‘“O Madhusudana! You have seen all this directly in me. You have seen how I have spent those nights, deprived of the kingdom. There is no way for us to give up that prosperity. It would be better for us to die, while striving towards that. O Madhava! Our first intention is that we should enjoy that common prosperity, in peace with each other and treating each other equally. The stage that comes beyond that is terrible and will lead to the destruction of deeds, if we are to obtain the kingdom after killing the Kouravas. O Krishna! No enemy deserves to be killed, even if he is not related and even if he is not an arya. On the contrary, they are our relatives and our seniors are their aides. Their death will be evil. How can a war be desirable? That is the evil dharma of kshatriyas. But we have been born as kshatriyas. It happens to be our dharma, even if it is adharma. Any other form of conduct is not recommended for us. A shudra performs servitude. A vaishya lives by selling goods. Killing is the means of livelihood for us, while begging is the conduct for brahmanas. A kshatriya kills another kshatriya. A fish lives on another fish. A dog kills another dog. O Dasharha! Behold how each follows the decreed dharma. O Krishna! Dissension is always present in a fight. Lives are lost in a battle. In spite of strength and adherence to policy, there can be victory or defeat in a battle. Life and death are not determined by a being. O supreme among the Yadu lineage! Until the right time has come, one does not find happiness or unhappiness. One man may kill many. Many may unite to kill a single man. A coward may kill a brave one. An infamous one may kill one who is famous. Victory may go to either side. Either side may confront defeat. This is also true of destruction. If one tries to flee, there will be death and destruction. But in all cases, a war should be avoided. Where is the killer who is not killed in return? O Hrishikesha! For one who has been killed, victory and defeat are equal. I do not think that defeat is different from death. O Krishna! It is certain that one who is victorious also suffers from a loss. At the end, a beloved one will be killed by someone from the other side. O Krishna! When he is rendered weak because he can no longer see his sons or brothers, he will be completely overwhelmed by a disdain for life. Those who are modest, brave, aryas and compassionate are killed in battle. But an inferior one may escape. O Janardana! Even after killing others, we are overcome by remorse. There is evil, even for those who survive. The survivors gather their strength so as to destroy those who remain. In a desire to end the enmity, they seek complete annihilation. But victory engenders enmity, because those who are defeated are unhappy. A man who can cast aside victory and defeat is both happy and peaceful. But a man who has created enmity always sleeps in misery. He doesn’t have ease of mind, like living in a house full of snakes. He who annihilates everybody is bereft of fame and always obtain ill fame among all beings. Enmity is not pacified and is sustained for a long period of time. There are those who remain to recount it to men who are born in the lineage. O Keshava! Enmity is never settled through another enmity. O Krishna! It becomes stronger, like fire fed with oblations. There is no exception to this and peace will always remain unattainable. This is the continual taint in those who seek to establish their own superiority. Manliness is a strong weakness in the heart. One can find peace only by completely casting it aside from one’s mind. O Madhusudana! By uprooting the enemy by the roots, we may be able to accomplish our objective. But that will be crueller still. We can gain peace by giving up our claim, but that will be like death. There is no doubt that this leaves the prospect of destruction, for our enemies and our own side.7 We do not wish to give that up. Nor do we desire a destruction of the lineage. Peace through submission is desirable. There are those who are striving in a desire to avoid the war. If those attempts at pacification fail, a war is unavoidable and is not a sign of weakness. When attempts at pacification fail, the results are terrible. Learned ones have seen these signs in a quarrel between dogs. There is a wagging of tails first. Then there is a bark. Then there is a bark in return. After that, there is a retreat and the display of teeth. Then there is loud barking and the quarrel. O Krishna! The stronger one wins and eats the other one’s flesh. That is the case with men too and there is no difference. The stronger always acts in the same way with the weak. There is disregard and aggression and the weak one surrenders to the strong. It is always appropriate that a father, a king and an aged one should be revered. O Janardana! That is the reason Dhritarashtra is worthy of our honour and worship. O Madhava! But Dhritarashtra’s affection towards his son is strong. As long as he is under his son’s control, he will laugh at our submission. O Krishna! Now that the time has come, what do you think should be done next? O Madhava! How can we avoid the diminishing of artha and dharma? O Madhusudana! O supreme among men! In this difficult situation, you are the most appropriate person for us to consult. You are our friend. You wish us well. You know the consequences of all deeds. O Krishna! You are our well-wisher and you know the answer to everything.”’
