Conversations between Draupadi, Yudhishthira and Bhimasena in Dvaitavana
“The sinful, cruel, and wicked-minded son of Dhritarashtra certainly feels no sorrow for us, when, O king! that evil-hearted wretch having sent you with myself into the woods dressed in deer-skin feels no regret! The heart of that wretch of evil deeds must surely be made of steel when he could, at that time, address you, his virtuous eldest brother, in words so harsh! Having brought you, who deserves to enjoy every happiness and never such woe, into such distress, that wicked-minded and sinful wretch joys with his friends! When dressed in deer-skin you have set out for the woods, only four persons, Duryodhana, Karna, the evil-minded Shakuni, and Duhshasana that bad and fierce brother of Duryodhana, did not shed tears! With the exception of these, all other Kurus filled with sorrow shed tears from their eyes! Beholding this your bed and recollecting what you had before, I grieve for you who deserves not woe and have been brought up in every luxury! Remembering that seat of ivory in your court, decked with jewels and beholding this seat of kusha grass, grief consumes me! I saw you surrounded by kings in your court! What peace can my heart know in not beholding you such now? I beheld your body, effulgent as the sun, decked with sandal paste! Alas! Grief deprives me of my senses in beholding you now besmeared with mud and dirt! I saw you before, dressed in silken clothes of pure white! But I now behold you dressed in rags? Formerly, pure food of every kind was carried from your house on plates of gold for Brahmanas by thousands! Food also of the best kind was formerly given by you unto ascetics both houseless and living in domesticity! Formerly, living in dry mansion you had ever filled with food of every kind by thousands of plates, and worshipped the Brahmanas gratifying every wish of theirs! What peace can my heart know in not beholding all this now? These your brothers, endued with youth and decked with ear-rings, were formerly fed by cooks with food of the sweet flavour and dressed with skill! Alas! I now behold them all, so undeserving of woe, living in the woods and upon what the wood may yield! My heart, knows no peace!
“Thinking of this Bhimasena living in sorrow in the woods, does not your anger blaze up? Why does not your anger, blaze up upon beholding the illustrious Bhimasena who ever performs everything unaided, so fallen into distress, though deserving of every happiness? Why does not your anger blaze up on beholding that Bhima living in the woods who was formerly surrounded with numerous vehicles and dressed in costly apparel? This exalted personage is ready to slay all the Kurus in battle. He bears, however, all this sorrow, only because he waits for the fufilment of your promise! This Arjuna, though possessed of two hands, is equal, for the lightness of his hand in discharging shafts, to Kartavirya Arjuna of a thousand arms! He is even to foes, like unto Yama himself at the end of the Yuga! It was by the prowess of his weapons that all the kings of the earth were made to wait upon the Brahmanas at your sacrifice! Beholding that Arjuna worshipped by both the celestials and the Danavas so anxious, why, do you not feel indignant? I grieve that your wrath does not blaze up at sight of that Arjuna in exile, that prince who deserves not such distress and who has been brought up in every luxury! Why does not your wrath blaze up at sight of that Arjuna in exile, who, on a single car, has vanquished celestials and men and serpents? Why does not your wrath blaze up at sight of that Arjuna in exile who, honoured with offerings of cars and vehicles of various forms, horses and elephants, forcibly took from the kings of the earth their treasures, who is the chastiser of all foes, and who at one impetus can throw full five hundred arrows? Why does not your wrath blaze up at sight of Nakula, in exile, who so fair and able-bodied and young, is the foremost of all swordsmen? Why do you pardon the foe, at sight of Madri's son, the handsome and brave Sahadeva in exile? Why does not your anger blaze up, in sight of both Nakula and Sahadeva overwhelmed with grief, though so undeserving of distress? Why also do you pardon the foe at sight of myself in exile who, born in the race of Drupada and, therefore, the sister of Dhrishtadyumna, am the daughter-in-law of the illustrious Pandu and the devoted wife of heroes?
“Truly you have no anger, else why is it that your mind is not moved at sight of your brothers and myself in such distress? It is said that there is no Kshatriya in the world who is bereft of anger. I now behold in you, however, a refutation of the proverb! That Kshatriya who discovers not his energy when the opportunity comes, is ever disregarded by all creatures! Therefore, you should not extend your forgiveness to the foe. Indeed, with your energy, without doubt, you may slay them all! So also, that Kshatriya who is not appeased when the time for forgiveness comes, becomes unpopular with every creature and meets with destruction both in this and the other world!
“On this subject, the ancient story of the conversation between Prahlada and Bali, the son of Virochana, is quoted as an example. One day Bali asked his grand-father Prahlada, the chief of the Asuras and the Danavas, possessed of great wisdom and well-versed in the mysteries of the science of duty, saying, ‘O sire! Is forgiveness meritorious or might and energy? I am puzzled as regards this; enlighten me! I will strictly obey whatever your command may be!’
“Thus asked, his wise grandfather replied upon the whole subject unto his grand-son. Prahlada said: ‘O child! Know these two truths with certainty – might is not always meritorious and forgiveness also is not always meritorious! He that forgives always suffers many evils. Servants, strangers and enemies always disregard him. No creature ever bends down unto him. Therefore the learned applaud not a constant habit of forgiveness! The servants of an ever-forgiving person always disregard him, and contract numerous faults. These mean-minded men also seek to deprive him of his wealth. Vile souled servants also appropriate to themselves his vehicles, clothes, ornaments, apparel, beds, seats, food, drink and other articles of use. They do not also at the command of their master, give unto others the things they are directed to give. Nor do they even worship their master with that respect which is their master's due. Disregard in this world is worse than death. Sons and servants and attendants and even strangers speak harsh words unto the man who always forgives. Persons, disregarding the man of an ever-forgiving temper, even desire his wife, and his wife also, becomes ready to act as she wills. Servants also that are ever fond of pleasure, if they do not receive even slight punishments from their master, contract all sorts of vices, and the wicked ever injure such a master. These and many other demerits attach to those that are ever-forgiving!
"‘Listen now to the demerits of those that are never forgiving! The man of wrath who, surrounded by darkness, always inflicts, by help of his own energy, various kinds of punishment on persons whether they deserve them or not, is necessarily separated from his friends in consequence of that energy of his. Such a man is hated by both relatives and strangers. Such a man, because he insults others, suffers loss of wealth and reaps disregard, sorrow, hatred, confusion and enemies. The man of wrath, in consequence of his ire, inflicts punishments on men and obtains harsh words. He is divested of his prosperity soon and even of life, not to say, of friends and relatives. He who puts forth his might both upon his benefactor and his foe, is an object of alarm to the world, like a snake that has taken shelter in a house. What prosperity can he have who is an object of alarm to the world? People always do him an injury when they find a hole. Therefore, men should never exhibit might in excess nor forgiveness on all occasions. One should put forth his might and show his forgiveness on proper occasions. He that becomes forgiving at the proper time and harsh and mighty also at the proper time, obtains happiness both in this world and the other.
