:

5.177.13 "If in battle a brāhmaṇa, a kṣatriya, a vaiśya, or even a śūdra shall prove a hater of the brāhmaṇas, him will I slay"—so you swore, O descendant of Bhṛgu.

5.177.14 "Of those who come to me for refuge, frightened and longing to live, I shall never be able, so long as I live, to forsake any."

5.177.15 "And whoever shall vanquish in battle the whole kṣatriya host assembled, him too, that arrogant one, will I slay"—so you swore, O descendant of Bhṛgu.

5.177.16 Now Bhīṣma, the upholder of the Kuru line, is just such a conqueror, Rāma; meet him and fight with him in combat, O son of Bhṛgu.

5.177.17 Rāma said: I remember the vow I made of old, O best of sages, and I shall act accordingly—yet so that the end may first be gained by conciliation.

5.177.18 This is a great matter, O brāhmaṇa, that dwells in the heart of the maiden of Kāśi; I shall go there myself, taking the maiden, to where he is.

5.177.19 If Bhīṣma, who glories in battle, will not do as I say, then I shall slay that overweening one; such is my settled resolve.

5.177.20 For the arrows loosed by me do not cling fast in the bodies of living beings—as is known to you from of old, in my battles with the kṣatriyas.

5.177.21 Bhīṣma said: Having spoken thus, Rāma then, together with those expounders of the Veda, resolved upon setting forth, and the great-souled one rose up.

5.177.22 Then those ascetics, having passed that night there, having offered into the fire and murmured their prayers, set out with the desire to have me slain.

5.177.23 Then Rāma, together with those bulls among brāhmaṇas, came to Kurukṣetra, O great king, along with the maiden, O Bhārata.

5.177.24 Then they all encamped, having taken up their station along the Sarasvatī—those great-souled ascetics, with the best of the Bhṛgus at their head.

5.178.1 Bhīṣma said: Then, on the third day, taking his stand upon level ground, he of the mighty vow sent word to me, O king: "I have arrived."

5.178.2 Hearing that the mighty one had come to the border of the realm, I went swiftly forth to meet him with joy—that lord who was a treasury of splendour.

5.178.3 Putting a cow before me, O king of kings, surrounded by brāhmaṇas, by priests of the sacrifice godlike in their nature, and likewise by household chaplains.

5.178.4 Seeing me come to him, the valiant son of Jamadagni accepted that worship and spoke these words:

5.178.5 Bhīṣma, with what intent was this daughter of the king of Kāśi brought here by you against her will, and then again sent away?

5.178.6 For by you she has been made to fall from the winning of righteousness, in its higher and lower forms; and who indeed could now take her, whom you have laid hands upon?

5.178.7 For she has been rejected by Śālva, saying "she was carried off by you," O Bhārata; therefore, at my command, take her back, O Bhārata.

5.178.8 Let this king's daughter, O tiger among men, attain her own proper estate; it is not fitting that this slight should be put upon her by you, a king, O sinless one.

5.178.9 Then, looking upon him whose mind was ill at ease, I said: I shall in no way give her again to my brother, O brāhmaṇa.

5.178.10 "I belong to Śālva," she declared to me here long ago, O descendant of Bhṛgu; and granted leave by me, she went off toward the city of Saubha.

5.178.11 Neither out of fear, nor out of pity, nor out of greed, nor from desire of gain shall I abandon the kṣatriya's law; such is the vow I have laid upon myself.

5.178.12 Then Rāma, his eyes troubled with wrath, said to me: If you will not do as these words of mine require, O bull of the Kurus,

5.178.13 "I shall slay you this very day, ministers and all"—so again and again, in his fury, Rāma spoke, his eyes troubled with wrath.

5.178.14 With pleasing words I again and again entreated that subduer of foes, that tiger of the Bhṛgus; yet he would not be appeased.

5.178.15 Bowing my head once more to that best of brāhmaṇas, I said: What is the reason for which you wish to fight with me here?

5.178.16 The fourfold science of missile and weapon was taught to me, when I was a boy, by you yourself, O mighty-armed one; I am your pupil, O descendant of Bhṛgu.

5.178.17 Then Rāma, his eyes red with anger, said to me: You know me to be your teacher, Bhīṣma, and yet you will not take back this daughter of the king of Kāśi to please me, O Kaurava, O lord of the earth?

5.178.18 For in no other way is there peace for you, O joy of the Kurus; take her, mighty-armed one, and preserve your own line. For she, made to fall by you, can win no husband.

5.178.19 To Rāma, conqueror of hostile cities, as he spoke thus, I replied: "This shall not come to pass, O brahmin-sage; why do you trouble yourself?"

5.178.20 Looking upon your ancient standing as my teacher, O son of Jamadagni, I seek your favor, O blessed one; for she was renounced by me long ago.

5.178.21 For who, knowing the grievous faults that ruin women, would ever house a woman whose heart belongs to another, one who dwells like a serpent within his home?

5.178.22 Not even out of fear of Vāsava would I abandon my duty, O greatly radiant one. Be gracious, or else do without delay whatever you intend.

5.178.23 And this verse too, O pure-souled and mighty lord, is heard in the ancient lore, sung by the great-minded, great-souled Marutta:

5.178.24 "Even a teacher who is arrogant, who knows not right action from wrong, who has strayed onto a crooked path—him it is proper to chastise."

5.178.25 You, deemed my teacher, I have honored exceedingly out of affection; yet you know not the conduct befitting a teacher—therefore I shall fight with you.

5.178.26 I would not slay a teacher in battle, and least of all a brahmin, and most of all one grown great in austerity—thus have I borne with you.

5.178.27 But when a brahmin, like a kinsman of the warrior caste, is seen with arrow drawn, whoever in wrath should slay him in battle as he fights and does not flee—upon him no guilt of brahmin-slaughter falls: such is the settled rule in the sacred laws.

5.178.28 I am a kṣatriya, abiding in the duty of kṣatriyas, O you whose wealth is penance. The man who deals with another just as that other deals with him incurs no unrighteousness and attains what is best.

5.178.29 He who is competent in matters of gain or of duty, who knows place and time, even when fallen into doubt and adversity, fares better than one who acts without due reflection.

5.178.30 Since in this doubtful matter you proceed according to your own notion of justice, therefore I shall join battle with you, Rāma, in this great fight. Behold the might of my arms and my more-than-human valor.

5.178.31 Even with things come to this pass, O delight of the Bhṛgus, I shall do what lies in my power. On Kurukṣetra I shall fight with you, O brahmin; in single combat, Rāma, as you wish—make ready, O great sage.

5.178.32 There, Rāma, slain by me and bristling with a hundred shafts, purified by weapons in that great battle, you shall win the worlds you have conquered.

5.178.33 So go now, turn back toward Kurukṣetra, O lover of battle. There I shall come to you for combat, O mighty-armed one whose wealth is penance.

5.178.34 And in that very place where once, Rāma, you performed the purifying rite for your father, there too, having slain you, I shall perform the purifying rite, O Bhārgava.

5.178.35 Go there, Rāma, in haste, O you maddened for battle; I shall strip away your old pride, you who are a brahmin but in name.

5.178.36 And as for your repeated boast in assemblies, Rāma—'By me alone were the kṣatriyas of the world subdued'—hear now my answer to that.

5.178.37 In those days there was born no Bhīṣma, nor any kṣatriya of my measure, who could have destroyed your battle-pride and your desire.

5.178.38 But now that Bhīṣma is born, O mighty-armed one, conqueror of hostile cities—I shall undo your pride in battle, Rāma, of that there is no doubt.

5.179.1 Bhīṣma said: Then Rāma, as if laughing, said to me, O Bhārata: "By good fortune, Bhīṣma, you wish to do battle with me in the field."

5.179.2 "Here I go, O Kaurava, to Kurukṣetra together with you; I shall make good my word. Come there, O scorcher of foes."

5.179.3 "There may your mother Jāhnavī behold you slain by me, Bhīṣma, bristling with a hundred shafts, made food for vultures, herons, and crows."

5.179.4 "Gazing piteously upon you slain by me, let the goddess, attended by Siddhas and Cāraṇas, weep this day, O prince."

5.179.5 "Undeserving of such grief is that blessed river, daughter of Bhagīratha, who bore you—a fool, sick with the lust for war."

5.179.6 "Come, go with me, Bhīṣma; let the battle take place this very day. Take up all your gear—chariot and the rest—O Kaurava, bull of the Bhāratas."

5.179.7 To Rāma, conqueror of hostile cities, as he spoke thus, I bowed my head, O king, and said, "So be it."

5.179.8 Having said this, Rāma set off for Kurukṣetra eager to fight; and I, entering the city, made it known to Satyavatī.

5.179.9 Then, the rites of blessing performed and welcomed by my mother, having had the twice-born pronounce the auspicious day and the benediction, O greatly radiant one—

5.179.10 —mounting a gleaming silver chariot drawn by white horses, well equipped, sturdily framed, draped about with tiger-skins,

5.179.11 furnished with great weapons and provided with every appurtenance, O king—that chariot, with a hero of noble birth, learned in the science of horses,

5.179.12 yoked with a well-bred charioteer many times proven in action—I, mailed in white armor that lent splendor to my frame,

5.179.13 taking up a white bow, set forth, O best of the Bhāratas, with a white parasol held above my head,

5.179.14 fanned with white yak-tail whisks, O lord of men, clad in white, turbaned in white, adorned with ornaments all of white,

5.179.15 hymned with blessings of victory, I went forth from the City named for the Elephant and came to Kurukṣetra, the field of battle, O bull of the Bhāratas.

5.179.16 Urged on by that charioteer toward the great fight, those horses, swift as thought and wind, bore me swiftly onward, O king.

5.179.17 Having reached Kurukṣetra, both I and the valorous Rāma at once advanced against each other for combat, O king.

5.179.18 Then I took my stand within sight of Rāma, that supreme ascetic, and taking up my finest conch, I blew upon it a mighty blast.

5.179.19 Then, O king, the twice-born and the ascetics dwelling in the forest, and the gods with their hosts of seers, looked on at that wondrous combat.

5.179.20 Then again and again heavenly garlands appeared, and heavenly music sounded, and gathered banks of cloud.

5.179.21 Then all those ascetics, the followers of the Bhārgava, became onlookers, ringing about the field of battle.

5.179.22 Then the goddess, my mother, who seeks the welfare of all beings, appearing in her own form, said to me, O king: "What is this you intend to do?"

