SECTION CXXIV
"Dhritarashtra said, 'O holy one, it is even so as thou, O Narada,
sayest. My wish also is precisely such, but, O holy one, I have no power
(to carry them out)!'
"Vaisampayana continued, 'The Kuru king, having said these words unto
Narada, then addressed Krishna and said, 'Thou hast, O Kesava, told me
that which leadeth to heaven, what is beneficial to the world, consistent
with virtue, and fraught with reason. I am not, however, O sire,
independent. Duryodhana never doth what is agreeable to me. Do thou,
therefore, O mighty-armed Krishna, O best of persons, strive to persuade
that foolish and wicked son of mine, who disobeyeth my commands. O
mighty-armed one, he never listeneth to the beneficial words, O
Hrishikesa, of Gandhari, or of wise Vidura, or of other friends headed by
Bhishma, all of whom seek his good. Do thou, therefore, thyself counsel
that crooked, senseless, and wicked-souled prince, of evil disposition
and sinful heart. By doing this, O Janardana, you shalt have done that
noble act which a friend should ever do.' Thus addressed, he of Vrishni's
race, conversant with the truths of virtue and profit, approached nearer
to the ever-wrathful Duryodhana and said unto him these sweet words, 'O
Duryodhana, O best of the Kurus, listen to these words of mine, uttered
especially for your good, as also, O Bharata, for that of your followers,
Thou are born in a race that is distinguished for its great wisdom. It
behoveth you to act righteously as I indicate. Possessed of learning and
endued with excellent behaviour, you are adorned with every excellent
quality. They that are born in ignoble families, or are wicked-souled,
cruel, and shameless, they only, O sire, act in the way that seemeth
acceptable to thee. In this world, the inclinations of those only that
are righteous seem to be consistent with the dictates of virtue and
profit. The inclinations, however, of those that are unrighteous seem to
be perverse. O bull of Bharata's race, the disposition that you art
repeatedly manifesting is of that perverse kind. Persistence in such
behaviour is sinful, frightful, highly wicked, and capable of leading to
death itself. It is besides, causeless, while, again, you canst not, O
Bharata, adhere to it long. If by avoiding this which is productive only
of woe, you wilt achieve your own good, if, O chastiser of foes, thou
wilt escape from the sinful and disreputable deeds of your brothers,
followers, and counsellors, then, O tiger among men, make peace, O bull
among the Bharatas, with the sons of Pandu who are all endued with great
wisdom and great bravery with great exertion and great learning an all of
whom have their souls under complete control. Such conduct will be
agreeable to and conducive to the happiness of Dhritarashtra who is
endued with great wisdom, of grandsire (Bhishma), Drona, the high-souled
Kripa, Somadatta, wise Vahlika, Aswatthaman, Vikarna, Sanjaya,
Vivingsati, and of many of your kinsmen, O chastiser of foes, and many of
thy friends also. The whole world, O sire, will derive benefit from that
peace. Thou are endued with modesty, born in a noble race, hast learning
and kindness of heart. Be obedient, O sire, to the commands of thy
father, and also of your mother, O bull of Bharata's race. They that are
good sons always regard that to be beneficial which their fathers
command. Indeed, when overtaken by calamity, every one recollects the
injunctions of his father. Peace with the Pandavas, O sire, recommend
itself to your father. Let it, therefore, O chief of the Kurus recommend
itself to you also with your counsellors. That mortal who having listened
to the counsels of friends doth not act according to them, is consumed at
the end by the consequences of his disregard, like him who swalloweth the
fruit called Kimpaka. He that from folly doth not accept beneficial
counsels, unnerved by procrastination and unable to attain his object, is
obliged to repent at last. He, on the other hand, who having listened to
beneficial counsels accepteth them at once, abandoning his opinion,
always winneth happiness in the world. He that rejects the words of
well-meaning friends, regarding those words as opposed to his interest,
but accepts words that are really so opposed, is soon subjugated by his
foes. Disregarding the opinions of the righteous he that abideth by the
opinions of the wicked, soon maketh his friends weep for him in
consequence of his being plunged into distress. Forsaking superior
counsellors he that seeketh the advice of inferior ones, soon falleth
into great distress and succeedeth not in saving himself. That companion
of the sinful, who behaveth falsely and never listeneth to good friends,
who honoureth strangers but hateth those that are his own, is soon, O
Bharata, cast off by the Earth. O bull of Bharata's race, having
quarrelled with those (the sons of Pandu), you seekest protection from
others viz., those that are sinful, incapable, and foolish. What other
man is there on earth besides thee, who, disregarding kinsmen, that are
all mighty charioteers, and each of whom resembleth Sakra himself, would
seek protection and aid from strangers? Thou hast persecuted the sons of
Kunti, from their very birth. They have not been angry with thee, for the
sons of Pandu are indeed virtuous. Although you hast behaved deceitfully
towards the Pandavas from their very birth, yet, O mighty-armed one,
