"Salya said, 'Then the goddess of Divination stood near that chaste and beautiful lady. And having beheld that goddess, youthful and lovely, standing before her, Indra’s queen, glad at heart, paid respects to them and said, 'I desire to know who you are, O you of lovely face.' And Divination said, 'I am Divination, O goddess, come near you. Since you are truthful, therefore, O high-minded lady, do I appear in your sight. Since you are devoted to your lord, employed in controlling thyself, and engaged in the practice of religious rites, I shall show you the god Indra, the slayer of Vritra. Quickly come after me, so may good betide you! You shalt see that best of gods.' Then Divination proceeded and the divine queen of Indra went after her. And she crossed the heavenly groves, and many mountains; and then having crossed the Himavat mountains, she came to its northern side. And having reached the sea, extending over many yojanas, she came upon a large island covered with various trees and plants. And there she saw a beautiful lake, of heavenly appearance, covered with birds, eight hundred miles in length, and as many in breadth. And upon it, O descendant of Bharata, were full-blown lotuses of heavenly appearance, of five colours, hummed round by bees, and counting by thousands. And in the middle of that lake, there was a large and beautiful assemblage of lotuses having in its midst a large white lotus standing on a lofty stalk. And penetrating into the lotus-stalk, along with Sachi, she saw Indra there who had entered into its fibres. And seeing her lord lying there in a minute form, Sachi also assumed a minute form, so did the goddess of divination too. And Indra’s queen began to glorify him by reciting his celebrated deeds of yore. And thus glorified, the divine Purandara spoke to Sachi, 'For what purpose hast you come? How also have I been found out?' Then the goddess spoke of the acts of Nahusha. And she said, 'O performer of a hundred sacrifices, having obtained the sovereignty of the three worlds, powerful and haughty and of a vicious soul, he has commanded me to visit him, and the cruel wretch has even assigned me a definite time. If you will not protect me, O lord, he will bring me under his power. For this reason, O Indra, have I come to you in alarm. O you of powerful arms, slay the terrible Nahusha of vicious soul. Discover thyself, O slayer of Daityas and Danavas. O lord, assume your own strength and rule the celestial kingdom.'"

"Salya said, 'Thus addressed by Sachi, the illustrious god said to her again, 'This is not the time for putting forth valour. Nahusha is stronger than I am. O beautiful lady, he has been strengthened by the Rishis with the merits of offerings to the gods and the Pitris. I shall have recourse to policy now. You will have to carry it out, O goddess. O lady, you must do it secretly and must not disclose it to any person. O lady of a beautiful waist, going to Nahusha in private, tell him, O lord of the Universe, you must visit me mounted on a nice vehicle borne by Rishis. In that case I shall be pleased and shall place myself at your disposal. This should you tell him.' And thus addressed by the king of the gods, his lotus-eyed consort expressed her consent and went to Nahusha. And Nahusha, having seen her, smilingly addressed her, saying, 'I welcome you, O lady of lovely thighs. What is your pleasure, O you of sweet smiles. Accept me, O lady of propitious looks, who am devoted to you. What is your will, O spirited dame. I shall do your wish, O lady of propitious looks and slender waist. Nor needst you be bashful, O you of lovely hips. Have trust in me. In the name of truth I swear, O goddess, that I shall do your bidding.' "Sachi said, 'O lord of Universe, I wanted the time that you have assigned to me. Thereafter, O lord of the gods, you shalt be my husband. I have a wish. Attend and hear, O king of the gods. What it is I shall say, O king, so that you mayst do what I like. This is an indulgence that I ask from your love for me. If you grantest it, I shall be at your disposal. Indra had horses for carrying him, and elephants, and cars. I want you to have, O king of the gods, a novel vehicle, such as never belonged to Vishnu, or Rudra, or the Asuras, or the Rakshasas, O lord. Let a number of highly dignified Rishis, united together, bear you in a palanquin. This is what commends itself to me. You should not liken thyself to the Asuras or the gods. You absorbest the strength of all by your own strength as soon as they look at you. There is none so strong as to be able to stand before you.' "Salya continued, 'Thus addressed, Nahusha was very much pleased. And the lord of the deities said to that lady of faultless features, 'O lady of the fairest complexion, you have spoken of a vehicle never heard of before. I like it exceedingly, O goddess. I am in your power, O you of lovely face. He cannot be a feeble person who employs Rishis for bearing him. I have practised austerities, and am mighty. I am the lord of the past, the present, and the future. The Universe would be no more if I were in rage. The whole Universe is established in me. O you of sweet smiles, the gods, the Asuras and Gandharvas, and snakes, and Rakshasas are together unable to cope with me when I am in rage. Whomsoever I gaze upon I divest him of his energy. Therefore, your request I shall no doubt fulfil, O goddess. The seven Rishis, and also the regenerate Rishis, shall carry me. See our greatness and splendour, O lady of lovely complexion.' "Salya continued, 'Having thus addressed that goddess of lovely face, and having dismissed her thus, he harnessed to his heavenly car a number of saints devoted to the practice of austerities. A disregarder of Brahmanas, endued with power and intoxicated with pride, capricious, and of vicious soul, he employed those saints to carry him. Meanwhile, dismissed by Nahusha, Sachi went to Vrihaspati and said, 'But little remaines of the term assigned by Nahusha to me. But compassionate unto me who respect you so, and quickly find out Indra.' "The illustrious Vrihaspati then said to her, 'Very good, you needst not, O goddess, fear, Nahusha of vicious soul. Surely, he shall not long retain his power. The wretch, in fact, is already gone, being regardless of virtue and because, O lovely dame, of his employing the great saints to carry him. And I shall perform a sacrifice for the destruction of this vicious wretch, and I shall find out Indra. You needst not fear. Fare you well.' And Vrihaspati of great power then kindled a fire in the prescribed form, and put the very best offerings upon it in order to ascertain where the king of the gods was. And having put his offerings, O king, he said to the Fire, ’search out Indra.' And there upon that revered god, the eater of burnt offerings, assumed of his own accord a wonderful feminine form and vanished from sight at that very spot. And endued with speed of the mind, he searched everywhere, mountains and forests, earth and sky, and came back to Vrihaspati within the twinkling of the eye. And Agni said, Vrihaspati, nowhere in these places do I find the king of the gods. The waters alone remain to be searched. I am always backward in entering the waters. I have no ingress therein. O Brahmana, what I am to do for you. The preceptor of the gods then said to him, 'O illustrious god, do you enter the water.' "Agni said, 'I cannot enter the water. Therein it is extinction that awaits me. I place myself in your hand, O you of great effulgence. Mayst you fare well! Fire rose from water, the military caste rose from the priestly caste; and iron had its origin in stone. The power of these which can penetrate all other things, has no operation upon the sources from which they spring.'"

"Salya said, 'Now when the great Indra, the intelligent chief of the gods, was deliberating with the guardians of the world and other deities upon the means of slaying Nahusha, there appeared at that spot the venerable ascetic Agastya. And Agastya honoured the lord of the gods and said, 'How fortunate that you are flourishing after the destruction of that being of universal form, as also that of Vritra. And how fortunate. O Purandara, Nahusha has been hurled from the throne of heaven. How fortunate, O slayer of Vala, that I behold you with all your enemies killed.' "Indra said, 'Has your journey hither been pleasant, O great saint, I am delighted to see you. Accept from me water for washing your feet and face, as also the Arghya and the cow.' "Salya continued, 'Indra, well-pleased, began to question that best of saints and greatest of Brahmanas when he was seated on a seat after receiving due honours, thus, 'O revered saint, O best of Brahmanas, I wish to have it recited by you how Nahusha of vicious soul was hurled from heaven.' "Agastya said, 'Listen, O Indra, to the pleasant narrative how the wicked and vicious Nahusha, intoxicated with pride of strength, had been hurled from heaven. The pure-spirited Brahmanas and celestial saints, while carrying him, weary with toil, questioned that vicious one, O best of victors, saying, 'O Indra, there are certain hymns in the Vedas, directed to be recited while sprinkling the cows. Are they authentic or not? Nahusha, who had lost his senses by the operation of the Tamas, told them that they were not authentic.' The saints then said, 'You are tending towards unrighteousness; you takest not to the righteous path. The greatest saints have formerly said they are authentic, O Indra.' And incited by Untruth, he touched me on my head with his foot. At this, O lord of Sachi, he became divested of power and of good looks. Then, as he was agitated and overpowered with fear, I spoke to him, ’since you have pronounced as spurious the unexceptionable hymns of the Veda which have been recited by Brahmarsis (Brahmana saints), and since you have touched my head with your foot, and since you, O ignorant wretch, hast turned these unapproachable saints, equal to Brahma, into animals for carrying you, therefore, O wretch, be divested of your lustre, and being hurled headlong, fall you from heaven, the effect of all your good deeds being exhausted. For ten thousand years, you shalt, in the form of an enormous snake, roam over the earth. When that period is full, you mayst come back to heaven. Thus has that wretch been hurled from the throne of heaven, O repressor of foes.' How fortunate, O Indra, that we are flourishing now. That thorn of the Brahmanas has been killed. O lord of Sachi, repair you to heaven, protect the worlds, subdue your senses, subdue your foes, and be glorified by the great saints.' "Salya continued, 'Then, O ruler of men, the gods, and the bands of great saints were exceedingly pleased. And so also were the Pitris, the Yakshas, the Snakes, the Rakshasas, the Gandharvas, and all the bands of celestial nymphs. And the tanks, the rivers, the mountains, and the seas also were highly pleased. And all came up and said, 'How fortunate, O slayer of foes, that you are flourishing! How fortunate, that the intelligent Agastya has killed the vicious Nahusha! How fortunate that the vile individual has been turned into a snake to roam over the earth!'"

"Salya said, "Then Indra, glorified by the bands of Gandharvas and celestial nymphs, mounted on Airavata, the king of elephants, characterised by auspicious marks. And the illustrious Agni, and the great saint Vrihaspati, and Yama, and Varuna, and Kuvera, the lord of riches, accompanied him. And the lord Sakra, the slayer of Vritra, then went to the three worlds surrounded by the gods together with the Gandharvas and the celestial nymphs. And the performer of a hundred sacrifices, the king of the deities, was thus united with his queen. And he began to protect the worlds with exceeding gladness. Then the illustrious divine saint Angiras arrived in the assembly of Indra and worshipped him duly by reciting the hymns of the Atharva. And the great lord Indra became satisfied and granted a boon to the Atharvangiras. And Indra said, 'You will be known as a Rishi of the name Atharvangiras in the Atharva Veda, and you will also get a share in sacrifices.' And having honoured Atharvangiras thus, the great lord Indra, the performer of a hundred sacrifices, parted with him, O great king. And he honoured all the deities and all the saints endued with wealth of asceticism. And, O king, Indra, well-pleased, governed the people virtuously. Thus was misery endured by Indra with his wife. And with the view of slaying his foes, even he had to pass a period in concealment. You should not take it to heart that you, O king of kings, hast suffered with Draupadi as also with your high-minded brothers in the great forest. O king of kings, O descendant of Bharata, O delighter of Kuru’s race, you will get back your kingdom in the same way as Indra got his, after having killed Vritra. The vicious Nahusha, that enemy of Brahmanas, of evil mind, was overthrown by the curse of Agastya, and reduced to nothing for endless years. Similarly, O slayer of foes, your enemies, Karna and Duryodhana and others of vicious souls will quickly be destroyed. Then, O hero, you will enjoy the whole of this earth, as far as the sea, with your brothers and this Draupadi. This story of the victory of Indra, equal to the Veda in its sacred character, should be listened to by a king desirous of victory and when his forces have been arrayed in order of battle. Therefore, O best of victors, I am reciting it to you for your victory, O Yudhishthira. High-souled persons attain prosperity when they are glorified. O Yudhishthira, the destruction of high-souled Kshatriyas is at hand by reason of the crimes of Duryodhana, and through the might also of Bhima and Arjuna. He who reads this story of Indra’s victory with a heart full of religious faith, is cleansed of his sins, attains a region of bliss, and obtaines joy both in this world and in the next. He has no fear of his foes; he never becomes a sonless man, never encounters any peril whatever, and enjoys long life. Everywhere victory declares for him, and he knows not what defeat is.' "Vaisampayana continued, 'O best of Bharata’s race, the king, that best of righteous men, thus encouraged by Salya, honoured him in proper form. And Yudhishthira, the son of Kunti, of powerful arms, having beard the words of Salya, spoke to the king of the Madras the following words, 'There is no doubt that you will act as the charioteer of Karna. You must damp the spirits of Karna then by recounting the praises of Arjuna.' "Salya said, 'Let it be so. I shall do just as you tellest me. And I shall do for you anything else that I may be able to do.' "Vaisampayana continued, 'Then Salya, the king of the Madras, bade farewell to the sons of Kunti. And that handsome man then went with his army to Duryodhana, O repressor of foes.'"

"Vaisampayana said, 'Then Yuyudhana, the great hero of the Satwata race, came to Yudhishthira with a large army of foot, and horses and cars and elephants. And his soldiers of great valour come from various lands, bore various weapons of war, and heroic in look they beautified the Pandava army. And that army looked splendid by reason of battleaxes, and missiles and spears, and lances, and mallets, and clubs, and staves, and cords, and stainless swords, and daggers, and arrows of various kinds, all of the best temper. And the army, beautified by those weapons, and resembling in colour the cloudy sky, assumed an appearance like to amass of clouds with lightning-flashes in its midst. And the army counted an Akshauhini of troops. And when absorbed in the troops of Yudhishthira it entirely disappeared, as does a small river when it enters the sea. And similarly, the powerful chief of the Chedis, Dhrishtaketu, accompanied by an Akshauhini, came to the sons of Pandu of immeasurable strength. And the king of Magadha, Jayatsena of great strength, brought with him for Yudhishthira an Akshauhini of troops. And similarly, Pandya, who dwelt on the coast-land near the sea, came accompanied by troops of various kinds to Yudhishthira, the king of kings. And, O king, when all these troops had assembled, his army, finely dressed and exceedingly strong, assumed an appearance pleasant to the eye. And the army of Drupada, also was beautified by valiant soldiers who had come from various lands, and also by his mighty sons. And similarly, Virata, the king of the Matsyas, a leader of troops, accompanied by the king of the hilly regions, came to Pandu’s sons. And for the high-souled sons of Pandu there were thus assembled from various directions, seven Akshauhini of troops, bristling with banners of various forms. And eager to fight with the Kurus, they gladdened the hearts of the Pandavas. And in the same way king Bhagadatta, gladdening the heart of Dhritarashtra’s son, gave an Akshauhini of troops to him. And the unassailable mass of his troops, crowded with Chins and Kiratas, all looking like figures of gold, assumed a beauty like to that of a forest of Karnikara trees. And so the valiant Bhurisravas, and Salya, O son of Kuru, came to Duryodhana, with an Akshauhini of troops each. And Kritavarman, the son of Hridika, accompanied by the Bhojas, the Andhas, and the Kukuras, came to Duryodhana with an Akshauhini of troops. And the body of his troops composed of those mighty soldiers, who wore on their persons garlands of many-coloured flowers, looked as graceful as a number of sportive elephants that have passed through a wood. And others led by Jayadratha, the dwellers of the land of Sindhusauvira, came in such force that the hills seemed to tremble under their tread. And their force, counting an Akshauhini, looked like a mass of clouds moved by the wind. And Sudakshina, the king of the Kambhojas, O ruler of men, accompanied by the Yavanas and Sakas, came to the Kuru chief with an Akshauhini of troops. And the body of his troops that looked like a flight of locusts, meeting with the Kuru force, was absorbed and disappeared in it. And similarly came king Nila, the resident of the city of the Mahishmati, with mighty soldiers from the southern country who carried weapons of pretty make. And the two kings of Avanti, accompanied by a mighty force, brought to Duryodhana, each a separate Akshauhini of troops. And those tigers among men, the five royal brothers, the princes of Kekaya, hastened to Duryodhana with an Akshauhini of troops, and gladdened his heart. And from the illustrious king, of other quarters there came, O best of Bharata’s race, three large divisions of troops. And thus Duryodhana had a force which numbered eleven Akshauhinis all eager to fight with the sons of Kunti, and bristling with banners of various forms. And, O descendant of Bharata, there was no space in the city of Hastinapura even for the principal leaders of Duryodhana’s army. And for this reason the land of the five rivers, and the whole of the region called Kurujangala, and the forest of Rohitaka which was uniformly wild, and Ahichatra and Kalakuta, and the banks of the Ganga, and Varana, and Vatadhana, and the hill tracts on the border of the Yamuna—the whole of this extensive tract—full of abundant corn and wealth, was entirely overspread with the army of the Kauravas. And that army, so arranged, was beheld by the priest who had been sent by the king of the Pancalas to the Kurus.'"