Vaishampayana said, ‘Thus addressed, Janardana replied to Dharmaraja. “For the welfare of both the sides, I will myself go to the assembly of the Kurus. O king! If I succeed in obtaining peace without giving up your interests, I will obtain great merits and the deed will have great consequences. I will free the masses of Kurus and Srinjayas from the noose of death. I will also free the Pandavas, the sons of Dhritarashtra and the entire earth.” Yudhishthira said, “O Krishna! It is not my view that you should go to the Kurus. However well you articulate your words, Suyodhana will not listen to them. All the assembled kshatriya kings follow Suyodhana. O Krishna! It does not appeal to me that you should arrive in their midst. O Madhava! If hatred is exhibited towards you, we will not obtain any pleasure from gaining objects, or happiness from attaining divinity, or the prosperity of all the immortals.” Bhagavan replied, “O great king! I know the wicked nature of Dhritarashtra’s son. But through this, we will not be blamed by all the kings of the world. All the kings of the earth combined are not enough to withstand me, if I am enraged in battle, like inferior animals before a lion. If they act against me in any way, I will burn up all the Kurus. That is my intention. O Partha! My going there will not be fruitless. There will be some gain in going there, since we will not be blamed by the others.” Yudhishthira said, “O Krishna! If it pleases you, then go in peace to the Kouravas. Perhaps there will be some gain from it. I will see you again when you return. O lord! O Vishvaksena!8 Go to the Kurus and bring peace among the Bharatas. Let us all live in peace, with happy minds and happy hearts. You are a brother. You are a friend. You are dear to Bibhatsu and to me. We have no doubt that you wish us well. Go safely for our welfare. You know us and you know the others. You know artha. You know how to speak. O Krishna! Tell Suyodhana what will be good for us. O Keshava! You can tell them whatever is in conformity with dharma, whether it is for peace, or whether it is for enmity.”’
734(71)
‘Bhagavan said, “I have listened to Sanjaya’s words and I have also heard your words. I know everything about their intentions and I also know what you have in mind. Your intelligence is based on dharma. Their minds are turned towards enmity. You will cherish everything that can be gained without resorting to a war. O lord of the earth! But following rituals is not the task of a kshatriya. In all the stages of life, it has been said that a kshatriya should not resort to begging for a livelihood. Victory or death on the field of battle has been eternally ordained by the creator. This is the natural dharma of kshatriyas and weakness in that is not praised. O Yudhishthira! It is not possible to have a livelihood by resorting to weakness. O mighty-armed one! Display your valour. O scorcher of enemies! Conquer the foes. O scorcher of enemies! The sons of Dhritarashtra are extremely avaricious. They have obtained affection, they have obtained friends and they have obtained strength by living with them9 for a long time. O lord of the earth! Therefore, peace with the Kurus is not desirable. Because of Bhisma, Drona, Kripa and the others, they think themselves to be stronger. O king! As long as you act mildly towards them, they will take your kingdom away. O destroye
r of enemies! Dhritarashtra’s son will not do what you wish, because of kindness, because of compassion, or because of dharma and artha. O destroyer of enemies! O Pandava! This alone is proof, that they left you in a loincloth, and did not repent their evil deed. In the sight of the grandfather, Drona, the intelligent Vidura and the foremost among the Kurus, who knew exactly what had happened, that wicked one did not repent his cruel deeds. You are generous, mild, self-controlled and follow dharma. O king! But he used deceit to defeat you in a game of dice. O king! When one’s conduct is of this nature, do not resort to affection. They deserve to be killed by all the worlds. O descendant of the Bharata lineage! Why not by you? Insolent and delighted, he eloquently maligned you and your brothers and told his brothers, ‘The Pandavas have nothing that they can call their own now. Their names and their lineages will not survive either. After a long period of time has passed, they will confront defeat. Their subjects will no longer honour them. Their natural subjects have also been destroyed.’ He uttered such harsh words and many others. He boasted among his relatives, when you were banished to the forest. Those who were assembled there, saw that you were without blame. They were seated in the assembly hall, their throats choked with tears and they wept. The kings and the brahmanas did not praise him then. All the courtiers censured Duryodhana. O destroyer of enemies! For someone born in a noble lineage, there can be censure and there can be death. O king! But death is several times superior to a reviled and wicked life. O king! He has been dead since the instant he was censured for his shamelessness before all the kings of the earth. O great king! One whose conduct is of this nature can be killed effortlessly, like a tree whose roots have been severed, so that it is precariously balanced on its trunk. The evil-minded one is ignoble to all the worlds and should be killed, like a snake. O destroyer of enemies! O king! Therefore, kill him and do not hesitate.