5.179.23 "I shall go to the son of Jamadagni and entreat him, O upholder of the Kurus, again and again: 'Do not fight with Bhīṣma, who is your pupil.'"

5.179.24 "Do not, do not, my son, persist thus in fighting in battle with a brahmin, the son of Jamadagni"—so she reproached me.

5.179.25 "Is not Rāma known to you, my son—the slayer of kṣatriyas, whose valor equals Hara's—that you wish to do battle with him?"

5.179.26 Then, saluting the goddess with joined palms, I told her all, O best of the Bhāratas—everything that had befallen at the bride-choosing,

5.179.27 and how Rāma had earlier been entreated by me, O king of kings, and what the long-standing desire of the daughter of the king of Kāśi had been.

5.179.28 Then my mother, the great river-goddess, went up to Rāma and for my sake sought to appease that seer, the Bhārgava, saying, "Do not fight with Bhīṣma, who is your pupil."

5.179.29 But he said to her as she pleaded, "Turn Bhīṣma back instead, for he will not do my will"—and so I came up against him.

5.179.30 Saṃjaya said: Then Gaṅgā, out of love for her son, approached Bhīṣma once more; but he, his eyes troubled with wrath, would not heed her word.

5.179.31 Then the righteous one, foremost of the Bhṛgus, great in austerity, came into view, and that best of the twice-born once again summoned him to battle.

5.180.1 Bhīṣma said: As he stood ready in the field, I answered him, smiling, as it were: "Standing on the ground, I cannot bring myself to fight you while I am mounted upon a chariot."

5.180.2 "Mount a chariot, O hero, and gird on armor, O mighty-armed Rāma, if you wish to do battle with me in the field."

5.180.3 Then Rāma said to me, smiling on the field of battle: "The earth is my chariot, Bhīṣma; the Vedas are my horses, like fine steeds."

5.180.4 "The Wind is my charioteer, and the mothers of the Vedas are my armor; well sheathed in these, I shall fight in the field, O delight of the Kurus."

5.180.5 Speaking thus, O Gāndhāra, Rāma of unfailing valor enveloped me on every side with a vast multitude of arrows.

5.180.6 Then I beheld the son of Jamadagni stationed upon a heavenly chariot, bearing every weapon, splendid, of a wondrous aspect beyond compare,

5.180.7 fashioned by thought, holy, spacious as a city, yoked with heavenly steeds, fully arrayed and adorned with gold,

5.180.8 and with a banner, O mighty-armed one, marked by the emblem of the moon. A bowman, his quiver bound on, his lizard-skin guard and finger-guards fastened—

5.180.9 and there Akṛtavraṇa, the friend of the Bhārgava, knower of the Vedas and exceedingly dear to him, served as charioteer for the warrior eager to fight.

5.180.10 As he summoned me to battle, the Bhārgava seemed to gladden my heart, crying out again and again, "Come on, advance!"

5.180.11 That Rāma—like the rising sun, unassailable, of mighty strength, the ender of the kṣatriyas—I, alone, advanced upon, alone.

5.180.12 Then, at a distance of three arrow-falls, I reined in my horses, and descending and laying aside my bow, I went on foot toward that best of seers,

5.180.13 approaching Rāma, that best of the twice-born, to do him honor; and saluting him in due form, I spoke these noble words:

5.180.14 "I shall fight with you in battle, Rāma—with one greater and superior, a teacher of righteous conduct. Wish me victory, O lord."

5.180.15 Rāma said: "Even so it is, O best of the Kurus; thus should one act who desires prosperity. For this is the duty, O mighty-armed one, of those who fight with their superiors."

5.180.16 "I would have cursed you had you not come thus, O lord of the people. Fight on, then, in the field, intent and steadfast, O Kaurava."

5.180.17 "Yet I do not wish you victory, for I am here to conquer you. Go, fight by the rule of righteousness; I am pleased with your conduct."

5.180.18 Bhīṣma said: Then, bowing to him, I quickly mounted my chariot and once more blew upon my gold-adorned conch in the field.

5.180.19 Then battle was joined between me and him, O Bhārata, for very many days, O king, each seeking to vanquish the other.

5.180.20 In that combat he struck me first with shafts fledged with heron-feathers—nine hundred and sixty arrows blazing like fire.

5.180.21 By them my four horses and my charioteer too were checked, O lord of the people; yet I stood firm in the fray, clad in mail.

5.180.22 And bowing to the gods and to the brahmins, O Bhārata, I answered him, smiling, as it were, as he stood ready in the field:

5.180.23 "Your teacherhood has been honored by me, even though you have overstepped all bounds; yet hear from me further, O brahmin, what is fitting in the gathering of righteousness."

5.180.24 "The Vedas that dwell within your body, your great brahmin-hood, and the mighty austerity you have practiced—at these I do not strike."

5.180.25 "I strike at the warrior's office, which you, Rāma, have assumed; for a brahmin passes into the state of a kṣatriya by the lifting of weapons."

5.180.26 "Behold the prowess of my bow, behold the strength of my arms. Lo, hero, I split your bow in two, arrow and all."

5.180.27 I let fly at him a sharp broad-headed shaft, O bull of the Bhāratas; by it the tip of his bow was severed and fell to the ground.

5.180.28 And nine hundred arrows, straight-jointed and fledged with heron-feathers, I sent flying at the chariot of the son of Jamadagni.

5.180.29 Lodged then in his body and stirred by the wind, those arrows quivered, dripping blood, like serpents.

5.180.30 His every limb drenched in blood, streaming gore from his wounds, Rāma shone then, O king, like Mount Meru pouring forth its mineral ores.

5.180.31 Like an aśoka tree at winter's end adorned with clusters of red blossoms, Rāma shone then, O king, in places resembling a kiṃśuka in flower.

5.180.32 Then, taking up another bow, Rāma, filled with wrath, rained down upon me arrows keenly sharpened and fletched with gold.

5.180.33 Reaching me, those fearsome shafts, piercing my vital parts in many places, made me tremble — of mighty speed, like serpents, fire, and poison.

5.180.34 Then I, steadying myself once more in the battle, in my wrath covered Rāma with arrows by the hundred.

5.180.35 Sorely afflicted by those sharp arrows, blazing like fire and the sun and like venomous snakes, Rāma seemed to grow faint of mind.

5.180.36 Then, overcome with pity, reproaching myself within myself, I cried, 'Shame, shame upon this battle and upon the warrior's calling!' O bull of the Bhāratas.

5.180.37 And again and again I said, O king, swept away by the surge of grief: 'Alas, what an evil deed I have done through this warrior's office!'

5.180.38 'My teacher, a brāhmaṇa, a man of righteous soul, is thus tormented by my arrows!' — and so I struck no longer at the son of Jamadagni, O Bhārata.

5.180.39 Then, having scorched the earth, the thousand-rayed Pūṣan, the sun, went down to his setting as the day waned, and with that the fighting ceased.

5.181.1 Bhīṣma said: Then, O lord of peoples, my charioteer, esteemed for his skill, drew out the arrowheads from himself, from the horses, and from me.

5.181.2 When dawn broke and the sun had risen, with the horses bathed, rested, watered, and unwearied, the battle began again.

5.181.3 Seeing me come swiftly on, armored and standing in my chariot, the valiant Rāma made his own car fully ready for the fray.

5.181.4 Then I, seeing Rāma advancing, eager for combat, set aside my excellent bow and at once stepped down from my chariot.

5.181.5 Having saluted him, I mounted my car again, O Bhārata, and, eager to fight and free of fear, took my stand before the son of Jamadagni.

5.181.6 Then he covered me with a great downpour of arrows, and I in turn covered him, as he rained his shafts, with a downpour of my own.

5.181.7 But the son of Jamadagni, full of wrath, once more sent winged shafts against me, O king, like serpents with blazing mouths.

5.181.8 Those I cut down with sharp broad-headed arrows, by hundreds and by thousands, O king, cleaving them in the air again and again.

5.181.9 Then the valiant son of Jamadagni loosed celestial weapons against me, and these I warded off.

5.181.10 With weapon meeting weapon, O mighty-armed one, as he sought to gain the upper hand, a great roar arose in the heavens on every side.

5.181.11 Then I employed the wind-weapon against the son of Jamadagni, but Rāma struck it back with the weapon of the Guhyakas, O Bhārata.

5.181.12 Then I, with proper incantation, sent forth the fire-weapon, but the mighty Rāma turned mine aside with the weapon of Varuṇa.

5.181.13 Thus I warded off Rāma's celestial weapons, and Rāma too — blazing, knower of divine arms, subduer of foes — warded off mine.

5.181.14 Then, turning me to his left, O king, that foremost of brāhmaṇas, the mighty son of Jamadagni, in his fury pierced me in the chest.

5.181.15 Then I, O best of the Bhāratas, sank down upon my noble car, and the charioteer, seeing me overcome with faintness and sorely afflicted by Rāma's arrow, swiftly bore me away a krośa's distance, O best of the Bhāratas.

5.181.16 Then, seeing me borne off, grievously wounded and senseless, Rāma's followers — Akṛtavraṇa foremost among them, and the maiden of Kāśī — all rejoiced and raised a shout, O Bhārata.

5.181.17 Then, when I had regained my senses, I knew my situation and said to the charioteer: 'Drive on, charioteer, to where Rāma is; I am ready, my pain has passed.'

5.181.18 Then the charioteer bore me on with steeds most splendid, as if dancing in their stride, O Kaurava, and equal to the wind in their swiftness.

5.181.19 Then, reaching Rāma, O Kaurava, in great agitation I covered that agitated foe with a net of arrows, longing for victory.

5.181.20 But as those straight-flying arrows came on, Rāma swiftly cut each single one with three arrows of his own in that battle.

5.181.21 Then all those well-sharpened arrows of mine were shattered, cleft in two by Rāma's shafts, by the hundred in that great battle.

5.181.22 Then again I loosed at the son of Jamadagni, at Rāma, a blazing, bright shaft equal to Death itself, seeking to slay him.

5.181.23 Struck hard by it and brought under the power of that arrow's stroke, Rāma suddenly swooned and fell to the ground.

5.181.24 Then, when Rāma had sunk to the earth, all the world cried out in dismay, and the whole creation grew troubled, O Bhārata, as if at the falling of the sun.

5.181.25 Then, deeply alarmed, all those ascetics rich in penance, together with the maiden of Kāśī, rushed at once toward the delight of the Bhṛgus.