"Vaisampayana said, 'Then Drupada’s priest, having approached the Kaurava chief, was honoured by Dhritarashtra as also by Bhishma and Vidura. And having first told the news of the welfare of the Pandavas, he enquired about the welfare of the Kauravas. And he spoke the following words in the midst of all the leaders of Duryodhana’s army, 'The eternal duties of kings are known to you all. But though known, I shall yet recite them as an introduction to what I am going to say. Both Dhritarashtra and Pandu are known to be sons of the same father. There is no doubt that the share of each to the paternal wealth should be equal. The sons of Dhritarashtra obtained the paternal wealth. Why did not the sons of Pandu at all receive their paternal portion? You are aware how formerly the sons of Pandu did not receive their paternal property which was all usurped by Dhritarashtra’s sons. The latter endeavoured in various ways to remove the sons of Pandu from their path by employment even of murderous contrivances; but as their destined terms of life had not wholly run out, the sons of Pandu could not be sent to the abode of Yama. Then again, when those high-souled princes had carved out a kingdom by their own strength, the mean-minded sons of Dhritarashtra, aided by Suvala’s son, robbed them of it by deceit. This Dhritarashtra gave his sanction even to that act as has been usual with him. And for thirteen years they were then sent to sojourn in the great wilderness. In the council-hall, they had also been subjected to indignities of various kinds, along with their wife, valiant though they were. And great also were the sufferings that they had to endure in the woods. Those virtuous princes had also to endure unspeakable woes in the city of Virata,—such as are endured only by vicious men when their souls transmigrate into the forms of inferior beings, You best of Kuru’s race, overlooking all these injuries of yore they desire nothing but a peaceful settlement with the Kurus! Remembering their behaviour, and that of Duryodhana also, the latter’s friends should entreat him to consent to peace! The heroic sons of Pandu are not eager for war with the Kurus. They desire to get back their own share without involving the world in ruin. If Dhritarashtra’s son assigns a reason in favour of war, that can never be a proper reason. The sons of Pandu are more powerful. Seven Akshauhinis of troops have been collected on behalf of Yudhishthira, all eager to fight with the Kurus, and they are now awaiting his word of command. Others there are tigers among men, equal in might to a thousand Akshauhinis, such as Satyaki and Bhimasena, and the twin brothers of mighty strength. It is true that these eleven divisions of troops are arrayed on one side, but these are balanced on the other by the mighty-armed Dhananjaya of manifold form. And as Kiritin exceeds in strength even all these troops together, so also does Vasudeva’s son of great effulgence and powerful intellect. Who is there that would fight, in view of the magnitude of the opposing force, the valour of Arjuna, and the wisdom of Krishna? Therefore, I ask you to give back what should be given, as dictated by morality and compact. Do not let the opportunity pass!'"

"Vaisampayana said, 'Having heard his words, Bhishma, senior in wisdom, and endued with great effulgence, paid honours to him, and then spoke words suitable to the occasion. And he said, 'How fortunate that they are all well, with Krishna! How fortunate that they have procured aid, and that they are inclined to a virtuous course! How fortunate that those scions of Kuru’s race desire peace with their cousins! There is no doubt that what you have said is true. Your words, however, are exceedingly sharp,—the reason, I suppose, being that you are a Brahmana. No doubt, the sons of Pandu were much harassed both here and in woods. No doubt, by law they are entitled to get all the property of their father. Arjuna, the son of Pritha, is strong trained in weapons, and is a great car-warrior. Who, in sooth, can withstand in battle Dhananjaya the son of Pandu. Even the wielder himself of the thunderbolt cannot,—other bowmen are hardly worth mention. My belief is that he is a match for all the three worlds!' And while Bhishma was thus speaking, Karna wrathfully and insolently interrupted his words, and looking at Duryodhana said, 'There is no creature in the world, O Brahmana, who is not informed of all these facts. What is the good of repeating them again and again? On behalf of Duryodhana, Sakuni formerly won in game of dice. Yudhishthira, the son of Pandu went to the woods according to a stipulation. He is now paying no regard to that stipulation, but confident of aid from the Matsyas and Pancalas, he wishes to get back his ancestral throne. O learned man, Duryodhana would not yield even a single foot of land if you appealest to his fears, but if justice requires, he would give up the whole earth even to a foe. If they wish to get back their ancestral throne, they should pass the specified period of time in the forest as had been stipulated. Afterwards let them live as the dependants of Duryodhana, safe and sound. From dull-headedness, however, let them not turn their mind towards an absolutely unrighteous course. If, nevertheless, abandoning the path of virtue, they desire war, then when they encounter in battle these praise-worthy Kurus, they will remember these my words.' "Bhishma said, 'What is the use of your talking, O Radha’s son? You should remember that occasion when Pritha’s son, single-handed, over-powered in battle six car-warriors. If we do not act as this Brahmana has said, to be sure, we shall be all slain by him in battle!" "Vaisampayana continued, 'Then Dhritarashtra pacified Bhishma with words of entreaty, rebuked the son of Radha, and spoke the following words, 'What Bhishma, Santanu’s son, has said is salutary for us, as also for the Pandavas, and likewise for the whole universe. I shall, however, after deliberation, send Sanjaya to the sons of Pandu. So you needst not wait. Go you to the son of Pandu this very day.' The Kaurava chief then honoured Drupada’s priest and sent him back to the Pandavas. And summoning Sanjaya to the council-hall, he addressed him in the following words."

"Dhritarashtra said, 'They say, O Sanjaya, that the Pandavas have arrived at Upaplavya. Go you and enquire after them. You must greet Ajatasatru in the following words, 'By good luck it is that (emerged from the woods) you have reached such a city. And to all of them you must say, O Sanjaya, these words. Are you well, having spent that harassing period of sojourn, you who were unworthy of such harassment?' In no time will they be appeased towards us, for though treated treacherously (by foes), yet they are righteous and good. In no case, O Sanjaya, have I ever met with any untruthfulness on the part of the Pandavas. It was by their own valour that they had won all their prosperity, and (yet) they were ever dutiful to me. Though I scrutinized their conduct, I could never find fault with them,—no, not even a single fault for which we might blame them. They always act mindful of virtue and wealth; they never give way to love of sensual enjoyments, or cold, or hunger, or thirst; they subdue steep and laziness and wrath and joy and heedlessness. The sons of Pritha, mindful of both virtue and wealth, are ever pleasant to all. On proper occasions they part with their wealth to friends. Friendship with them never loses its ardour on account of length of time; for they bestow honours and wealth on every one according to his deserts. Not a soul in the race of Ajamida ever entertains hatred for them excepting this vile, capricious, dull-headed Duryodhana, and excepting also the still more mean-minded Karna. These two always enhance the energy of those high-souled ones who have been divested of both friends and happiness. Enterprising and brought up in every indulgence, Duryodhana reckons all that to be well-done. It is childish on Duryodhana’s part to think that it is possible to rob the Pandavas of their just share so long as they are alive. It is wise to yield to Yudhishthira his due share before the war,—to him whose steps are followed by Arjuna and Krishna and Bhima and Satyaki and the two sons of Madri and the warriors of the Srinjaya race. That wielder of the Gandiva, Savyasachin, seated on his car, would alone be able to devastate the whole world. And likewise the victorious and high-souled Krishna, the lord of the three worlds, incapable of defeat is able to do the same. What mortal would stand before him who is the one worthiest person in all the worlds and who discharges his multitude of arrows that roar like the clouds, covering all sides, like flights of swiftly-coursing locusts? Alone on his car, holding the Gandiva, he had conquered the northern regions as also the Kurus of the north and brought away with him all their wealth. He converted the people of the Dravida land to be a portion of his own army. It was Phalguna, the wielder of the Gandiva, who defeating in the Khandava woods all the gods together with Indra, made offerings to Agni, enhancing the honour and fame of the Pandavas. Of all wielders again of the mace, there is none equal to Bhima; and there is none also who is so skilful a rider of elephants. On car, they say, he yields not to even Arjuna; and as to might of arms, he is equal to ten thousand elephants. Well-trained and active, he who has again been rendered bitterly hostile, would in anger consume the Dhartarashtras in no time. Always wrathful, and strong of arms, he is not capable of being subdued in battle by even Indra himself. Of great heart, and strong, and endued with great lightness of hand, the two (twin) brothers, sons of Madri, carefully trained by Arjuna, would leave not a foe alive, like to a pair of hawks preying upon large flocks of birds. This our army, so full, to tell you the truth, will be nowhere when it will encounter them. In their side will be Dhrishtadyumna, endued with great activity,—one who is regarded as one of the Pandavas themselves. The chief of the Somaka tribe, with his followers, is, I have heard, so devoted to the cause of the Pandavas that he is ready to lay down his very life for them. Who would be able to withstand Yudhishthira who has the best of the Vrishni tribe (Krishna) for his leader? I have heard that Virata, the chief of the Matsyas, with whom the Pandavas had lived for some time and whose wishes were fulfilled by them, old in years, is devoted, along with his sons to the Pandava cause, and has become an adherent of Yudhishthira. Deposed from the throne of the Kekaya land, and desirous of being reinstated thereon, the five mighty brothers from that land, wielding mighty bows, are now following the sons of Pritha ready to fight. All who are valiant among the lords of the earth have been brought together and are devoted to the Pandava cause. I hear that they are bold, worthy, and respectful,—they who have allied themselves to the virtuous king Yudhishthira from feelings of attachment to him. And many warriors dwelling on the hills and inaccessible fastnesses, and many that are high in lineage and old in years, and many Mlecca tribes also wielding weapons of various kinds, have been assembled together and are devoted to the cause of the Pandavas. And there has come Pandya also, who, hardly inferior to Indra on the field of battle, is followed when he fights by numberless warriors of great courage. Remarkably heroic and endued with prowess and energy that have no parallel, he is devoted to the Pandava cause. That same Satyaki who, I have heard, obtained weapons from Drona and Arjuna and Krishna and Kripa and Bhishma, and who is said to be equal to the son of Krishna, is devotedly attached to the Pandava cause. And the assembled kings of the Chedi and the Karusha tribes have all taken the part of the Pandavas with all their resources. That one in their midst, who, having been endued with blazing beauty, shone like the sun, whom all persons deemed unassailable in battle and the very best of all drawers of the bow on earth, was slain by Krishna in a trice, by help of his own great might, and counting for naught the bold spirit of all the Kshatriya kings. Kesava cast his eyes on that Sishupala and smote him, enhancing the fame and honour of the sons of Pandu. It was the same Sishupala who was highly honoured by those kings at whose head stood the king of the Karusha tribe. Then the other kings, deeming Krishna unassailable when seated on his car drawn by Sugriva and other steeds, left the chief of the Chedis and ran away like small animals at the sight of a lion. And it was thus that he, who, from audacity had sought to oppose and encounter Krishna in a combat hand to hand, was slain by Krishna and lay down lifeless, resembling a Karnikara tree uprooted by a gale. O Sanjaya, O son of Gavalgana, what they have told me of the activity of Krishna in cause of Pandu’s sons, and what I remember of his past achievements, leave me no peace of mind. No foe whatsoever is capable of withstanding them, who are under the lead of that lion of the Vrishni tribe. My heart is trembling with fear upon learning that the two Krishnas, are seated on the selfsame car. If my dull-headed son forbear to fight with those two, then may he fare well,—else those two will consume the race of Kuru as Indra and Upendra consume the Daitya hosts. Dhananjaya is, I conceive, equal to Indra, and the greatest of the Vrishni race, Krishna, is the Eternal Vishnu himself. The son of Kunti and Pandu, Yudhishthira, is virtuous and brave and eschews deeds that bring on shame. Endued with great energy, he has been wronged by Duryodhana. If he were not high-minded, the would in wrath burn the Dhritarashtras. I do not so much dread Arjuna or Bhima or Krishna or the twin brothers as I dread the wrath of the king, O Suta, when his wrath is excited. His austerities are great; he is devoted to Brahmacarya practices. His heart’s wishes will certainly be fulfilled. When I think of his wrath, O Sanjaya, and consider how just it is, I am filled with alarm. Go you speedily on a car, despatched by me, where the troops of the king of the Pancalas are encamped. You will ask Yudhishthira about his welfare. You will repeatedly address him in affectionate terms. You will also meet Krishna, O child, who is the chief of all brave men and who is endued with a magnanimous soul. Him also you will ask on my part as to his welfare, and tell him that Dhritarashtra is desirous of peace with Pandu’s sons. O Suta, there is nothing that Yudhishthira, the son of Kunti, would not do at the bidding of Krishna. Kesava is as dear to them as their own selves. Possessed of great learning, he is ever devoted to their cause. You will also enquire about the welfare of all the assembled sons of Pandu and the Srinjayas and Satyaki and Virata and all the five sons of Draupadi, professing to be a messenger from me. And whatsoever also you mayst deem to be opportune, and beneficial for the Bharata race, all that, O Sanjaya, you must say in the midst of those kings,—everything, in sooth, that may not be unpalatable or provocative of war.'

"Vaisampayana said, 'Having beard these words of king Dhritarashtra Sanjaya went to Upaplavya to see the Pandavas of immeasurable strength. And having approached king Yudhishthira, the son of Kunti, he made obeisance to him first and then spoke. And the son of Gavalgana, by name Sanjaya and by caste a Suta, cheerfully spoke unto Ajatasatru, 'How lucky, O king, that I see you hale, attended by friends and little inferior to the great Indra. The aged and wise king Dhritarashtra, the son of Ambika, has enquired about your welfare. I hope Bhimasena is well, and that Dhananjaya, that foremost of the Pandavas, and these two sons of Madri, are well. I hope princess Krishna also, the daughter of Drupada, is well,—she who never swerves from the path of truth, that lady of great energy, that wife of heroes. I hope she is well with her sons,—she in whom are centred all your dearest joys and whose welfare you constantly pray for.' "Yudhishthira said, 'O Sanjaya, the son of Gavalgana, has your journey here been safe? We are pleased with your sight. I ask you in return how you are. I am, O learned man, in excellent health with my younger brothers. O Suta, after a long while do I now receive news of the aged king of the Kurus, that descendant of Bharata. Having seen you, O Sanjaya, I feel as if I have seen the king himself, so pleased I am! Is our aged grandsire Bhishma, the descendant of Kuru, endued with great energy and the highest wisdom and always devoted to the practices of his own order, O sire, in health? I hope he still retains all his former habits. I hope the high-souled king Dhritarashtra, the so-n of Vicitravirya, is in health with his sons. I hope the great king Vahlika, the son of Pratipa, endued with great learning, is also in health. I hope, O sire, that Somadatta is in health, and Bhurisravas, and Satyasandha, and Sala, and Drona with his son, and the Brahmana Kripa are also well. I hope all those mighty bowmen are free from disease. O Sanjaya, all those greatest and best of bowmen, endued with the highest intelligence and versed in letters, and occupying the very top of those who wield weapons, have attached themselves to the Kurus. I hope those bowmen receive their honours due. I hope they are free from disease. How happy are they in whose kingdom dwells the mighty and handsome bowman, the well-behaved son of Drona! I hope Yuyutsu, the highly intelligent son of Dhritarashtra by his Vaisya wife is in health. I hope, O sire, the adviser Karna, whose counsels are followed by the dull-headed Suyodhana, is in health. I hope, the aged ladies, the mothers of the Bharata race, and the kitchen-maidens, the bond-maids, the daughters-in-law, the boys, the sister’s sons, and the sisters, and the daughters' sons of Dhritarashtra’s house are all free from trouble. O sire, I hope the king still allows their former subsistence to the Brahmanas. I hope, O Sanjaya, Dhritarashtra’s son has not seized those gifts to the Brahmanas that I made. I hope Dhritarashtra with his sons meets in a spirit of forbearance any over-bearing conduct on the part of the Brahmanas. I hope he never neglects to make provision for them, that being the sole highway to heaven. For this is the excellent and clear light that has been provided by the Creator in this world of living beings. If like dull-headed persons, the sons of Kuru do not treat the Brahmanas in a forbearing spirit, wholesale destruction will overtake them. I hope king Dhritarashtra and his son try to provide for the functionaries of state. I hope there are no enemies for theirs, who, disguised as friends, are conspiring for their ruin. O sire, I hope none of these Kurus talk of our having committed any crimes. I hope Drona and his son and the heroic Kripa do not talk of our having been guilty in any way. I hope all the Kurus look up to king Dhritarashtra and his sons as the protectors of their tribe. I hope when they see a horde of robbers, they remember the deeds of Arjuna, the leader in all fields of battle. I hope they remember the arrows shot from the Gandiva, which course through the air in a straight path, impelled onwards by the stretched bow-string in contact with the fingers of his hand, and making a noise loud as that of the thunder. I have not seen the warrior that excels or even rivals Arjuna who can shoot by a single effort of his hand sixty-one whetted and keen-edged shafts furnished with excellent feathers. Do they remember Bhima also, who, endued with great activity causes hostile hosts arrayed in battle to tremble in dread, like an elephant with rent temples agitating a forest of reeds? Do they remember the mighty Sahadeva, the son of Madri, who in Dantakura conquered the Kalingas, shooting arrows by both the left and right hand? Do they remember Nakula, who, O Sanjaya, was sent, under your eye, to conquer the Sivis and the Trigartas, and who brought the western region under my power? Do they remember the disgrace that was theirs when under evil counsels they came to the woods of Dvaitavana on pretence of taking away their cattle? Those wicked ones having been over-powered by their enemies were afterwards liberated by Bhimasena and Arjuna, myself protecting the rear of Arjuna (in the fight that ensued) and Bhima protecting the rear of the sons of Madri, and the wielder of the Gandiva coming out unharmed from the press of battle having made a great slaughter of the hostile host,—do they remember that? It is not by a single good deed, O Sanjaya, that happiness can here be attained, when by all our endeavours we are unable to win over the son of Dhritarashtra!"