"‘I shall now indicate the occasions in detail of forgiveness, as laid down by the learned, and which should ever be observed by all. He who has done you a service, even if he is guilty of a grave wrong unto you, recollecting his former service, should you forgive that offender. Those also that have become offenders from ignorance and folly should be forgiven for learning and wisdom are not always easily attainable by man. They that having offended you knowingly, plead ignorance, should be punished, even if their offences be trivial. Such crooked men should never be pardoned. The first offence of every creature should be forgiven. The second offence, however, should be punished, even if it be trivial. If, however, a person commits an offence unwillingly, it has been said that examining his plea well by a judicious enquiry, he should be pardoned. Humility may vanquish might, humility may vanquish weakness. There is nothing that humility may not accomplish. Therefore, humility is truly fiercer! One should act with reference to place and time, taking note of his own might or weakness. Nothing can succeed that has been undertaken without reference to place and time. Therefore, do you ever wait for place and time! Sometimes offenders should be forgiven from fear of the people. These have been declared to be times of forgiveness. It has been said that on occasions besides these, might should be put forth against transgressors.’
“I, therefore, regard that the time has come for you to put forth your might unto those Kurus, the covetous sons of Dhritarashtra who injure us always, the present is not the time for forgiveness! It beholds you to put forth your might. The humble and forgiving person is disregarded; while those that are fierce persecute others. He, indeed, is a king who has recourse to both, each according to its time!”
Yudhishthira said: “Draupadi! Anger is the slayer of men and is again their prosperor. Know this, that anger is the root of all prosperity and all adversity. He that suppresses his anger earns prosperity. That man, again, who always gives way to anger, reaps adversity from his fierce anger. It is seen in this world that anger is the cause of destruction of every creature. How then can one like me indulge his anger which is so destructive of the world? The angry man commits sin. The angry man kills even his preceptors. The angry man insults even his superiors in harsh words. The man that is angry fails to distinguish between what should be said and what should not. There is no act that an angry man may not do, no word that an angry man may not utter. From anger a man may slay one that deserves not to be slain, and may worship one that deserves to be slain. The angry man may even send his own soul to the regions of Yama. Beholding all these faults, the wise control their anger, desirous of obtaining high prosperity both in this and the other world. It is for this that they of tranquil souls have banished wrath. How can one like us indulge in it then? Reflecting upon all this, my anger is not excited. One that acts not against a man whose wrath has been up, rescues himself as also others from great fear. In fact, he may be regarded to be the physician of the two.
“If a weak man, persecuted by others, foolishly becomes angry towards men that are mightier than he, he then becomes himself the cause of his own destruction. In respect of the one who thus deliberately throws away his life, there are no regions hereafter to gain. Therefore, it has been said that a weak man should always suppress his wrath. The wise man also who though presecuted, suffers not his wrath to be roused, joys in the other world, having passed his persecutor over in indifference. It is for this reason has it been said that a wise man, whether strong or weak, should ever forgive his persecutor even when the latter is in the straits. It is for this that the virtuous applaud them that have conquered their wrath. Indeed, it is the opinion of the virtuous that the honest and forgiving man is ever victorious. Truth is more beneficial than untruth; and gentleness than cruel behaviour. How can one like me, therefore, even for the purpose of slaying Duryodhana, exhibit anger which has so many faults and which the virtuous banish from their souls? They that are regarded by the learned of foresight, as possessed of force of character, are certainly those who are wrathful in outward show only. Men of learning and of true insight call him to be possessed of force of character who by his wisdom can suppress his risen wrath. The angry man sees not things in their true light. The man that is angry sees not his way, nor respects persons. The angry man kills even those that deserve not to be killed. The man of wrath slays even his preceptors. Therefore, the man possessing force of character should ever banish wrath to a distance. The man that is overwhelmed with wrath acquires not with ease generosity, dignity, courage, skill, and other attributes belonging to real force of character. A man by forsaking anger can exhibit proper energy, whereas, it is highly difficult for the angry man to exhibit his energy at the proper time! The ignorant always regard anger as equivalent to energy. Wrath, however has been given to man for the destruction of the world. The man, therefore, who wishes to behave properly, must ever forsake anger. Even one who has abandoned the excellent virtues of his own order, it is certain, indulges in wrath. If fools, of mind without light, transgress in every respect, how can one like me transgress?
“If amongst men there were not persons equal unto the earth in forgiveness, there would be no peace among men but continued strife caused by wrath. If the injured return their injuries, if one chastised by his superior were to chastise his superior in return, the consequence would be the destruction of every creature, and sin also would prevail in the world. If the man who has ill speeches from another, returns those speeches afterwards; if the injured man returns his injuries: if the chastised person chastises in return; if fathers slay sons, and sons fathers and if husbands slay wives, and wives husbands; then, how can birth take place in a world where anger prevails so! For, know that the birth of creatures is due to peace! If the kings also gives way to wrath, his subjects soon meet with destruction. Wrath, therefore, has for its consequence the destruction and the distress of the people.
“Because it is seen that there are in the world men who are forgiving like the Earth, it is therefore that creatures derive their life and prosperity. One should forgive under every injury. It has been said that the continuation of species is due to man being forgiving. He, indeed, is a wise and excellent person who has conquered his wrath and who shows forgiveness even when insulted, oppressed, and angered by a strong person. The man of power who controls his wrath, has numerous everlasting regions; while he that is angry, is called foolish, and meets with destruction both in this and the other world. The illustrious and forgiving Kashyapa has, in this respect, sung the following verses in honour of men that are ever forgiving: ‘Forgiveness is virtue; forgiveness is sacrifice, forgiveness is the Vedas, forgiveness is the Shruti. He that knows this is capable of forgiving everything. Forgiveness is Brahma; forgiveness is truth; forgiveness is stored ascetic merit; forgiveness protects the ascetic merit of the future; forgiveness is asceticism; forgiveness is holiness; and by forgiveness is it that the universe is held together. Persons that are forgiving attain to the regions obtainable by those that have preformed meritorious sacrifices, or those that are well-conversant with the Vedas, or those that have high ascetic merit. Those that perform Vedic sacrifices as also those that perform the meritorious rites of Dharma obtain other regions. Men of forgiveness, however, obtain those much-adored regions that are in the world of Brahma. Forgiveness is the might of the mighty; forgiveness is sacrifice; forgiveness is quiet of mind. How can one like us abandon forgiveness, which is such, and in which are established Brahma, and truth, and wisdom and the worlds? The man of wisdom should ever forgive, for when he is capable of forgiving everything, he attains to Brahma. The world belongs to those that are forgiving; the other world is also theirs. The forgiving acquire honours here, and a state of blessedness hereafter. Those men that ever conquer their wrath by forgiveness, obtain the higher regions. Therefore has it been said that forgiveness is the highest virtue.’