‘“O unblemished one! But it pleases me, and is also worthy of you, that you should bow in obeisance and show your respects to your father10 and Bhishma. O king! I will myself go and resolve the doubts of all those who are in two minds about Duryodhana. In the midst of the kings, I will expound your manly qualities and his transgressions of these. On hearing my words, in conformity with dharma and artha, the lords of the earth and the kings from the various countries will recognize you to possess dharma in your soul, and one who speaks the truth. They will know that he acts out of avarice. When the four varnas are assembled, among the old and the young, among inhabitants of the town and the country, I will censure him. When you are striving for peace, no adharma will be attached to you. The kings will blame the Kurus and Dhritarashtra. When he is forsaken by all the worlds, what will be left to be done? O king! With Duryodhana slain, there remains nothing else to be done. With this intention, I will go the Kurus. I will not relinquish your objective. I will strive for peace and notice their intentions. O descendant of the Bharata lineage! Having observed the conduct and preparations of the Kouravas for war, I will leave and return to ensure your victory. In every way, I expect a war with the enemies. It seems to me that all the portents indicate that. The beasts and the birds are making terrible sounds. When it is night, the foremost of elephants and horses are assuming terrible forms. Signifying evil, the fire is assuming many colourful and terrible forms. Had death not arrived to destroy the world of men, this would not have been the case. Ready the weapons, arrows, armour, chariots, elephants and standards. Let all the warriors be trained. Let them ready the horses, elephants and chariots. O Indra among men! Let everything be ready for battle. Let everything be kept ready. O king! O foremost among the Pandavas! As long as he lives, Duryodhana is incapable of returning the prosperous kingdom that was once yours, and which he robbed in the gambling with the dice.”’
735(72)
‘Bhimasena said, “O Madhusudana! You should speak in such a way that the Kurus resort to peace. Do not frighten them with war. He is intolerant and is always angry. That extremely spirited one hates prosperity in others. One should not address strong words towards Duryodhana. One should act peacefully towards him. His disposition is naturally wicked. His mind is equal to that of a dasyu. He is intoxicated with prosperity and bears enmity towards the Pandavas. He does not have far-sightedness and is cruel. He is deceitful and wicked in his valour. His anger lasts for a long time and the evil-souled one is fond of deceit. Even if he dies, he will not surrender, or give up what he thinks belongs to him. O Krishna! I think that peace with someone like that is extremely difficult. He does not listen to the words of his well-wishers. He has discarded dharma. He loves falsehood. He goes against the words and intentions of his well-wishers. Overcome by anger, his nature is based on wickedness. His natural wickedness is like that of a snake provoked with a straw. You know everything about Duryodhana’s soldiers, their conduct, their nature, their strength and their valour. In earlier times, the Kurus, together with their sons, were content and so were we. We rejoiced with our relatives, like Indra’s seniors. O Madhusudana! But because of Duryodhana’s anger, the Bharatas will burn, like a forest burns with fire at the end of winter.
