great wisdom, be able to pacify Gandhari! Our grandsire, thy holy
Krishna-Dvaipayana, will be there. O mighty-armed one, it is thy duty to
dispel, by all means in thy power, the wrath of Gandhari!" Hearing these
words of king Yudhishthira the just, the perpetuator of Yadu's race,
summoning Daruka, said, "Let my car be equipped!" Having received
Keshava's command, Daruka in great haste, returned and represented unto
his high-souled master that the car was ready. That scorcher of foes and
chief of Yadu's race, the lord Keshava, having mounted the car, proceeded
with great haste to the city of the Kurus. The adorable Madhava then,
riding on his vehicle, proceeded, and arriving at the city called after
the elephant entered it. Causing the city to resound with the rattle of
his car-wheels as he entered it, he sent word to Dhritarashtra and then
alighted from his vehicle and entered the palace of the old king. He
there beheld that best of Rishis, (Dvaipayana) arrived before him.
Janardana, embracing the feet of both Vyasa and Dhritarashtra, quietly
saluted Gandhari also. Then the foremost of the Yadavas, Vishnu seizing
Dhritarashtra by the hand, O monarch, began to weep melodiously. Having
shed tears for a while from sorrow, he washed his eyes and his face with
water according to rules. That chastiser of foes then said these softly
flowing words unto Dhritarashtra, "Nothing is unknown to thee, O Bharata,
about the past and the future! Thou art well-acquainted, O lord, with the
course of time! From a regard for thee, the Pandavas had endeavoured to
prevent the destruction of their race and the extermination of
Kshatriyas, O Bharata! Having made an understanding with his brothers,
the virtuous Yudhishthira had lived peacefully. He even went to exile
after defeat at unfair dice! With his brothers he led a life of
concealment, attired in various disguises. They also every day got into
diverse other woes as if they were quite helpless! On the eve of battle I
myself came and in the presence of all men begged of thee only five
villages. Afflicted by Time, and moved by covetousness, thou didst not
grant my request. Through thy fault, O king, all the Kshatriya race hath
been exterminated! Bhishma, and Somadatta, and Valhika, and Kripa, and
Drona and his son, and the wise Vidura, always solicited thee for peace.
Thou didst not, however, follow their counsels! Everyone, it seems, when
afflicted by Time, is stupefied, O Bharata, since even thou, O king, as
regards this matter, did act so foolishly! What else can it be but the
effect of Time? Indeed, Destiny is supreme! Do not, O thou of great
wisdom, impute any fault to the Pandavas! The smallest transgression is
not discernible in the high-souled Pandavas, judged by the rules of
morality or reason or affection, O scorcher of foes! Knowing all this to
be the fruit of thy own fault, it behoveth thee not to cherish any
ill-feeling towards the Pandavas! Race, line, funeral cake, and what else
depends upon offspring, now depend on the Pandavas as regards both
thyself and Gandhari! Thyself, O tiger among the Kurus, and the renowned
Gandhari also, should not harbour malice towards the Pandavas. Reflecting
upon all this, and thinking also of thy own transgressions, cherish good
feeling towards the Pandavas, I bow to thee, O bull of Bharata's race!
Thou knowest, O mighty-armed one, what the devotion is of king
Yudhishthira and what his affection is towards thee, O tiger among kings!
Having caused this slaughter of even foes that wronged him so, he is
burning day and night, and hath not succeeded in obtaining peace of mind!
That tiger among men, grieving for thee and for Gandhari, faileth to
obtain any happiness. Overwhelmed with shame he cometh not before thee
that art burning with grief on account of thy children and whose
understanding and senses have been agitated by that grief!" Having said
these words unto Dhritarashtra, that foremost one of Yadu's race, O
monarch, addressed the grief-stricken Gandhari in these words of high
import: "O daughter of Subala, thou of excellent vows, listen to what I
say! O auspicious dame, there is now no lady like thee in the world! Thou
rememberest, O queen, those words that thou spokest in the assembly in my
presence, those words fraught with righteousness and that were beneficial
to both parties, which thy sons, O auspicious lady, did not obey!
Duryodhana who coveted victory was addressed by thee in bitter words!