“Those are the verses sung by Kashyapa in respect of those that are everforgiving. O Draupadi! Having listened to these verses in respect of forgiveness, content yourself! Give not way to your wrath! Our grandsire, the son of Shantanu, will worship peace; Krishna, the son of Devaki, will worship peace; the preceptor Drona and Vidura called Kshatri will both speak of peace; Kripa and Sanjaya also will preach peace. Somadatta, Yuyutshu, Drona's son and our grandsire Vyasa, every one of them speaks always of peace. Ever urged by these towards peace, the king Dhritarashtra will, I think, return us our kingdom. If however, he yields to temptation, he will meet with destruction. A crisis has come in the history of Bharatas for plunging them into calamity! This has been my certain conclusion from some time before! Suyodhana deserves not the kingdom. Therefore he has been unable to acquire forgiveness. I, however, deserve the sovereignty and therefore is it forgiveness that has taken possession of me. Forgiveness and gentleness are the qualities of the self-possessed. They represent eternal virtue. I shall, therefore, truly adopt those qualities.”
Draupadi said: “I bow down unto Dhatri and Vidhatri who have thus clouded your sense! Regarding the burden you think differently from the ways of your fathers and grand-fathers! Influenced by acts men are placed in different situations of life. Acts, therefore, produce consequences that are inevitable; emancipation is desired from mere folly. It seems that man can never attain prosperity in this world by virtue, gentleness, forgiveness, straight-forwardness and fear of censure! If this were not so, this insufferable calamity would never have overtaken you who are so undeserving of it, and these your brothers of great energy! Neither in those days of prosperity nor in these days of your adversity, you, has ever known anything so dear to you as virtue, which you have even regarded as dearer to you than life? That your kingdom is for virtue alone, that your life also is for virtue alone, is known to Brahmanas and your superiors and even the celestials! I think you can abandon Bhimasena, Arjuna and these twin sons of Madri along with myself but you can not abandon virtue! I have heard that the king protects virtue; and virtue, protected by him, protects him! I see, however, that virtue protects you not! Like the shadow pursuing a man, your heart, with singleness of purpose, ever seeks virtue. You have never disregarded your equals, and inferiors and superiors. Obtaining even the entire world, your pride never increased! You ever worshipped Brahmanas, gods, and the Pitris, with Swadhas, and other forms of worship! You have ever gratified the Brahmanas by fulfilling every wish of theirs! Yatis, Sannyasins and mendicants of domestic lives have always been fed in your house from off plates of gold where I have distributed amongst them. Unto the Vanaprasthas you always give gold and food. There is nothing in your house you may not give unto the Brahmanas! In the Vishwadeva sacrifice, that is, for your peace, performed in your house, the things consecrated are first offered unto guests and all creatures while you live yourself with what remains! Ishtis, Pashubandhas, sacrifices for obtaining fruition of desire, the religions rites of domesticity, Paka sacrifices, and sacrifices of other kinds, are ever performed in your house. Even in this great forest, so solitary and haunted by robbers, living in exile, divested of your kingdom, your virtue has sustained no diminution! The Ashvamedha, the Rajasuya, the Pundarika, and Gosava, these grand sacrifices requiring large gifts have all been performed by you! Impelled by a perverse sense during that dire hour of a losing match at dice, you did yet stake and lose your kingdom, your wealth, your weapons, your brothers, and myself! Simple, gentle, liberal, modest, truthful, how, could your mind be attracted to the vice of gambling? I am almost deprived of my sense, and my heart is overwhelmed with grief, beholding this your distress, and this your calamity!
“An old history is cited as an illustration for the truth that men are subjects to the will of God and never to their own wishes! The Supreme Lord and Ordainer of all ordains everything in respect of the weal and woe, the happiness and misery, of all creatures, even prior to their births guided by the acts of each, which are even like a seed. As a wooden doll is made to move its limbs by the string-puller, so are creatures made to work by the Lord of all. Like space that covers every object, God, pervading every creature, ordains its weal or woe. Like a bird tied with a string, every creature is dependent on God. Every one is subject to God and none else. No one can be his own ordainer. Like a pearl on its string, or a bull held fast by the cord passing through its nose, or a tree fallen from the bank into the middle of the stream, every creature follows the command of the Creator, because imbued with His Spirit and because established in Him. Man himself, dependent on the Universal Soul, cannot pass a moment independently. Enveloped in darkness, creatures are not masters of their own weal or woe. They go to heaven or hell urged by God Himself. Like light straws dependent on strong winds, all creatures are dependent on God! God himself, pervading all creatures and engaged in acts right and wrong, moves in the universe, though none can say this is God! This body with its physical attributes is only the means by which God, the Supreme Lord of all makes to reap fruits that are good or bad. Behold the power of illusion that has been spread by God, who confounding with his illusion, makes creatures slay their fellows! Truth-knowing Munis behold those differently. They appear to them in a different light, even like the rays of the Sun. Ordinary men behold the things of the earth otherwise. It is God who makes them all, adopting different processes in their creation and destruction. The Self-created Grandsire, Almighty God, spreading illusion, slays his creatures by the instrumentality of his creatures, as one may break a piece of inert and senseless wood with wood, or stone with stone, or iron with iron. The Supreme Lord, according to his pleasure, sports with His creatures, creating and destroying them, like a child with his toy.
“It does seem to me that God behaves towards his creatures like a father or mother unto them. Like a vicious person, He seems to bear himself towards them in anger! Beholding superior and well-behaved and modest persons persecuted, while the sinful are happy, I am sorely troubled. Beholding this your distress and the prosperity of Suyodhana, I do not speak highly of the Great Ordainer who suffers such inequality! What fruits does the Great Ordainer reap by granting prosperity to Dhritarashtra's son who transgresses the ordinances, who is crooked and covetous, and who injures virtue and Dharma! If the act done pursues the doer and none else, then certainly it is God himself who is stained with the sin of every act. If however, the sin of an act done does not attach to the doer, then individual might and not God is the true cause of acts, and I grieve for those that have no might!”
