737(74)
Vaishampayana said, ‘When Vasudeva spoke to him in this way, the one who was always angry and intolerant, controlled himself like a well-trained horse and instantly replied, “O Achyuta! You have not completely understood what I wish to do. Truth is my valour and I am delighted at the prospect of war. O Dasharha! Because you have lived with me for a long time, you know my spirit. Or is it that you do not know me at all, like one swimming in a lake without a boat? Is that the reason you are censuring me with words that are off the mark? O Madhava! How can someone who knows me, Bhimasena, speak in the perverse way that you have chosen to do? O descendant of the Vrishni lineage! Therefore, let me tell you a few words about my own manliness and my strength. These are not equalled by anyone else. It is always the case that an arya should not praise himself. But because you have excessively reviled me, I will tell you about my own strength. O Krishna! Behold. This is earth and that is heaven, from which, all beings and all immobile objects have originated. It is the mother of everything. If these two15 suddenly collide in anger, like mountains, I will hold them apart with my arms, with all their mobile and immobile objects. Behold the space between my two arms. They are like giant clubs. I do not see a man who can escape after having been grasped by them. The Himalaya mountains, the oceans and the wielder of the vajra and the killer of Bala himself—even if all three try together, they cannot free one whom I have grasped with my strength. I call kill all the kshatriyas who have assembled for the war, wishing to kill the Pandavas. I can fling them down on the ground and trample them with my feet. O Achutya! You are not unfamiliar with my valour and the way in which I defeated all the kings and brought them under my control. O Janardana! If it is the case that you do not know me, with radiance like that of the rising sun, you will find out when you see me in the fierce turmoil of battle. O unblemished one! Why have you pierced me with harsh words, like pricking a boil with a needle? I have told you what I think I am. But know that I am greater than that. You will see me when the turmoil of battle begins. You will see elephants, charioteers and riders destroyed by me. You and the worlds will see me angrily kill men and bulls among the kshatriyas, destroying the supreme among the best. My marrow has not wasted away and my mind is not trembling. Even if all the worlds are enraged, I have no fear. O Madhusudana! It is only because of goodness of heart that I have shown compassion and have patiently endured all the hardships, so that the Bharatas are not annihilated because of us.”’
738(75)
‘Bhagavan said, “To determine your intentions, I spoke to you out of affection, not to belittle you, or to display my learning, or out of anger, or because I doubted you. I know your greatness of spirit. I know the strength you possess. I know your deeds and I am not trying to find fault with you. O Pandava! The qualities I see in you are a thousand times more than those you see yourself. You have been born in a lineage that is worshipped by all the kings. You are surrounded by relatives and well-wishers. O Bhima! That is the kind of person you are. O Vrikodara! There are those who question dharma and seeking to draw a distinction between destiny and human endeavour, fail to arrive at a conclusion. The same reasons that lead a man to succeed also bring about his failure. The consequences of human action are always uncertain. Even wise ones, competent to judge matters, may decide in one way, though the consequences are the opposite. This is like the changing direction of the wind in the sky. The deeds performed by a man may be well thought out, well advised and conducted well. But destiny may act in a contrary way. Then again, human endeavour can counter what destiny has done, or not done. O descendant of the Bharata lineage! This is like cold and heat, hunger and thirst.16 And yet again, a man may undertake deeds that are thought out well and these are not countered by destiny. These are the signs of destiny and human endeavour.17 O Pandava! The world cannot sustain itself through anything other than action. A man who knows this will act, regardless of the fruits, determined by both endeavour and destiny. He who possesses this intelligence will engage in his own deeds. He will not suffer from failure, or exult at success. O Bhimasena! This is all that I meant to say. We cannot be certain of complete success in a battle with the Kurus. Since destiny constantly changes, one should not let go of the reins. Nor should one fall prey to despair and exhaustion. That is all that I meant to say.