Thou toldst him then. 'Listen, O fool, to these words of mine: "thither
is victory where righteousness is."' Those words of thine, O princess,
have now been accomplished! Knowing all this, O auspicious lady, do not
set thy heart on sorrow. Let not thy heart incline towards the
destruction of the Pandavas! In consequence of the strength of thy
penances, thou art able, O highly blessed one, to burn, with thy eyes
kindled with rage, the whole Earth with her mobile and immobile
creatures!" Hearing these words of Vasudeva, Gandhari said, "It is even
so, O Keshava, as thou sayest! My heart, burning in grief, has been
unsteadied! After hearing thy words, however, that heart, O Janardana,
hath again become steady. As regards the blind old king, now become
child, thou, O foremost of men, with those heroes, the sons of Pandu,
hast become his refuge!" Having said so much, Gandhari, burning in grief
on account of the death of her sons, covered her face with her cloth and
began to weep aloud. The mighty-armed lord Keshava then comforted the
grief-stricken princess with words that were fraught with reasons drawn
from visible instances. Having comforted Gandhari and Dhritarashtra,
Keshava of Madhu's race came to know (by intuition) the evil that was
meditated by Drona's son. Rising up in haste after worshipping the feet
of Vyasa bending his head, Keshava, O monarch, addressed Dhritarashtra,
saying, "I take my leave, O foremost one of Kuru's race! Do not set thy
heart on grief! The son of Drona bears an evil purpose. It is for this
that I rise so suddenly! It seems that he has formed a plan of destroying
the Pandavas during the night!" Hearing these words, both Gandhari and
Dhritarashtra said unto Keshava that slayer of Keshi, these words: "Go,
quickly, O mighty-armed one, protect the Pandavas! Let me soon meet thee
again, O Janardana!" Then Keshava of unfading glory proceeded with
Daruka. After Vasudeva had departed, O king, Vyasa, that adored of the
whole world, of inconceivable soul, began to comfort king Dhritarashtra.
The righteous-souled Vasudeva departed, having achieved his mission
successfully, from Hastinapura, for seeing the camp and the Pandavas.
Arrived at the camp, he proceeded to the presence of the Pandavas.
Telling them everything (about his mission to the city), he took his seat
with them."
64
"Dhritarashtra said, 'Kicked at the head, his thighs broken, prostrated
on the ground, exceedingly proud, what, O Sanjaya, did my son then say?
King Duryodhana was exceedingly wrathful and his hostility to the sons of
Pandu was deep-rooted. When therefore this great calamity overtook him,
what did he next say on the field?'
"Sanjaya said, 'Listen to me, O monarch, as I describe to thee what
happened. Listen, O king, to what Duryodhana said when overtaken by
calamity. With his thighs broken, the king, O monarch, covered with dust,
gathered his flowing locks, casting his eyes on all sides. Having with
difficulty gathered his locks, he began to sigh like a snake. Filled with
rage and with tears flowing fast from his eyes, he looked at me. He
struck his arms against the Earth for a while like an infuriated
elephant. Shaking his loose locks, and gnashing his teeth, he began to
censure the eldest son of Pandu. Breathing heavily, he then addressed me,
saying, "Alas, I who had Santanu's son Bhishma for my protector, and
Karna, that foremost of all wielders of weapons and Gotama's son,
Shakuni, and Drona, that first of all wielders of arms, and Ashvatthama,
and the heroic Shalya, and Kritavarma, alas, even I have come to this
plight! It seems that Time is irresistible! I was the lord of eleven
Chamus of troops and yet I have come to this plight! O mighty-armed one,
no one can rise superior to Time! Those of my side that have escaped with
life from this battle should be informed, how I have been struck down by
Bhimasena in contravention of the rules of fair fight! Many have been the
very unfair and sinful acts that have been perpetrated towards
Bhurishrava, and Bhishma, and Drona of great prosperity! This is another
very infamous act that the cruel Pandavas have perpetrated, for which, I
am certain, they will incur the condemnation of all righteous men! What
pleasure can a righteously disposed person enjoy at having gained a
victory by unfair acts? What wise man, again, is there that would accord
his approbation to a person contravening the rules of fairness? What
learned man is there that would rejoice after having won victory by
unrighteousness as that sinful wretch, Vrikodara the son of Pandu,
rejoices? What can be more amazing than this, that Bhimasena in wrath
should with his foot touch the head of one like me while lying with my
thighs broken? Is that person, O Sanjaya, worthy of honour who behaveth
thus towards a man possessed of glory endued with prosperity, living in
the midst of friends? My parents are not ignorant of the duties of
battle. Instructed by me, O Sanjaya, tell them that are afflicted with
grief these words: I have performed sacrifices, supported a large number
of servants properly, governed the whole earth with her seas! I stayed on
the heads of my living foes! I gave wealth to my kinsmen to the extent of
my abilities, and I did what was agreeable to friends. I withstood all my
foes. Who is there that is more fortunate than myself? I have made
progresses through hostile kingdoms and commanded kings as slaves. I have
acted handsomely towards all I loved and liked. Who is there more
fortunate than myself? I honoured all my kinsmen and attended to the
welfare of all my dependants. I have attended to the three ends of human
existence, Religion, Profit, and Pleasure! Who is there more fortunate
than myself? I laid my commands on great kings, and honour, unattainable
by others, was mine, I always made my journeys on the very best of
steeds. Who is there more fortunate than myself? I studied the Vedas and
made gifts according to the ordinance. My life has passed in happiness.