5.181.26 Embracing him, they gently revived him then with hands cooled by water and with blessings for his victory, O Kaurava.

5.181.27 Then Rāma, still reeling, rose and spoke to me, fitting an arrow to his bow: 'Stand fast, Bhīṣma — you are as good as slain!'

5.181.28 Loosed, it fell swiftly upon my left side in that great battle, by which I was sorely shaken, reeling like a tree about to topple.

5.181.29 Then, having slain my horses in that great battle with his swift-weapon, O king, he confidently covered me with arrows fletched with feathers.

5.181.30 Then I too loosed in battle the swift-weapon that none could withstand, O mighty-armed one; and the arrows, Rāma's and mine alike, swiftly met and held the space between us, veiling the whole sky on every side.

5.181.31 The sun could not shine through, veiled by that web of arrows; and the wind, caught in that space between, roared as though pent in by clouds.

5.181.32 Then from the churning of the wind, from the rays of the sun, from the scorching heat, and from their own nature, the arrows kindled into fire.

5.181.33 Those arrows, set ablaze by the fire risen from themselves, then all fell to the earth, O king, reduced to ashes.

5.181.34 Then by hundreds of thousands, by millions and tens of millions, by ten-thousands, by hundred-billions and thousand-billions, O Kaurava, Rāma in his wrath swiftly rained his arrows down upon me.

5.181.35 Then I too, with arrows like venomous serpents, cut those down in battle, O king, and brought them to earth like so many snakes.

5.181.36 Thus did that battle go, O best of the Bhāratas; and when the hour of twilight had passed, my teacher withdrew.

5.182.1 Bhīṣma said: When I had joined battle with Rāma once more, the next day there was again a fight most terrible and tumultuous, O best of the Bhāratas.

5.182.2 Then the hero, knower of celestial weapons, that righteous and mighty lord, deployed divine arms in great number, day after day.

5.182.3 Those weapons I scattered with counter-weapons, weapon against weapon, O Bhārata, in that tumultuous battle, having set aside this life so hard to give up.

5.182.4 When his weapons had been struck down again and again by mine, the Bhārgava of mighty splendor grew wrathful, having himself cast away all care for life in that combat.

5.182.5 Then the great-souled son of Jamadagni, his weapons blocked, hurled a spear of fearsome form, blazing like a meteor loosed by Time, its point aflame, wrapping the worlds in its glare.

5.182.6 Then, as it came on, blazing like the sun at the world's end, I cut it with flaming arrows into three pieces and brought it down to earth; whereupon a wind blew, fragrant and holy.

5.182.7 When it was cut down, Rāma, ablaze with anger, hurled twelve more fearsome spears; their form, O Bhārata, could not be told, so dazzling were they and so swift.

5.182.8 Indeed I was bewildered to behold them, from every quarter, like great meteors of fire, of varied form, blazing with fierce splendor, like the twelve suns at the world's dissolution.

5.182.9 Then, spreading out a net made of arrows, sighting them and piercing them with that net of shafts, O king, I loosed twelve arrows in the battle, and so beat down those spears of fearsome form.

5.182.10 Then the great-souled son of Jamadagni flung yet other fearsome spears with golden shafts, richly wrought and bound with bands of gold, blazing each like a great meteor.

5.182.11 Those fierce spears too I warded off with my shield and struck down in battle with my sword, O lord of men; and with celestial arrows I rained upon the son of Jamadagni's divine horses and his charioteer.

5.182.12 Seeing his gold-wrought spears, like serpents new-sloughed of their skins, cut to pieces, the great-souled crusher of the Haihaya lord, seized by wrath, brought forth a celestial weapon.

5.182.13 Then ranks of blazing arrows came on, fierce as swarms of locusts, and densely covered my body, my horses, my charioteer, and my whole chariot.

5.182.14 My chariot was thickly studded with arrows on every side, and so too the horses and the charioteer, O king; the yoke, the pole, and likewise the wheels, and the axle as well, were cut by the arrows and broke.

5.182.15 Then, when that downpour of arrows had passed, I rained back a flood of shafts upon my teacher; and he, that mass of brahminic power, wounded by my missiles, poured ceaselessly much blood from his body.

5.182.16 As Rāma was sorely tormented by my web of arrows, so was I most grievously and deeply wounded; then the battle ceased in the late afternoon, as the sun sought the mountain of its setting.

5.183.1 Bhīṣma said: Then at dawn, O lord of kings, when the sun had risen clear, the battle between the Bhārgava and me began once more.

5.183.2 Then, standing in his wheeling chariot, Rāma, best of warriors, rained showers of arrows upon me, as Śakra rains upon a mountain.

5.183.3 Struck by that downpour of arrows, my charioteer, who was my friend, fell to the floor of the chariot, casting my heart into grief.

5.183.4 Then that charioteer of mine, overcome by deep and great faintness, fell to the ground from the blows of the arrows and swooned away.

5.183.5 Then the charioteer, sorely afflicted by Rāma's arrows, gave up his life within a moment, O lord of kings; and fear entered into me then.

5.183.6 Then, when my charioteer had been slain, O king, as I, distracted in mind, was loosing my arrows, Rāma sent against me shafts that were equal to Death.

5.183.7 Then, while I was distraught at the loss of my charioteer and in disarray, the Bhārgava, drawing his powerful bow, struck me hard with an arrow.

5.183.8 It fell, O king, between my collarbones — that blood-drinking shaft — and along with me, O lord of kings, it went down to the surface of the earth.

5.183.9 Believing me slain, then, O bull of the Bhāratas, Rāma roared aloud like a thundercloud and rejoiced again and again.

5.183.10 And when I had fallen thus, O king, Rāma, filled with joy, raised a great shout together with those his followers.

5.183.11 But the Kauravas who were there, standing at my side, and the people who had come, eager to behold that battle, fell into utmost anguish when I was struck down.

5.183.12 Then, fallen, O lion among kings, I beheld eight brāhmaṇas, radiant as the sun and fire; they stood surrounding me on every side and, in the midst of the battlefield, upheld me with their own arms.

5.183.13 Guarded by those brāhmaṇas, I touched not the ground but remained held aloft in the air by those brāhmaṇas as by kinsmen, as if sleeping in mid-air, sprinkled with drops of water.

5.183.14 Then those brāhmaṇas, O king, holding me up, all said together, 'Fear not,' and again and again, 'May it be well with you.'

5.183.15 Then, refreshed by their words, I rose up at once and saw my mother, the best of rivers, standing in my chariot.

5.183.16 And my horses had been held in check by her, the great river, in the midst of the battle, O lord of the Kurus; and I, having honored my mother's feet and likewise Ārṣṭiṣeṇa, mounted my chariot.

5.183.17 She had guarded my chariot, my horses, and all my gear; and I, with palms joined in reverence, then took my leave of her again.

5.183.18 Then I myself, taking up the reins of those wind-swift horses, fought on against the son of Jamadagni as the day waned, O Bhārata.

5.183.19 Then, O best of the Bhāratas, in that battle I loosed against Rāma a swift and mighty arrow that would cleave his heart.

5.183.20 Then Rāma, sorely afflicted by the arrow's force, sank to the earth upon his knees, let his bow fall, and passed into a swoon.

5.183.21 And when Rāma, giver of many thousand gifts, had fallen, the rain-clouds veiled the sky, pouring down blood in abundance.

5.183.22 Meteors fell by the hundred, with thunderclaps and tremors, and Svarbhānu suddenly swallowed up the blazing sun.

5.183.23 Harsh winds blew, the earth itself shook, and vultures, baḍa-birds, and herons wheeled down, filled with glee.

5.183.24 In a quarter of the sky that blazed, a jackal howled grimly again and again, and kettledrums, untouched by any hand, resounded with a deafening din.

5.183.25 Such was the dreadful array of portents, O most excellent of the Bhāratas, when the great-souled Rāma, well-nigh senseless, had sunk to the ground.

5.183.26 Then the sun, its orb of rays grown dim and sunk deep within heaped clouds of dust, went down to its setting; night drew on with its pleasant, cooling breeze, and so we two withdrew from battle.

5.183.27 Thus, O king, the withdrawal came about; and again at clear dawn the fearsome combat resumed, day after day for twenty days, and likewise for three days more.

5.184.1 Bhīṣma said: Then in the night, O lord of kings, bowing my head, I paid homage in full to the brāhmaṇas, to the ancestors, and to the gods.

5.184.2 And to the beings that roam by night and to the Night herself, O lord of peoples; then, reaching my couch in solitude, I pondered within my mind.

5.184.3 This grievous combat of mine with the son of Jamadagni has gone on now for very many days, and it bears the gravest peril.

5.184.4 And I am unable in the forefront of the fray to conquer Rāma of mighty valor, that brāhmaṇa son of Jamadagni, vast in strength.

5.184.5 If the resplendent son of Jamadagni can be vanquished by me, let the gracious gods reveal it to me this night.

5.184.6 Then in the night, O lord of kings, wounded by arrows, I fell asleep upon my right side, as the hour of dawn drew near.

5.184.7 Then by those very foremost of brāhmaṇas, by whom I had been raised when I fell from my chariot and upheld, I was comforted with the words, "Fear not."

5.184.8 Those same ones, O great king, came to me in a dream-vision, surrounded me, and spoke this word—mark it well, O scion of the Kurus.

5.184.9 "Arise, fear not, O son of Gaṅgā; there is no danger whatsoever for you. We guard you, O tiger among men, for you are to us as our own body."

5.184.10 "Rāma, the son of Jamadagni, shall in no way conquer you in battle; it is you who shall vanquish Rāma in the fray, O bull of the Bhāratas."

5.184.11 "This well-beloved weapon you shall recognize anew, for it was known to you as well in your former bearing of a body."

5.184.12 "It is the weapon of Prajāpati, fashioned by Viśvakarman, called Prasvāpa, the Inducer of Sleep, O Bhārata; not even Rāma knows it, nor any man anywhere upon the earth."

5.184.13 "Call it to mind, O mighty-armed one, and fix it firmly to your bow; nor shall Rāma meet his end by that weapon, O ruler of men."

5.184.14 "Nor shall you ever incur any sin thereby, O giver of honor; the son of Jamadagni, oppressed by the force of your shaft, shall but fall asleep."

5.184.15 "Then, having vanquished him, you yourself shall raise him up again in the fray, O Bhīṣma, by the cherished weapon of Awakening."