‘“O Pandava! I will go to Dhritarashtra tomorrow morning. I will try to bring about peace without sacrificing your interests. If I succeed in obtaining peace, I will attain infinite fame. Your desires will be satisfied and their supreme welfare will be ensured. But if the Kurus stick to their resolution and do not listen to my words, there will be war and terrible deeds will ensue. O Bhimasena! In that war the burden will be on you. Arjuna will have the responsibility of guiding the chariot and the others will be dragged along. I will be Bibhatsu’s charioteer in that war. That is what Arjuna desires, because I do not myself wish to fight. O Vrikodara! It was because I had some doubt about your intentions that I provoked you and addressed you as an eunuch. It was to ignite your energy.”’
739(76)
‘Arjuna said, “O Janardana! Yudhishthira has said everything that there is to be said. O scorcher of enemies! O lord! But listening to your words, it seems to me that you think that peace will not be obtained easily. That may be because of the avarice of Dhritarashtra’s son, or because of our weakness. You also think that human valour may be fruitless and that human endeavour may not bear fruit, even when it is accompanied with deeds. What you have said may be true, or it may not be true. But there is nothing that should be looked upon as impossible. You think that our hardships have not been good for our cause. But they have performed deeds and have no fruits to show for it. O lord! When performed correctly, deeds do bear fruit. O Krishna! Therefore, act so that we may find refuge with the others. You are the foremost well-wisher of the Pandavas and the Kurus, just as the brave Prajapati is of the gods and the asuras. Do what is healthy for the Kurus and the Pandavas. I think that it will not be difficult for you to accomplish what is good for us. O Janardana! If that is the case, your task will be carried out. There is no doubt that you will accomplish this merely through the act of going there. O brave one! Deal with that evil-souled one as you deem appropriate. Do everything depending on what you think is proper. O Krishna! Whether you want us to seek refuge with them, or whatever else it is that you desire, the matter will have weight. Does that evil-souled one not deserve death, together with his relatives? O Madhusudana! He could not tolerate the prosperity he saw with Dharma’s son.18 Unable to find a way that was in conformity with dharma, he violently stole it, with the aid of one who was deceitful with dice. How can a man who is an archer and a kshatriya refuse when he is challenged, even if it means the loss of his life? O Varshneya! When I saw us vanquished through adharma and exiled to the forest, Suyodhana became mine to kill. O Krishna! It is not strange that you should wish to do something for your friends. But how will the chief task be implemented, through mildness or enmity? If you think that their immediate slaughter is better, let it be instantly done, without any more reflection. You know how Droupadi was molested by the evil-minded one in the midst of the assembly hall and that the others tolerated it. O Madhava! I do not think that such a person will treat the Pandavas fairly. Good counsel to him will be like seed sown on barren land. Therefore, do what you think is best for the welfare of the Pandavas. O Varshneya! Let us act swiftly on whatever needs to be done next.”’
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‘Bhagavan said, “O mighty-armed one! O Pandava! It will be as you say. O Bibhatsu! Everything depends on two courses of action.19 A field may be cleared and made fertile by a farmer. O Kounteya! But if it does not rain in the right season, there will be no fruit. It is said that man may make efforts, such as through irrigation. But even there, it is certain that there can be a drought because of destiny. Our great-souled ancestors have decided this in their wisdom—the affairs of the world depend on both human effort and destiny. I will exert myself to the best of human
endeavour. But there is nothing that I can do to counteract destiny. The evil-minded one acts after discarding both dharma and truth. And he does not repent that kind of conduct. His wicked intentions are encouraged by his advisers—Shakuni, the son of the suta and his brother Duhshasana. He will not give up the kingdom for the sake of obtaining peace. O Partha! Not unless Suyodhana and his relatives are killed. Even if Dharmaraja gives everything up and surrenders to him, the evil-minded one will not hand over the kingdom he is asking for. I do not think there is any point in telling him what Yudhishthira wants. O descendant of the Bharata lineage! Dharmaraja has himself stated the reasons. The Kourava will do everything that is wicked. Because he will act in this way, he deserves to be killed by anyone in this world. O descendant of the Bharata lineage! He deserves to be killed by me, or anyone in this world. He maltreated all of you when you were children. The cruel and evil-minded one wrested your kingdom. The wicked one had no peace, once he saw Yudhishthira’s prosperity. O Partha! He has repeatedly tried to create dissension between you and me, but I have never accepted his evil intentions. O mighty-armed one! You also know his supreme desire and that I always seek to ensure Dharmaraja’s welfare. O Arjuna! Knowing his intentions and my supreme desires, why are you suddenly suspicious, as if you do not know? O Partha! You also know the supreme destiny that has been ordained. How can you then think that one should surrender to the enemy? O Pandava! O Partha! Through word and deed, I will do whatever it is possible for me to do. But I do not expect peace with the enemy. Is this not the supremely beneficial peace that Bhishma desired, when the cattle were robbed? A year has passed, but has it been accomplished?20 Once you had decided, they were defeated then. Suyodhana will not be satisfied with parting with the smallest bit for the shortest period of time. I will always act in accordance with Dharmaraja’s instructions. But the wicked deeds of that evil-souled one will also have to be considered.”’