"Sanjaya said, 'It is even so as you have said, O son of Pandu! Dost you enquire about the welfare of the Kurus and of the foremost ones among them? Free from illness of every kind and in the possession of excellent spirit are those foremost ones among the Kurus about whom, O son of Pritha, you enquirest. Know, O son of Pandu, that there are certainly righteous and aged men, as also men that are sinful and wicked about Dhritarashtra’s son. Dhritarashtra’s son would make gifts even to his enemies; it is not likely, therefore, that he should withdraw the donations made to the Brahmanas. It is customary with you, Kshatriyas, to follow a rule fit for butchers, that leads you to do harm to those that bear no ill-will to you; but the practice is not good. Dhritarashtra with his sons would be guilty of the sin of intestine dissension, where he, like a bad man, to bear ill-will towards you who are righteous. He does not approve of this injury (done to you); he is exceedingly sorry for it; he grieves at his heart-the old man—O Yudhishthira,—for, having communicated with the Brahmanas, he has learnt that provoking intestine dissensions is the greatest of all sins. O king of men, they remember your prowess on the field, and that of Arjuna, who takes the lead in the field of battle. They remember Bhima wielding his mace when the sound of the conch-shell and the drum rises to the highest pitch. They remember those mighty car-warriors, the two sons of Madri, who on the field of battle career in all directions, shooting incessant showers of shafts on hostile hosts, and who know not what it is to tremble in fight. I believe, O king, that which Futurity has in store for a particular person cannot be known, since you, O son of Pandu, who art endowed with all the virtues, hast had to suffer trouble of such unendurable kind. All this, no doubt, O Yudhishthira, you will again make up by help of your intelligence. The sons of Pandu, all equal to Indra would never abandon virtue for the sake of pleasure. You, O Yudhishthira, will so make up your intelligence that they all, viz., the sons of Dhritarashtra and Pandu and the Srinjayas, and all the kings who have been assembled here, will attain peace. O Yudhishthira, bear what your sire Dhritarashtra having consulted with his ministers and sons, has spoken to me. Be attentive to the same.'"

"Yudhishthira said, 'Here are met the Pandavas and the Srinjayas, and Krishna, and Yuyudhana and Virata, O son of the Suta Gavalgana, tell us all that Dhritarashtra has directed you to say.' "Sanjaya said, 'I greet Yudhishthira, and Vrikodara and Dhananjaya, and the two sons of Madri, and Vasudeva the descendant of Sura, and Satyaki, and the aged ruler of the Pancalas, and Dhrishtadyumna, the son of Prishata. Let all listen to the words I say from a desire for the welfare of the Kurus. King Dhritarashtra, eagerly welcoming the chance of peace, hastened the preparation of my car for this journey here. Let it be acceptable to king Yudhishthira with his brothers and sons and relations. Let the son of Pandu prefer peace. The sons of Pritha are endowed with every virtue with steadiness and mildness and candour. Born in a high family, they are humane, liberal, and loath to do any act which would bring on shame. They know what is proper to be done. A base deed is not befitting you, for you are so high-minded, and have such a terrible following of troops. If you committed a sinful act, it would be a blot on your fair name, as a drop of collyrium on a white cloth. Who could knowingly be ever guilty of an act, which would result in universal slaughter, which would be sinful and lead to hell,—an act consisting in the destruction (of men), an act the result of which, whether it be victory or defeat, is or the self-same value? Blessed are they that have served their relative’s cause. They are the true sons and friends and relatives (of Kuru’s race) who would lay down life, life which is liable to be abused by misdeeds, in order to ensure the welfare of the Kurus. If you, you sons of Pritha, chastise the Kurus, by defeating and slaying all your foes,—that subsequent life of yours would be equivalent to death, for what, in sooth, is life after having killed all your kinsfolk? Who, even if he were Indra himself with all the gods on his side, would be able to defeat you who are aided by Kesava and Chekitanas, and Satyaki, and are protected by Dhrishtadyumna’s arms? Who again, O king, can defeat in battle the Kurus who are protected by Drona and Bhishma, and Asvatthaman, and Salya, and Kripa and Karna with a host of Kshatriya kings? Who, without loss to himself, is able to slay the vast force assembled by Dhritarashtra’s son? Therefore it is, that I do not see any good either in victory or in defeat. How can the sons of Pritha, like base persons of low lineage, commit an act of unrighteousness? Therefore, I appease, I prostrate myself before Krishna and the aged kin I g of the Pancalas. I betake myself to you as my refuge, with joined hands, so that both the Kurus and the Srinjayas may be benefited. It is not likely that either Krishna or Dhananjaya will not act up to these my words. Either of them would lay down his life, if besought (to do so). Therefore, I say this for the success of my mission. This is the desire of the king and his counsellor Bhishma, that there may be confirmed peace between you (and the Kurus).'"

"Yudhishthira said, 'What words from me, O Sanjaya, hast you heard, indicative of war, that you apprehendest war? O sire, peace is preferable to war. Who, O charioteer, having got the other alternative would wish to fight? It is known to me, O Sanjaya, that if a man can have every wish of his heart without having to do anything, he would hardly like to do anything even though it might be of the least troublesome kind, far less would he engage in war. Why should a man ever go to war? Who is so cursed by the gods that he would select war? The sons of Pritha, no doubt, desire their own happiness but their conduct is ever marked by righteousness and conducive to the good of the world. They desire only that happiness which results from righteousness. He that fondly follows the lead of his senses, and is desirous of obtaining happiness and avoiding misery, betakes himself to action which in its essence is nothing but misery. He that hankers after pleasure causes his body to suffer; one free from such hankering knows not what misery is. As an enkindled fire, if more fuel be put upon it, blazes forth again with augmented force, so desire is never satiated with the acquisition of its object but gains force like unkindled fire when clarified butter is poured upon it. Compare all this abundant fund of enjoyment which king Dhritarashtra has with what we possess. He that is unfortunate never wins victories. He that is unfortunate enjoys not the voice of music. He that is unfortunate does not enjoy garlands and scents! nor can one that is unfortunate enjoy cool and fragrant unguents! and finally he that is unfortunate wears not fine clothes. If this were not so, we would never have been driven from the Kurus. Although, however, all this is true, yet none cherished torments of the heart. The king being himself in trouble seeks protection in the might of others. This is not wise. Let him, however, receive from others the same behaviour that he displays towards them. The man who casts a burning fire at midday in the season of spring in a forest of dense underwood, has certainly, when that fire blazes forth by aid of the wind, to grieve for his lot if he wishes to escape. O Sanjaya, why does king Dhritarashtra now bewail, although he has all this prosperity? It is because he had followed at first the counsels of his wicked son of vicious soul, addicted to crooked ways and confirmed in folly. Duryodhana disregarded the words of Vidura, the best of his well-wishers, as if the latter were hostile to him. King Dhritarashtra, desirous solely of satisfying his sons, would knowingly enter upon an unrighteous course. Indeed, on account of his fondness for his son, he would not pay heed to Vidura, who, out of all the Kurus, is the wisest and best of all his well-wishers, possessing vast learning, clever in speech, and righteous in act. King Dhritarashtra is desirous of satisfying his son, who, while himself seeking honours from others, is envious and wrathful, who transgresses the rules for the acquisition of virtue and wealth, whose tongue is foul, who always follows the dictates of his wrath, whose soul is absorbed in sensual pleasures, and who, full of unfriendly feelings to many, obeys no law, and whose life is evil, heart implacable, and understanding vicious. For such a son as this, king Dhritarashtra knowingly abandoned virtue and pleasure. Even then, O Sanjaya, when I was engaged in that game of dice I thought that the destruction of the Kurus was at hand, for when speaking those wise and excellent words Vidura obtained no praise from Dhritarashtra. Then, O charioteer, did trouble overtake the Kurus when they disregarded the words of Vidura. So long as they had placed themselves under the lead of his wisdom, their kingdom was in a flourishing state. Hear from me, O charioteer, who are the counsellors now of the covetous Duryodhana. They are Dussasana, and Sakuni the son of Suvala, and Karna the Suta’s son! O son of Gavalgana, look at this folly of his! So I do not see, though I think about it, how there can be prosperity for the Kurus and the Srinjayas when Dhritarashtra has taken the throne from others, and the far seeing Vidura has been banished elsewhere. Dhritarashtra with his sons is now looking for an extensive and undisputed sovereignty over the whole world. Absolute peace is, therefore, unattainable. He regards what he has already got to be his own. When Arjuna takes up his weapon in fight, Karna believes him capable of being withstood. Formerly there took place many great battles. Why could not Karna then be of any avail to them. It is known to Karna and Drona and the grandsire Bhishma, as also to many other Kurus, that there is no wielder of the bow, comparable to Arjuna. It is known to all the assembled rulers of the earth, how the sovereignty was obtained by Duryodhana although that repressor of foes, Arjuna, was alive. Pertinanciously does Dhritarashtra’s son believe that it is possible to rob the sons of Pandu of what is their own, although he knows having himself gone to the place of fight, how Arjuna comforted himself when he had nothing but a bow four cubits long for his weapon of battle. Dhritarashtra’s sons are alive simply because they have not as yet heard that twang of the stretch Gandiva. Duryodhana believes his object already gained, as long as he beholds not the wrathful Bhima. O sire, even Indra would forbear to rob us of our sovereignty as long as Bhima and Arjuna and the heroic Nakula and the patient Sahadeva are alive! O charioteer, the old king with his son still entertains the notion that his sons will not be perished, O Sanjaya, on the field of battle, consumed by the fiery wrath of Pandu’s sons. You knowest, O Sanjaya, what misery we have suffered! For my respect to you, I would forgive them all. You knowest what transpired between ourselves and those sons of Kuru. You knowest how we comforted ourselves towards Dhritarashtra’s son. Let the same state of things still continue, I shall seek peace, as you counsellest me to do. Let me have Indraprastha for my kingdom, Let this be given to me by Duryodhana, the chief of Bharata’s race.'"

"Sanjaya said, 'O Pandava, the world has heard your conduct being righteous. I see it also to be so, O son of Pritha. Life is transient, that may end in great infamy; considering this, you should not perish. O Ajatasatru, if without war, the Kurus will not yield your share, I think, it is far better for you to live upon alms in the kingdom of the Andhakas and the Vrishnis than obtain sovereignty by war. Since this mortal existence is for only a short period, and greatly liable to blame, subject to constant suffering, and unstable, and since it is never comparable to a good name, therefore, O Pandava, never perpetrate a sin. It is the desires, O ruler of men, which adhere to mortal men and are an obstruction to a virtuous life. Therefore, a wise man should beforehand kill them all and thereby gain a stainless fame in the world, O son of Pritha. The thirst after wealth is but like fetter in this world; the virtue of those that seek it is sure to suffer. He is wise who seeks virtue alone; desires being increased, a man must suffer in his temporal concerns, O sire. Placing virtue before all other concerns of life, a man shines like the sun when its splendour is great. A man devoid of virtue, and of vicious soul, is overtaken by ruin, although he may obtain the whole of this earth. You have studied the Vedas, lived the life of a saintly Brahman, hast performed sacrificial rites, made charities to Brahmanas. Even remembering the highest position (attainable by beings), you have also devoted your soul for years and years to the pursuit of pleasure. He who, devoting himself excessively to the pleasures and joys of life, never employs himself in the practice of religious meditation, must be exceedingly miserable. His joys forsake him after his wealth is gone and his strong instincts goad him on towards his wonted pursuit of pleasure. Similarly, he who, never having lived a continent life, forsakes the path of virtue and commits sin, has no faith in existence of a world to come. Dull as he is after death he has torment (for his lot). In the world to come, whether one’s deeds be good or evil these deeds are in no case, annihilated. Deeds, good and evil, precede the agent (in his journey to the world to come); the agent is sure to follow in their path. Your work (in this life) is celebrated by all as comparable to that food, savoury and dainty, which is proper to be offered with reverence to the Brahmanas—the food which is offered in religious ceremonies with large donations (to the officiating priests). All acts are done, so long as this body lasts, O son of Pritha. After death there is nothing to be done. And you have done mighty deeds that will do good to you in the world to come, and they are admired by righteous men. There (in the next world) one is free from death and decrepitude and fear, and from hunger and thirst, and from all that is disagreeable to the mind; there is nothing to be done in that place, unless it be to delight one’s senses. Of this kind, O ruler of men, is the result of our deeds. Therefore, do not from desire act any longer in this world. Do not, O Pandu’s son, betake to action in this world and thereby thus take leave of truth and sobriety and candour and humanity. You mayst perform the Rajasuya and the Asvamedha sacrifices, but do not even come near an action which in itself is sin! If after such a length of time, you sons of Pritha, you now give way to hate, and commit the sinful deed, in vain, for virtue’s sake, did you dwell for years and years in the woods in such misery! It was in vain that you went to exile, after parting with all your army; for this army was entirely in your control then. And these persons who are now assisting you, have been always obedient to you,—this Krishna, and Satyaki, and Virata of the golden car, of Matsya land, with his son at the head of martial warriors. All the kings, formerly vanquished by you would have espoused your cause at first. Possessed of mighty resources, dreaded by all, having an army, and followed behind by Krishna and Arjuna, you might have slain your foremost of foes on the field of battle. You might have (then) brought low Duryodhana’s pride. O Pandava, why have you allowed your foes to grow so powerful? Why have you weakened your friends? Why have you sojourned in the woods for years and years? Why are you now desirous of fighting, having let the proper opportunity slip? An unwise or an unrighteous man may win prosperity by means of fighting; but a wise and a righteous man, were he free from pride to betake to fight (against better instinct), does only fall away from a prosperous path. O Pritha’s son, your understanding inclines not to an unrighteous course. From wrath you ever committed a sinful act. Then what is the cause, and what is the reason, for which you are now intent to do this deed, against the dictates of wisdom? Wrath, O mighty king, is a bitter drug, though it has nothing to do with disease; it brings on a disease of the head, robs one of his fair fame, and leads to sinful acts. It is drunk up (controlled) by those that are righteous and not by those that are unrighteous. I ask you to swallow it and to desist from war. Who would incline himself to wrath which leads to sin? Forbearance would be more beneficial to you than love of enjoyments where Bhishma would be slain, and Drona with his son, and Kripa, and Somadatta’s son, and Vikarna and Vivingsati, and Karna and Duryodhana. Having slain all these, what bliss may that be, O Pritha’s son, which you will get? Tell me that! Even having won the entire sea-girt earth, you will never be free from decrepitude and death, pleasure and pain, bliss and misery. Knowing all this, do not be engaged in war. If you are desirous of taking this course, because your counsellors desire the same, then give up (everything) to them, and run away. You should not fall away from this path which leads to the region of the gods!'"

"Yudhishthira said, 'Without doubt, O Sanjaya, it is true that righteous deeds are the foremost of all our acts, as you sayest. You should, however, ensure me having first ascertained whether it is virtue or vice that I practise. When vice assumes the aspects of virtue and virtue itself wholly seems as vice, and virtue, again, appears in its native form, they that are learned should discriminate it by means of their reason. So, again, virtue and vice, which are both eternal and absolute, exchange their aspects during seasons of distress. One should follow without deviation the duties prescribed for the order to which he belongs by birth. Know, O Sanjaya, that duties in seasons of distress are otherwise. When his means of living are totally gone, the man, that is destitute should certainly desire those other means by which he may be able to discharge the sanctioned duties of his order. One that is not destitute of his means of living, as also one that is in distress, are, O Sanjaya, both to be blamed, if they act as if the state of each were otherwise. When the Creator has ordained expiation for those Brahmanas, who, without wishing for self-destruction, betake themselves to acts not sanctioned for them, this proves that people may, in season of distress, betake to acts not ordained for the orders to which they belong. And, O Sanjaya, you should regard them as worthy that adhere to the practices of their own order in usual times as also those that do not adhere to them in season of distress; you should censure them that act otherwise in usual times while adhering to their ordained practices during times of distress. As regards men desiring to bring their minds under control, when they endeavour to acquire a knowledge of self, the practices that are ordained for the best, viz., the Brahmanas, are equally ordained for them. As regards those, however, that are not Brahmanas and that do not endeavour to acquire knowledge of self, those practices should be followed by them that are ordained for their respective orders in seasons of distress or otherwise. Even that is the path followed by our fathers and grandfathers before us and those also that had lived before them. As regards those that are desirous of knowledge and avoiding to act, even these also hold the same view and regard themselves as orthodox. I do not, therefore, think that there is any other path. Whatsoever wealth there may be in this earth, whatsoever there may be among the gods, or whatsoever there may be unattainable by them,—the region of the Prajapati, or heaven or the region of Brahma himself, I would not, O Sanjaya, seek it by unrighteous means. Here is Krishna, the giver of virtue’s fruits, who is clever, politic, intelligent, who has waited upon the Brahmanas, who knows everything' and counsels various mighty kings. Let the celebrated Krishna say whether I would be censurable if I dismiss all idea of peace, of whether if I fight, I should be abandoning the duties of my caste, for Krishna seeks the welfare of both sides. This Satyaki, these Chedis, the Andhakas, the Vrishnis, the Bhojas, the Kukuras, the Srinjayas, adopting the counsels of Krishna, slay their foes and delight their friends. The Vrishnis and the Andhakas, at whose head stands Ugrasena, led by Krishna, have become like Indra, high-spirited, devoted to truth, mighty, and happy. Vabhru, the king of Kasi, having obtained Krishna, that fructifier of wishes, as his brother, and upon whom Krishna showers all the blessings of life, as the clouds upon all earthly creatures, when the hot season is over, has attained the highest prosperity, O sire, so great is this Krishna! Him you must know as the great judge of the propriety or otherwise of all acts. Krishna is dear to us, and is the most illustrious of men. I never disregard what Krishna says.'"