Yudhishthira said: “Your speech, O Yajnaseni! is delightful, smooth and full of excellent phrases. We have listened to it carefully. You speak, however, the language of atheism. I never act, solicitous of the fruits of my actions. I give away, because it is my duty to give; I sacrifice because it is my duty to sacrifice! I accomplish to the best of my power whatever a person living in domesticity should do, regardless of the fact whether those acts have fruits or not. I act virtuously, not from the desire of reaping the fruits of virtue, but of not transgressing the ordinances of the Veda, and beholding also the conduct of the good and wise! My heart is naturally attracted towards virtue. The man who wishes to reap the fruits of virtue is a trader in virtue. His nature is mean and he should never be counted amongst the virtuous. Nor does he ever obtain the fruits of his virtues! Nor does he of sinful heart, who having accomplished a virtuous act doubts in his mind, obtain the fruits of his act, in consequence of that scepticism of his! I speak unto you, under the authority of the Vedas, which constitute the highest proof in such matters, that never should you doubt virtue! The man that doubts virtue is destined to take his birth in the brute species. The man of weak understanding who doubts dharma, virtue or the words of the Rishis, is precluded from regions of immortality and bliss, like Sudras from the Vedas! If a child born of a good race studies the Vedas and bears himself virtuously, royal sages of virtuous behaviour regard him as an aged sage! The sinful wretch, however, who doubts dharma and transgresses the scriptures, is regarded as lower even than Sudras and robbers! You have seen with your own eyes the great ascetic Markandeya of immeasurable soul come to us! It is by virtue alone that he has acquired immortality in the flesh. Vyasa, Vasistha, Maitreya, Narada, Lomasa, Shuka, and other Rishis have all, by virtue alone, become of pure soul! You behold them with your own eyes as furnished with prowess of celestial asceticism, competent to curse or bless, and superior to the very gods! These all, equal to the celestials themselves, behold with their eyes what is written in the Vedas, and describe virtue as the foremost duty! It beholds you not, therefore, to either doubt or censure God or act, with a foolish heart.
“The fool that doubts Dharma and disregards virtue, proud of the proof derived from his own reasoning, regards not other proofs and holds the Rishis, who are capable of knowing the future as present as mad men. The fool regards only the external world capable of gratifying his senses, and is blind to everything else. He that doubts Dharma has no expiation for his offence. That miserable wretch is full of anxiety and acquires not regions of bliss hereafter. A rejector of proofs, a slanderer of the interpretation of the Vedic scriptures, a transgressor urged by lust and covetousness, that fool goes to hell. He on the other hand, who ever cherishes Dharma with faith, obtains eternal bliss in the other world. The fool who cherishes not Dharma, transgressing the proofs offered by the Rishis, never obtains prosperity in any life, for such transgression of the scriptures. It is certain, that with respect to him who regards not the words of the Rishis or the conduct of the virtuous as proof, neither this nor the other world exists. Doubt not, O Draupadi! the ancient Dharma that is practised by the good and framed by Rishis of universal knowledge and capable of seeing all things! Dharma is the only raft for those desirous of going to heaven, like a ship to merchants desirous of crossing the ocean. If the virtues that are practised by the virtuous had no fruits, this universe then would be enveloped in infamous darkness. No one then would pursue salvation, no one would seek to acquire knowledge not even wealth, but men would live like beasts. If asceticism, the austerities of celibate life, sacrifices, study of the Vedas, charity, honesty, these all were fruitless, men would not have practised virtue generation after generation. If acts were all fruitless, a dire confusion would ensue. For what then do Rishis and gods and Gandharvas and Rakshasas who are all independent of human conditions, cherish virtue with such affection? Knowing it for certain that God is the giver of fruits in respect of virtue, they practise virtue in this world. This is the eternal source of prosperity. When the fruits of both knowledge and asceticism are seen, virtue and vice cannot be fruitless. Call to your mind the circumstances of your own birth as you that heard of them, and recall also the manner in which Dhrishtadyumna of great prowess was born! These are the best proofs! They that have their minds under control, reap the fruits of their acts and are content with little. Ignorant fools are not content with even that much they get here, because they have no happiness born of virtue to acquire to in the world hereafter.
“The fruitlessness of virtuous acts ordained in the Vedas, as also of all transgressions, the origin and destruction of acts are mysterious even to the gods. These are not known to any body and everybody. Ordinary men are ignorant in respect of these. The gods keep up the mystery, for the illusion covering the conduct of the gods is unintelligible. Those regenerate ones that have destroyed all aspirations, that have built all their hopes on vows and asceticism, that have burnt all their sins and have acquired minds where quest and peace and holiness dwell, understand all these. Therefore, though you may not see the fruits of virtue, you should not yet doubt Dharma or gods. You must perform sacrifices with a will, and practise charity without insolence. Acts in this world have their fruits, and virtue also is eternal. Brahma himself told this unto his sons, as testified to by Kashyapa. Let your doubt, therefore, be dispelled like mist. Reflecting upon all this, let your scepticism give way to faith. Slander not God, who is the lord of all creatures. Learn how to know him. Bow down unto him. Let not your mind be such. O Krishna! Never disregard that Supreme Being through whose grace mortal man, by piety, acquires immortality!”