5.184.16 "Do thus, O Kaurava, mounting your chariot at dawn; whether a man lie sleeping or dead, we deem the two to be alike."

5.184.17 "And Rāma must never die, O king; therefore let this Prasvāpa, which has now arisen to you, be put to use."

5.184.18 Having so spoken, O king, those most excellent of the twice-born vanished, all eight of them alike in form, all of radiant aspect.

5.185.1 Bhīṣma said: Then, when the night had passed, I awoke, O Bhārata; and recalling that dream, I was filled with the highest joy.

5.185.2 Then the battle began between him and me, O Bhārata—tumultuous, marvelous, and making the hair of all beings stand on end.

5.185.3 Then the Bhārgava rained upon me a downpour made of arrows, and I warded it off with a net of shafts, O Bhārata.

5.185.4 Then that great ascetic, wrought to the height of fury, with the same wrath as the day before, hurled a spear at me.

5.185.5 Its touch was like the thunderbolt of Indra, its splendor like the rod of Yama, blazing like fire in the fight and licking out flames on every side.

5.185.6 Then, O tiger of the Bhāratas, like a blazing meteor coursing through the sky, that spear struck me swiftly upon the region of the shoulder, O Bhārata.

5.185.7 Then my blood flowed dreadfully, like the red-ochre ore from a mountainside, O mighty-armed one, where Rāma had wounded me, O you whose eyes are red as blood.

5.185.8 Then I, filled with vehement wrath, sent against the son of Jamadagni an arrow that resembled death itself and was like the venom of a serpent.

5.185.9 Struck thereby upon the forehead, that heroic and most excellent of the twice-born shone, O great king, like a mountain crowned with a peak.

5.185.10 In fury he rounded upon me, and drawing back with might a dreadful arrow, the destroyer of foes, like Time the all-ending, he fitted it to his bow.

5.185.11 That fierce shaft fell upon my breast, hissing like a serpent; and then, O king, I sank to the earth, drenched in blood.

5.185.12 But regaining my senses once more, I hurled at the wise son of Jamadagni a gleaming spear, blazing like the thunderbolt.

5.185.13 It fell upon the shoulder of that foremost of the twice-born; he grew faint, O king, and a trembling came over him.

5.185.14 Then his friend, the brāhmaṇa Akṛtavraṇa, great in austerity, embraced him and comforted him in many ways with gracious words.

5.185.15 Then Rāma, recovered and filled with wrath and indignation, that hero of mighty vows, brought forth the supreme Brāhma weapon.

5.185.16 Then, to counter it, the same most excellent Brāhma weapon, loosed by me, blazed forth, showing as it were the end of an age.

5.185.17 Between those two Brahmā weapons there came a clash in mid-course, before either could reach Rāma or me, O most excellent of the Bhāratas.

5.185.18 Then in the sky there appeared nothing but a sheer blaze of fire, and all beings fell into anguish, O lord of peoples.

5.185.19 The seers, together with the gandharvas and the gods, O Bhārata, fell into the utmost torment, oppressed by the fiery splendor of those weapons.

5.185.20 Then the earth, with its mountains, forests, and trees, trembled, and the scorched creatures fell into the deepest despair.

5.185.21 The firmament blazed, O king, and the ten quarters were wreathed in smoke; nor could the beings that course the heavens hold their place in the sky.

5.185.22 Then, while the world with its gods, asuras, and rākṣasas cried out in dismay, I, thinking, "This is the moment," resolved to employ the weapon, O Bhārata.

5.185.23 The cherished Prasvāpa weapon, by the word of those expounders of the Veda; and that weapon, when I called it to mind, shone forth within my thought.

5.186.1 Bhīṣma said: Then a great clamor of "Halā! Halā!" arose in the heavens, O king: "Bhīṣma, loose not the Prasvāpa!"—so it cried, O delight of the Kurus.

5.186.2 Yet I was fixing that weapon upon the descendant of Bhṛgu; and as I was setting the Prasvāpa, Nārada spoke these words to me.

5.186.3 "Behold, O Kaurava, the hosts of the gods stand yonder in the sky; they restrain you this day—do not employ the Prasvāpa."

5.186.4 "Rāma is an ascetic, devoted to the brāhmaṇas, himself a brāhmaṇa, and your preceptor; do him no dishonor in any way, O Kaurava."

5.186.5 Then I beheld those eight expounders of the Veda standing in the heavens; smiling upon me, O lord of kings, they gently spoke this word.

5.186.6 "As Nārada bids you, O best of the Bhāratas, so do; for this is the highest good of the worlds, O bull of the Bhāratas."

5.186.7 Then, withdrawing that sleep-bringing weapon in the fray, I kindled forth the Brahmā weapon in that battle, according to the rite.

5.186.8 Then Rāma, O prince, was enraged; seeing that weapon withdrawn, he suddenly let fall these words: "I, dull of wit, am conquered by Bhīṣma!"

5.186.9 Then the son of Jamadagni saw his father, and his father's father, and yet another beyond him; they stood encircling him and spoke to him then with words of comfort.

5.186.10 "Never again, dear child, commit such a rash deed in any way—to enter into combat with Bhīṣma, and a kṣatriya at that."

5.186.11 "For battle is the duty of a kṣatriya, O delight of the Bhṛgus; but the study of scripture and the practice of vows are the supreme wealth of brāhmaṇas."

5.186.12 "For some particular cause this most fierce bearing of arms was once enjoined upon you by us, and that task you have indeed accomplished."

5.186.13 "Dear child, enough of this; your clash in combat with Bhīṣma is sufficient, O mighty-armed one—withdraw now from the battle here."

5.186.14 "Enough is this bearing of the bow by you—blessings upon you; lay it aside, O unassailable one, and devote yourself to austerity, O Bhārgava."

5.186.15 "This Bhīṣma, son of Śaṃtanu, has been restrained by all the gods, who urged him, 'Withdraw from this battle.'"

5.186.16 "'Do not fight with Rāma, your preceptor,' they said again and again, 'for Rāma ought not in justice to be vanquished by you in battle, O scion of the Kurus; show honor, O son of Gaṅgā, to the brāhmaṇa upon the field of war.'"

5.186.17 "And we are your elders; therefore we restrain you. Bhīṣma is one among the Vasus; by good fortune you yet live, O little son."

5.186.18 "This son of Gaṅgā, the son of Śaṃtanu, is a Vasu of great renown; how could he be vanquished by you in battle, O Rāma? Withdraw, then."

5.186.19 "Arjuna, the best of the Pāṇḍavas, the mighty son of Purandara—he is Nara, the heroic Prajāpati, the ancient god, the everlasting one."

5.186.20 "Renowned through the three worlds as Savyasācin, valiant—he has been ordained by the Self-existent as the death of Bhīṣma when his time shall come."

5.186.21 Thus addressed by his forefathers, Rāma spoke this to them: "I will not turn back in battle—such is the vow I have laid upon myself."

5.186.22 "Never before have I turned back in the forefront of battle. Let the son of the river-goddess be turned from the fight if you will, O grandsires; but I shall in no way withdraw from this combat."

5.186.23 Then those sages, O king, with Ṛcīka at their head, together with Nārada, drew near and spoke this word.

5.186.24 "Withdraw from the battle, dear child; show honor to these most excellent of the twice-born." But I said "No" to them, out of regard for the duty of a kṣatriya.

5.186.25 "This is my vow before the world: never in any way will I turn my back upon battle and withdraw, to be struck with arrows from behind."

5.186.26 "Not out of greed, not out of meanness, not out of fear, nor for any gain's sake would I forsake the eternal law—such is my settled resolve."

5.186.27 Then all those sages, with Nārada at their head, O king, and Bhāgīrathī, my mother, came into the midst of the battlefield.

5.186.28 Still I stood, my arrow taken up, bow in hand, my resolve as firm as ever, ready to fight in the fray; then they, gathering together once more, spoke to Rāma, the descendant of Bhṛgu, upon the field of battle.

5.186.29 "The hearts of brāhmaṇas are soft as fresh butter; be at peace, O Bhārgava. Rāma, Rāma, withdraw from this battle, O best of the twice-born; for Bhīṣma is not to be slain by you, nor you by Bhīṣma, O Bhārgava."

5.186.30 Speaking thus, all those forefathers barred the field of battle and made the descendant of Bhṛgu lay down his weapon.

5.186.31 Then once more I beheld those eight expounders of the Veda, blazing like eight planets newly risen.

5.186.32 With affection they spoke this word to me as I stood in the battle: 'Approach Rāma, O mighty-armed one; honor your teacher and act for the welfare of the worlds.'

5.186.33 Seeing that Rāma had been turned back by the words of his well-wishers, I too, acting for the welfare of the worlds, took up that counsel.

5.186.34 Then, sorely wounded, I came up to Rāma and saluted him; and Rāma, that great ascetic, smiling upon me with affection, said:

5.186.35 'There is no warrior walking the earth equal to you in all this world. Go now, Bhīṣma; in this battle I have been greatly pleased by you.'

5.186.36 And in my very presence the descendant of Bhṛgu summoned that maiden and, in the midst of those ascetics, spoke to her in a sorrowful voice:

5.187.1 Rāma said: It is plain before the eyes of all the worlds, O fair lady, how with my utmost might I have performed great feats of prowess.

5.187.2 Yet even displaying my supreme weapons I am wholly unable in battle to gain the upper hand over Bhīṣma, the best of those who bear arms.

5.187.3 This is my utmost power, this my utmost strength. Go where you will, gentle one; what else can I do for you?

5.187.4 Turn to Bhīṣma himself for refuge; no other recourse is left to you. For I have been vanquished by Bhīṣma as he loosed his mighty weapons.

5.187.5 Bhīṣma said: Having spoken thus, the high-souled Rāma sighed and fell silent; then the maiden addressed the delight of the Bhṛgus:

5.187.6 'O blessed one, it is even so as your lordship has said: this Bhīṣma of noble mind is unconquerable in battle, even by the gods.'

5.187.7 'You have done my work to the full measure of your power and zeal, withholding in the fight neither your valor nor your manifold weapons.'

5.187.8 'Yet in the end he cannot be overcome in battle; and never again, by any means, will I go to this Bhīṣma.'

5.187.9 'But I shall go there, O treasury of austerity, whence I may myself fell Bhīṣma in battle, O foremost of the Bhṛgus.'