"Krishna said, 'I desire, O Sanjaya, that the sons of Pandu may not be ruined; that they may prosper, and attain their wishes. Similarly, I pray for the prosperity of king Dhritarashtra whose sons are many. For evermore, O Sanjaya, my desire has been that I should tell them nothing else than that peace would be acceptable to king Dhritarashtra. I also deem it proper for the sons of Pandu. A peaceful disposition of an exceedingly rare character has been displayed by Pandu’s son in this matter. When Dhritarashtra and his sons, however, are so covetous, I do not see why hostility should not run high? You canst not pretend, O Sanjaya, to be more versed than I am or Yudhishthira is, in the niceties of right and wrong. Then why dost you speak words of reproach with reference to the conduct of Yudhishthira who is enterprising, mindful of his own duty, and thoughtful, from the very beginning, of the welfare of his family, agreeably to the injunctions (of treatises of morality)? With regard to the topic at hand, the Brahmanas have held opinions of various kinds. Some say that success in the world to come depends upon work. Some declare that action should be shunned and that salvation is attainable by knowledge. The Brahmanas say—that though one may have a knowledge of eatable things, yet his hunger will not be appeased unless he actually eats. Those branches of knowledge that help the doing of work, bear fruit, but not other kinds, for the fruit of work is of ocular demonstration. A thirsty person drinks water, and by that act his thirst is allayed. This result proceeds, no doubt, from work. Therein lies the efficacy of work. If anyone thinks that something else is better than work, I deem, his work and his words are meaningless. In the other world, it is by virtue of work that the gods flourish. It is by work that the wind blows. It is by virtue of work that the sleepless Surya rises every day and becomes the cause of day and night, and Soma passes through the months and the fortnights and the combinations of constellations. Fire is kindled of itself and burns by virtue of work, doing good to mankind. The sleepless goddess Earth, sustains by force this very great burden. The sleepless rivers, giving satisfaction to all (organised) beings, carry their waters with speed. The sleepless Indra, possessed of a mighty force, pours down rain, resounding the heaven and the cardinal points. Desirous of being the greatest of the gods, he led a life of austerities such as a holy Brahmana leads. Indra gave up pleasure, and all things agreeable to the heart. He sedulously cherished virtue and truth and self-control, and forbearance, and impartiality, and humanity. It was by work that he attained a position the highest (of all). Following the above course of life, Indra attained the high sovereignty over the gods. Vrihaspati, intently and with self-control, led in a proper manner that life of austerities which a Brahmana leads. He gave up pleasure and controlled his senses and thereby attained the position of the preceptor of the celestials. Similarly, the constellations in the other world, by virtue of work, and the Rudras, the Adityas, the Vasus, king Yama, and Kuvera, and the Gandharvas, the Yakshas, and the celestial nymphs, all attained their present position by work. In the other world, the saints shine, following a life of study, austerity and work (combined). Knowing, O Sanjaya, that this is the rule followed by the best of Brahmanas, and Kshatriyas, and Vaisyas, and you being one of the wisest men,—why art you making this endeavour on behalf of those sons of Kurus? You must know that Yudhishthira is constantly engaged in the study of the Vedas. He is inclined to the horse-sacrifice and the Rajasuya. Again, he rides horses and elephants, is arrayed in armour, mounts a car, and takes up the bow and all kinds of weapons. Now, if the sons of Pritha can see a course of action not involving the slaughter of the sons of Kuru, they would adopt it. Their virtue would then be saved, and an act of religious merit also would be achieved by them, even if they would have then to force Bhima to follow a conduct marked by humanity. On the other hand, if in doing what their forefathers did, they should meet with death under inevitable destiny, then in trying their utmost to discharge their duty, such death would even be worthy of praise. Supposing you approvest of peace alone I should like to hear what you mayst have to say to this question,—which way does the injunction of religious law lie, viz., whether it is proper for the king to fight or not?—You must, O Sanjaya, take into your consideration the division of the four castes, and the scheme of respective duties allotted to each. You must hear that course of action the Pandavas are going to adopt. Then mayst you praise or censure, just as it may please you. A Brahmana should study, offer sacrifices, make charities, and sojourn to the best of all holy places on the earth; he should teach, minister as a priest in sacrifices offered by others worthy of such help, and accept gifts from persons who are known. Similarly, a Kshatriya should protect the people in accordance with the injunctions of the law, diligently practise the virtue of charity, offer sacrifices, study the whole Veda, take a wife, and lead a virtuous householder’s life. If he be possessed of a virtuous soul, and if he practise the holy virtues, he may easily attain the religion of the Supreme Being. A Vaisya should study and diligently earn and accumulate wealth by means of commerce, agriculture, and the tending of cattle. He should so act as to please the Brahmanas and the Kshatriyas, be virtuous, do good works, and be a householder. The following are the duties declared for a Sudra from the olden times. He should serve the Brahmanas and submit to them; should not study; sacrifices are forbidden to him; he should be diligent and be constantly enterprising in doing all that is for his good. The king protects all these with (proper) care, and sets all the castes to perform their respective duties. He should not be given to sensual enjoyments. He should be impartial, and treat all his subjects on an equal footing. The King should never obey the dictates of such desires as are opposed to righteousness. If there be any body who is more praise-worthy than he, who is well-known and gifted with all the virtues, the king should instruct his subjects to see him. A bad (king), however, would not understand this. Growing strong, and inhuman and becoming a mark for destiny’s wrath, he would cast covetous eye on the riches of others. Then comes war, for which purpose came into being weapons, and armour, and bows. Indra invented these contrivances, for putting the plunderers to death. He also contrived armours, and weapons, and bows. Religious merit is acquired by putting the robbers to death. Many awful evils have manifested themselves on account of the Kurus having been unrighteous, and unmindful of law and religion. This is not right, O Sanjaya. Now, king Dhritarashtra with his sons, has unreasonably seized what lawfully belonged to Pandu’s son. He minds not the immemorial law observable by kings. All the Kurus are following in the wake. A thief who steals wealth unseen and one who forcibly seizes the same, in open day-light, are both to be condemned, O Sanjaya. What is the difference between them and Dhritarashtra’s sons? From avarice he regards that to be righteous which he intends to do, following the dictates of his wrath. The shares of the Pandavas is, no doubt, fixed. Why should that share of theirs be seized by that fool? This being the state of things, it would be praiseworthy for us to be even killed in fight. A paternal kingdom is preferable to sovereignty received from a stranger. These time-honoured rules of law, O Sanjaya, you must propound to the Kurus, in the midst of the assembled kings,—I mean those dull-headed fools who have been assembled together by Dhritarashtra’s son, and who are already under the clutches of death. Look once more at that vilest of all their acts,—the conduct of the Kurus in the council-hall. That those Kurus, at whose head stood Bhishma did not interfere when the beloved wife of the sons of Pandu, daughter of Drupada, of fare fame, pure life, and conduct worthy of praise, was seized, while weeping, by that slave of lust. The Kurus all, including young and old, were present there. If they had then prevented that indignity offered to her, then I should have been pleased with Dhritarashtra’s behaviour. It would have been for the final good of his sons also. Dussasana forcibly took Krishna into the midst of the public hall wherein were seated her fathers-in-law. Carried there, expecting sympathy, she found none to take her part, except Vidura. The kings uttered not a word of protest, solely because they were a set of imbeciles. Vidura alone spoke words of opposition, from a sense of duty,—words conceived in righteousness addressed to that man (Duryodhana) of little sense. You didst not, O Sanjaya, then say what law and morality were, but now you comest to instruct the son of Pandu! Krishna, however, having repaired to the hall at that time made everything right, for like a vessel in the sea, she rescued the Pandavas as also herself, from that gathering ocean (of misfortunes)! Then in that hall, while Krishna stood, the charioteer’s son addressed her in the presence of her fathers-in-law saying, 'O Daughter of Drupada you have no refuge. Better betake thyself as a bond-woman to the house of Dhritarashtra’s son. Your husbands, being defeated, no longer exist. You have a loving soul, choose some one else for your lord.' This speech, proceeding from Karna, was a wordy arrow, sharp, cutting all hopes, hitting the tenderest parts of the organisation, and frightful. It buried itself deep in Arjuna’s heart. When the sons of Pandu were about to adopt the garments made of the skins of black deer, Dussasana spoke the following pungent words, 'These all are mean eunuchs, ruined, and damned for a lengthened time.' And Sakuni, the king of the Gandhara land, spoke to Yudhishthira at the time of the game of dice the following words by way of a wily trick, 'Nakula has been won by me from you, what else have you got? Now you should better stake your wife Draupadi'. You know, O Sanjaya, all these words of an approbrious kind which were spoken at the time of the game of dice. I desire to go personally to the Kurus, in order to settle this difficult matter. If without injury to the Pandava cause I succeed in bringing about this peace with the Kurus, an act of religious merit, resulting in very great blessings, will then have been done by me; and the Kurus also will have been extricated from the meshes of death. I hope that when I shall speak to the Kurus words of wisdom, resting on rules of righteousness, words fraught with sense and free from all tendency to inhumanity, Dhritarashtra’s son will, in my presence, pay heed to them. I hope that when I arrive, the Kurus will pay me due respect. Else you mayst rest assured that those vicious sons of Dhritarashtra, already scorched by their own vicious acts, will be burnt up by Arjuna and Bhima ready for battle. When Pandu’s sons were defeated (at the play), Dhritarashtra’s sons spoke to them words that were harsh and rude. But when the time will come, Bhima will, no doubt, take care to remind Duryodhana of those words. Duryodhana is a big tree of evil passions; Karna is its trunk; Sakuni is its branches; Dussasana forms its abundant blossoms and fruits; (while) the wise king Dhritarashtra is its toots. Yudhishthira is a big tree of righteousness; Arjuna is its trunk; and Bhima is its branches; the sons of Madri are its abundant flowers and fruits; and its roots are myself and religion and religious men. King Dhritarashtra with his sons constitutes a forest, while, O Sanjaya, the sons of Pandu are its tigers. Do not, oh, cut down the forest with its tigers, and let not the tigers be driven away from the forest. The tiger, out of the woods, is easily slain; the wood also, that is without a tiger, is easily cut down. Therefore, it is the tiger that protects the forest and the forest that shelters the tiger. The Dhritarashtras are as creepers, while, O Sanjaya, the Pandavas are Sala trees. A creeper can never flourish unless it has a large tree to twine round. The sons of Pritha are ready to wait upon Dhritarashtra as, indeed, those repressors of foes are ready for war. Let king Dhritarashtra now do what may be proper for him to do. The virtuous and the high-souled sons of Pandu, though competent to be engaged in fight, are yet now in place (with their cousins). O learned man, represent all this truly (to Dhritarashtra).'"

"Sanjaya said, 'I bid you farewell, O divine ruler of men. I will now depart, O son of Pandu. Let prosperity be thine. I hope, I have not carried away by the feelings of my heart, given utterance to anything offensive. I would also bid farewell to Janardana, to Bhima and Arjuna, to the son of Madri, to Satyaki, and to Chekitana, and take my departure. Let peace and happiness be yours. Let all the kings look at me with eyes of affection.' "Yudhishthira said, 'Permitted by us, O Sanjaya, take your leave. Peace to you! O learned man, you never think ill of us. Both they and we know you to be a person of pure heart in the midst of all in the court (of the Kurus). Besides, being an ambassador now, O Sanjaya, you are faithful, beloved by us, of agreeable speech and excellent conduct, and well-affected towards us. Your mind is never clouded, and even if addressed harshly you are never moved to wrath. O Suta, you never utter harsh and cutting words, or those that are false or bitter. We know that your words, free from malice, are always fraught with morality and grave import. Amongst envoys you are the most dear to us. Beside you, there is another, who may come here, and that is Vidura. Formerly, we always used to see you. You are, indeed, a friend to us as dear as Dhananjaya. Proceeding hence, O Sanjaya, with all speed, you should wait upon those Brahmanas of pure energy and devoted to study according to the Brahmacarya mode,—those, namely, that are devoted to the study of the Vedas while leading lives of mendicancy, those ascetics that habitually dwell in the woods, as also the aged ones of other c lasses, should all be addressed by you in my name, O Sanjaya, and then their welfare should be enquired into by you. O Suta, repairing unto the priest of king Dhritarashtra as also unto his preceptors and Ritwijas, you should address them and enquire after their welfare. Even amongst them that are, though not well-born at least aged, endued with energy, and possessed of good behaviour and strength, who remembering speak of us and practise according to their might even the least virtue, should first be informed of my peace, O Sanjaya, and then should you enquire after their welfare. You should also enquire after the welfare of those that live in the kingdom carrying on trade, and those that live there filling important offices of state. Our beloved preceptor Drona, who is fully versed in morality, who is our counsellor, who had practised the Brahmacarya vow for mastering the Vedas, who once again has made the science of weapons full and complete, and who is always graciously inclined towards us, should be greeted by you in our name. You should also enquire into the welfare of Asvatthaman, endued with great learning, devoted to the study of the Vedas, leading the Brahmacarya mode of life, possessed of great activity, and like unto a youth of the Gandharva race, and who, besides, has once again made the science of weapons full and complete. You must also, O Sanjaya, repair to the abode of Kripa, the son of Saradvat, that mighty car-warrior and foremost of all persons having a knowledge of self, and repeatedly saluting him in my name touch his feet with your hand. You should also, touching his feet, represent me as hale unto that foremost of the Kurus, Bhishma, in whom are combined bravery, and abstention from injury, and asceticism, and wisdom and good behaviour, and Vedic learning, and great excellence, and firmness. Saluting unto also the wise, venerable, and blind king (Dhritarashtra), who possessed of great learning and reverential to the old, is the leader of the Kurus. You should also, O Sanjaya, enquire, O sire, about the welfare of the eldest of Dhritarashtra’s sons, Suyodhana, who is wicked and ignorant and deceitful and vicious, and who now governs the entire world. You should also enquire about the welfare of even the wicked Dussasana, that mighty bowman and hero among the Kurus, who is the younger of Duryodhana and who possesses a character like that of his elder brother. You should, O Sanjaya, also salute the wise chief of the Vahlikas, who always cherishes no other wish save that there should be peace among the Bharatas. I think, you should also worship that Somadatta who is endued with numerous excellent qualities, who is wise and possesses a merciful heart, and who from his affection for the Kurus always controls his anger towards them. The son of Somadatta is worthy of the greatest reverence among the Kurus. He is my friend and is a brother to us. A mighty bowman and the foremost of car-warriors, he is worthy in all respects. You should, O Sanjaya, enquire after his welfare along with that of his friends and counsellors. Others there are of youthful age and of consideration amongst the Kurus, who bear a relationship to us like that of sons, grandsons, and brothers. Unto each of these you must speak words which you mayst consider suitable, enquiring, O Suta, after his welfare. You must also enquire about the welfare of those kings that have been assembled by Dhritarashtra’s son for fighting with the Pandavas, viz., the Kekayas, the Vasatis, the Salvakas, the Amvashthas, and the leading Trigartas, and of those endued with great bravery that have come from the east, the north, the south, and the west, and of those that have come from hilly countries, in fact, of all amongst them that are not cruel and that lead good lives. You should also represent unto all those persons who ride on elephants, and horses and cars, and who fight on foot,—that mighty host composed of honourable men,—that I am well, and then you must enquire about their own welfare. You must also enquire about the welfare of those that serve the king in the matter of his revenue or as his door-keepers, or as the leaders of his troops, or as the accountants of his income and outlay, or as officers constantly occupied in looking after other important concerns. You must, O sire, also enquire about the welfare of Dhritarashtra’s son by his Vaisya wife,—that youth who is one of the best of the Kuru race,—who never falls into error, who possesses vast wisdom, who is endued with every virtue, and who never cherishes a liking for this war! You should also ask about the welfare of Citrasena who is unrivalled in the tricks of dice, whose tricks are never detected by others, who plays well, who is well-versed in the art of handling the dice, and who is unconquerable in play but not in fight. You must also, O sire, enquire about the welfare of Sakuni, the king of the Gandharas, that native of the hilly country, who is unrivalled in deceitful games at dice, who enhances the pride of Dhritarashtra’s son, and whose understanding naturally leads to falsehood. You must also enquire about the welfare of Karna, the son of Vikartana, that hero who is ready to vanquish, alone and unassisted, mounted on his car, the Pandavas whom no one dares assail in battle, that Karna who is unparalleled in deluding those that are already deluded. You must also enquire about the welfare of Vidura, O sire, who alone is devoted to us, who is our instructor, who reared us, who is our father and mother and friend, whose understanding finds obstruction in nought, whose ken reaches far, and who is our counsellor. You must also salute all the aged dames and those who are known to be possessed of merit, and those who are like mothers to us, meeting them gathered together in one place. You must tell them, O Sanjaya, these words at first,—You mothers of living sons, I hope, your sons comfort themselves towards you in a kindly, considerate, and worthy way.— You must then tell them that Yudhishthira is doing well with his sons. Those ladies, O Sanjaya, who are in the rank of our wives, you must ask as to their welfare also addressing them in these words,—I hope, you are well-protected. I hope, your fair fame has suffered no injury. I hope, you are dwelling within your abodes blamelessly and carefully. I hope, you are comforting yourselves towards your fathers-in-law in a kindly, praise-worthy and considerate way. You must steadily adopt such a conduct for yourselves as will help you to win your husband’s favour! Those young ladies, O Sanjaya, who bear a relationship to us like that of your daughters-in-law, who have been brought from high families, who are possessed of merit and who are mothers of children,—you must meet them all and tell them that Yudhishthira send his kindly greetings to them. You must, O Sanjaya, embrace the daughters of your house, and must ask them about their welfare on my behalf. You must tell them,—May your husbands be kindly and agreeable; may you be agreeable to your husbands; may you have ornaments and clothes and perfumery and cleanliness; may you be happy and have at your command the joys of life; may your looks be pretty and words pleasant; You must ask, O sire, the women of the house as to their welfare. You must also represent unto the maid-servants and man-servants there, may be of the Kurus, and also the many humpbacked and lame ones among them, that I am doing well, and you must then ask them about their welfare. You must tell them,—I hope, Dhritarashtra’s son still vouchsafes the same kindly treatment to you. I hope, he gives you the comforts of life.— You must also represent unto those that are defective in limb, those that are imbecile, the dwarfs to whom Dhritarashtra gives food and raiment from motives of humanity, those that are blind, and all those that are aged, as also to the many that have the use only of their hands being destitute of legs, that I am doing well, and that I ask them regarding their welfare, addressing them in the following words,—Fear not, nor be dispirited on account of your unhappy lives so full of sufferings; no doubt, sins must have been c ommitted by you in your former lives. When I shall check my foes, and delight my friends, I shall satisfy you by gifts of food and clothes.— You should also, O sire, at our request, enquire after the welfare of those that are masterless and weak, and of those that vainly strive to earn a living, and of those that are ignorant, in fact, of all those persons that are in pitiable circumstances. O charioteer, meeting those others, that coming from different quarters, have sought the protection of the Dhritarashtras, and in fact, all who deserve our greetings, you should also enquire about their welfare and peace. You should also enquire about the welfare of those who have come to the Kurus of their own accord or who have been invited, as also of all the ambassadors arrived from all sides and then represent unto them that I am well. As regards the warriors that have been obtained by Dhritarashtra’s son, there are none equal to them on earth. Virtue, however, is eternal, and virtue is my power for the destruction of my enemies. You should, O Sanjaya, also represent unto Suyodhana, the son of Dhritarashtra, the following,— That desire of thine which torments your heart, viz., the desire of ruling the Kurus without a rival, is very unreasonable. It had no justification. As for ourselves, we will never act in such a way as to do anything that may be disagreeable to you! O foremost of heroes anwng the Bharatas, either give me lack my own Indraprastha or fight with me!'"