By observance of the duties of my own order, I have earned many regions
of blessedness hereafter. Who is there more fortunate than myself? By
good luck, I have not been vanquished in battle and subjected to the
necessity of serving my foes as masters. By good luck, O lord, it is only
after my death that my swelling prosperity abandons me for waiting upon
another! That which is desired by good Kshatriyas observant of the duties
of their order, that death, is obtained by me! Who is there so fortunate
as myself? By good luck, I did not suffer myself to be turned away from
the path of hostility and to be vanquished like an ordinary person! By
good luck, I have not been vanquished after I had done some base act!
Like the slaughter of a person that is asleep or that is heedless, like
the slaughter of one by the administration of poison, my slaughter hath
taken place, for I have been slain as unrighteously, in contravention of
the rules of fair fight! The highly blessed Ashvatthama, and Kritavarma
of the Satwata race, and Saradwat's son Kripa, should be told these words
of mine, 'You should never repose any confidence upon the Pandavas, those
violators of rules, who have perpetrated many unrighteous acts!' After
this, thy royal son of true prowess addressed our message-bearers in
these words, "I have, in battle, been slain by Bhimasena most
unrighteously! I am now like a moneyless wayfarer and shall follow in the
wake of Drona who has already gone to heaven, of Karna and Shalya, of
Vrishasena of great energy, of Shakuni the son of Subala, of Jalasandha
of great valour, of king Bhagadatta, of Somadatta's son, that mighty
bowman, of Jayadratha, the king of the Sindhus, of all my brothers headed
by Duhshasana and equal unto myself, of Duhshasana's son of great
prowess, and of Lakshmana, my son, and thousands of others that fought
for me. Alas how shall my sister, stricken with woe, live sorrowfully,
after hearing of the slaughter of her brothers and her husband! Alas,
what shall be the plight of the old king, my sire, with Gandhari, and his
daughters-in-law and grand-daughters-in-law! Without doubt, the beautiful
and large-eyed mother of Lakshmana, made sonless and husbandless, will
soon meet with her death! If Charvaka, the mendicant devotee who is a
master of speech, learns everything, that blessed man will certainly
avenge himself of my death! By dying upon the sacred field of
Samantapanchaka, celebrated over the three worlds, I shall certainly
obtain many eternal regions!" Then, O sire, thousands of men, with eyes
full of tears, fled away in all directions, having heard these
lamentations of the king. The whole Earth, with her forests and seas,
with all her mobile and immobile creatures, began to tremble violently,
and produce a loud noise. All the points of the compass became murky. The
messengers, repairing to Drona's son, represented to him all that had
happened regarding the conduct of the mace-encounter and the fall of the
king. Having represented everything unto Drona's son, O Bharata, all of
them remained in a thoughtful mood for a long while and then went away,
grief-stricken, to the place they came from.'"