Draupadi said: “I do not ever disregard or slander Dharma, O son of Pritha! Why should I disregard God, the lord of all creatures? Afflicted with woe, know me, to be only raving. I will once more indulge in lamentations; listen to me with attention. every conscious creature should certainly act in this world. It is only the immobile, and not other creatures, that may live without acting. The calf, immediately after its birth, sucks the mothers' teat. Persons feel pain in consequence of incantations performed with their statues. It seems, therefore, that creatures derive the character of their lives from their acts of former lives. Amongst mobile creatures man differs in this respect that he aspires, to affect his course of life in this and the other world by means of his acts. Impelled by the inspiration of a former life, all creatures visibly reap in this world the fruits of their acts. Indeed, all creatures live according to the inspiration of a former life, even the Creator and the Ordainer of the universe, like a crane that lives on the water untaught by any one. If a creature acts not, its course of life is impossible. In the case of a creature, therefore, there must be action and not inaction. You also should act, and not incur censure by abandoning action. Cover yourself up, as with an armour, with action. There may or may not be even one in a thousand who truly knows the utility of acts or work. One must act for protecting as also increasing his wealth; for if without seeking to earn, one continues to only spend, his wealth, even if it were a hoard huge as Himavat, would soon be exhausted. All the creatures in the world would have been exterminated, if there were no action. If also acts bore no fruits, creatures would never have multiplied. It is even seen that creatures sometimes perform acts that have no fruits, for without acts the course of life itself would be impossible. Those persons in the world who believe in destiny, and those again who believe in chance, are both the worst among men. Those only that believe in the efficacy of acts are laudable. He that lies at ease, without activity, believing in destiny alone, is soon destroyed like an unburnt earthen pot in water. So also he that believes in chance, i.e., sits inactive though capable of activity lives not long, for his life is one of weakness and helplessness. If any person accidentally acquires any wealth, it is said he derives it from chance, for no one's effort has brought about the result. Whatever of good fortune a person obtains in consequence of religious rites, that is called providential. The fruit, however that a person obtains by acting himself, and which is the direct result of those acts of his, is regarded as proof of personal ability. Know that the wealth one obtains spontaneously and without cause is said to be a spontaneous acquisition. Whatever is thus obtained by chance, by providential dispensation, spontaneously, of as the result of one's acts is, however, the consequence of the acts of a former life. God, the Ordainer of the universe, judging according to the acts of former lives, distributes among men their portions in this world. Whatever acts, good or bad, a person performs, know that they are the result of God's, arrangements agreeably to the acts of a former life. This body is only the instruments in the hands of God, for doing the acts that are done. Itself, inert, it does as God urges it to do. It is the Supreme Lord of all who makes all creatures do what they do. The creatures themselves are inert. Man, having first settled some purpose in his mind, accomplishes it, himself working with the aid of his intelligence. We, therefore, say that man is himself the cause of what he does. It is impossible to number the acts of men, for mansions and towns are the result of man's acts. Intelligent men know, by help of their intellect, that oil may be had from sesame, curds from milk, and that food may be cooked by means of igniting fuel. They know also the means for accomplishing all these. Knowing them, they afterwards set themselves, with proper appliances, to accomplish them. Creatures support their lives by the results achieved in these directions by their own acts. If a work is executed by a skilled workman, it is executed well. From differences in characteristics, another work may be said to be that of an unskilful hand. If a person were not, in the matter of his acts, himself the cause thereof, then sacrifices would not bear any fruits in his case nor would any body be a disciple or a master. It is because a person is himself the cause of his work that he is applauded when he achieved success. So the doer is censured if he fails. If a man were not himself the cause of his acts, how would all this be justified? Some say that everything is the result of Providential dispensation; others again, that this is not so, but that everything which is supposed to be the result of destiny or chance is the result of the good or the bad acts of former lives. It is seen, possessions are obtained from chance, as also from destiny Something being from destiny and something from chance, something is obtained by exertion. In the acquisition of his objects, there is no fourth cause in the case of man. Thus say those that are acquainted with truth and skilled in knowledge. If, however, God himself were not the giver of good and bad fruits, then amongst creatures there would not be any that was miserable. If the effect of former acts be a myth, then all purposes for which man would work should be successful. They, therefore, that regard the three alone mentioned above as the doors of all success and failure in the world, without regarding the acts of former life, are dull and inert like the body itself. For all this, however, a person should act. This is the conclusion of Manu himself. The person that does not act, certainly succumbs. The man of action in this world generally meets with success. The idle, however, never achieves success. If success, becomes impossible, then should one seek to remove the difficulties that bar his way to success. If a person works hard, his debt to the gods is cancelled whether he achieves success or not. The person that is idle and lies at his length, is overcome by adversity; while he that is active and skillful is sure to reap success and enjoy prosperity. Intelligent persons engaged in acts with confidence in themselves regard all who are diffident as doubting and unsuccessful. The confident and faithful, however, are regarded by them as successful. This moment misery has overtaken us. If, however, you betakes to action, that misery will certainly be removed. If you meet failure, then that will furnish a proof unto you and Bhimasena and Bibatsu and the twins that you are unable to snatch the kingdom from the foe. The acts of others, it is seen, are crowned with success. It is probable that ours also will be successful. How can one know beforehand what the consequence will be? Having exerted yourself you will know what the fruit of your exertion will be. The tiller tills with the plough the soil and sows the seeds thereon. He then sits silent, for the clouds after that are the cause that would help the seeds to grow into plants. If however, the clouds favour him not, the tiller is absolved from all blame. He says unto himself, “What others do, I have done. If, notwithstanding this, I meet with failure, no blame can attach to me.” Thinking so, he contains himself and never indulges in self-reproach. No one should despair saying, “Oh, I am acting, yet success is not mine! For there are two other causes, besides exertion, towards success. Whether there be success or failure, there should be no despair, for success in acts depends upon the union; of many circumstances. If one important element is wanting, success does not become commensurate, or does not come at all. If however, no exertion is made, there can be no success. Nor is there anything to applaud in the absence of all exertion. The intelligent, aided by their intelligence, and according to their full might bring place, time, means, auspicious rites, for the acquisition of prosperity. With carefulness and vigilance should one set himself to work, his chief guide being his prowess. In the union of qualities necessary for success in work, prowess seems to be the chief. When the man of intelligence sees his enemy superior to him in many qualities, he should seek the accomplishment of his purposes by means, of the arts of conciliation and proper appliances. He should also wish evil unto his foe and his banishment. Without speaking of mortal man, if his foe were even the ocean or the hills, he should be guided by such motives. A person by his activity in searching for the holes of his enemies, discharges his debt to himself as also to his friends. No man should ever disparage himself for the man that disparages himself never earns high prosperity. Success in this world is attainable on such conditions! In fact, success in the world is said to depend on acting according to time and circumstances. My father formerly kept a learned Brahmana with him. He said all this unto my father. Indeed, these instructions as to duty, uttered by Brihaspati himself, were first taught to my brothers. It was from them that I heard these afterwards while in my father's house. While at intervals of business, I went out of the inner apartments and sat on the lap of my father, that learned Brahmana used to recite unto me these truths, sweetly consoling me therewith!"
Conversation between Bhimasena and Yudhishthira
Listening to the conversation between Draupadi and Yudhishthira, Bhimasena, sighing in wrath, approached the king and addressed him, saying: “O monarch! Walk in the customary path trodden by good men before you, in respect of kingdoms. What do we gain by living in the Ashram of ascetics, thus deprived of virtue, pleasure, and profit? It is not by virtue, nor by honesty, nor by might, but by unfair dice, that our kingdom has been snatched by Duryodhana. Like a weak offal-eating jackal snatching the prey from mighty lions, he has snatched away our kingdom. Why do you suffer such distress, in obedience to the merit of sticking to a promise, abandoning that wealth which is the source of both virtue and enjoyments? It was for your carelessness that our kingdom protected by Arjuna, the wielder of the Gandiva and therefore, incapable of being wrested by Indra himself, was snatched from us in our very sight. It was for you that, ourselves living, our prosperity was snatched away from us like a fruit from one unable to use his arms, or like kine from one incapable of using his legs. You are faithful in the acquisition of virtue. It was to please you that we have suffered ourselves to be overwhelmed with such dire calamity. It was because we were subject to your control that we are thus tearing the hearts of our friends and gratifying our foes. That we did not, in obedience to you, even then slay the sons of Dhritarashtra, is an act of folly on our part that grieves me sorely. This your abode, in the woods, like that of any wild animal, is what a man of weakness alone would submit to. Surely, no man of might would ever lead such a life. This your course of life is approved neither by Krishna, nor Arjuna, nor by Abhimanyu, nor by the Srinjayas, nor by myself, nor by the sons of Madri. Afflicted with the vows, your cry is Dharma! Dharma! Have you, from despair, been deprived of your manliness? Cowards alone, unable to win back their prosperity, cherish despair, which is fruitless and destructive of one's purposes. You have ability and eyes. You see that manliness dwell in us. It is because you have adopted a life of peace that you feel not this distress.