"Yudhishthira said, 'O Sanjaya, the righteous and the unrighteous, the young and the old, the weak and the strong, are all under the control of the Creator, It is that Supreme Lord who imparts knowledge to the child and childishness to the learned, according to his own will. If Dhritarashtra ask you about our strength, tell him everything truly, having cheerfully consulted with everyone here and ascertained the truth. O son of Gavalgana, repairing unto the Kurus, you will salute the mighty Dhritarashtra, and touching his feet enquire after his welfare speaking in our name. And when seated in the midst of the Kurus, tell him from us.—The sons of Pandu, O king, are living happily in consequence of your prowess. It was through your grace, O repressor of foes, that those children of tender years had obtained a kingdom. Having first bestowed a kingdom on them, you should not now be indifferent to them, for destruction then would overtake them! The whole of this kingdom, O Sanjaya, is not fit to be owned by one person. Tell him again, from us.—O sire, we wish to live united. Do not suffer thyself to be vanquished by foes.— You should again, O Sanjaya, bending your head, in my name salute the grandsire of the Bharatas, Bhishma, the son of Santanu. Having saluted our grandsire, he should then be told.—By you, when Santanu’s race was about to be extinct, it was revived. Therefore, O sire, do that according to your own judgment by which your grandsons may all live in amity with one another. You should then address Vidura also, that adviser of the Kurus, saying.—Counsels peace, O amiable one, from desire of doing good unto Yudhishthira.— You should address the unforbearing prince Duryodhana also, when seated in the midst of the Kurus, beseeching him again and again, saying,—The insults you had offered to innocent and helpless Draupadi in the midst of the assembly, we will quietly bear, simply because we have no mind to see the Kurus slain. The other injuries also, both before and after that, the sons of Pandu are quietly bearing, although they are possessed of might to avenge them. All this, indeed, the Kauravas know. O amiable one, you had even exiled us dressed in deer-skins. We are bearing that also because we do not want to see the Kurus slain. Dussasana, in obedience to you, had dragged Krishna, disregarding Kunti. That act also will be forgiven by us. But, O chastiser of foes, we must have our proper share of the kingdom. O bull among men, turn your coveting heart from what belongs to others. Peace then, O king, will be amongst our gladdened selves. We are desirous of peace; give us even a single province of the empire. Give us even Kusasthala, Vrikasthala, Makandi, Varanavata, and for the fifth any other that you likest. Even this will end the quarrel. O Suyodhana, give unto your five brothers at least five villages,—O Sanjaya, O you of great wisdom, let there be peace between us and our cousins. Tell him also,—Let brothers follow brothers, let sires unite with sons. Let the Pancalas mingle with the Kurus in merry laughter. That I may see the Kurus and the Pancalas whole and sound, is what I desire. O bull of the Bharata race, with, cheerful hearts let us make peace. O Sanjaya, I am equally capable of war and peace. I am prepared to acquire wealth as well as to earn virtue. I am fit enough for severity as for softness.'"

"Vaisampayana said, 'Dismissed with salutation by the Pandavas, Sanjaya set out for (Hastinapura) having executed all the commands of the illustrious Dhritarashtra. Reaching Hastinapura he quickly entered it, and presented himself at the gate of the inner apartments of the palace. Addressing the porter, he said, 'O gate-keeper, say unto Dhritarashtra that I, Sanjaya, have just arrived, coming from the sons of Pandu. Do not delay. If the king be awake, then only should you say so, O keeper, for I like to enter having first apprised him of my arrival. In the present instance I have something of very great importance to communicate.' Hearing this, the gate-keeper went to the king and addressed him, saying, 'O lord of earth, I bow to you. Sanjaya is at your gates, desirous of seeing you. He comes, bearing a message from the Pandavas. Issue your commands, O king, as to what he should do.' "The king said, 'Tell Sanjaya that I am happy and hale. Let him enter. Welcome to Sanjaya. I am always ready to receive him. Why should he stay outside whose admission is never forbidden?" "Vaisampayana continued, 'Then, with the king’s permission, having entered that spacious apartment, the Suta’s son, with joined hands, approached the royal son of Vicitravirya who was protected by many wise, valiant, and righteous persons, and who was then seated on his throne. And Sanjaya addressed him, saying, 'I am Sanjaya, O king. I bow unto you. O chief of men, proceeding hence I found the sons of Pandu. After having paid his salutations to you, Pandu’s son, the intelligent Yudhishthira, enquired of your welfare. And well-pleased, he also enquirs after your sons, and asks you whether you are happy with your sons and grandsons and friends and counsellors, and, O king, all those that depend upon you.' "Dhritarashtra said, 'O child, giving my blessings to Ajatasatru, I ask you, O Sanjaya, whether that king of the Kauravas, Pritha’s son, is well with his sons and brothers and counsellors.' "Sanjaya said, 'Pandu’s son is well with his counsellors. He desires possessions of that which he formerly had as his own. He seeks virtue and wealth without doing anything that is censurable, possesses intelligence and vast learning, and is, besides, far-sighted and of excellent disposition. With that son of Pandu, abstention from injury is even superior to virtue, and virtue superior to the accumulation of wealth. His mind, O Bharata, is always inclined to happiness and joy, and to such course of action as are virtuous and conducive to the higher ends of life. Even like doll pulled this way and that by threads, man (in this world) moves, swayed by a force not his own. Beholding the sufferings of Yudhishthira, I regard the force of destiny to be Superior to the effect of human exertion. Beholding again your unworthy deeds, which, besides, being highly sinful and unspeakable, are sure to terminate in misery, it seems to me that one of your nature wins praise only so long as his able foe bides his time. Renouncing all sin, even as a serpent casts off its worn out slough which it cannot any longer retain, the heroic Ajatasatru shines in his natural perfection, leaving his load of sins to be borne by you. Consider, O king, your own acts which are contrary to both religion and profit, and to the behaviour of those that are righteous. You have, O king, earned a bad repute in this world, and will reap misery in the next. Obeying the counsels of your son you hopest to enjoy this doubtful property, keeping them aloof. This unrighteous deed is loudly bruited about in the world, Therefore, O foremost of the Bharatas, this deed is unworthy of you. Calamity overtakes him who is deficient in wisdom, or who is of low birth, or who is cruel, or who cherishes hostility for a long time, or who is not steady in Kshatriya virtues, or is devoid of energy, or is of a bad disposition, in fact, him who has such marks. It is by virtue of luck that a person takes his birth in good race, or becomes strong, or famous, or versed in various lore, or possesses the comforts of life, or becomes capable of subduing his senses, or discriminating virtue and vice that are always linked together. What person is there, who, attended upon by foremost of counsellors, possessed of intelligence, capable of discriminating between virtue and vice in times of distress, not destitute of the rituals of religion, and retaining the use of all his faculties, would commit cruel deeds. These counsellors, ever devoted to your work, wait here united together. Even this is their firm determination (viz., that the Pandavas are not to get back their share). The destruction of the Kurus, therefore, is certain to be brought about by the force of circumstances. If, provoked by the offences, Yudhishthira wishes for misery to you, then Kurus will be destroyed prematurely, while, imparting all his sins to you, the blame of that deed will be thine in this world. Indeed, what else is there save the will of the Gods, for Arjuna, the son of Pritha, leaving this world ascended to the very heavens and was honoured there very greatly. This proves that individual exertion is nothing. There is, no doubt, as to this. Seeing that the attributes of high birth, bravery, etc., depended for their development or otherwise on acts, and beholding also prosperity and adversity and stability and instability (in persons and their possessions), king Vali, in his search after causes, having failed to discover a beginning (in the chain of acts of former lives one before another), regarded the eternal Essence to be the cause of everything. The eye, the ear, the nose, the touch, and the tongue, these are the doors of a person’s knowledge. If desire be curbed, these would be gratified by themselves. Therefore, cheerfully and without repining one should control the senses. Others there are that think differently. They hold that if a person’s acts are well-applied, these must produce the desired result. Thus the child begot by the act of the mother and the father grows when duly tended with food and drink. Men in this world become subject to love and hate, pleasure and pain, praise and blame. A man is praised when he behaves honestly. You I blame, since these dissensions of the Bharatas (whose root you are) will surely bring about the destruction of innumerable lives. If peace be not concluded, then through your fault Arjuna will consume the Kurus like a blazing fire consuming a heap of dried grass. O ruler of men, you alone of all the world, yielding to your son whom no restraints can blind, hadst regarded thyself as crowned with success and abstained from avoiding dispute at the time of the match at dice. Behold now the fruit of that (weakness of thine)! O monarch, by rejecting advisers that are faithful and accepting those that deserve no confidence, this extensive and prosperous empire, O son of Kuru, you are unable to retain owing to your weakness. Wearied by my fast journey and very much fatigued, I solicit your permission to go to bed now, O lion of men, for tomorrow morning will the Kurus, assembled together in the council-hall, hear the words of Ajatasatru.'"