741(78)
‘Nakula said, “O Madhava! Dharmaraja knows about dharma and is also generous. He has spoken many words that are in conformity with dharma. O Madhava! Bhimasena knows the king’s mind. O Madhava! He has spoken about peace, but also about the strength of his arms. In the same way, you have heard what Phalguna had to say. O brave one! You have also spoken about your own views. O Purushottama! Having heard what everyone has to say, at the appropriate time, you should do what you think to be the best. O Keshava! Different views are expressed at different times. O scorcher of enemies! But at the right time, a man himself has to decide on the task. Something may be thought of in one way, but actually happens in another way. O Purushottama! Therefore, in this world, the views of men change. When we lived in the forest, we had one kind of view. O Krishna! We had another when we lived in concealment, and yet another when we revealed ourselves. O Varshneya! The love for the kingdom that we have now, did not exist as much when we roamed around in the forest. O brave one! O Janardana! When you heard that our period of exile in the forest was over, these seven akshouhinis have been assembled through your grace. These tigers among men have strength and manliness that is impossible to think of. On seeing them take up arms in battle, which man will not tremble? Therefore, in the midst of the Kurus, you should speak words of pacification. Speak words such that the evil Suyodhana is not hurt and frightened. Yudhishthira, Bhimasena, the unvanquished Bibhatsu, Sahadeva, I, Rama,21 Keshava, the immensely valorous Satyaki, Virata and his sons, Drupada and his advisers, Parshata Dhrishtadyumna, the brave king of Kashi and Dhrishtaketu of Chedi are here. Which mortal man of flesh and blood will fight them on the field of battle? O mighty-armed one! There is no doubt that you will accomplish the objectives of Dharmaraja merely through the act of going there. O unblemished one! Vidura, Bhishma, Drona and Bahlika are capable of understanding what is good for them, when you explain it to them. They are the ones who will persuade Dhritarashtra, lord of men, and the wicked Suyodhana and his advisers. O Janardana! With you speaking and Vidura listening, what can the two of you not counter and prevent from deviating from the path?”’
742(79)
‘Sahadeva said, “What the king has said is eternal dharma. O scorcher of enemies! But you should act in such a way that there is war. O Dasharha! Even if the Kurus wish for peace with the Pandavas, you should provoke them to war. On having seen Panchali molested in the assembly hall, how can my anger towards Suyodhana be pacified without him being killed? O Krishna! If Bhima, Arjuna and Dharmaraja wish to stick to dharma, I will give up dharma and wish to fight them in battle.”
‘Satyaki said, “O mighty-armed one! The immensely intelligent Sahadeva has spoken the truth. My anger at Duryodhana will only be pacified after he has been killed. When you saw the wretched Pandavas in the forest, clad in bark and deerskin, you know that your anger was ignited. O Purushottama! Therefore, what Madri’s brave son, bull among men, has said is the view of all the warriors.”’
Vaishampayana said, ‘When the immensely intelligent Yuyudhana was speaking these words, a terrible roar, like that from lions, arose from all the warriors who were there. All the brave ones applauded his words in every direction, saying that he was right. In their desire for war, they gladdened the heart of Shini’s descendant.’