65
"Sanjaya said, 'Having heard of Duryodhana's fall from the messengers,
those mighty car-warriors, the unslain remnant of the Kaurava army,
exceedingly wounded with keen shafts, and maces and lances and darts,
those three, Ashvatthama and Kripa and Kritavarma of the Satwata race,
came quickly on their fleet steeds to the field of battle. They beheld
there the high-souled son of Dhritarashtra prostrate on the ground like a
gigantic Sala tree laid low in the forest by a tempest. They beheld him
writhing on the bare ground and covered with blood even like a mighty
elephant in the forest laid low by a hunter. They saw him weltering in
agony and bathed in profuse streams of blood. Indeed, they saw him lying
on the ground like the sun dropped on the earth or like the ocean dried
by a mighty wind, or like the full Moon in the firmament with his disc
shrouded by a fog. Equal to an elephant in prowess and possessed of long
arms, the king lay on the earth, covered with dust. Around him were many
terrible creatures and carnivorous animals like wealth-coveting
dependants around a monarch in state. His forehead was contracted into
furrows of rage and his eyes were rolling in wrath. They beheld the king,
that tiger among men, full of rage, like a tiger struck down (by
hunters). Those great archers Kripa and others, beholding the monarch
laid low on the Earth, became stupefied. Alighting from their cars, they
ran towards the king. Seeing Duryodhana, all of them sat on the earth
around him. Then Drona's son, O monarch, with tearful eyes and breathing
like a snake, said these words unto that chief of Bharata's race, that
foremost of all the kings on earth, "Truly, there is nothing stable in
the world of men, since thou, O tiger among men, liest on the bare earth,
stained with dust! Thou wert a king who had laid thy commands on the
whole Earth! Why then, O foremost of monarchs, dost thou lie alone on the
bare ground in such a lonely wilderness? I do not see Duhshasana beside
thee, nor the great car-warrior Karna, nor those friends of thine
numbering in hundreds! What is this, O bull among men? Without doubt, it
is difficult to learn the ways of Yama, since thou, O lord of all the
worlds, thus liest on the bare ground, stained with dust! Alas, this
scorcher of foes used to walk at the head of all Kshatriyas that had
their locks sprinkled with holy water at ceremonies of coronation! Alas,
he now eateth the dust! Behold the reverses that Time bringeth on its
course! Where is that pure white umbrella of thine? Where is that fanning
yak-tail also, O king? Where hath that vast army of thine now gone, O
best of monarchs? The course of events is certainly a mystery when causes
other than those relied upon are at book, since even thou that wert the
master of the world hast been reduced to this plight! Without doubt, the
prosperity of all mortals is very unstable, since thou that wert equal
unto Shakra himself hast now been reduced to such a sorry plight!"
Hearing these words of the sorrowing Ashvatthama, thy son answered him in
these words that were suited to the occasion. He wiped his eyes with his
hands and shed tears of grief anew. The king then addressed all those
heroes headed by Kripa and said, "This liability to death (of all living
creatures) is said to have been ordained by the Creator himself. Death
comes to all beings in course of time. That death hath now come to me,
before the eyes of you all! I who reigned over the whole earth have now
been reduced to this plight! By good luck, I never turned back from
battle whatever calamities overtook me. By good luck, I have been slain
by those sinful men, by the aid particularly of deception. By good luck,
while engaged in hostilities, I always displayed courage and
perseverance. By good luck, I am slain in battle, along with all my
kinsmen and friends. By good luck, I behold you escaped with life from
this great slaughter, and safe and sound. This is highly agreeable to me.
Do not, from affection, grieve for my death. If the Vedas are any
authority, I have certainly acquired many eternal regions! I am not
ignorant of the glory of Krishna of immeasurable energy. He hath not
caused me to fall off from the proper observance of Kshatriya duties. I
have obtained him. On no account should anybody grieve from me. Ye have
done what persons like ye should do. Ye have always striven for my
success. Destiny, however, is incapable of being frustrated." Having said
this much, the king, with eyes laved with tears, became silent, O
monarch, agitated as he was with agony. Beholding the king in tears and
grief, Drona's son flamed up in anger like the fire that is seen at the
universal destruction. Overwhelmed with rage, he squeezed his hand and
addressing the king in a voice hoarse with tears, he said these words,
"My sire was slain by those wretches with a cruel contrivance. That act,
however, doth not burn me so keenly as this plight to which thou hast
been reduced, O king! Listen to these words of mine that I utter,
swearing by Truth itself, O lord, and by all my acts of piety, all my
gifts, my religion, and the religious merits I have won. I shall today,
in the very presence of Vasudeva, despatch all the Pancalas, by all means
in my power, to the abode of Yama? It behoveth thee, O monarch, to grant
me permission!" Hearing these words of Drona's son, that were highly
agreeable to his heart, the Kuru king addressing Kripa, said, "O
preceptor, bring me without delay a pot full of water!" At these words of
the king, that foremost of Brahmanas soon brought a vessel full of water
and approached the king. Thy son then, O monarch, said unto Kripa, "Let
the son of Drona, O foremost of Brahmanas, (blessed be thou), be at my
command installed as generalissimo, if thou wishest to do me the good! At
the command of the king, even a Brahmana may fight, specially one that
has adopted Kshatriya practices! Those learned in the scriptures say
this!" Hearing these words of the king, Kripa, the son of Saradwat,
installed Drona's son as generalissimo, at the king's command! The
installation over, O monarch, Ashvatthama embraced that best of kings and
left the spot, having caused the ten points to resound with his leonine
roars. That foremost of kings, Duryodhana, profusely covered with blood,
began to pass there that night so frightful to all creatures. Wending
away quickly from the field of battle, O king, those heroes, with hearts
agitated by grief, began to reflect anxiously and earnestly.'"