"Vaisampayana said, 'King Dhritarashtra endued with great wisdom (then) said to the orderly-in-waiting, 'I desire to see Vidura. Bring him here without delay.' Despatched by Dhritarashtra, the messenger went to Kshatri and said, 'O you of great wisdom, our lord the mighty king desires to see you.' Thus addressed, Vidura (set out and) coming to the palace, spoke unto the orderly, 'Apprise Dhritarashtra of my arrival.' Thereupon the orderly went to Dhritarashtra, and said, 'O, foremost of kings, Vidura is here at your command. He wishes to behold your feet. Command me as to what he is to do.' Thereupon Dhritarashtra said, 'Let Vidura of great wisdom and foresight enter. I am never unwilling or unprepared to see Vidura.' The orderly then went out and spoke unto Vidura, 'O Kshatri, enter the inner apartments of the wise king. The king says that he is never unwilling to see you.' "Vaisampayana continued, 'Having entered Dhritarashtra’s chamber, Vidura said with joined hands unto that ruler of men who was then plunged in thought, 'O you of great wisdom, I am Vidura, arrived here at your command. If there is anything to be done, here I am, command me!' "Dhritarashtra said, 'O Vidura, Sanjaya has come back. He has gone away after rebuking me. Tomorrow he will deliver, in the midst of the court, Ajatasatru’s message. I have not been able today to ascertain what the message is of the Kuru hero. Therefore, my body is burning, and that has produced sleeplessness. Tell us what may be good for a person that is sleepless and burning. You are, O child, versed in both religion and profit. Ever since, Sanjaya has returned from the Pandavas, my heart knows no peace. Filled with anxiety about what he may deliver, all my senses have been disordered'. "Vidura said, ’sleeplessness overtakes thief, a lustful person, him that has lost all his wealth, him that has failed to achieve success, and him also that is weak and has been attacked by a strong person. I hope, O king, that none of these grave calamities have overtaken you. I hope, you dost not grieve, coveting the wealth of others.' "Dhritarashtra said, 'I desire to hear from you words that are beneficial and fraught with high morality. In this race of royal Rishis you alone art reverenced by the wise.' Vidura replied, 'King (Yudhishthira), graced with every virtue, is worthy of being the sovereign of the three worlds; yet, O Dhritarashtra, however worthy of being kept by your side, he was exiled by you. You are, however, possessed of qualities which are your very reverse of those possessed by him. Although virtuous and versed in morality, you have yet no right to a share in the kingdom owing to your loss of sight. In consequence of his inoffensiveness and kindness, his righteousness, love of truth and energy, and his remembering the reverence that is due to you, Yudhishthira patiently bears innumerable wrongs. Having bestowed on Duryodhana and Suvala’s son and Karna, and Dussasana the management of the empire, how canst you hope for prosperity? He that is not served from the high ends of life by the aid of self-knowledge, exertion, forbearance and steadiness in virtue, is called wise. These again are the marks of a wise man, viz., adherence to acts, worthy of praise and rejection of what is blamable, faith, and reverence. He whom neither anger nor joy, nor pride, nor false modesty, nor stupefaction, nor vanity, can draw away from the high ends of life, is considered as wise. He whose intended acts, and proposed counsels remain concealed from foes, and whose acts become known only after they have been done, is considered wise. He whose proposed actions are never obstructed by heat or cold, fear of attachment, prosperity or adversity, is considered wise. He whose judgment dissociated from desire, follows both virtue and profit, and who disregarding pleasure chooses such ends as are serviceable in both worlds, is considered wise. They that exert to the best of their might, and act also to the best of their might, and disregard nothing as insignificant, are called wise. He that understands quickly, listens patiently, pursues his objects with judgment and not from desire and spends not his breath on the affairs of others without being asked, is said to possess the foremost mark of wisdom. They that do not strive for objects that are unattainable, that do not grieve for what is lost and gone, that do not suffer their minds to be clouded amid calamities, are regarded to possess intellects endued with wisdom. He who strives, having commenced anything, till it is completed, who never wastes his time, and who has his soul under control, is regarded wise. They that are wise, O bull of the Bharata race, always delight in honest deeds, do what tends to their happiness and prosperity, and never sneer at what is good. He who exults not at honours, and grieves not at slights, and remaines cool and unagitated like a lake in the course of Ganga, is reckoned as wise. That man who knows the nature of all creatures (viz., that everything is subject to destruction), who is cognisant also of the connections of all acts, and who is proficient in the knowledge of the means that men may resort to (for attaining their objects), is reckoned as wise. He who speaks boldly, can converse on various subjects, knows the science of argumentation, possesses genius, and can interpret the meaning of what is writ in books, is reckoned as wise. He whose studies are regulated by reason, and whose reason follows the scriptures, and who never abstains from paying respect to those that are good, is called a wise man. He, on the other hand, who is ignorant of scripture yet vain, poor yet proud, and who resorts to unfair means for the acquisition of his objects, is a fool. He who, forsaking his own, concerns himself with the objects of others, and who practises deceitful means for serving his friends, is called a fool. He who wishes for those things that should not be desired, and forsakes those that may legitimately be desired, and who bears malice to those that are powerful, is regarded to be a foolish soul. He who regards his foe as his friend, who hates and bears malice to his friend, and who commits wicked deeds, is said to be a person of foolish soul. O bull of the Bharata race, he who divulges his projects, doubts in all things, and spends a long time in doing what requires a short time, is a fool. He who does not perform the Sraddha for the Pitris, nor worships the deities, nor acquires noble-minded friends, is said to be a person of foolish soul. That worst of men who enters a place uninvited, and talks much without being asked, and reposes trust on untrustworthy wights, is a fool. That man who being himself guilty casts the blame on others, and who though impotent gives vent to anger, is the most foolish of men. That man, who, without knowing his own strength and dissociated from both virtue and profit, desires an object difficult of acquisition, without again adopting adequate means, is said to be destitute of intelligence. O king, he who punishes one that is undeserving of punishment, pays homage to persons without their knowledge, and waites upon misers, is said to be of little sense. But he that, having attained immense wealth and prosperity or acquired (vast) learning, does not bear himself haughtily, is reckoned as wise. Who, again, is more heartless than he, who, though possessed of affluence, eats himself and wears excellent robes himself without distributing his wealth among his dependents? While one person commits sins, many reap the advantage resulting therefrom; (yet in the end) it is the doer alone to whom the sin attaches while those that enjoy the fruit escape unhurt. When a bowman shoots an arrow, he may or may not succeed in slaying even a single person, but when an intelligent individual applies his intelligence (viciously); it may destroy an entire kingdom with the king. Discriminating the two by means of the one, bring under your subjection the three by means of four, and also conquering the five and knowing the six, and abstaining from the seven, be happy. Poison slays but one person, and a weapon also but one; wicked counsels, however, destroy an entire kingdom with king and subject. Alone one should not partake of any savoury viand, nor alone reflect on concerns of profit, nor alone go upon a journey, nor alone remain awake among sleeping companions. That Being who is One without a second, and whom, O king, you have not been able to comprehend, is Truth’s self, and the Way to heaven, even like a boat in the ocean. There is one only defect in forgiving persons, and not another; that defect is that people take a forgiving person to be weak. That defect, however, should not be taken into consideration, for forgiveness is a great power. Forgiveness is a virtue of the weak, and an ornament of the strong. Forgiveness subdues (all) in this world; what is there that forgiveness cannot achieve? What can a wicked person do unto him who carries the sabre of forgiveness in his hand? Fire falling on a grassless ground is extinguished of itself. And unforgiving individual defiles himself with many enormities. Righteousness is the one highest good; and forgiveness is the one supreme peace; knowledge is one supreme contentment; and benevolence, one sole happiness. Even as a serpent devours animals living in holes, the earth devours these two, viz., a king who is incompetent to fight, and a Brahmana who does not sojourn to holy places. A man may attain renown in this world by doing two things, viz., by refraining from harsh speech, and by disregarding those that are wicked. O tiger among men, these two have not a will of their own, viz., those women who covet men simply because the latter are coveted by others of their sex, and that person who worships another simply because the latter is worshipped by others. These two are like sharp thorns afflicting the body, viz., the desires of a poor man, and the anger of the impotent. These two persons never shine because of their incompatible acts, viz., a householder without exertion, and a beggar busied in schemes. These two, O king, live (as it were) in a region higher than heaven itself, viz., a man of power endued with forgiveness, and poor man that is charitable. Of things honestly got, these two must be looked upon as misuse, viz., making gifts to the unworthy and refusing the worthy. These two should be thrown into the water, tightly binding weights to their necks, viz., a wealthy man that does not give away, and a poor man that is proud. These two, O tiger among men, can pierce the orb itself of the sun, viz., a mendicant accomplished in yoga, and a warrior that has fallen in open fight. O bull of the Bharata race, persons versed in the Vedas have said that men’s means are good, middling, and bad. Men also, O king, are good, indifferent, and bad. They should, therefore, be respectively employed in that kind of work for which they may be fit. These three, O king, cannot have wealth of their own, viz., the wife, the slave, and the son, and whatever may be earned by them would be his to whom they belong. Great fear springs from these three crimes, viz., theft of other’s property, outrage on other’s wives, and breach with friend. These three, besides, being destructive to one’s own self, are the gates of hell, viz., lust, anger, and covetousness. Therefore, every one should renounce them. These three should never be forsaken even in imminent danger, viz., a follower, one who seeks protection, saying,—I am thine,—and lastly one who has come to your abode. Verily, O Bharata, liberating a foe from distress, alone amounts in point of merit, to these three taken together, viz., conferring a boon, acquiring a kingdom, and obtaining a son. Learned men have declared that a king, although powerful, should never consult with these four, viz., men of small sense, men that are procrastinating, men that are indolent, and men that are flatterers. O sire, crowned with prosperity and leading the life of a householder, let these four dwell with you, viz., old consanguineous, relatives, high-born persons fallen into adversity, poor friends, and issueless sisters. On being asked by the chief of the celestials, Vrihaspati, O mighty king declared four things capable of fructifying or occurring within a single day, viz., the resolve of the gods, the comprehensions of intelligent persons, the humility of learned men, and the destruction of the sinful. These four that are calculated to remove fear, bring on fear when they are improperly performed, viz., the Agni-hotra, the vow of silence, study, and sacrifice (in general). O bull of the Bharata race, these five fires, should be worshipped with regard by a person, viz., father, mother, fire (proper), soul and preceptor. By serving these five, men attain great fame in this world, viz., the gods, the Pitris, men, beggars, and guests. These five follow you wherever you goest, viz., friends, foes, those that are indifferent, dependants, and those that are entitled to maintenance. Of the five senses beholding to man, if one springs a leak, then from that single hole runs out all his intelligence, even like water running out from a perforated leathern vessel. The six faults should be avoided by a person who wishes to attain prosperity, viz., sleep, drowsiness, fear, anger, indolence and procrastination. These six should be renounced like a splitting vessel in the sea, viz., a preceptor that cannot expound the scriptures, a priest that is illiterate, a king that is unable to protect, a wife that speaks disagreeable words, a cow-herd that does not wish to go to the fields, and a barber that wishes to renounce a village for the woods. Verily, those six qualities should never be forsaken by men, viz., truth, charity, diligence, benevolence, forgiveness and patience. These six are instantly destroyed, if neglected, viz., kine, service, agriculture, a wife, learning, and the wealth of a Sudra. These six forget those who have bestowed obligations on them, viz., educated disciples, their preceptors; married persons, their mothers; persons whose desires have been gratified, women; they who have achieved success, they who had rendered aid; they who have crossed a river, the boat (that carried them over); and patients that have been cured, their physicians. Health, unindebtedness, living at home, companionship with good men, certainty as regards the means of livelihood, and living without fear, these six. O king, conduce to the happiness of men. These six are always miserable, viz., the envious, the malicious, the discontented, the irascible, the ever-suspicious, and those depending upon the fortunes of others. These six, O king, comprise the happiness of men, viz., acquirement of wealth, uninterrupted health, a beloved and a sweet-speeched wife, an obedient son, and knowledge that is lucrative. He that succeeds in gaining the mastery over the six that are always present in the human heart, being thus the master of his senses, never commits sin, and therefore suffers calamity. These six may be seen to subsist upon other six, viz., thieves, upon persons that are careless; physicians, on persons that are ailing; women, upon persons suffering from lust; priests, upon them that sacrifice; a king, upon persons that quarrel; and lastly men of learning, upon them that are without it. A king should renounce these seven faults that are productive of calamity, inasmuch as they are able to effect the ruin of even monarchs firmly established; these are women, dice, hunting, drinking, harshness of speech, severity of punishment, and misuse of wealth. These eight are the immediate indications of a man destined to destruction, viz., hating the Brahmanas, disputes with Brahmanas, appropriation of a Brahmana’s possessions, taking the life of Brahmana, taking a pleasure in reviling Brahmanas, grieving to hear the praises of Brahmanas, forgetting them on ceremonious occasions, and giving vent to spite when they ask for anything. These transgressions a wise man should understand, and understanding, eschew. These eight, O Bharata, are the very cream of happiness, and these only are attainable here, viz., meeting with friends, accession of immense wealth, embracing a son, union for intercourse, conversation with friends in proper times, the advancement of persons belong to one’s own party, the acquisition of what had been anticipated, and respect in society. These eight qualities glorify a man, viz., wisdom, high birth, self-restraint, learning, prowess, moderation in speech gift according to one’s power, and gratitude. This house has nine doors, three pillars, and five witnesses. It is presided over by the soul. That learned man who knows all this is truly wise. O Dhritarashtra, these ten do not know what virtue is viz., the intoxicated, inattentive, the raving, the fatigued, the angry, the starving, the hasty, the covetous, the frightened, and the lustful. Therefore, he that is wise must eschew the company of these. In this connection is cited the old story about what transpired between Suyodhana and (Prahlada), the chief of the Asuras in relation to the latter’s son. That king who renounces lust and anger, who bestows wealth upon proper recipients, and is discriminating, learned, and active, is regarded as an authority of all men. Great prosperity attends upon that king who knows how to inspire confidence in others, who inflicts punishment on those whose guilt has been proved, who is acquainted with the proper measure of punishment, and who knows when mercy is to be shown. He is a wise person who does not disregard even a weak foe; who proceeds with intelligence in respect of a foe, anxiously watching for an opportunity; who does not desire hostilities with persons stronger than himself; and who displays his prowess in season. That illustrious person who does not grieve when a calamity has already come upon him, who exerts with all his senses collected, and who patiently bears misery in season, is certainly the foremost of persons, and all his foes are vanquished. He who does not live away from hope uselessly, who does not make friends with sinful persons, who never outrages another’s wife, who never betrays arrogance, and who never commits a theft or showes ingratitude or indulges in drinking is always happy. He who never boastfully strives to attain the three objects of human pursuit, who when asked, tells the truth, who quarrels not even for the sake of friends, and who never becomes angry though slighted, is reckoned as wise. He who bears not malice towards others but is kind to all, who being weak disputes not with others, who speaks not arrogantly, and forgets a quarrel, is praised everywhere. That man who never assumes a haughty mien, who never censurs others praising himself the while, and never addresses harsh words to others for getting himself, is ever loved by all. He who rakes not up old hostilities, who behaves neither arrogantly nor with too much humility, and who even when distressed never commits an improper act, is considered by respectable men a person of good conduct. He who exults not at his own happiness, nor delights in another’s misery, and who repents not after having made a gift, is said to be a man of good nature and conduct. He who desires to obtain a knowledge of the customs of different countries, and also the languages of different nations, and of the usages of different orders of men, knows at once all that is high and low; and wherever he may go, he is sure to gain an ascendancy over even those that are glad. The intelligent man who relinquishes pride, folly, insolence, sinful acts, disloyalty towards the king, crookedness of behaviour, enmity with many, and also quarrels with men that are drunk, mad and wicked, is the foremost of his species. The very gods bestow prosperity upon him who daily practises self-restraint, purification, auspicious rites, worship of the gods, expiatory ceremonies, and other rites of universal observance. The acts of that learned man are well-conceived, and well-applied who forms matrimonial alliances with persons of equal positions and not with those that are inferior, who places those before him that are more qualified, and who talks, behaves and makes friendships with persons of equal position. He who eats frugally after dividing the food amongst his dependants, who sleeps little after working much, and who, when solicited gives away even unto his foes, has his soul under control, and calamities always keep themselves aloof from him. He whose counsels are well-kept and well-carried out into practice, and whose acts in consequence thereof are never known by others to injure men, succeeds in securing even his most trifling objects. He who is intent upon abstaining from injury to all creatures, who is truthful, gentle, charitable, and pure in mind, shines greatly among his kinsmen like a precious gem of the purest ray having its origin in an excellent mine. That man who feels shame even though his faults be not known to any save himself, is highly honoured among all men. Possessed of a pure heart and boundless energy and abstracted within himself, he shines in consequence of his energy like the very sun. King Pandu consumed by a (Brahmana’s) curse, had five sons born unto him in the woods that are like five Indras. O son of Ambika, you have brought up those children and taught them everything. They are obedient to your commands. Giving them back their just share of the kingdom, O sire, filled with joy, be you happy with your sons. Then, O monarch, you shalt inspire confidence in both the gods and men.'"

"Dhritarashtra said, 'Tell me what may be done by a person that is sleepless and burning with anxieties, for you alone amongst us, O child, art versed in both religion and profit. Advise me wisely, O Vidura. O you of magnanimous heart, tell me what is you deemest to be beneficial for Ajatasatru and what is productive of good to the Kurus. Apprehending future evils. I look back only on my previous guilt: I ask you with anxious heart, O learned one, tell me what is exactly in Ajatasatru’s mind,' "Vidura said, 'Even if unasked, one should speak truly, whether his words be good or bad, hateful or pleasing, unto him whose defeat one does not wish. I shall, therefore, say, O king, what is for the good of the Kurus. I shall say what is both beneficial and consistent with morality. Listen to me. Do not, O Bharata, set the heart upon means of success that are unjust and improper. A man of intelligence must not grieve if any purpose of his does not succeed, notwithstanding the application of fair and proper means. Before one engages in an act, one should consider the competence of the agent, the nature of the act itself, and its purpose, for all acts are dependent on these. Considering these one should begin an act, and not take it up on a sudden impulse. He that is wise should either do an act or desist from it fully considering his own ability, the nature of the act, and the consequence also of success. The king who knows not proportion or measure as regards territory, gain, loss, treasury, population, and punishment, cannot retain his kingdom long. He, on the other hand, who is acquainted with the measures of these as prescribed in treatises, being necessarily possessed of the knowledge of religion and profit, can retain his kingdom. As the stars are affected by the planets, so is this world affected by the senses, when they are directed, uncontrolled, to their respective objects. Like the moon during the lighted fortnight, calamities increase in respect of him who is vanquished by the five senses in their natural state, which ever lead him towards various acts. He who wishes to control his counsellors before controlling his own self, or to subdue his adversaries before controlling his counsellors, at last succumbs deprived of strength. He, therefore, who first subdues his own self regarding it as a foe, never fails to subdue his counsellors and adversaries at last. Great prosperity waites upon him who has subdued his senses, or controlled his soul, or who is capable of punishing all offenders, or who acts with judgment or who is blessed with patience. One’s body, O king, is one’s car; the soul within is the driver; and the senses are its steeds. Drawn by those excellent steeds, when well-trained, he that is wise, pleasantly performs the journey of life, and awake in peace. The horses that are unbroken and incapable of being controlled, always lead an unskilful driver to destruction in the course of the journey; so one’s senses, unsubdued, lead only to destruction. The inexperienced wight, who, led by this unsubdued senses, hops to extract evil from good and good from evil, necessarily confounds misery with happiness. He, who, forsaking religion and profit, follows the lead of his senses, loses without delay prosperity, life, wealth and wife. He, who is the master of riches but not of his senses, certainly loses his riches in consequence of his want of mastery over his senses. One should seek to know one’s self by means of one’s own self, controlling one’s mind, intellect, and senses, for one’s self is one’s friend as, indeed, it is one’s own foe. That man, who has conquered self by means of self, has his self for a friend, for one’s self is ever one’s friend or foe. Desire and anger, O king, break through wisdom, just as a large fish breaks through a net of thin cords. He, who in this world regarding both religion and profit, seeks to acquire the means of success, wins happiness, possessing all he had sought. He, who, without subduing his five inner foes of mental origin, wishes to vanquish other adversaries, is, in fact, overpowered by the latter. It is seen that many evil-minded kings, owing to want of mastery over their senses, are ruined by acts of their own, occasioned by the lust of territory. As fuel that is wet burns with that which is dry, so a sinless man is punished equally with the sinful in consequence of constant association with the latter. Therefore, friendship with the sinful should be avoided. He that, from ignorance, fails to control his five greedy foes, having five distinct objects, is overwhelmed by calamities. Guilelessness and simplicity, purity and contentment, sweetness of speech and self-restraint, truth and steadiness,—these are never the attributes of the wicked. Self-knowledge and steadiness, patience and devotion to virtue, competence to keep counsels and charity,—these,—O Bharata, never exist in inferior men. Fools seek to injure the wise by false reproaches and evil speeches, The consequence is, that by this they take upon themselves the sins of the wise, while the latter, freed from their sins, are forgiven. In malice lies the strength of the wicked; in criminal code, the strength of kings, in attentions of the weak and of women; and in forgiveness that of the virtuous. To control speech, O king, is said to be most difficult. It is not easy to hold a long conversation uttering words full of meaning and delightful to the hearers. Well-spoken speech is productive of many beneficial results; and ill-spoken speech, O king, is the cause of evils. A forest pierced by arrows, or cut down by hatchets may again grow, but one’s heart wounded and censured by ill-spoken words never recovers. Weapons, such as arrows, bullets, and bearded darts, can be easily extracted from the body, but a wordy dagger plunged deep into the heart is incapable of being taken out. Wordy arrows are shot from the mouth; smitten by them one grieves day and night. A learned man should not discharge such arrows, for do they not touch the very vitals of others. He, to whom the gods ordain defeat, has his senses taken away, and it is for this that he stoops to ignoble deeds. When the intellect becomes dim and destruction is nigh, wrong, looking like right., firmly sticks to the heart. You dost not clearly see it, O bull of the Bharata race, that clouded intellect has now possessed your sons in consequence of their hostility to the Pandavas. Endued with every auspicious mark and deserving to rule the three worlds, Yudhishthira is obedient to your commands. Let him, O Dhritarashtra, rule the earth, to the exclusion of all your sons, Yudhishthira is the foremost of all your heirs. Endued with energy and wisdom, and acquainted with the truths of religion and profit, Yudhishthira, that foremost of righteous men, has, O king of kings, suffered much misery out of kindness and sympathy, in order to preserve your reputation."