those distinguished persons have acted generously towards thee. It
behoveth thee, therefore, O bull of Bharata's race, to act towards those
principal kinsmen of yours with equal generosity. Do not yield thyself to
the influence of wrath. O bull of Bharata's race, the exertions of the
wise are always associated with virtue, profit, and desire. If, indeed,
all these three cannot be attained, men follow at least virtue and
profit. If, again, these three are pursued separately, it is seen that
they that have their hearts under control, choose virtue; they that are
neither good nor bad but occupy a middle station, choose profit, which is
always the subject of dispute; while they that are fools choose the
gratification of desire. The fool that from temptation giveth up virtue
and pursueth profit and desire by unrighteous means, is soon destroyed by
his senses. He that speaketh profit and desire, should yet practise
virtue at the outset, for neither profit nor desire is (really)
dissociated from virtue. O king, it hath been said that virtue alone is
the cause of the three, for he that seeketh the three, may, by the aid of
virtue alone, grow like fire when brought into contact with a heap of dry
grass. O bull of Bharata's race, you seeketh, O sire, by unrighteous
means this extensive empire, flourishing with prosperity and well-known
to all the monarchs of the earth. O king, he that behaveth falsely
towards those that live and conduct themselves righteously, certainly
cutteth down his own self, like a forest with an axe. One must not seek
to confound his understanding whose overthrow one doth not like, for, if
one's understanding is confounded, one can never devote his attention to
what is beneficial. One that hath his soul under control never, O
Bharata, disregardeth anybody in the three worlds,--no, not even the
commonest creature, far less those bulls among men, the sons of Pandu. He
that surrendereth himself to the influence of anger loseth his sense of
right and wrong. Rank growth must always be cut off. Behold, O Bharata,
this is the proof. At present, O sire, union with the sons of Pandu is
better for you than your union with the wicked. If you makest peace with
them, you mayst obtain the fruition of all your wishes. O best of kings,
while enjoying the kingdom that has been founded by the Pandavas, thou
seekest protection from others, disregarding the Pandavas themselves.
Reposing the cares of your state on Dussasana, Durvisaha, Karna, and
Suvala's son, you desirest the continuance of your prosperity, O Bharata.
These, however, are far inferior to the Pandavas in knowledge, in virtue,
in capacity for acquiring wealth, and in prowess. Indeed, O Bharata, (let
alone the four I have mentioned) all these kings together, with you at
their head, are incapable of even looking at the face of Bhima, when
angry, on the field of battle. O sire, this force consisting of all the
kings of the earth is, indeed, at your elbow. There are also Bhishma, and
Drona, and this Karna, and Kripa, and Bhurisrava, and Somadatta, and
Aswatthaman, and Jayadratha. All these together are incapable of fighting
against Dhananjaya. Indeed, Arjuna is incapable of being vanquished in
battle even by all the gods, Asuras, men, and Gandharvas. Do not set thy
heart for battle. Seest you the man in any of the royal races of the
earth, who having encountered Arjuna in battle can return home safe and
sound? O bull of Bharata's race, what advantage is there in a universal
slaughter? Show me a single man who will defeat that Arjuna, by defeating
whom alone victory may be thine? Who will encounter that son of Pandu in
battle, who had vanquished all the celestials with the Gandharvas,
Yakshas and Pannagas at Khandavaprastha? Then also the marvellous account
that is heard of what happened at Virata's city, touching that encounter
between one and many, is sufficient proof of this, Hopest you to
vanquish in battle Arjuna who when excited with rage is invincible,
irresistible, ever-victorious, and undeteriorating Arjuna, that hero, who
gratified the God of gods, Siva himself in fight? With myself again as
his second when that son of Pritha will rush to the field of battle
against an enemy, who is there that is competent to challenge him then?
Can Purandara himself do so? He that would vanquish Arjuna in battle
would support the Earth on his arms, consume in rage the whole population
of the Earth, and hurl the very gods from heaven. Look at your sons, thy
brothers, kinsmen, and other relatives. Let not these chiefs of Bharata's
race all perish on your account. Let not the race of Kauravas be
exterminated or reduced. O king, let not people say that you are the
exterminator of your race and the destroyer of its achievements. Those
mighty car-warriors, the Pandavas (if peace be made) will install you as
the Yuvaraja, and your father Dhritarashtra, that lord of men, as the
sovereign of this extensive empire. Do not, O sire, disregard the
prosperity that is awaiting you and is sure to come. Giving to the sons
of Pritha half the kingdom, win you great prosperity. Making peace with
the Pandavas and acting according to the counsels of your friends, and
rejoicing with them, you are sure to obtain what is for your good for
ever and ever.'"
--------------------END OF PARVA 5 : UPA-PARVA 124 ---------------------