The End of Shalya-parva.
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 10
Sauptika-parva
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
Scanned and Proofed by Mantra Caitanya. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare, October 2003.
1
Om! Having bowed down unto Narayana, and Nara the most exalted of male
beings, and unto the goddess Sarasvati, must the word Jaya be uttered!
Sanjaya said, "Those heroes then together proceeded towards the south. At
the hour of sunset they reached a spot near the (Kuru) encampment.
Letting their animals loose they became very much frightened. Reaching
then a forest, they secretly entered it. They took up their quarters
there at no great distance from the encampment. Cut and mangled with many
keen weapons, they breathed long and hot sighs, thinking of the Pandavas.
Hearing the loud noise made by the victorious Pandavas, they feared a
pursuit and therefore fled towards the east. Having proceeded for
sometime, their animals became tired and they themselves became thirsty.
Overpowered by wrath and vindictiveness, those great bowmen could not put
up with what had occurred, burning as they did with (grief at) the
slaughter of the king. They however, took rest for a while."
Dhritarashtra said, "The feat, O Sanjaya, that Bhima achieved seems to be
incredible, since my son who was struck down possessed the strength of
10,000 elephants. In manhood's prime and possessed of an adamantine
frame, he was not capable of being slain by any creature! Alas, even that
son of mine was struck down by the Pandavas in battle! Without doubt, O
Sanjaya, my heart is made of adamant, since it breaks not into a 1,000
fragments even after hearing of the slaughter of my hundred sons! Alas,
what will be the plight of myself and my spouse, an old couple destitute
of children! I dare not dwell in the dominions of Pandu's son! Having
been the sire of a king and a king myself, O Sanjaya, how shall I pass my
days as a slave obedient to the commands of Pandu's son! Having laid my
commands over the whole Earth and having stayed over the heads of all, O
Sanjaya, how shall I live now as a slave in wretchedness? How shall I be
able, O Sanjaya, to endure the words of Bhima who hath single-handed
slain a full hundred sons of mine? The words of the high-souled Vidura
have come to be realised! Alas, my son, O Sanjaya, did not listen to
those words! What, however, did Kritavarma and Kripa and Drona's son do
after my son Duryodhana had been unfairly stuck down?"
Sanjaya said, "They had not proceeded far, O king, when they stopped, for
they beheld a dense forest abounding with trees and creepers. Having
rested for a little while, they entered that great forest, proceeding on
their cars drawn by their excellent steeds whose thirst had been
assuaged. That forest abounded with diverse kinds of animals, and it
teemed with various species of birds. And it was covered with many trees
and creepers and was infested by numerous carnivorous creatures. Covered
with many pieces of water and adorned with various kinds of flowers, it
had many lakes overgrown with blue lotuses.
Having entered that dense forest, they cast their eyes about and saw a
gigantic banyan tree with thousands of branches. Repairing to the shade
of that tree, those great car-warriors, O king, those foremost of men,
saw that was the biggest tree in that forest. Alighting from their cars,
and letting loose their animals, they cleansed themselves duly and said
their evening prayers. The Sun then reached the Asta mountains, and
Night, the mother of the universe, came. The firmament, bespangled with
planets and stars, shone like an ornamented piece of brocade and
presented a highly agreeable spectacle. Those creatures that walk the
night began to howl and utter their cries at will, while they that walk
the day owned the influence of sleep. Awful became the noise of the
night-wandering animals. The carnivorous creatures became full of glee,
and the night, as it deepened, became dreadful.