"Dhritarashtra said, 'O you of great intelligence, tell me again words such as these, consistent with religion and profit. My thirst for hearing them is not quenched. What you sayst is charming!" "Vidura said, 'Ablution in all the holy places and kindness to all creatures,—these two are equal. Perhaps, kindness to all creatures surpasses the former. O master, show kindness unto all your sons, for by that winning great fame in this world, you will have heaven hereafter. As long as a man’s good deeds are spoken of in this world, so long, O tiger among men, is he glorified in heaven. In this connection is cited an old story about the conversation between Virocana and Sudhanvan, both suitors for Kesini’s hand. Once on a time, O king, there was a maiden of the name of Kesini, unrivalled for beauty; moved by the desire of obtaining a good husband, she resolved to choose her lord in Swayamvara. Then one of the sons of Diti, Virocana by name, went to that spot, desirous of obtaining the maiden. Beholding that chief of the Daityas, Kesini addressed him, saying, 'Are Brahmanas superior, O Virocana, or are the sons of Diti superior? And why also should not Sudhanvan sit on the sofa?' Virocana said, ’sprung from Prajapati himself, we, O Kesini, are the best and at the top of all creatures, and this world is ours without doubt. Who are the gods, and who are the Brahmanas?' Kesini said, 'We will, O Virocana, stay here in this very pavilion. Sudhanvan will come here on the morrow, and let me see both of you sitting together.' Virocana said, 'O amiable and timid girl, I will do what you sayst. You will behold Sudhanvan and myself met together in the morning.' "Vidura continued, 'When the night had passed away and the solar disc had risen, Sudhanvan, O best of kings, came to that place where, O master, Virocana was waiting with Kesini. And Sudhanvan saw there both Prahlada’s son and Kesini. And beholding the Brahmana arrived, Kesini, O bull of the Bharata race, rising up from hers, offered him a seat, water to wash his feet, and Arghya. And asked by Virocana (to share his seat) Sudhanvan said, 'O son of Prahlada, I touch your excellent golden seat. I cannot, however, suffer myself to be regarded as your equal, and sit on it with you.' Virocana said, 'A piece of wooden plank, an animal skin, or a mat of grass or straw,—these only, O Sudhanvan, are fit for you. You deserves not, however, the same seat with me.' Sudhanvan said, 'Father and son. Brahmanas of the same age and equal learning, two Kshatriyas, two Vaisyas and two Sudras, can sit together on the same seat, Except these, no other can sit together. Your father used to pay his regards to me, taking a seat lower than that occupied by me. You are a child, brought tip in every luxury at home and you understandest nothing.' Virocana said, ’staking all the gold, kine, horses, and every other kind of wealth that we have among the Asuras, let us, O Sudhanvan, ask them this question that are able to answer.' Sudhanvan said, 'Let alone your gold, kine, and heroes, O Virocana? Making our lives forfeited, we will ask them this question that are competent.' Virocana said, 'Wagering our lives where shall we go? I will not appear before any of the gods and never before any among men.' Sudhanvan said, 'Having wagered our lives, we will approach your father, for he, Prahlada, will never say an untruth even for the sake of his son.' "Vidura continued, 'Having thus laid a wager, Virocana and Sudhanvan, both moved by rage, proceeded to that place where Prahlada was. And beholding them together, Prahlada said, 'These two who had never before been companions, are now seen together coming hither by the same road, like two angry snakes. Have you now become companions,—you who were never companions before? I ask you, O Virocana, has there been friendship between you and Sudhanvan?' Virocana said, 'There is no friendship between me and Sudhanvan. On the other hand, we have both wagered our lives. O chief of the Asuras, I shall ask you a question, do not answer it untruly!' Prahlada said, 'Let water, and honey and curds, be brought for Sudhanvan. You deserves our worship, O Brahmana. A white and fat cow is ready for you.' Sudhanvan said, 'Water and honey and curds, have been presented to me on my way hither. I shall ask you a question. Prahlada, answer it truly! are Brahmanas superior, or is Virocana superior?' Prahlada said, 'O Brahmana, this one is my only son. You also art present here in person. How can one like us answer a question about which you two have quarrelled?' Sudhanvan said, 'Give unto your son your kine and other precious wealth that you mayst have, but, O wise one, you should declare the truth when we two are disputing about it.' Prahlada said, 'How does that misuser of his tongue suffer, O Sudhanvan, who answers not truly but falsely, a question that is put to him? I ask you this.' Sudhanvan said, 'The person that misuses his tongue suffers like the deserted wife, who pines, at night, beholding her husband sleeping in the arms of a co-wife; like a person who has lost at dice, or who is weighed down with an unbearable load of anxieties. Such a man has also to stay, starving outside the citygates, into which his admission is barred. Indeed, he that gives false evidence is destined to always find his foes. He that speaks a lie on account of an animal, casts down from heaven five of his sires of the ascending order. He that speaks a lie on account of a cow casts down from heaven ten of his ancestors. A lie on account of a horse causes the downfall of a hundred; and a lie on account of a human being, the downfall of a thousand of one’s sires of the ascending order. An untruth on account of gold ruins the members of one’s race both born and unborn, while an untruth for the sake of land ruins everything. Therefore, never speak an untruth for the sake of land.' Prahlada said, 'Angiras is superior to myself, and Sudhanvan is superior to you, O Virocana. Mother also of Sudhanvan is superior to your mother; therefore, you, O Virocana, has been defeated by Sudhanvan. This Sudhanvan is now the master of your life. But, O Sudhanvan, I wish that you should grant Virocana his life.' Sudhanvan said, ’since, O Prahlada, you have preferred virtue and hast not, from temptation, said an untruth, I grant your son his life that is dear to you. So here is your son Virocana, O Prahlada, restored by me to you. He shall, however, have to wash my feet in the presence of the maiden Kesini.' "Vidura continued, 'For these reasons, O king of kings, it behoves you not to say an untruth for the sake of land. Saying an untruth from affection for your son, O king, hasten not to destruction, with all your children and counsellors. The gods do not protect men, taking up clubs in their hands after the manner of herdsmen; unto those, however, they wish to protect, they grant intelligence. There is no doubt that one’s objects meet with success in proportion to the attention he directs to righteousness and morality. The Vedas never rescue from sin a deceitful person living by falsehood. On the other hand, they forsake him while he is on his death-bed, like newly fledged birds forsaking their nests. Drinking, quarrels, enmity with large numbers of men, all connections with connubial disputes, and severance of relationship between husband and wife, internal dissensions, disloyalty to the king,—these and all paths that are sinful, should, it is said, be avoided. A palmist, a thief turned into a merchant, a fowler, a physician, an enemy, a friend, and a minstrel, these seven are incompetent as witness. An Agnihotra performed from motives of pride, abstention from speech, practised from similar motives, study and sacrifice from the same motives,—these four, of themselves innocent, become harmful when practised unduly. One that sets fire to a dwelling house, an administerer of poison, a pander, a vendor of the Soma-juice, a maker of arrows, an astrologer, one that injures friends, an adulterer, one that causes abortion, a violater of his preceptor’s bed, a Brahmana addicted to drink, one that is sharp-speeched, a raker of old sores, an atheist, a reviler of the Vedas, and taker of bribes, one whose investiture with the sacred thread has been delayed beyond the prescribed age, one that secretly slays cattle, and one that slays him who prays for protection,—these all are reckoned as equal in moral turpitude as the slayers of Brahmanas. Gold is tested by fire; a well-born person, by his deportment; an honest man, by his conduct. A brave man is tested during a season of panic; he that is self-controlled, in times of poverty; and friends and foes, in times of calamity and danger. Decrepitude destroyes beauty; ambitious hopes, patience; death, life, envy, righteousness, anger, prosperity, companionship with the low, good behaviour; lust, modesty, and pride, everything. Prosperity takes its birth in good deeds, grows in consequence of activity, drives its roots deep in consequence of skill, and acquires stability owing to self-control. Wisdom, good lineage, self-control, acquaintance with the scriptures, prowess, absence of garrulity, gift to the extent of one’s power, and grateful ness,—these eight qualities shed a lustre upon their possessor. But, O sire, there is one endowment which alone can cause all these attributes to come together; the fact is, when the king honours a particular person, the royal favour can cause all these attributes to shed their lustre (on the favourite). Those eight, O king, in the world of men, are indications of heaven. Of the eight (mentioned below) four are inseparably connected, with the good, and four others are always followed by the good. The first four which are inseparably connected with the good, are sacrifice, gift, study and asceticism, while the other four that are always followed by the good, are self-restraint, truth, simplicity, and abstention from injury to all. ’sacrifice, study, charity, asceticism, truth, forgiveness, mercy, and contentment constitute the eight different paths of righteousness. The first four of these may be practised from motives of pride, but the last four can exist only in those that are truly noble. That is no assembly where there are no old men, and they are not old who do not declare what morality is. That is not morality which is separated from truth, and that is not truth which is fraught with deceit. Truth, beauty, acquaintance with the scriptures, knowledge, high birth, good behaviour, strength, wealth, bravery, and capacity for varied talk,—these ten are of heavenly origin. A sinful person, by committing sin, is overtaken by evil consequences. A virtuous man, by practising virtue, reaps great happiness. Therefore, a man, rigidly resolved, should abstain from sin. Sin, repeatedly perpetrated, destroyes intelligence; and the man who has lost intelligence, repeatedly commits sin. Virtue, repeatedly practised, enhances intelligence; and the man whose intelligence has increased, repeatedly practises virtue. The virtuous man, by practising virtue, goes to regions of blessedness. Therefore, a man should, firmly resolved, practise virtue. He that is envious, he that injures others deeply, he that is cruel, he that constantly quarrels, he that is deceitful, soon meets with great misery for practising these sins. He that is not envious and is possessed of wisdom, by always doing what is good, never meets with great misery; on the other hand, he shines everywhere. He that draws wisdom from them that are wise is really learned and wise. And he that is wise, by attending to both virtue and profit, succeeds in attaining to happiness. Do that during the day which may enable you to pass the night in happiness; and do that during eight months of the year which may enable you to pass the season of rains happily. Do that during youth which may ensure a happy old age; and do that during your whole life here which may enable you to live happily hereafter. The wise prize that food which is easily digested, that wife whose youth has passed away, that hero who is victorious and that ascetic whose efforts have been crowned with success. The gap that is sought to be filled by wealth acquired wrongfully, remaines uncovered, while new ones appear in other places. The preceptor controls them whose souls are under their own control; the king controls persons that are wicked; while they that sin secretly have their controller in Yama, the son of Vivasvat. The greatness of Rishis, of rivers, of river-banks, of high-souled men, and the cause of woman’s wickedness, cannot be ascertained. O king, he that is devoted to the worship of the Brahmanas, he that gives away, he that behaves righteously towards his relatives, and the Kshatriya that behaves nobly, rule the earth for ever. He that is possessed of bravery, he that is possessed of learning, and he that knows how to protect others,—these three are always able to gather flowers of gold from the earth. Of acts, those accomplished by intelligence are first; those accomplished by the arms, second; those by the thighs, and those by bearing weights upon the head, are the very worst. Reposing the care of your kingdom on Duryodhana, on Sakuni, on foolish Dussasana, and on Karna, how canst you hope for prosperity? Possessed of every virtue, the Pandavas, O bull of the Bharata race, depend on you as their father. O, repose you on them as on your sons!"