‘“O Madhusudana! Eighteen kings are famous as those who annihilated their kin, their well-wishes and their relatives. At the end of the period of dharma,11 Bali was born among the asuras. He was prosperous and blazed in his energy. Udavarta was born among the Haihayas, Janamejaya among the Nipas, Bahula among the Talajanghas, the insolent Vasu among the Krimis, Ajabindu among the Suviras, Kusharddhika among the Surashtras, Arkaja among the Balihas, Dhoutamulaka among the Chinas, Hayagriva among the Videhas, Varapra among the Mahoujasas, Bahu among the Sundaravegas, Pururava among the Diptakshas, Sahaja among the Chedi-Matysas, Brihadbala among the Prachetas, Dharana among the Indra-Vatsas, Vigahana among the Mukutas and Shama among the Nandivegas. They defiled their lineages. O Krishna! They were the worst of men and were born at the end of the yuga. At the end of a yuga,12 driven by destiny, Duryodhana has now been born in the lineage of the Kurus. He is the worst of his lineage. He is a wicked and evil man. Therefore, speak softly to him, in conformity with dharma and artha. Act generally in accordance with his desires and do not exhibit terrible valour before him. O Krishna! We would rather follow Duryodhana and be under his control, than let the lineage of the Bharatas be destroyed. O Vasudeva! Act so that he and the other Kurus become indifferent towards us. Otherwise, the Kurus will be destroyed. O Krishna! Speak to the aged grandfather and the courtiers, so that there is fraternity among the brothers and Dhritarashtra’s son is pacified. This is why I say and the king13 approves. Arjuna has never been in favour of war, because there is great compassion in Arjuna.”’
736(73)
Vaishampayana said, ‘When the mighty-armed Keshava heard these words of Bhima, which were without precedence in terms of their mildness, he laughed. The mountains seemed to have become light. The fire seemed to have become cold. That is what Rama’s younger brother, Shouri, the wielder of the Sharnga bow, thought.14 Vrikodara Bhimasena was seated, overcome with compassion. To incite him, like a wind fanning the fire, he said, “O Bhimasena! On other occasions, you have advocated war. You have desired to suppress the cruel sons of Dhritarashtra, who find delight in murders. O scorcher of enemies! You do not sleep. You lie down and remain awake, with your face downwards. You have always spoken terrible, violent and harsh words. When you sigh, your breath burns like the fire. O Bhima! Your mind is not at peace, like a fire with smoke. You lie down alone and groan, like a weak person unable to bear a load. People who do not know the reason think that you are mad. O Bhima! You are like a roaming elephant, which uproots trees, groans and stamps down on the ground with its feet. You find no pleasure in the company of people. O Pandava! You stay away from them. Whether it is night or day, you do not welcome anyone. You suddenly smile, or weep because of a mysterious reason. You are sometimes seated, resting your head on your thighs. Or you are seen, sometimes frowning, or licking your lips. O Bhima! All this is because you are angry. ‘As certainly as the sun rises in the east
with its light, as certainly as it sets in the west, circling the pole star with its rays, thus do I swear and there will be no deviation from my vow. I will attack the intolerant Duryodhana and kill him with a club.’ This is what you swore on your club earlier, in the midst of your brothers. O scorcher of enemies! Is it the same mind that now turns towards pacification? Now that the time for war has arrived, those who wished war are turning away. O Bhima! Are you frightened? O Partha! Or is it that you have seen portents, when you are asleep or when you are awake, and those make you turn towards peace? You do not show any manliness in you. You are like a eunuch. You have been overcome by cowardice. That is the reason your mind has swerved. Your heart trembles and your mind is full of despair. Your thighs are paralysed. That is the reason you want peace. O Partha! The minds of mortal men are inconstant and fickle, like the kernel of a shalmali tree that is swayed by the wind. This distorted intelligence is as rare in you as human speech is in cows. The minds of the sons of Pandu will be immersed, like a boat in water. That Bhimasena should speak words like these, is as extraordinary to me as mountains moving around. O descendant of the Bharata lineage! Look back at your own deeds and the lineage into which you have been born. Arise! Do not yield to despair. O brave one! Be steady. O scorcher of enemies! This lassitude is not like you. A kshatriya does not obtain that which he does not seize through his energy.”’
Mahabharata: Volume 4 Page 37