At that hour, filled with grief and sorrow, Kritavarma and Kripa and
Drona's son all sat down together. Seated under that banyan, they began
to give expression to their sorrow in respect of that very matter: the
destruction that had taken place of both the Kurus and the Pandavas.
Heavy with sleep, they laid themselves down on the bare earth. They had
been exceedingly tired and greatly mangled with shafts. The two great
car-warriors, Kripa and Kritavarma, succumbed to sleep. However deserving
of happiness and undeserving of misery, they then lay stretched on the
bare ground. Indeed, O monarch, those two who had always slept on costly
beds now slept, like helpless persons, on the bare ground, afflicted with
toil and grief.
Drona's son, however, O Bharata, yielding to the influence of wrath and
reverence, could not sleep, but continued to breathe like a snake.
Burning with rage, he could not get a wink of slumber. That hero of
mighty arms cast his eyes on every side of that terrible forest. As he
surveyed that forest peopled with diverse kinds of creatures, the great
warrior beheld a large banyan covered with crows. On that banyan
thousands of crows roosted in the night. Each perching separately from
its neighbour, those crows slept at ease, O Kauravya! As, however, those
birds were sleeping securely on every side, Ashvatthama beheld an owl of
terrible aspect suddenly make its appearance there. Of frightful cries
and gigantic body, with green eyes and tawny plumage, its nose was very
large and its talons were long. And the speed with which it came
resembled that of Garuda. Uttering soft cries that winged creature, O
Bharata, secretly approached the branches of that banyan. That ranger of
the sky, that slayer of crows, alighting on one of the branches of the
banyan, slew a large number of his sleeping enemies. He tore the wings of
some and cut off the heads of others with his sharp talons and broke the
legs of many. Endued with great strength, he slew many that fell down
before his eyes. With the limbs and bodies, O monarch, of the slain
crows, the ground covered by the spreading branches of the banyan became
thickly strewn on every side. Having slain those crows, the owl became
filled with delight like a slayer of foes after having behaved towards
his foes according to his pleasure.
Beholding that highly suggestive deed perpetrated in the night by the
owl, Drona's son began to reflect on it, desirous of framing his own
conduct by the light of that example. He said unto himself, "This owl
teaches me a lesson in battle. Bent as I am upon the destruction of the
foe, the time for the deed has come! The victorious Pandavas are
incapable of being slain by me! They are possessed of might, endued with
perseverance, sure of aim, and skilled in smiting. In the presence,
however, of the king I have vowed to slay them. I have thus pledged
myself to a self-destructive act, like an insect essaying to rush into a
blazing fire! If I were to fight fairly with them, I shall, without
doubt, have to lay down my life! By an act of guile, however, success may
yet be mine and a great destruction may overtake my foes! People
generally, as also those versed in the scriptures, always applaud those
means which are certain over those which are uncertain. Whatever of
censure and evil repute this act may provoke ought to be incurred by
person that is observant of kshatriya practices. The Pandavas of
uncleansed souls have, at every step, perpetrated very ugly and
censurable acts that are again fall of guile. As regards this matter,
certain ancient verses, full of truth, are heard, sung by truth-seeing
and righteousness-observing persons, who sang them after a careful
consideration of the demands of justice.
These verses are even these: The enemy's force, even when fatigued, or
wounded with weapons, or employed in eating, or when retiring, or when
resting within their camp, should be smitten. They should be dealt with
in the same way when afflicted with sleep in the dead of night, or when
reft of commanders, or when broken or when under the impression of an
error.'"
Having reflected in this way, the valiant son of Drona formed the
resolution of slaying during the night the slumbering Pandavas and the
Pancalas. Having formed this wicked resolution and pledged himself
repeatedly to its execution, he awoke both his maternal uncle and the
chief of Bhojas. Awakened from sleep, those two illustrious and mighty
persons, Kripa and the Bhoja chief, heard Ashvatthama's scheme. Filled
with shame, both of them abstained from giving a suitable reply.