"Vidura said, 'In this connection is cited the old story of the discourse between the son of Atri and the deities called Sadhyas is as heard by us. In days of old, the deities known by the name of Sadhyas questioned the highly wise and great Rishi of rigid vows (the son of Atri), while the latter was wandering in the guise of one depending on eleemosynary charity for livelihood. The Sadhyas said, 'We are, O great Rishi, deities known as Sadhyas. Beholding you, we are unable to guess who you are. It seems to us, however, that you are possessed of intelligence and self-control in consequence of acquaintance with the scriptures. It, therefore, behoves you to discourse to us in magnanimous words fraught with learning.' The mendicant Rishi answered, 'You immortals, it has been heard by me that by untying all the knots in the heart by the aid of tranquillity, and by mastery over all the passions, and observance of true religion, one should regard both the agreeable and the disagreeable like his own self. One should not return the slanders or reproaches of others for the pain that is felt by him who bears silently, consumes the slanderer; and he that bears, succeeds also in appropriating the virtues of the slanderer. Indulge not in slanders and reproaches. Do not humiliate and insult others. Quarrel not with friends. Abstain from companionship with those that are vile and low. Be not arrogant and ignoble in conduct. Avoid words that are harsh and fraught with anger. Harsh words burn and scorch the very vitals, bones, heart, and the very sources of the life of men. Therefore, he, that is virtuous, should always abstain from harsh and angry words. That worst of men is of harsh and wrathful speech, who pierces the vitals of others with wordy thorns, bears hell in his tongue, and should ever be regarded as a dispenser of misery to men. The man that is wise, pierced by another’s wordy arrows, sharp-pointed and smarting like fire or the sun, should, even if deeply wounded and burning with pain, bear them patiently remembering that the slanderer’s merits become his. He that waites upon one that is good or upon one that is wicked, upon one that is possessed of ascetic merit or upon one that is a thief, soon takes the colour from that companion of his, like a cloth from the dye in which it is soaked. The very gods desire his company, who, stung with reproach, returns if not himself nor causes others to return it, or who being struck does not himself return the blow nor causes other to do it, and who wishes not the slightest injury to him that injures him. Silence, it is said, is better than speech, if speak you must, then it is better to say the truth; if truth is to be said, it is better to say what is agreeable; and if what is agreeable is to be said, then it is better to say what is consistent with morality. A man becomes exactly like him with whom he lives, or like him whom he regards, or like that which he wishes to be. One is freed from those things from which one abstains, and if one abstains from everything he has not to suffer even the least misery. Such a man neither vanquishes others, nor is vanquished by others. He never injures nor opposes others. He is unmoved by praise or blame. He neither grieves nor exalts in joy. That man is regarded as the first of his species who wishes for the prosperity of all and never sets his heart on the misery of others, who is truthful in speech, humble in behaviour, and has all his passions under control. That man is regarded as a mediocre in goodness who never consoles others by saying what is not true; who gives having promise; and who keeps an eye over the weakness of others. These, however, are the indications of a bad man, viz., incapacity to be controlled; liability to be afflicted by dangers; proneness to give way to wrath, ungratefulness; inability to become another’s friend, and wickedness of heart. He too is the worst of men, who is dissatisfied with any good that may come to him from others who is suspicious of his own self, and who drives away from himself all his true friends. He that desires prosperity to himself, should wait upon them that are good, and at times upon them that are indifferent, but never upon them that are bad. He that is wicked, earns wealth, it is true, by putting forth his strength, by constant effort, by intelligence, and by prowess, but he can never win honest fame, nor can he acquire the virtues and manners of high families (in any of which he may be born).' "Dhritarashtra said, 'The gods, they that regard both virtue and profit without swerving from either, and they that are possessed of great learning, express a liking for high families. I ask you, O Vidura, this question,—what are those families that are called high?' "Vidura said, 'Asceticism, self-restraint, knowledge of the Vedas, sacrifices, pure marriages, and gifts of food,—those families in which these seven exist or are practised duly, are regarded as high. There are high families who deviate not from the right course whose deceased ancestors are never pained (by witnessing the wrong-doings of their descendants), who cheerfully practise all the virtues, who desire to enhance the pure fame of the line in which they are born, and who avoid every kind of falsehood. Families that are high, fall down and become low owing to the absence of sacrifices, impure marriages, abandonment of the Vedas, and insults offered to Brahmanas. High families fall off and become low owing to their members disregarding or speaking ill of Brahmanas, or to the misappropriation, O Bharata, of what had been deposited with them by others. Those families that are possessed of members, wealth and kine, are not regarded as families if they be wanting in good manners and conduct, while families wanting in wealth but distinguished by manners and good conduct are regarded as such and win great reputation. Therefore, should good manners and good conduct be maintained with care, for, as regards wealth, it comes or goes. He that is wanting in wealth is not really wanting, but he that is wanting in manners and conduct is really in want. Those families that abound in kine and other cattle and in the produce of the field are not really worthy of regard and fame if they be wanting in manners and conduct. Let none in our race be a fomenter of quarrels, none serve a king as minister, none steal the wealth of others, none provoke intestine dissensions, none be deceitful or false in behaviour, and none eat before serving the Rishis, the gods, and guests. He, in our race, who slays Brahmanas, or entertains feelings of aversion towards them, or impedes or otherwise injures agriculture, does not deserve to mix with us. Straw (for a seat), ground (for sitting upon), water (to wash the feet and face), and, fourthly sweet words,—these are never wanting in the houses of the good. Virtuous men devoted to the practice of righteous acts, when desirous of entertaining (guests), have these things ready for being offered with reverence. As the Sandal tree, O king, though thin, is competent to bear weights which timbers of other trees (much thicker) cannot; so they that belong to high families are always able to bear the weight of great cares which ordinary men cannot. He is no friend whose anger inspires fear, or who is to be waited upon with fear. He, however, on whom one can repose confidence as on a father, is a true friend. Other friendships are nominal connection. He that bears himself as a friend, even though unconnected by birth of blood, is a true friend, a real refuge, and a protector. He, whose heart is unsteady, or who does not wait upon the aged, or who is of a restless disposition cannot make friends. Success (in the attainment of objects) forsakes the person whose heart is unsteady, or who has no control over his mind, or who is a slave of his senses, like swans forsaking a tank whose waters have dried up. They that are of weak minds suddenly give way to anger and are gratified without sufficient cause; they are like clouds that are so inconstant. The very birds of prey abstain from touching the dead bodies of those who having been served and benefited by friends, show ingratitude to the latter. Beest you poor or beest you rich, you should honour your friends. Until some service is asked, the sincerity or otherwise of friends cannot be known. Sorrow kills beauty; sorrow kills strength; sorrow kills the understanding; and sorrow brings on disease. Grief, instead of helping the acquisition of his object, dries up the body, and makes one’s foes glad. Therefore, do not yield to grief, Men repeatedly die and are reborn; repeatedly they wither away and grow; repeatedly they ask others for help, and they themselves are asked for help; repeatedly they lament and are lamented. Happiness and misery, plenty and want, gain and loss, life and death, are shared by all in due order. Therefore, he that is self-controlled should neither exult in joy nor repine in sorrow. The six senses are always restless. Through the most predominant one amongst them one’s understanding escapes in proportion to the strength it assumes, like water from a pot through its holes.' "Dhritarashtra said, 'King Yudhishthira who is like a flame of fire, has been deceived by me. He will surely exterminate in battle all my wicked sons. Everything, therefore, seems to me to be fraught with danger, and my mind is full of anxiety, O you of great intelligence, tell me such words as may dispel my anxiety.' "Vidura said, 'O sinless one, in nothing else than knowledge and asceticism, in nothing else than restraining the senses, in nothing else than complete abandonment of avarice, do I see your good. Fear is dispelled by self-knowledge; by asceticism one wins what is great and valuable; by waiting upon superiors learning is acquired; and peace is gained by self-restraint. They that desire salvation without having acquired the merit attainable by gifts, or that which is attainable by practising the ritual of the Vedas, do not sojourn through life, freed from anger and aversion. The happiness that may be derived from a judicious course of study, from a battle fought virtuously, from ascetic austerities performed rigidly, always increases at the end. They that are no longer in peace with their relatives, obtain no steep even if they have recourse to well-made beds; nor do they, O king, derive any plea. sure from women, or the laudatory hymns of bards and eulogists. Such persons can never practise virtue. Happiness can never be theirs, in this world. Honours can never be theirs, and peace has no charm for them. Counsels that are for their benefit please them not. They never acquire what they have not, nor succeed in retaining what they have, O king, there is no other end for such men save destruction. As milk is possible in kine, asceticism in Brahmanas, and inconstancy in women, so fear is possible from relatives. Numerous thin threads of equal length, collected together, are competent to bear, from the strength of numbers, the constant rolling of the shuttle-cock over them. The case is even so with relatives that are good, O bull of the Bharata race, separated from one another, burning brands produce only smoke; but brought together they blaze forth into a powerful flame. The case is even so, O Dhritarashtra, with relatives. They, O Dhritarashtra, who tyrannise over Brahmanas, women, relatives, and kine, soon fall off their stalks, like fruits that are ripe. And the tree that stands singly, though gigantic and strong and deep-rooted, has its trunk soon smashed and twisted by a mighty wind. Those trees, however, that grow in close compact are competent owing to mutual dependence to resist winds more violent still. Thus he that is single, however, endowed with all the virtues, is regarded by foes as capable of being vanquished like an isolated tree by the wind. Relatives, again, in consequence of mutual dependence and mutual aid, grow together, like lotus-stalks in a lake. These must never be slain, viz., Brahmanas, kine, relatives, children, women, those whose food is eaten, and those also that yield by asking for protection. O king, without wealth no good quality can show itself in a person. If, however, you are in health, you canst achieve your good, for he is dead who is unhealthy and ill. O king, anger is a kind of bitter, pungent, acrid, and hot drink, painful in its consequences: it is a kind of headache not born of any physical illness, and they that are unwise can never digest it. Do you, O king, swallow it up and obtain peace. They that are tortured by disease have no liking for enjoyments, nor do they desire any happiness from wealth. The sick, however, filled with sorrow, know not what happiness is or what the enjoyments of wealth are. Beholding Draupadi won at dice, I told you before, O king, these words,—They that are honest avoid deceit in play. Therefore, stop Duryodhana! You didst not, however, act according to my words. That is not strength which is opposed to softness. On the other hand, strength mixed with softness constitutes true policy which should ever be pursued. That prosperity which is dependent on crookedness alone is destined to be destroyed. That prosperity, however, which depends on both strength and softness, descends to sons and grandsons in tact. Let, therefore, your sons cherish the Pandavas, and the Pandavas also cherish your sons. O king, let the Kurus and the Pandavas, both having same friends and same foes, live together in happiness and prosperity. You are, today, O king, the refuge of the sons of Kuru. Indeed, the race of Kuru, O Ajamida, is dependent on you. O sire, preserving your fame unsullied, cherish you the children of Pandu, afflicted as they are with the sufferings of exile. O descendant of Kuru, make peace with the sons of Pandu. Let not your foes discover your holes. They all, O god among men, are devoted to truth. O king of men, withdraw Duryodhana from his evil ways.'"

"Vidura said, 'O son of Vicitravirya, Manu, the son of the Self-created, has, O king, spoken of the following seven and ten kinds of men, as those that strike empty space with their fists, or seek to bend the vapoury bow of Indra in the sky, or desire to catch the intangible rays of the sun. These seven and ten kinds of foolish men are as follow: he who seeks to control a person that is incapable of being controlled;
he who is content with small gains;
he who humbly pays court to enemies;
he who seeks to restrain women’s frailty;
he who asks him for gifts who should never be asked;
he who boasts, having done anything;
he who, born in a high family, perpetrates an improper deed;
he who being weak always wages hostilities with one that is powerful;
he who talks to a person listening scoffingly;
he who desires to have that which is unattainable;
he who being a father-in-law, jests with his daughter-in-law;
he who boasts at having his alarms dispelled by his daughter-in-law;
he who scatters his own seeds in another’s field;
he who speaks ill of his own wife;
he who having received anything from another says that he does not remember it,
he who, having given away anything in words in holy places, boasts at home when asked to make good his words,
and he who strives to prove the truth of what is false. The envoys of Yama, with nooses in hand, drag those persons to hell. One should behave towards another just as that other behaves towards him. Even this is consistent with social polity. One may behave deceitfully towards him that behaves deceitfully, but honestly towards him that is honest in his behaviour. Old age kills beauty; patience, hope; death, life; the practice of virtue, worldly enjoyments; lust, modesty; companionship with the wicked, good behaviour; anger, prosperity; and pride, everything.' "Dhritarashtra said, 'Man has been spoken of in all the Vedas as having hundred years for the period of his life. For what reason then, do not all men attain the allotted period?' "Vidura said, 'Excess of pride, excess in speech, excess in eating, anger, the desire of enjoyment, and intestine dissensions,—these, O king, are six sharp swords that cut off the period of life allotted to creatures. It is these which kill men, and not death. Knowing this, blessed be you!' 'He who appropriates to himself the wife of one who has confided in him;
he who violates the bed of his preceptor;
that Brahmana, O Bharata, who becomes the husband of a Sudra woman, or drinks wines;
he who commends Brahmanas or becomes their master, or takes away the lands that support them;
and he who takes the lives of those who yield asking for protection, are all guilty of the sin of slaying Brahmanas. The Vedas declare that contact with these requires expiation. He that accepts the teaching of the wise;
he that is acquainted with the rules of morality;
he that is liberal;
he that eats having first dedicated the food to the gods and Pitris;
he that envies none;
he that is incapable of doing anything that injures others;
he that is grateful, truthful, humble and learned, succeeds in attaining to heaven. 'They are abundant, O king, that can always speak agreeable words. The speaker, however, is rare, as also the hearer, of words that are disagreeable but medicinal. That man who, without regarding what is agreeable or disagreeable to his master but keeping virtue alone in view, says what is unpalatable, but medicinal, truly adds to the strength of the king. For the sake of the family a member may be sacrificed; for the sake of the village, a family may be sacrificed; for the sake of a kingdom a village may be sacrificed; and for the sake of one’s soul, the whole earth may be sacrificed. One should protect his wealth in view of the calamities that may overtake him; by his wealth one should protect his wives, and by both his wealth and wives one should protect his own self. From very olden times it has been seen that gambling provokes quarrels. Therefore, he that is wise, should not resort to it even in jest. O son of Pratipa, at the time of that gambling match I told you, O king—this is not proper. But, O son of Vicitravirya, like medicine to a sick man, those words of mine were not agreeable to you. O king, you desirest to vanquish the sons of Pandu, who are just as peacocks of variegated plumage, whereas your sons are all as crows. Forsaking lions you are protecting jackals! O king, when the time comes, you will have to grieve for all this. That master, O sire, who does not give vent to his displeasure with devoted servants zealously pursuing his good, enlists the confidence of his servants. In fact, the latter adhere to him even in distress. By confiscating the grants to one’s servants or stopping their pay, one should not seek to amass wealth, for even affectionate counsellors deprived of their means of life and enjoyment, turn against him and leave him (in distress). Reflecting first on all intended acts and adjusting the wages and allowances of servants with his income and expenditure, a king should make proper alliances, for there is nothing that cannot be accomplished by alliances. That officer who fully understanding the intentions of his royal master discharges all duties with alacrity, and who is respectable himself and devoted to his master, always tells what is for his master’s good, and who is fully acquainted with the extent of his own might and with that also of those against, whom he may be engaged, should be regarded by the king as his second self. That servant, however, who commanded (by his master) disregards the latter’s injunctions and who enjoined to do anything refuses to submit, proud as he is of his own intelligence and given to arguing against his master, should be got rid of without the least delay. Men of learning say that a servant should be endued with these eight qualities, viz., absence of pride, ability, absence of procrastination, kindness, cleanliness, incorruptibility, birth in a family free from the taint of disease, and weightiness of speech. No man should confidently enter an enemy’s house after dusk even with notice. One should not at night lurk in the yard of another’s premises, nor should one seek to enjoy a woman to whom the king himself might make love. Never set thyself against the decision to which a person has arrived who keeps low company and who is in the habit of consulting all he meets. Never tell him,—I do not believe you,—but assigning some reason send him away on a pretext. A king who is exceedingly merciful, a woman of lewd character, the servant of a king, a son, a brother, a widow having an infant son one serving in the army, and one that has suffered great losses, should never be engaged in pecuniary transactions of lending or borrowing. These eight qualities shed a lustre on men, viz., wisdom, high lineage, acquaintance with scriptures, self-restraint, prowess, moderation in speech, gift to the extent of one’s power, and gratefulness. These high qualities, O sire, are necessarily brought together by one only by gifts. When the king favours a person, that incident (of royal favour) brings in all others and holds them together. He that performs ablutions wins these ten, viz., strength, beauty, a clear voice, capacity to utter all the alphabetical sounds, delicacy of touch, fineness of scent, cleanliness, gracefulness, delicacy of limbs, and beautiful women. He that eats sparingly wins these six, viz., health, long life, and ease; his progeny also becomes healthy, and nobody reproaces him for gluttony. One should not give shelter to these in his house, viz., one that always acts improperly, one that eats too much, one that is hated by all, one that is exceedingly deceitful, one that is cruel, one that is ignorant of the proprieties of time and place, and one that dresses indecently. A person, however distressed, should never solicit a miser for alms, or one that speaks ill of others, or one that is unacquainted with the shastras, or a dweller in the woods, or one that is cunning, or one that does not regard persons worthy of regard, or one that is cruel, or one that habitually quarrels with others, or one that is ungrateful. A person should never wait upon these six worst of men, viz., one that is a foe, one that always errs, one that is wedded to falsehood, one that is wanting in devotion to the gods, one that is without affection, and one that always regards himself competent to do everything. One’s purposes depend (for their success) on means; and means are dependent, again, on the nature of the purposes (sought to be accomplished by them). They are intimately connected with each other, so that success depends on both. Begetting sons and rendering them independent by making some provision for them, and bestowing maiden daughters on eligible persons, one should retire to the woods, and desire to live as a Muni. One should, for obtaining the favours of the Supreme Being, do that which is for the good of all creatures as also for his own happiness, for it is this which is the root of the successful of all one’s objects. What anxiety has he for a livelihood that has intelligence, energy, prowess, strength, alacrity and perseverance? 'Behold the evils of a rupture with the Pandavas which would sadden the very gods with Sakra. These are, first, enmity between them that are all your sons; secondly, a life of continued anxiety; thirdly, the loss of the fair fame of the Kurus; and lastly, the joy of those that are your enemies. The wrath of Bhishma, O you of the splendour of Indra, of Drona, and the king Yudhishthira, will consume the whole world, like a comet of large proportions falling transversely on the earth. Your hundred sons and Karna and the sons of Pandu can together rule the vast earth with the belt of the seas. O king, the Dhartarashtras constitute a forest of which the Pandavas are, I think, tigers. O, do not cut down that forest with its tigers! O, let not the tigers be driven from that forest! There can be no forest without tigers, and no tigers without a forest. The forest shelters the tigers and tigers guard the forest!' They that are sinful never seek so much to ascertain the good qualities of others as to ascertain their faults. He that desires the highest success in all matters connected with worldly profit, should from the very beginning practise virtue, for true profit is never separated from heaven. He whose soul has been dissociated from sin and firmly fixed on virtue, has understood all things in their natural and adventitious states; he that follows virtue, profit, and desire, in proper seasons, obtaines, both here and hereafter, a combination of all three. He that restrains the force of both anger and joy, and never, O king, loses his senses under calamities, wins prosperity. Listen to me, O king. Men are said to have five different kinds of strength, Of these, the strength of arms is regarded to be of the most inferior kind. Blessed be you, the acquisition of good counsellors is regarded as the second kind of strength. The wise have said that the acquisition of wealth is the third kind of strength. The strength of birth, O king, which one naturally acquires from one’s sires and grandsires, is regarded as the fourth kind of strength. That, however, O Bharata, by which all these are won, and which is the foremost of all kinds of strength, is called the strength of the intellect. Having provoked the hostility of a person who is capable of inflicting great injury on a fellow creature, one should not gather assurance from the thought that one lives at a distance from the other. Who that is wise that can place his trust on women, kings, serpents, his own master, enemies, enjoyments, and period of life? There are no physicians nor medicines for one that has been struck by the arrow of wisdom. In the case of such a person neither the mantras of homa, nor auspicious ceremonies, nor the mantras of the Atharva Veda, nor any of the antidotes of poison, are of any efficacy. Serpents, fire, lions, and consanguineous relatives,—none of these, O Bharata, should be disregarded by a man; all of these are possessed of great power. Fire is a thing of great energy in this world. It lurks in wood and never consumes it till it is ignited by others. That very fire, when brought out by friction, consumes by its energy not only the wood in which it lurks, but also an entire forest and many other things. Men of high lineage are just like fire in energy. Endued with forgiveness, they betray no outward symptoms of wrath and are quiet like fire in wood. You, O king, with your sons art possessed of the virtue of creepers, and the sons of Pandu are regarded as Sala trees. A creeper never grows unless there is a large tree to twine round. O king, O son of Ambika, your son is as a forest. O sire, know that the Pandavas are the lions of that forest. Without its lions the forest is doomed to destruction, and lions also are doomed to destruction without the forest (to shelter them).'"