“These sons of Dhritarashtra regard us who are forgiving, as really incompetent. This, grieves me more than death in battle. If we all die in fair fight without turning our backs on the foe, even that would be better than this exile, for then we should obtain regions of bliss in the other world. Or, if, having slain them all, we acquire the entire earth, that would be prosperity worth the trial.
“We who always adhere to the customs of our order, who always desire grand achievements, who wish to avenge our wrongs, have this for our bounden duty. Our kingdom wrested from us, if we engage in battle, our deeds when known to the world will procure for us fame and not slander. That virtue, which tortures one's own self and friends, is really no virtue. It is rather vice, producing calamities. Virtue is sometimes also the weakness of men. Though such a man might ever be engaged in the practice of virtue, yet both virtue and profit forsake him, like pleasure and pain forsaking a person that is dead. He that practises virtue for virtue's sake always suffers. He can scarcely be called a wise man, for he knows not the purposes of virtue like a blind man incapable of perceiving the solar light. He that regards his wealth to exist for himself alone, scarcely understands the purposes of wealth. He is really like a servant that tends kine in a forest. He that pursues wealth too much without pursuing virtue and enjoyments, deserves to be censured and slain by all men. He that always pursues enjoyments without pursuing virtue and wealth, loses his friends and virtue and wealth also. Destitute of virtue and wealth such a man, indulging in pleasure at will, at the expiration of his period of indulgence, meets with certain death, like a fish when the water in which it lives has been dried up. It is for these reasons that the wise are always careful of both virtue and wealth, for a union of virtue and wealth is the essential requisite of pleasure, as fuel is the essential requisite of fire. Pleasure has always virtue for its root, and virtue also is united with pleasure. Know that both are dependent on each other like the ocean and the clouds, the ocean causing the clouds and the clouds filling the ocean. The joy that one feels in consequence of contact with objects of touch or of possession of wealth, is what is called pleasure. It exists in the mind, having no corporeal existence that one can see. He that wishes to obtain wealth, seeks for a large share of virtue to crown his wish with success. He that wishes for pleasure, seeks wealth, so that his wish may be realised. Pleasure however, yields nothing in its turn. One pleasure cannot lead to another, being its own fruit, as ashes may be had from wood, but nothing from those ashes in their turn. As a fowler kills the birds we see, so does sin slay the creatures of the world. He, therefore, who is misled by pleasure or covetousness, beholds not the nature of virtue, deserves to be slain by all, and becomes wretched both here and here-after.
“It is evident that you know that pleasure may be derived from the possession of various objects of enjoyment. You also very well know their ordinary states, as well as the great changes they undergo. At their loss or disappearance occasioned by decrepitude or death, arises what is called distress. That distress has now overtaken us. The joy that arises from the five senses, the intellect and the heart, being directed to the objects proper to each, is called pleasure. That pleasure is, as I think, one of the best fruits of our actions. Thus, one should regard virtue, wealth and pleasure one after another. One should not devote one self to virtue alone, nor regard wealth as the highest object of one's wishes, nor pleasure, but should always pursue all three. The scriptures ordain that one should seek virtue in the morning, wealth at noon, and pleasure in the evening. The scriptures also ordain that one should seek pleasure in the first portion of life, wealth in the second, and virtue in the last. They that are wise and fully conversant with proper division of time, pursue all three, virtue, wealth, and pleasure, dividing their time duly. Whether independence of these three, or their possession is the better for those that desire happiness, should be settled by you after careful thought. You should then act either for acquiring them, or abandoning them all. For he who lives wavering between the two doubtingly, leads a wretched life. It is well known that your behaviour is ever regulated by virtue. Knowing this your friends counsel you to act. Gift, sacrifice, respect for the wise, study of the Vedas, and honesty, these, constitute the highest virtue and are efficacious both here and hereafter. These virtues, however, cannot be attained by one that has no wealth, even if he may have infinite other accomplishments. The whole universe depends upon virtue. There is nothing higher than virtue. And virtue is attainable by one that has plenty of wealth.
“Wealth cannot be earned by leading a mendicant life, nor by a life of feebleness. Wealth, however, can be earned by intelligence directed by virtue. In your case, begging, which is successful with Brahmanas, has been forbidden. Therefore, strive for the acquisition of wealth by exerting your might and energy. Neither mendicancy, nor the life of a Sudra is what is proper for you. Might and energy constitute the virtue of the Kshatriya in especial. Adopt you, therefore, the virtue of your order and slay the enemies. Destroy the might of Dhritarashtra's sons with my and Arjuna's aid. They that are learned and wise say that sovereignty is virtue. Acquire sovereignty, therefore, for it beholds you not to live in a state of inferiority. Awake, O king! and understand the eternal virtues of the order. By birth you belong to an order whose deeds are cruel and are a source of pain to man. Cherish your subjects and reap the fruit thereof. That can never be a reproach. This is the virtue ordained by God himself for the order to which you belong! If you stray away therefrom, you will make yourself ridiculous. Deviation from the virtues of one's own order is never applauded. Therefore, making your heart what it ought to be, agreeably to the order to which you belong, and casting away this course of feebleness, summon your energy and bear your weight like one that bears it manfully. No king could ever acquire the sovereignty of the earth or prosperity or affluence by means of virtue alone. Like a fowler earning his food in the shape of swarms of little easily-tempted game, by offering them some attractive food, does one that is intelligent acquire a kingdom, by offering bribes unto low and covetous enemies.
“Behold the Asuras, though elder brothers in possession of power and affluence, were all vanquished by the gods through stratagem. Thus, everything belongs to those that are mighty. Slay your foes, having recourse to stratagem. There is none equal unto Arjuna in wielding the bow in battle. Nor is there anybody that may be equal unto me in wielding the mace. Strong men engage in battle depending on their might, and not on the force of numbers nor on information of the enemy's plans procured through spies. Therefore, exert your might. Might is the root of wealth. Whatever else is said to be its root is really not such. As the shade of the tree in winter goes for nothing, so without might everything else becomes fruitless. Wealth should be spent by one who wishes to increase his wealth, after the manner, of scattering seeds on the ground. Let there be no doubt then in your mind. Where, however, wealth that is more or even equal is not to be gained, there should be no expenditure of wealth. For investment of wealth are like the ass, scratching, pleasurable at first but painful afterwards.