Having reflected for a short while, Ashvatthama said with tearful eyes,
"King Duryodhana, that one hero of great might, for whose sake we were
waging hostilities with the Pandavas, hath been slain! Deserted and
alone, though he was the lord of eleven akshauhinis of troops, that hero
of unstained prowess hath been struck down by Bhimasena and a large
number of wretches banded together in battle! Another wicked act hath
been perpetrated by the vile Vrikodara, for the latter hath touched with
his foot the head of a person whose coronal locks underwent the sacred
bath! The Pancalas are uttering loud roars and cries and indulging in
loud bursts of laughter. Filled with joy, they are blowing their conchs
and beating their drums! The loud peal of their instruments, mingled with
the blare of conchs, is frightful to the ear and borne by the winds, is
filling all the points of the compass. Loud also is the din made by their
neighing steeds and grunting elephants and roaring warriors! That
deafening noise made by the rejoicing warriors as they are marching to
their quarters, as also the frightful clatter of their car-wheels, comes
to us from the east. So great hath been the havoc made by the Pandavas on
the Dhartarashtras that we three are the only survivors of that great
carnage! Some were endued with the might of a hundred elephants, and some
were masters of all weapons. Yet have they been slain by the sons of
Pandu! I regard this to be an instance of the reverses brought about by
Time! Truly, this is the end to which such an act leads! Truly, although
the Pandavas have achieved such difficult feats, even this should be the
result of those feats! If your wisdom hath not been driven away by
stupefaction, then say what is proper for us to do in view of this
calamitous and grave affair.'"
2
Kripa said, "We have heard all that thou hast said, O puissant one!
Listen, however, to a few words of mine, O mighty armed one! All men are
subjected to and governed by these two forces, Destiny and Exertion.
There is nothing higher than these two. Our acts do not become successful
in consequence of destiny alone, nor of exertion alone, O best of men!
Success springs from the union of the two. All purposes, high and low,
are dependent on a union of those two. In the whole world, it is through
these two that men are seen to act as also to abstain. What result is
produced by the clouds pouring upon a mountain? What results are not
produced by them pouring upon a cultivated field? Exertion, where destiny
is not auspicious, and absence of exertion where destiny is auspicious,
both these are fruitless! What I have said before (about the union of the
two) is the truth. If the rains properly moisten a well-tilled soil, the
seed produces great results. Human success is of this nature.
Sometimes, Destiny, having settled a course of events, acts of itself
(without waiting for exertion). For all that, the wise, aided by skill
have recourse to exertion. All the purposes of human acts, O bull among
men, are accomplished by the aid of those two together. Influenced by
these two, men are seen to strive or abstain. Recourse may be had to
exertion. But exertion succeeds through destiny. It is in consequence
also of destiny that one who sets himself to work, depending on exertion,
attains to success. The exertion, however, of even a competent man, even
when well directed, is without the concurrence of destiny, seen in the
world to be unproductive of fruit. Those, therefore, among men, that are
idle and without intelligence, disapprove of exertion. This however, is
not the opinion of the wise.
Generally, an act performed is not seen to be unproductive of fruit in
the world. The absent of action, again, is seen to be productive of grave
misery. A person obtaining something of itself without having made any
efforts, as also one not obtaining anything even after exertion, is not
to be seen. One who is busy in action is capable of supporting life. He,
on the other hand, that is idle, never obtains happiness. In this world
of men it is generally seen that they that are addicted to action are
always inspired by the desire of earning good. If one devoted to action
succeeds in gaining his object or fails to obtain the fruit of his acts,
he does not become censurable in any respect. If anyone in the world is
seen to luxuriously enjoy the fruits of action without doing any action,
he is generally seen to incur ridicule and become an object of hatred. He
who, disregarding this rule about action, liveth otherwise, is said to do
an injury to himself. This is the opinion of those that are endued with
intelligence.
Efforts become unproductive of fruits in consequence of these two
reasons: destiny without exertion and exertion without destiny. Without
exertion, no act in this world becomes successful. Devoted to action and
endued with skill, that person, however, who, having bowed down to the
gods, seeks, the accomplishment of his objects, is never lost. The same
is the case with one who, desirous of success, properly waits upon the
aged, asks of them what is for his good, and obeys their beneficial
counsels. Men approved by the old should always be solicited for counsel
while one has recourse to exertion. These men are the infallible root of
means, and success is dependent on means. He who applies his efforts
after listening to the words of the old, soon reaps abundant fruits from
those efforts. That man who, without reverence and respect for others
(capable of giving him good counsel), seeks the accomplishment of his
purposes, moved by passion, anger, fear, and avarice, soon loses his
prosperity.