5.187.10 Having spoken thus, the maiden departed, her eyes troubled with wrath, her resolve fixed upon austerity, brooding on my death.

5.187.11 Then the best of the Bhṛgus, Rāma, together with those sages, took his leave of me and returned to Mahendra as he had come, O Bhārata.

5.187.12 Then, mounting my chariot and praised by the twice-born, I entered the city and reported to my mother Satyavatī all that had passed, O great king; and she rejoiced over me.

5.187.13 And I appointed wise men to the task of watching the maiden's doings; day by day they, set diligently upon my good and welfare, reported to me her goings, her words, and her acts.

5.187.14 From the very moment that maiden went to the forest, bent upon austerity, I became troubled and downcast, as though my senses had fled.

5.187.15 For no warrior could conquer me in battle by valor, my son, save one knowing the Veda, made keen by austerity and firm in his vow.

5.187.16 And this too, O king, I disclosed out of fear to Nārada and to Vyāsa, that the deed might be averted; and both of them said to me:

5.187.17 'You must not grieve, Bhīṣma, on account of the daughter of Kāśi. Who could venture by human effort to turn back fate?'

5.187.18 But that maiden, O great king, entering the circle of hermitages and taking her stand on the bank of the Yamunā, practiced superhuman austerity.

5.187.19 Without food, gaunt, withered, her hair matted, caked with dirt, that ascetic for six months lived on air alone, motionless as a post.

5.187.20 Reaching the bank of the Yamunā, the fair lady passed yet another full year standing in the water, taking no food at all.

5.187.21 And, fierce in her wrath, she passed yet another year upon a single withered leaf, poised upon the tips of her toes.

5.187.22 Thus for twelve years she scorched heaven and earth; and though her kinsmen sought to turn her back, she could by no means be dissuaded.

5.187.23 Then she went to the land of the Vatsas, frequented by Siddhas and Cāraṇas, to the hermitage of the high-souled ascetics of holy conduct.

5.187.24 There, in those holy regions, the daughter of Kāśi, her limbs bathed in the sacred waters, wandered day and night, roaming at her own will.

5.187.25 At the hermitage of Nanda, O great king, and then at the fair hermitage of Ulūka, and at the hermitage of Cyavana, and at the abode of Brahmā;

5.187.26 at Prayāga, the sacrificial ground of the gods, and in the forests of the gods, and in Bhogavatī, O king, and likewise at the hermitage of Kauśika;

5.187.27 at the hermitage of Māṇḍavya, O king, and at the hermitage of Dilīpa, and at the pool of Rāma, O Kaurava, and at the hermitage of Paila and Gārgya—

5.187.28 in all these holy fords, O lord of peoples, did the daughter of Kāśi then bathe her limbs, undertaking the fiercest austerity.

5.187.29 My mother, O scion of Kuru, rising up from the water, said to her: 'Why do you torment yourself, gentle one? Tell me the truth of this.'

5.187.30 Then she, the blameless one, with hands folded in reverence, answered her, O king: 'Bhīṣma was not conquered by Rāma in battle, O fair-eyed one.'

5.187.31 'What other could venture to conquer that lord of earth with arrow raised? Therefore I shall practice the most terrible austerity for the destruction of Bhīṣma.'

5.187.32 'I wander the earth, O goddess, that I may slay that king; let the fruit of this vow be mine in another body.'

5.187.33 Then the river that goes to the ocean said: 'You walk a crooked path, fair lady. This desire, O flawless of limb, you cannot attain, O weak one.'

5.187.34 'If, O daughter of Kāśi, you keep this vow for the destruction of Bhīṣma, and if while keeping the vow you shall give up your body, then you shall become a river, O fair one—crooked, watered only in the rains;'

5.187.35 'hard to ford and trackless, flowing in the rains but dry the eight months, full of fearsome crocodiles, dreadful, a terror to all creatures.'

5.187.36 Having spoken thus to the daughter of Kāśi, O king, my illustrious mother, the fair lady, turned back as if smiling.

5.187.37 Sometimes in the eighth month, sometimes in the tenth, that maiden of fair complexion would again not so much as taste water.

5.187.38 That daughter of the lord of Kāśi, O Kaurava, in her craving for holy fords, kept rushing here and there over the land of the Vatsas, again and again falling and running on.

5.187.39 And in the land of the Vatsas that river became renowned as Ambā, O Bhārata—watered in the rains, teeming with crocodiles, hard to ford, and winding.

5.187.40 By that austerity the maiden was born again from half of herself: she became both a river among the Vatsas, O king, and yet remained a maiden as well.

5.188.1 Bhīṣma said: Then all those ascetics, seeing her fixed in her resolve upon austerity, sought to turn her back, my son, and asked: 'What is your purpose?'

5.188.2 Then the maiden answered those seers grown old in austerity: 'I have been spurned by Bhīṣma, cast out from the estate of a wife.'

5.188.3 'My vow is for his slaying, not for any heavenly world, O treasuries of austerity. When I have slain Bhīṣma I shall find peace—such is my resolve.'

5.188.4 'On whose account I have entered upon this everlasting abode of sorrow, bereft of the world of a husband, neither woman nor man am I here.'

5.188.5 'Without slaying the son of Gaṅgā in battle I shall not turn back, O treasuries of austerity. This is the resolve in my heart, the very end for which this effort is undertaken.'

5.188.6 'Wearied utterly of womanhood, resolved upon manhood, I would requite myself upon Bhīṣma; I am not to be turned aside'—so she said again.

5.188.7 To that fair lady the god who bears the trident, the consort of Umā, showed himself in his own form, in the midst of those great seers.

5.188.8 Offered a boon, she chose my defeat; and the god answered that resolute woman: 'You shall slay him.'

5.188.9 Then once again the maiden spoke to Rudra: 'How, O god, can victory in battle be mine, a woman? And by my womanly nature my mind is wholly stilled, O consort of Umā.'

5.188.10 'The defeat of Bhīṣma has been promised by you, O lord of beings; so act, O bull-bannered one, that it may come true—that I, meeting Bhīṣma the son of Śaṃtanu in battle, may slay him.'

5.188.11 To that maiden Mahādeva, the bull-bannered, replied: 'My word, gentle one, speaks no untruth; it shall come true.'

5.188.12 'You shall slay Bhīṣma in battle and shall obtain manhood; and when you have passed into another body you shall remember all of this.'

5.188.13 'Born in the line of Drupada, you shall become a great chariot-warrior; swift with weapons, skilled in varied modes of fighting, you shall become highly honored.'

5.188.14 'Even as I have said, O blessed one, all this shall come to pass: in time, after some passing of the years, you shall become a man.'

5.188.15 Having spoken thus, the mighty-splendored, matted-haired, bull-bannered god vanished then and there before the very eyes of the brāhmaṇas.

5.188.16 Then, in the sight of those great seers, the blameless maiden of fair complexion gathered firewood from that forest;

5.188.17 and when she had built a great pyre and set fire to it, the flames blazing up, O great king, with a mind inflamed by wrath,

5.188.18 crying 'For the slaying of Bhīṣma!' the eldest daughter of Kāśi entered the fire, O king, beside the river Yamunā.

5.189.1 Duryodhana said: How, O son of Gaṅgā, did Śikhaṇḍin, having first been a maiden, become a man, O best in battle? Tell me that, grandsire.

5.189.2 Bhīṣma said: The wife of that lord of earth Drupada, O king of kings, his beloved chief queen, was childless, O lord of peoples.

5.189.3 At that very time the lord of earth Drupada, for the sake of offspring, O great king, propitiated Śaṃkara.

5.189.4 Resolved upon my destruction, he undertook terrible austerity and obtained from Mahādeva a daughter, though he had prayed, 'Let a son be mine.'

5.189.5 'O blessed one, I desire a son, to requite myself upon Bhīṣma'—thus he spoke, and the god of gods replied: 'A woman-and-man shall be yours.'

5.189.6 'Turn back, O ruler of earth; this shall never be otherwise.' And he, going to the city, said this to his wife:

5.189.7 'A great effort was made by me, O queen, through austerity, for the sake of a son; and I have been told by Śambhu, "Having been a maiden, it shall become a man."'

5.189.8 'Though entreated again and again, Śiva said only, "It is so destined"; for it shall be no otherwise—what must be will be even thus.'

5.189.9 Then that resolute woman, the wife of King Drupada, having purified herself, in her season approached Drupada.

5.189.10 In due time she conceived by the son of Pṛṣata, through the natural means ordained by rule, O ruler of earth, as Nārada told me.

5.189.11 Then the lotus-eyed queen bore that child; and King Drupada, the mighty-armed, O delight of the Kurus, out of love for the child tended his dear wife with all comfort.

5.189.12 Then to that sonless king Drupada, lord of earth, was born a daughter of surpassing beauty, O ruler of men.

5.189.13 But the illustrious wife of that sonless king Drupada gave it out, O king of kings: 'A son has been born to me.'

5.189.14 Then King Drupada, O ruler of men, had all the rites proper to a son performed for her, concealed as she was, as if for a son.

5.189.15 And the chief queen of Drupada guarded the secret with all care, declaring 'It is a son'; for none in the city knew the truth save the son of Pṛṣata.

5.189.16 For, trusting in the word of the god of wondrous splendor, he concealed that daughter, and declared, 'It is a man.'

5.189.17 The king had all the birth-rites duly performed as for a male child, complete with their proper ordinances; and they knew her as Śikhaṇḍin.

5.189.18 I alone came to know the truth—through my spies, through the words of Nārada, through the speech of the gods, and through the austerities of Ambā.

5.190.1 Bhīṣma said: Drupada took the greatest pains over all that concerned his own child; and so, O lord of kings, that child attained excellence in writing and the other arts, and in the crafts, and in archery became a pupil of Droṇa.

5.190.2 The fair-complexioned mother of that child, O great king, then urged the king to seek a wife for the maiden as though for a son.

5.190.3 Then the son of Pṛṣata, seeing that the maiden had reached her youth and knowing her to be a woman, fell into anxiety together with his wife.

5.190.4 Drupada said: This maiden of mine, who increases my sorrow, has come to her youth; and I have kept her concealed in obedience to the word of the trident-bearer.

5.190.5 That word, O great queen, can in no way prove false; for why should the maker of the three worlds make it untrue?

5.190.6 His wife said: If it please you, O king, I will speak; hear my words. Hearing them now, O son of Pṛṣata, you may set about your own affair.