“Thus, the person who throws away like seeds a little of his virtue in order to gain a larger measure of virtue, is regarded as wise. Beyond doubt, it is as I say. They that are wise alienate the friends of the foe that own such, and having weakened him by causing those friends to abandon him thus, they then reduce him to subjection. Even they that are strong, engage in battle depending on their courage. One cannot by even continued efforts or by the arts of conciliation, always conquer a kingdom. Sometimes, men that are weak, uniting in large numbers, slay even a powerful foe, like bees killing the despoiler of the honey by force of numbers alone. Like the sun that sustains as well as slays creatures by his rays, adopt you the ways of the sun. To protect one's kingdom and cherish the people duly, as done by our ancestors, is, it has been heard by us, a kind of asceticism mentioned even in the Vedas. By asceticism, a Kshatriya cannot acquire such regions of blessedness as he can by fair fight whether ending in victory or defeat.
“Beholding this your distress, the world has come to the conclusion that light may forsake the Sun and grace the Moon. Good men separately as well as assembling together, converse with one another, applauding you and blaming the other. There is this, moreover, that both the Kurus and the Brahmanas, assembling together, gladly speak of your firm adherence to truth, in that you have never, from ignorance, from meanness, from covetousness, or from fear, uttered an untruth. Whatever sin a king committs in acquiring dominion, he consumes it all afterwards by means of sacrifices distinguished by large gifts. Like the Moon emerging from the clouds, the king is purified from all sins by bestowing villages on Brahmanas and kine by thousands. Almost all the citizens as well as the inhabitants of the country, young or old praise you. This also, the people are saying amongst themselves, that as milk in a bag of dog's hide, as the Vedas in a Shudra, as truth in a robber, as strength in a woman, so is sovereignty in Duryodhana. Even women and children are repeating this, as if it were a lesson they seek to commit to memory. You have fallen into this state along with ourselves.
“Alas! we too are lost with you for this calamity of yours. Therefore, ascending in your car furnished with every implement, and making the superior Brahmanas utter benedictions on you, march you with speed, even this very day, upon Hastinapura, in order that you may be able to give unto Brahmanas the spoils of victory. Surrounded by your brothers, who are firm wielders of the bow, and by heroes skilled in weapons and like unto snakes of virulent poison, set you out even like Indra surrounded by the Marutas. As you are powerful, grind you with your might your weak enemies, like Indra grinding the Asuras; and snatch you from Dhritarashtra's son the prosperity he enjoys. There is no mortal that can bear the touch of the shafts furnished with the feathers of the vulture and resembling snakes of virulent poison, that would be shot from the Gandiva. There is not a warrior, nor an elephant, nor a horse, that is able to bear the impetus of my mace when I am angry in battle. Why should we not wrest our kingdom from the foe, fighting with the aid of the Srinjayas and Kaikeyas, and the bull of the Vrishni race? Why should we not succeed in wresting the earth that is now in the hands of the foe, if, aided by a large force, we do but strive?”
Thus addressed by Bhimasena, the high-souled king Yudhishthira firmly devoted to truth, mustering his patience, after a few moments said these words: “O Bhimasena! No doubt all this is true. I cannot reproach you for your torturing me thus by piercing me with your arrowy words. From my folly alone has this calamity come against you. I sought to cast the dice desiring to snatch from Dhritarashtra's son his kingdom with the sovereignty. It was therefore that cunning gambler Shakuni played against me on behalf of Suyodhana. Shakuni, a native of the hilly country, is exceedingly artful. Casting the dice in the presence of the assembly, unacquainted as I am with artifices of any kind, he vanquished me artfully. It is, therefore, that we have been overwhelmed with this calamity. Beholding the dice favourable to the wishes of Shakuni in odds and evens, I could have controlled my mind. Anger, however, drives off a person's patience. The mind cannot be kept under control when it is influenced by hauteur, vanity, or pride. I do not reproach you for the words you use. I only regard that what has befallen us was pre-ordained. When king Duryodhana coveting our kingdom, plunged us into misery and even slavery, then it was Draupadi that rescued us. When summoned again to the assembly for playing once more, you know as well as Arjuna what Dhritarashtra's son told me, in the presence of all the Bharatas, regarding the stake for which we were to play.
“His words were, ‘O prince Ajatsatru! If vanquished, you shall have with all your brothers, to dwell, to the knowledge of all men, for twelve years in the forest of your choice, passing the thirteenth year in secrecy. If during the latter period, the spies of the Bharatas, hearing of you, succeed in discovering you, you shall have again to live in the forest for the same period, passing once more the last year in secrecy. Reflecting upon this, pledge yourself to it. As regards myself, I promise truly in this assembly of the Kurus, that if you can pass this time confounding my spies and undiscovered by them, then, this kingdom of the five rivers is once more yours. We also, if vanquished by you, shall, all of us, abandoning all our wealth, pass the same period, according to the same rules.’
“Thus addressed by the prince, I replied unto him in the midst of all the Kurus, ‘So be it!’ The wretched game then commenced. We were vanquished and have been exiled. It is for this that we are wandering miserably over different woody regions abounding with discomfort. Suyodhana, however, still dissatisfied, gave himself up to anger, and urged the Kurus as also all those under his sway to express their joy at our calamity. Having entered into such an agreement in the presence of all good men, who dares break it for the sake of a kingdom on earth? For a respectable person, I think, even death itself is lighter than the acquisition of sovereignty by an act of transgression. At the time of the play, you had desired to burn my hands. You were prevented by Arjuna, and accordingly did only squeeze your own hands. If you could do what you had desired, could this calamity befall us? Conscious of your prowess, why did you not say so before we entered into such an agreement? Overwhelmed with the consequence of our pledge, and the time itself having passed, what is the use of your addressing me these harsh words?
“This is my great grief that we could not do anything even beholding Draupadi persecuted in that way. My heart burns as if I have drunk some poisonous liquid. Having, however, given that pledge in the midst of the Kuru heroes, I am unable to violate it now. Wait for the return of our better days, like the scatterer of seeds waiting for the harvest. When one that has been first injured, succeeds in revenging himself upon his foe at a time when the latter's enmity has borne fruit and flowers, he is regarded to have accomplished a great thing by his prowess. Such a brave person earns undying fame. Such a man obtains great prosperity. His enemies bow down unto him, and his friends gather round him, like the celestials clustering round Indra for protection. But know, my promise can never be untrue. I regard virtue as superior to life itself and a blessed state of celestial existence. Kingdom, sons, fame, wealth,--all these do not come up to even a sixteenth part of truth.”
