SECTION CXXXV
"Kunti said, 'Hearing these words of his mother the son said, O ruthless
and wrathful mother, O you that thinkest highly of martial heroism, thy
heart is surely made of steel beat into that shape. Fie on Kshatriya
practices, in accordance with which you urgest me to battle, as if I
were a stranger to thee, and for the sake of which you speakest to
me--thy only son--such words as if you wert not my mother. If thou
beholdest me not, if you are dissociated with me--thy son, of what use
then would the whole earth be to thee, of what use all your ornaments and
all the means of enjoyment, indeed, of what use would life itself be to
thee?'
"The mother said, 'All the acts of those that are wise, are (undertaken),
O son, for the sake of virtue and profit. Eyeing these (virtue and
profit) only, I urge thee, O Sanjaya, to battle. The fit hour hath come
for exhibiting your prowess. If at such a time you dost not resort to
action, then disrespected by the people you wouldst do that which would
be most disagreeable to me. If, O Sanjaya, you are about to be stained
with infamy and I do not (from affection) tell you anything, then that
affection, worthless and unreasonable, would be like that of the
she-ass's for her young. Do not tread the path that is disapproved by the
wise and adopted by the fool. Great is the ignorance here. Innumerable
creatures of the world have taken refuge in it. If thou, however,
adoptest the behaviour of the wise, you wilt then be dear to me. Indeed,
if you hast recourse to virtue and profit, if with God above thou
reliest upon human exertion, if your conduct becometh like that of the
good, then it is by this and not by any other means that you wilt become
dear to me. He that taketh delight in sons and grandsons that are
well-instructed (enjoyeth a delight that is real). He, on the other hand,
that taketh delight in a son who is destitute of exertion, refractory,
and wicked minded, hath not the very object accomplished for which a son
is desired. Those worst of men that never do what is proper and always do
what is censurable, do not obtain happiness here or hereafter. A
Kshatriya, O Sanjaya, hath been created for battle and victory. Whether
he winneth or perisheth, he obtaineth the region of Indra. The happiness
that a Kshatriya obtaineth by reducing his foes to subjection is such
that the like of it doth not exist in heaven in the sacred region of
Indra. Burning with wrath, a Kshatriya of great energy, if vanquished
many times, should wait desiring to vanquish his foes. Without either
casting away his own life or slaying his foes, how can he obtain peace of
mind by any other course? He that is possessed of wisdom regardeth
anything little as disagreeable. Unto that person to whom anything little
becomes agreeable, that little (ultimately) becometh a source of pain.
The man that hath not what is desirable soon becometh wretched. Indeed,
he soon feeleth every want and is lost like the Ganga on entering the
ocean.'
"The son said, 'Thou shouldst not, O mother, give expression to such
views before your son. Show him kindness now, staying by his side, like a
silent and dumb being.'
"The mother said, 'Great is my gratification since you sayest so. I who
may be urged (by you to what is my duty) am thus urged by thee. I shall,
therefore, urge you more (for doing what you shouldst do). I will,
indeed, honour you then when I will behold thee, crowned with complete
success after the slaughter of all the Saindhavas.'
"The son said, 'Without wealth, without allies, how can success and
victory be mine? Conscious of this exceedingly miserable state of mine, I
have myself abstained from desire of kingdom, like an evil-doer
abstaining from desire of heaven. If, therefore, O you of mature wisdom,
thou seest any means (by which all this can be effected), speak fully of
it to me as I ask thee, for I shall do all that you mayst command me to
do.'
"The mother said, 'Do not disgrace your soul, O son, by anticipations of
failure. Objects unattained have been attained; while those attained have
been lost. The accomplishment of objects should never be sought with
wrath and folly. In all acts, O son, the attainment of success is always
uncertain. Knowing that success is uncertain, people still act, so that
they sometimes succeed, and sometimes do not. They, however, who abstain
from action, never obtain success. In the absence of exertion, there is
but one result, viz., the absence of success. There are, however, two
results in the case of exertion, viz., the acquisition of success or its
non-acquisition. He, O prince, who hath settled beforehand that all acts
are uncertain in respect of their results, maketh both success and
prosperity unattainable by himself. This will be,--with such a belief
should one, casting off all sloth, exert and wake up and address himself
to every act. That wise king, who, O son, engageth in acts, having
performed all auspicious rites and with the gods and the Brahmanas on his
side, soon winneth success. Like the sun embracing the east, the goddess
of prosperity embraceth him. I see you hast shown thyself fit for the
various suggestions and means and encouraging speeches you hast had from
me. Display (now) your prowess. It behoveth you to win, by every
exertion, the object you hast in view. Bring together to your own side
those that are angry (with your foes), those that are covetous, those that
have been weakened (by your foes), those that are jealous (of your foes),
those that have been humiliated (by them), those that always challenge
(them) from excess of pride, and all others of this class. By this means
thou wilt be able to break the mighty host (of your enemy) like an
impetuous and fierce-rising tempest scattering the clouds. Give them (thy
would be allies) wealth before it is due, seek their food, be up and
doing, and speak sweetly unto them all. They will then do the good, and
place you at their head. When the enemy cometh to know that his foe hath
become reckless of his life, then is he troubled on the latter's account,
from a snake living in his chamber? If, knowing one to be powerful, one's
enemy doth not strive to subjugate him, he should at least make one
friendly by the application of the arts of conciliation, gift, and the
like. Even that would be tantamount to subjugation. Obtaining a respite
by means of the are of conciliation, one's wealth may increase. And if
one's wealth increaseth, one is worshipped and sought as a refuge by
one's friends. If, again, one is deprived of wealth, one is abandoned by
friends and relatives, and more than that mistrusted and even despised by
them. It is perfectly impossible for him to ever regain his kingdom, who,
having united himself with his foe, liveth confidently.'"
--------------------END OF PARVA 5 : UPA-PARVA 135 ---------------------