5.190.7 Let a wife be duly taken for this child, O king; my settled conviction is that the word of the god will come true.

5.190.8 Bhīṣma said: Then the husband and wife, having made their decision in that matter, sought as bride the daughter of the lord of the Daśārṇas.

5.190.9 Then King Drupada, that lion among kings, having reviewed all the kings by their lineage, sought as a wife for Śikhaṇḍin the daughter of the Dāśārṇaka king.

5.190.10 The king known as Hiraṇyavarman, that Dāśārṇaka, that protector of the earth, gave his daughter to that Śikhaṇḍin.

5.190.11 And that king Hiraṇyavarman was a great lord of the earth among the Daśārṇas—unassailable, master of a mighty army, lofty of mind.

5.190.12 When the marriage had been made, O best of kings, that maiden came to her youth, and the maiden Śikhaṇḍinī likewise.

5.190.13 Śikhaṇḍin, now wedded, returned again to Kāmpilya; and for some time that maiden did not learn that the other was a woman.

5.190.14 But the daughter of Hiraṇyavarman, having found out that Śikhaṇḍinī was a woman, in shame reported to her nurses and her companions that the daughter of the Pāñcāla king, that Śikhaṇḍinī, was indeed a maiden.

5.190.15 Then, O tiger among kings, those Daśārṇa nurses fell into the deepest distress out of grief, and sent word.

5.190.16 Then the messengers reported the whole deceit, just as it had happened, to the lord of the Daśārṇas; and that king flew into a rage.

5.190.17 Śikhaṇḍin too, O great king, lived in the royal household after the manner of a man, full of joy, in no way relishing womanhood.

5.190.18 Then after a few days, O bull of the Bhāratas, hearing this, King Hiraṇyavarman, O lord of kings, was driven to anguish by his fury.

5.190.19 Then the Dāśārṇaka king, filled with fierce wrath, dispatched a messenger to the dwelling of Drupada.

5.190.20 Then the messenger of Kāñcanavarman, coming to Drupada, drew him aside alone and spoke in secret these words.

5.190.21 The Daśārṇa king, O sovereign, sends you these words, enraged at the affront, deceived by you, O blameless one:

5.190.22 You hold me in contempt, O king—surely your counsel has been evil—in that out of folly you asked of me my daughter for the sake of your own daughter.

5.190.23 Receive now the fruit of that deceit, O fool. Stand firm—I shall root you out, together with your kinsmen and your ministers.

5.191.1 Bhīṣma said: When Drupada was thus addressed by the messenger, O king, his speech failed him, as though he were a thief caught in the act.

5.191.2 He made a strenuous effort, sending word through kinsmen with soothing assurances and through messengers of honeyed speech, declaring, "This is not so."

5.191.3 But that king, having once more learned the truth—that the child of the Pāñcāla was a maiden—set out in haste.

5.191.4 Then he sent word to his allies of measureless might of the deceit practised upon his daughter, on the testimony of the nurses.

5.191.5 Then that best of kings, mustering his forces, resolved to march against Drupada, O Bhārata.

5.191.6 Then King Hiraṇyavarman, O lord of kings, took counsel with his allies concerning the Pāñcāla sovereign.

5.191.7 There this was resolved among those high-souled kings: "If, O king, it prove true that Śikhaṇḍinī is a maiden, we shall bind the Pāñcāla king and bring him to our homes;

5.191.8 and having set up another king, another lord of men, among the Pāñcālas, we shall put to death King Drupada together with Śikhaṇḍin."

5.191.9 Then that lord again instructed a messenger, an envoy, and dispatched him to the son of Pṛṣata: "I shall slay you—stand firm!"

5.191.10 And that lord of men, timid by nature and conscious of guilt, King Drupada, ruler of the earth, was seized with sharp dread.

5.191.11 Having dismissed the Daśārṇa messenger, Drupada, worn with grief, came to his wife in private and the king spoke these words.

5.191.12 Possessed by great fear and stricken to the heart with sorrow, the Pāñcāla king said to the beloved mother of Śikhaṇḍin:

5.191.13 "My kinsman of mighty strength, King Hiraṇyavarman, will march against me in his wrath, dragging his host along.

5.191.14 What shall I now do, bewildered, concerning this maiden? Śikhaṇḍin, said to be your son, is suspected to be a maiden.

5.191.15 Having ascertained this as the truth, with his allies and his host of followers, deeming himself deceived, he wishes, it seems, to uproot me.

5.191.16 What in this is true, O fair-hipped one, and what is false? Tell me, O lovely one. Having heard your word, O auspicious one, I shall act accordingly.

5.191.17 For I am fallen into doubt, and this Śikhaṇḍinī is but a child; and you too, O queen, fair of hue, have come into great straits.

5.191.18 Tell me then the truth, as I ask, for our deliverance from all this, so that I may take measures in this matter, O fair-hipped, bright-smiling one; and do not fear for Śikhaṇḍin—I shall surely make provision there.

5.191.19 By my own deed, O lovely one, I have been deceived as to the office of a son; and the Dāśārṇaka king too, that lord of the earth, has been deceived by me. So tell me, O blessed one, and I shall do in this what is best.

5.191.20 Though the king knew the truth, he urged it openly so as to make it plain to the other; and the queen replied to the lord of the earth.

5.192.1 Bhīṣma said: Then the mother of Śikhaṇḍin, O ruler of men, O mighty-armed one, declared the truth to her husband—that Śikhaṇḍinī was a maiden:

5.192.2 "Being without a son, O king, and through fear of my co-wives, I declared this maiden Śikhaṇḍinī, when she was born, to be a male.

5.192.3 And you, O best of men, approved this of me out of love; the rites of a son were performed for the maiden, O bull among kings, and a wife was taken for her by you, O king—the daughter of the lord of the Daśārṇas.

5.192.4 And it was you who said before, considering the meaning of the god's word, 'Having been a maiden, she shall become a man'—and so this was let be.

5.192.5 Hearing this, Drupada Yajñasena, O king, laid the whole truth before his counsellors versed in deliberation, and took counsel as to whatever was fitting for the protection of his people.

5.192.6 And having weighed the kinship-bond with that Dāśārṇaka king, O lord of men—since he had himself wrought the deceit as it had happened—intent upon his counsel, he came to a resolve.

5.192.7 In that time of peril, O Bhārata, the king secured on every side his city—naturally well guarded and fully arrayed for defence, O lord of kings.

5.192.8 And the king, together with his wife, fell into the deepest distress over the strife with the lord of the Daśārṇas, O bull of the Bhāratas.

5.192.9 "How may there be no great quarrel between me and my kinsman?"—thus reflecting in his mind, he then worshipped the gods.

5.192.10 Seeing him then, O king, devoted to the gods and engaged in worship, the queen, his wife, spoke these words.

5.192.11 "Reverence for the gods is ever true and esteemed by the good; and it may avail us, who have fallen into an ocean of grief, if we worship them earnestly.

5.192.12 Let all the gods be honoured with abundant gifts, and let the sacred fires too be fed with oblations, for the turning back of the Daśārṇa.

5.192.13 And ponder in your mind, O lord, his turning back without battle; by the grace of the gods all this shall come to pass.

5.192.14 And what has been deliberated by your ministers together with you, O wide-eyed one, for the saving of this city, O king, that too carry out accordingly.

5.192.15 For the divine, joined with human effort, succeeds full well, O king; but from the mutual opposition of the two there is no success at all."

5.192.16 "Therefore, having made arrangements in the city together with your counsellors, worship the gods to your heart's content, O lord of peoples."

5.192.17 Seeing the two thus conversing, given over wholly to grief, the maiden Śikhaṇḍinī, high-minded, was as if overcome with shame.

5.192.18 Then she thought, "It is on my account that these two are grieving"; and thereupon she set her mind upon ending her life.

5.192.19 Having thus made her resolve, utterly given over to grief, she left the palace and went to a dense, deserted forest,

5.192.20 guarded, O king, by a yakṣa rich in power, Sthūṇākarṇa; and for very dread of him men shun that forest.

5.192.21 There stood the dwelling of Sthūṇa, plastered with lime and clay, rich with the smoke of parched grain and frankincense, with high ramparts and gateway-arches.

5.192.22 Entering it, Śikhaṇḍin, the child of Drupada, O king, took no food for many days and wasted away her body.

5.192.23 The yakṣa Sthūṇa, gracious of eye, showed himself to her: "For what purpose is this endeavour of yours? I shall accomplish it—tell me, do not delay."

5.192.24 "It cannot be done," she said to the yakṣa again and again; and the guhyaka answered her, "I shall do it."

5.192.25 "I am a follower of the lord of wealth and a bestower of boons, O daughter of a king; even what may not be given, I shall give. Speak what you wish to ask."

5.192.26 Then Śikhaṇḍin laid the whole matter, entire, before that chief of yakṣas, Sthūṇākarṇa, O Bhārata:

5.192.27 "My father is in peril, O yakṣa; before long he will perish, for the lord of the Daśārṇas in his wrath will march against him—

5.192.28 a king of great might and great vigour, clad in golden armour. Therefore save me, O yakṣa, and my father and my mother.

5.192.29 For you have promised to take away my sorrow. Let me become a man, O yakṣa, blameless, by your grace.

5.192.30 Only until that king draws near my city—until then, O great yakṣa, O guhyaka, show me your favour."

5.193.1 Bhīṣma said: Hearing the words of Śikhaṇḍin, O bull of the Bhāratas, that yakṣa, pressed by fate, reflected in his mind and spoke—for it was destined to be, and to my own sorrow, O Kaurava:

5.193.2 "Gentle one, I shall do your will, but mark my condition. For a certain space of time I shall give you this my own manhood; but you must return at the appointed time. This I tell you truly.

5.193.3 I am a lord whose will is fulfilled, a sky-ranger who can take any form at pleasure. By my grace save your city and all your kinsmen entire.

5.193.4 I shall bear your womanhood, O daughter of a king. Promise me truly, and I shall do you this kindness."

5.193.5 Śikhaṇḍin said: "I shall give back to you this manhood again, O blessed one; for a certain space of time bear my womanhood, O night-ranger.

5.193.6 When the Dāśārṇa king Hemavarman has gone back again, I shall become a maiden once more, and you shall become a man.

5.193.7 Bhīṣma said: Having spoken thus, the two of them, O king, made a pact there—that they would do no harm to one another—and then they exchanged their forms.