Bhima said: “O king! Unsubstantial as you are like froth, unstable like a fruit falling when ripe, dependent on time, and mortal, having entered into an agreement in respect of time, which is infinite and immeasurable, quick like a shaft or flowing like a stream, and carrying everything before it like death itself, how can you regard it as available? How can he wait whose life is shortened every moment, even like a quantity of collyrium that is lessened each time a grain is taken up by the needle? He only whose life is unlimited or who knows with certitude what the period of his life is, and who knows the future as if it were before his eyes, can indeed wait for the arrival of an expected time. If we wait for thirteen years, that period, shortening our lives, will bring us nearer to death. Death is sure to overtake every creature having a corporeal existence. Therefore, we should strive for the possession of our kingdom before we die. He that fails to achieve fame, by failing to chastise his foes, is like an unclean thing. He is a useless burden on the earth like an incapacitated bull and perishes ingloriously. The man who, destitute of strength and courage, does not chastise his foes, lives in vain, I regard such a one as low-born.
“Your hand can rain gold; your fame spreads over the whole earth; slaying your foes, therefore, in battle, enjoy you the wealth acquired by the might of your arms. If a man slaying his injurer, goes the very day into hell, that hell becomes heaven to him. The pain one feels in having to suppress one's wrath is more burning than fire itself. Even now I burn with it and cannot sleep in the day or the night. This Arjuna is foremost in drawing the bow-string. He certainly burns with grief, though he lives here like a lion in his den. This one that desires to slay without aid all wielders of the bow on earth, represses the wrath that rises in his breast, like a mighty elephant. Nakula, Sahadeva, and old Kunti are all dumb, desiring to please you. And all our friends along with the Srinjayas equally desire to please you. I alone and Draupadi speak unto you burning with grief. Whatever I speak unto you is agreeable to all of them, for all of them plunged in distress, eagerly wish for battle. Then, what more wretched a calamity can overtake us that our kingdom should be wrested from us by weak and contemptible foes and enjoyed by them?
“From the weakness of your disposition you feel shame in violating your pledge. But, no one applaudes you for thus suffering such pain in consequence of the kindliness of your disposition. Your intellect sees not the truth, like that of a foolish and ignorant person of high birth who has committed the words of the Vedas to memory without understanding their sense. You are kind like a Brahmana. How have you been born in the Kshatriya order? They that are born in the Kshatriya order are generally of crooked hearts. You have heard the duties of kings, as promulgated by Manu, fraught with crookedness and unfairness and precepts opposed to tranquillity and virtue. Why do you then, forgive the wicked sons of Dhritarashtra? You have intelligence, prowess, learning and high birth. Why do you then act in respect of your duties, like a huge snake that is destitute of motion? He that desires to conceal us, only wishes to conceal the mountains of Himavat by means of a handful of grass. Known as you are over whole earth, you will not be able to live unknown, like the sun that can never course through the sky unknown to men. Like a large tree in a well-watered region with spreading branches and flowers and leaves, or like Indra's elephant, how will Arjuna live unknown? How also will these children, the brothers, Nakula and Sahadeva, equal unto a couple of young lions, both live in secret? How will Krishna, the daughter of Drupada, a princess and mother of heroes, of virtuous deeds and known over all the world, live unknown? Me also, everybody knows from my boyhood. I do not see how I can live unknown. As well mighty mountains of Meru be sought to be concealed. Then, again, many kings had been expelled by us from their kingdom. These kings and princes will all follow the bad son of Dhritarashtra, for robbed and exiled by us, they have not still become friendly. Desiring to do good unto Dhritarashtra, they will certainly seek to injure us. They will certainly set against us numerous spies in disguise. If these discover us and report their discovery, a great danger will overtake us. We have already lived in the woods full thirteen months. Regard them for their length as thirteen years. The wise have said that a month is a substitute for a year, like the pot-herb that is regarded as a substitute for the Soma. Or you may free yourself from this sin by offering good savoury food to a quiet bull carrying sacred burdens. Therefore, resolve to slay your enemies. There is no virtue higher than fighting, for every Kshatriya!”
Hearing those words of Bhima, Yudhishthira began to sigh heavily, and reflect in silence. He thought within himself: “I have heard the duties of kings, also all truths about the duties of the different orders. He is said to observe those duties truly who keeps them before his eyes, so as to regulate his conduct both in the present and the future. Knowing as I do the true course of virtue, which, however is so very difficult of being known, how can I forcibly grind virtue down like grinding the mountains of Meru?”
Having reflected so for a moment, and settled what he should do, he replied unto Bhima as follows without allowing him another word: “It is so as you have said. But, listen now to another word I say. Whatever sinful deeds one seeks to achieve depending on his courage alone, it always becomes a source of pain. But, whatever is begun with deliberation, with well-directed prowess, with all appliances, and much previous thought, it is seen to succeed. The gods themselves favour such designs. Hear from me something about what you think should be immediately begun. Bhurisravas, Bhishma, Drona, Karna, the mighty son of Drona, Dhritarashtra's sons, Duryodhana and others, so difficult of being vanquished, are all accomplished in arms and ever ready for battle with us. Those kings and chiefs of the earth also who have been injured by us, have all adopted the side of the Kauravas, and are bound by ties of affection to them. They are engaged in seeking the good of Duryodhana and not of us. With full treasures and aided by large forces, they will certainly strive their best in battle. All the officers also of the Kuru army together with their sons and relatives, have been honoured by Duryodhana with wealth and luxuries. Those heroes are also much regarded by Duryodhana. This is my certain conclusion that they will sacrifice their lives for Duryodhana in battle. Although the behaviour of Bhishma, Drona, and the illustrious Kripa, is the same towards us as towards them, yet, this is my certain conclusion that in order to pay off the royal favours they enjoy, they will throw their very lives in battle. All of them are masters of celestial weapons, and devoted to the practice of virtue. I think they are incapable of being vanquished even by gods led by Vasava himself. There is again amongst them that mighty warrior, Karna, impetuous, and ever wrathful, master of all weapons, invincible, and encased in impenetrable mail. Without first vanquishing in battle all those foremost of men, unaided as you are, how can you slay Duryodhana? O Bhimasena! I cannot sleep thinking of the lightness of hand of that Suta's son, who, I regard, is the foremost of all wielders of the bow!”
Hearing these words of Yudhishthira, the impetuous Bhima became alarmed, and forbore from speaking anything.