This Duryodhana, stained by covetousness and bereft of foresight, had
without taking counsel, foolishly commenced to seek the accomplishment of
an undigested project. Disregarding all his well-wishers and taking
counsel with only the wicked, he had, though dissuaded, waged hostilities
with the Pandavas who are his superiors in all good qualities. He had,
from the beginning, been very wicked. He could not restrain himself. He
did not do the bidding of friends. For all that, he is now burning in
grief and amid calamity. As regards ourselves since we have followed that
sinful wretch, this great calamity hath, therefore, overtaken us! This
great calamity has scorched my understanding. Plunged in reflection, I
fail to see what is for our good!
A man that is stupefied himself should ask counsel of his friends. In
such friends he hath his understanding, his humility, and his prosperity.
One's actions should have their root in them. That should be done which
intelligent friends, having settled by their understanding, should
counsel. Let us, therefore, repair to Dhritarashtra and Gandhari and the
high-souled Vidura and ask them as what we should do. Asked by us, they
will say what, after all this, is for our good. We should do what they
say. Even this is my certain resolution. Those men whose acts do not
succeed even after the application of exertion, should, without doubt, be
regarded as afflicted by destiny."
3
Sanjaya said, "Hearing these words of Kripa that were auspicious and
fraught with morality and profit, Ashvatthama, O monarch, became
overwhelmed with sorrow and grief. Burning with grief as if with a
blazing fire, he formed a wicked resolution and then addressed them both
saying, "The faculty of understanding is different in different men. Each
man, however, is pleased with own understanding. Every man regards
himself more intelligent than others. Everyone respects his own
understanding and accords it great praise. Everyone's own wisdom is with
every one a subject of praise. Everyone speaks ill of the wisdom of
others, and well of his own, in all instances. Men whose judgements agree
with respect to any unattained object, even though there be a variety of
considerations, become gratified with and applaud one another. The
judgements, again, of the same men, overwhelmed with reverses through the
influence of time, become opposed to one another. More particularly, in
consequence of the diversity of human intellects, judgements necessarily
differ when intellects are clouded.
As a skilful physician, having duly diagnosed a disease, prescribes a
medicine by the application of his intelligence for effecting a cure,
even so men, for the accomplishment of their acts, use their
intelligence, aided by their own wisdom. What they do is again
disapproved by others. A man, in youth, is affected by one kind of
understanding. In middle age, the same does not prevail with him, and in
the period of decay, a different kind of understanding becomes agreeable
to him. When fallen into terrible distress or when visited by great
prosperity, the understanding of a person, O chief of the Bhojas, is seen
to be much afflicted. In one and the same person, through want of wisdom,
the understanding becomes different at different times. That
understanding which at one time is acceptable becomes the reverse of that
at another time.
Having resolved, however, according to one's wisdom, that resolution
which is excellent should be endeavoured to be accomplished. Such
resolution, therefore, should force him to put forth exertion. All
persons, O chief of the Bhojas, joyfully begin to act, even in respect of
enterprises that lead to death, in the belief that those enterprises are
achievable by them. All men, relying on their own judgements and wisdom,
endeavour to accomplish diverse purposes, knowing them to be beneficial.
The resolution that has possessed my mind today in consequence of our
great calamity, as something that is capable of dispelling my grief, I
will now disclose unto both of you.
The Creator, having formed his creatures, assigned unto each his
occupation. As regards the different orders, he gave unto each a portion
of excellence. Unto brahmanas he assigned that foremost of all things,
the Veda. Unto the kshatriya he assigned superior energy. Unto the
vaishya he gave skill, and unto the shudra he gave the duty of serving
the three other classes. Hence, a brahmana without self-restraint is
censurable. A kshatriya without energy is base. A vaishya without skill
is worthy of dispraise, as also a shudra who is bereft of humility (to
the other orders).
I am born in an adorable and high family of brahmanas. Through ill-luck,
however, I am wedded to kshatriya practices. If, conversant as I am with
kshatriya duties, I adopt now the duties of a brahmana and achieve a high