5.193.8 The yakṣa Sthūṇa took on the female sign, O lord of men, and Śikhaṇḍin received that blazing form of the yakṣa.

5.193.9 Then Śikhaṇḍin of the Pāñcālas, having attained manhood, O king, entered the city rejoicing, came to his father, and recounted to Drupada all that had befallen, just as it had happened.

5.193.10 When Drupada heard this from him, he conceived the greatest joy, and together with his wife he then called to mind the words of Maheśvara.

5.193.11 Then he sent word to the lord of the Daśārṇas, O king: "This son of mine is a man—let your honour believe me in this."

5.193.12 Thereupon the Dāśārṇa king came at once against Drupada, the king of the Pāñcālas, filled with grief and indignation.

5.193.13 Then, having reached Kāmpilya, the lord of the Daśārṇas, with due honour, dispatched as his envoy the foremost of those learned in the Veda.

5.193.14 "Say in my name, O envoy, to that Pāñcāla, the basest of kings: 'Since you, O evil-minded one, chose a maiden for the sake of my daughter, this very day you shall see the fruit of that arrogance—of this there is no doubt.'"

5.193.15 Thus addressed by him, O best of kings, that brāhmaṇa envoy, urged on by the Dāśārṇa king, set out for the city.

5.193.16 Then the chaplain came upon Drupada within the city, and the Pāñcāla king, O lord of kings, offered him a cow and the welcome-water, well honoured, together with Śikhaṇḍin.

5.193.17 He did not welcome that homage, but spoke these words, the very words that had been uttered by that heroic king Kāñcanavarman:

5.193.18 "Since I, O man of base conduct, have been deceived by you in the matter of my daughter, reap now the fruit of that sin you have wrought, O evil-minded one!"

5.193.19 "Give me battle, O king, this day at the front of the fray; at once I shall uproot you, together with your counsellors, your sons, and your kinsmen."

5.193.20 That speech, fraught with reproach, the king was made to hear, in the midst of his counsellors, from the chaplain who was envoy of the Daśārṇa lord.

5.193.21 Then Drupada, O best of the Bhāratas, bowing in conciliation, said: "As for the speech your honour, O brāhmaṇa, has spoken to me at the bidding of my kinsman, an envoy of mine shall himself bear the answer in reply to it."

5.193.22 Then Drupada too sent forth to the great-souled Hiraṇyavarman an envoy, a brāhmaṇa who had reached the far shore of the Veda.

5.193.23 Having come into the presence of the king, the lord of the Daśārṇas, he then delivered, O king, the message that had been spoken by Drupada:

5.193.24 "Let an inquiry be made openly: my son is indeed a youth. This has been falsely said by someone; it is not to be believed."

5.193.25 Then that king, having heard Drupada's words, fell to pondering, and sent forth young women of the highest rank, of surpassing beauty, to learn whether Śikhaṇḍin was woman or man.

5.193.26 Those women, being sent, learned the truth of the matter, and gladly reported it all to the king—that Śikhaṇḍin, O lord of the Kurus, was a man, a mighty soul—to the Dāśārṇa king.

5.193.27 Then that king, having made the inquiry, was pleased, and meeting with his kinsman, he stayed there in joy and took up his lodging.

5.193.28 And to Śikhaṇḍin the lord of men, gladdened, gave wealth—elephants and horses and cattle, and many hundreds of female servants—and, having been honoured, he turned back his daughter and departed.

5.193.29 When the Dāśārṇa king Hemavarman, his rancour soothed and his heart pleased, had gone back, Śikhaṇḍin was a figure of delight.

5.193.30 Now after some time Kubera, borne by men, while making his circuit through the worlds, came to the dwelling of Sthūṇa.

5.193.31 Poised above that house, the guardian of riches looked down, and beheld the dwelling of the yakṣa Sthūṇa, finely adorned and bright with strands of garlands,

5.193.32 honoured with parched grain and perfumes and canopies, made fragrant with incense, decked with standards and banners, and with offerings of food, drink, and flesh laid out in oblation.

5.193.33 Seeing his abode thus adorned on every side, the lord of the yakṣas then spoke to those yakṣas, his attendants:

5.193.34 "Well adorned is this dwelling of Sthūṇa, O you of boundless valour. Yet why does that dull-witted one not approach me today?"

5.193.35 "Since that exceedingly dull-spirited one, though he knows I am here, does not approach me, it is my judgement that a great punishment must be meted out to him."

5.193.36 The yakṣas said: O king, a daughter, Śikhaṇḍinī, was born to King Drupada; and for some reason he gave to her the mark of manhood,

5.193.37 and took in exchange the mark of women; turned female, he stays within the house. For that reason, ashamed and bearing a woman's form, he does not approach.

5.193.38 For this reason, O king, does Sthūṇa not look upon you today. Having heard it, do as is fitting; let your chariot stay here a while.

5.193.39 Bhīṣma said: "Let Sthūṇa be brought," the lord of the yakṣas then said. "I will lay punishment upon him," he declared again and again.

5.193.40 Summoned, he came before the lord of the yakṣas, O lord of the earth; bearing a woman's form, O great king, he stood overcome with shame.

5.193.41 In great wrath the giver of wealth cursed him, O joy of the Kurus: "Even so let the womanhood of this sinful one remain, O guhyakas!"

5.193.42 Then the great-souled lord of the yakṣas spoke: "Since, scorning the yakṣas here, you gave your mark to Śikhaṇḍin, O evil-minded one, and took the mark of woman, O doer of sin,

5.193.43 since this unheard-of thing has been done by you, O most foolish one, therefore from this day onward you shall be a woman, and he a man."

5.193.44 Then the yakṣas sought to appease Vaiśravaṇa for Sthūṇa's sake, saying again and again: "Set a limit to the curse."

5.193.45 Then the great-souled lord of the yakṣas, my son, replied to all his attendant bands of yakṣas, wishing to set an end to the curse:

5.193.46 "When Śikhaṇḍin has been slain in battle, the yakṣa Sthūṇa shall regain his own form," said the high-minded one. "Let him be free of distress."

5.193.47 Having spoken thus, the blessed god, honoured by yakṣas and rākṣasas, departed together with all those who move in the span between two blinkings of the eye.

5.193.48 But Sthūṇa, having received the curse, dwelt on there in that place; and at the appointed time Śikhaṇḍin came to him, that wanderer of the night.

5.193.49 Drawing near, he spoke these words: "I have come, O blessed one." Then Sthūṇa said to him, again and again, "I am pleased."

5.193.50 Seeing the prince Śikhaṇḍin come in good faith, he told Śikhaṇḍin all that had befallen, just as it had happened.

5.193.51 The yakṣa said: I have been cursed by Vaiśravaṇa on your account, O son of a king. Go now, and roam the worlds at your will and your ease.

5.193.52 This, I deem, was ordained of old, and could not be overpassed—your coming, and likewise the visit of Paulastya.

5.193.53 Bhīṣma said: Thus addressed by the yakṣa Sthūṇa, O Bhārata, Śikhaṇḍin returned to the city filled with great joy.

5.193.54 With perfumes and garlands of many kinds, and with rich gifts, he honoured the twice-born and the gods, the sanctuaries, and the crossroad shrines.

5.193.55 And Drupada the Pāñcāla, together with his son Śikhaṇḍin whose purpose was now fulfilled, and with his kinsmen, attained the highest joy.

5.193.56 And he gave over Śikhaṇḍin as a pupil to Droṇa, O bull of the Kurus—that son, O great king, who had once been a woman.

5.193.57 That prince Śikhaṇḍin received the fourfold science of archery, together with you all, and so did Dhṛṣṭadyumna, son of Pṛṣata.

5.193.58 But to me, my son, all this was duly reported by my spies, who, in the guise of dullards, the blind, and the deaf, had been set by me upon Drupada.

5.193.59 Thus, O great king, this son of Drupada, woman-and-man, came into being—Śikhaṇḍin, O best of the Kauravas, the foremost of warriors on the car.

5.193.60 The eldest daughter of the lord of Kāśi, renowned by the name of Ambā, was born in the line of Drupada as Śikhaṇḍin, O bull of the Bhāratas.

5.193.61 Even for a moment I would not look upon him, bow in hand and come forward eager to fight; nor would I strike him.

5.193.62 This vow of mine has ever been famed throughout the earth: that upon a woman, or upon one who was once a woman, one who bears a woman's name or a woman's form,

5.193.63 I would never loose my arrows, O joy of the Kurus. For this reason I will not slay Śikhaṇḍin.

5.193.64 I know the truth of Śikhaṇḍin's birth, my son; therefore I will not slay him in battle, even when he comes against me with weapon raised.

5.193.65 If Bhīṣma should slay a woman, he would as surely slay his own self. Therefore I will not slay him, even seeing him stand before me in the fray.

5.193.66 Saṃjaya said: Having heard this, King Duryodhana of the Kuru line then pondered for a moment, and deemed it fitting in Bhīṣma.

5.194.1 Saṃjaya said: When the night had brightened into dawn, your son once again, in the midst of all the host, questioned the grandsire:

5.194.2 "O son of Gaṅgā, this supreme army of the Pāṇḍava, abounding in men and elephants and horses, thronged with great chariot-warriors,

5.194.3 guarded by mighty bowmen of great strength, Bhīma and Arjuna and the rest, peers of the world-guardians, with Dhṛṣṭadyumna at their head—

5.194.4 unassailable, irresistible, surging like the swollen ocean, an ocean of an army not to be shaken even by the gods in great battle—

5.194.5 in what time, O son of Gaṅgā of great splendour, would you destroy it? Or the preceptor, that mighty bowman, or Kṛpa of exceeding strength,

5.194.6 or Karṇa who exults in battle, or Drauṇi, the best of the twice-born? For you are all versed in the divine weapons, and all in my host."

5.194.7 "This I wish to know, for a great curiosity dwells ever in my heart, O mighty-armed one; it behoves you to tell it to me."

5.194.8 Bhīṣma said: This befits you, O best of the Kurus, O lord of the earth—if you ask of the strength and weakness of your foes and of your own.

5.194.9 Hear, O king, what my utmost power in battle would be, and the might of my weapons in the fray, and the strength of my two arms, O mighty-armed one.

5.194.10 The honest foe is to be fought by open battle, the wielder of illusion by battle of illusion—such is the settled rule of dharma.

5.194.11 I would slay, O mighty-armed one, the army of the Pāṇḍavas day by day, setting myself a forenoon's portion each day.