743(80)
Vaishampayana said, ‘On hearing the king’s words, which were in conformity with dharma and artha and ensured welfare, Krishna22 was afflicted with grief. She spoke to Dasharha, who was seated there. King Drupada’s daughter possessed long and black hair. She applauded the words of Sahadeva and maharatha Satyaki. On seeing that even Bhimasena spoke in favour of peace, she was extremely dejected. With tears in her eyes, the spirited one spoke these words.
‘“O Madhusudana! O mighty-armed one! You know about dharma. O Janardana! You know how the Pandavas were deprived of their happiness through the deceit of Dhritarashtra’s son and his advisers. You know about the advice that the king secretly gave to Sanjaya. O Dasharha! You know what Yudhishthira told Sanjaya. You have heard everything. ‘O immensely radiant one!23 O father! O mighty-armed one! Give us five villages—Kushasthala, Vrikasthala, Masandi, Varanavata and whichever other village you decide as the fifth and the last, for us to live in.’ O Keshava! Duryodhana and his advisers were to be addressed in these words. O Krishna! O Dasharha! Yudhishthira was modest and desired peace. But though he heard these words, Suyodhana did not comply.24 O Krishna! If Suyodhana desires peace without returning the kingdom, there is no point in going there to strive for peace. O mighty-armed one! Together with the Srinjayas, the Pandavas are capable of withstanding the terrible and angry forces of Dhritarashtra’s son. Our objectives are incapable of being obtained through conciliation and generosity. O Madhusudana! Therefore, you should not show any compassion towards them. O Krishna! If we wish to save our lives, enemies who cannot be pacified through conciliation and generosity should be chastised through the staff. O Achyuta! O mighty-armed one! Therefore, swiftly hurl a mighty staff at them, together with the Pandavas and the Srinjayas. The Parthas are capable of doing this and it will bring you fame. O Krishna! Do what will bring happiness to the kshatriyas. O Dasharha! If a kshatriya follows his own dharma, he should kill a kshatriya who has become avaricious, and even a non-kshatriya. O father!25 The only exception is a brahmana, even if he commits every kind of sin. The brahmana is the preceptor of all the varnas and has precedence in everything. O Janardana! Those who know dharma know that while it is a sin to kill someone who should not be killed, it is also a sin not to kill someone who should be killed. O Krishna! O Dasharha! Act so that this sin does not touch you, together with the Pandavas and the Srinjayas and their soldiers. O Janardana! Because of my faith, I will say what has often been said earlier. O Keshava! Has there been a woman like me on earth? I am the daughter of King Drupada and have arisen from the middle of a sacrificial altar. O Krishna! I am Dhrishtadyumna’s sister and your beloved friend. I have become a member of the Ajamidha lineage and am the daughter-in-law of the great-souled Pandu. I am wife to the five sons of Pandu, who are li
ke five Indras in their radiance. Through these five maharathas, I have given birth to five brave sons. O Krishna! Under dharma, they bear the same relationship towards you that Abhimanyu does. O Keshava! Such a woman was grabbed by the hair and was molested when she went to the assembly hall, while the sons of Pandu looked on and you were still alive. While the Kouravas,26 the Panchalas and the Vrishnis were alive, I was brought to the middle of the assembly hall and made a servant maid to those evil ones. The Pandus looked at me, without any anger and without making any effort. O Govinda! I thought of you in my mind, wishing that you might save me. The illustrious king, who is my father-in-law, told me, ‘O Panchali! It is my view that you deserve to have a boon. Ask for a boon.’ I replied, ‘Let the Pandavas, with their chariots and their weapons, be freed from servitude.’ O Keshava! They were freed at my words, but were sent to dwell in the forest. O Janardana! You are aware of these and other hardships. O lotus-eyed one! Save me, along with my brothers, my kin and my relatives. O Krishna! According to dharma, I am the daughter-in-law of both Bhishma and Dhritarashtra. Yet, I was forcibly made a slave. O Krishna! If Duryodhana remains alive for a single instant, shame on Bhimasena’s strength, shame on Partha’s skill with the bow. O Krishna! If you wish to show favours towards me, if you are compassionate towards me, you should direct your entire wrath at Dhritarashtra’s sons.”
Mahabharata: Volume 4 Page 38