5.194.12 Ten thousand warriors, O greatly resplendent one, set as my portion, and one thousand chariot-fighters besides—this is the share I reckon mine.

5.194.13 By this measure, armed and ever ready, I would destroy that great army in the span of such a time, O Bhārata.

5.194.14 But if, standing in the battle, I should loose the great weapons that slay by hundreds of thousands, I would make an end within a month, O Bhārata.

5.194.15 Saṃjaya said: Having heard those words of Bhīṣma, King Duryodhana then, O lord of kings, put his question to Droṇa, the best of the Āṅgirasas:

5.194.16 "O preceptor, in what time would you slay the soldiers of the son of Pāṇḍu?" To him Droṇa, as though with a smile, made answer:

5.194.17 "I am old, O best of the Kurus, slow now in breath and action; yet with the fire of my weapons I would burn up the army of the Pāṇḍavas,

5.194.18 in a month, even as Bhīṣma the son of Śaṃtanu has said—such is my judgement. This is my utmost power, this my utmost strength."

5.194.19 Kṛpa the son of Śaradvat said: "In two months only." But Drauṇi pledged the destruction of the host in ten nights; and Karṇa, the knower of the great weapons, pledged it in five.

5.194.20 Hearing those words of the sūta's son, the son of her who flows to the sea laughed aloud a ringing laugh, and spoke these words.

5.194.21 "Only because you have never yet met Pārtha in battle—bearing arrow, sword, and bow, joined with Vāsudeva, charging forward upon his chariot, that unfaltering one—

5.194.22 do you presume so, O Rādheya. For that reason you may go on boasting like this as much as you please."

5.195.1 Vaiśaṃpāyana said: Hearing this, the son of Kuntī, O best of the Bhāratas, summoned all his brothers aside in private and spoke these words.

5.195.2 "The spies of mine who move among the armies of Dhṛtarāṣṭra's son bring me this report, now that the night has passed:

5.195.3 Duryodhana, it is said, asked the son of the river, the man of mighty vows: 'In what span of time, O lord, could you slay the army of the Pāṇḍavas?'

5.195.4 'In a month,' he was told; and the evil-minded son of Dhṛtarāṣṭra heard from Droṇa too that he would do it in just that span of time.

5.195.5 Gautama named twice that time, so we have heard; but Droṇa's son, knower of the great weapons, vowed to do it in ten nights.

5.195.6 And Karṇa, knower of celestial weapons, being asked in the assembly of the Kurus, vowed to destroy the army in five days."

5.195.7 "Therefore I too wish to hear your word, Arjuna: in how great a span of time could you annihilate the foes in battle?"

5.195.8 Thus addressed by the king, Dhanaṃjaya, the thick-haired one, looked toward Vāsudeva and answered with these words.

5.195.9 "All these are great souls, accomplished in arms, varied in their fighting; without doubt, O great king, they could indeed slay your host.

5.195.10 Let the anguish of your mind depart; I speak to you in accordance with truth. With a single chariot, having Vāsudeva for my comrade, I could slay them—

5.195.11 yes, the three worlds together with their gods, with all that is moving and unmoving, all that has been, that is, and that shall be—and in the blink of an eye, such is my conviction.

5.195.12 That terrible and mighty weapon which the Lord of Beasts granted me in our single combat, when he wore the mountaineer's form—that very weapon abides in me.

5.195.13 That which the Lord of Beasts wields at the end of an age, O tiger among men, when he gathers in all beings—that very weapon abides in me.

5.195.14 That neither the son of Gaṅgā knows, nor Droṇa, nor Gautama, nor Droṇa's son, O king—and how then the son of the sūta?

5.195.15 But it is not right in battle to slay common men with celestial weapons; by fair fighting alone shall we conquer the foe.

5.195.16 And these tigers among men, your allies, O king, are all of them knowers of celestial weapons, all of them rejoicers in battle.

5.195.17 All these unconquered ones, bathed in the final ablution of the Veda's culmination, could destroy in battle even the army of the gods, O Pāṇḍava.

5.195.18 Śikhaṇḍin and Yuyudhāna, and Dhṛṣṭadyumna the grandson of Pṛṣata, Bhīmasena and the twins both, Yudhāmanyu and Uttamaujas—

5.195.19 and Virāṭa and Drupada both, equal in battle to Bhīṣma and Droṇa; and you yourself are able even to wipe out the three worlds.

5.195.20 The man upon whom you cast your gaze in anger, O you whose splendor equals Vāsava's, that man would swiftly cease to be—this is plain, and so I know you, O Kaurava."

5.196.1 Vaiśaṃpāyana said: Then, when the cloudless dawn had broken, the kings, urged on by Dhṛtarāṣṭra's son Duryodhana, set forth against the Pāṇḍavas.

5.196.2 All of them purified by bathing, garlanded, clad in white raiment, weapons taken up, standards raised, the blessing pronounced, the fires offered into;

5.196.3 all knowers of the Veda, all heroes, all of upright observances, all doers of the rites, and all bearing the marks of battle;

5.196.4 the mighty ones, seeking through battle to win the higher worlds, all of single-pointed mind, and full of faith in what lies beyond.

5.196.5 Vinda and Anuvinda of Avanti, the Kekayas together with the Bāhlīkas—all these set forth with the son of Bharadvāja at their head.

5.196.6 Aśvatthāman, the son of Śaṃtanu, then Jayadratha of the Sindhus, and the warriors who came from the south, from the west, and from the mountains—

5.196.7 Śakuni the king of Gāndhāra, and those from the east and the north on every side, the Śakas, the Kirātas, the Yavanas, the Śibis, and then the Vasātis—

5.196.8 all these great chariot-warriors, joined each with his own troops, surrounding the great chariot-hero, marched forth in the second division of the host.

5.196.9 Kṛtavarman with his troops, and the mighty Trigartas, and King Duryodhana surrounded by his brothers;

5.196.10 Śala, Bhūriśravas, Śalya, and then Bṛhadbala of Kosala—these moved in the rear, with the son of Dhṛtarāṣṭra at their head.

5.196.11 Having advanced along a level road, those great chariot-warriors, ready to give battle, took their stand armored in the western half of Kurukṣetra.

5.196.12 Duryodhana then had a camp made, O Bhārata, adorned to be like a second Hāstinapura.

5.196.13 Not even skilled city-dwelling men, O lord of kings, could tell the difference between the city and the camp.

5.196.14 Such strongholds, too, for the kings, the Kaurava lord of the earth had built by the hundreds and by the thousands.

5.196.15 Leaving clear a circle of five yojanas for the field of battle, the army's encampments, O king, filled it in their hundreds of companies.

5.196.16 There those guardians of the earth, according to their zeal and according to their strength, swiftly entered camps well stocked with goods, by the thousands.

5.196.17 For those great-souled ones, together with their armies and their attendants, King Duryodhana ordained provisions of food and drink beyond compare.

5.196.18 For the elephants, the horses, and the men, and those who lived by their crafts, and the others who had come along there—the bards, the heralds, and the panegyrists—

5.196.19 the merchants, the courtesans, the harlots, and the people who came merely to watch—all these the Kaurava king looked after duly.

5.197.1 Vaiśaṃpāyana said: In just the same way the king, the son of Kuntī, Yudhiṣṭhira the son of Dharma, urged on the heroes led by Dhṛṣṭadyumna, O Bhārata.

5.197.2 He appointed Dhṛṣṭaketu—leader of the Cedis, the Kāśis, and the Karūṣas, firm in valor, slayer of foes—as commander of the host.

5.197.3 Virāṭa and Drupada, and Yuyudhāna and Śikhaṇḍin, and the two great archers of Pāñcāla, Yudhāmanyu and Uttamaujas—

5.197.4 those heroes of brilliant armor, wearing burnished earrings, blazing like fires fed with ghee upon their altars—those great archers shone like flaming planets.

5.197.5 Then that bull among men, that guardian of the earth, having honored the army each according to his due, commanded those troops to march.

5.197.6 Abhimanyu and Bṛhanta, and the sons of Draupadī all together, these led by Dhṛṣṭadyumna, the joy of Pāṇḍu sent forward.

5.197.7 Bhīma and Yuyudhāna and the Pāṇḍava Dhanaṃjaya—these Yudhiṣṭhira dispatched as the second wing of the army.

5.197.8 Of the warriors there loading the baggage, moving about and rushing to and fro, gladdened, the clamor seemed to touch the very heavens.

5.197.9 Then the lord of the earth himself, accompanied by Virāṭa and Drupada and the other guardians of the earth, marched in the rear.

5.197.10 That army, moving with its dreadful bows, with Dhṛṣṭadyumna at its head, appeared like the Gaṅgā in full flood, calm yet ever flowing on.

5.197.11 Then once more the wise one redeployed his divisions, baffling thereby the draining away of the wits of Dhṛtarāṣṭra's sons.

5.197.12 The sons of Draupadī, those great archers, and Abhimanyu, and Nakula and Sahadeva, and all the Prabhadrakas, the Pāṇḍava arrayed—

5.197.13 and ten thousand horses, and two thousand elephants, and ten thousand foot-soldiers, and five hundred chariots likewise.

5.197.14 And the unassailable Bhīmasena he assigned to the first force; in the center, Virāṭa, and Jayatsena the Māgadha;

5.197.15 and the two great chariot-warriors of Pāñcāla, Yudhāmanyu and Uttamaujas, valorous, great-souled, bearing mace and bow—and then in the center followed Vāsudeva and Dhanaṃjaya.

5.197.16 The men grew fiercely impassioned, their blows made ready; their banners, twenty thousand strong, were manned by heroes.

5.197.17 Five thousand elephants, and chariot-lines on every side, and the heroic foot-soldiers bearing bow, sword, and mace, followed by the thousands behind and by the thousands in front.

5.197.18 Where in that ocean of force Yudhiṣṭhira himself was stationed, there for the most part those guardians of the earth took up their places.

5.197.19 There were thousands of elephants and tens of thousands of horses, and thousands of chariots and of foot-soldiers, O Bhārata, relying upon which he went to do battle with Suyodhana, the son of Dhṛtarāṣṭra.

5.197.20 Then others, by the hundreds behind, men by the thousands and tens of thousands, roaring as they went, marched on—their divisions numbering in the thousands.

5.197.21 There thousands of kettledrums and tens of thousands of conches were sounded by the men in their thousands and tens of thousands, exultant.