subsequent life of yours would be equivalent to death, for what, in sooth, is life after having killed all your kinsfolk?  Who, even if he were Indra himself with all the gods on his side, would be able to defeat you who are aided by Kesava and Chekitanas, and Satyaki, and are protected by Dhrishtadyumna’s arms?  Who again, O king, can defeat in battle the Kurus who are protected by Drona and Bhishma, and Aswatthaman, and Salya, and Kripa and Karna with a host of Kshatriya kings?  Who, without loss to himself, is able to slay the vast force assembled by Dhritarashtra’s son?  Therefore it is, that I do not see any good either in victory or in defeat.  How can the sons of Pritha, like base persons of low lineage, commit an act of unrighteousness?  Therefore, I appease, I prostrate myself before Krishna and the aged kin I g of the Panchalas.  I betake myself to you as my refuge, with joined hands, so that both the Kurus and the Srinjayas may be benefited.  It is not likely that either Krishna or Dhananjaya will not act up to these my words.  Either of them would lay down his life, if besought (to do so).  Therefore, I say this for the success of my mission.  This is the desire of the king and his counsellor Bhishma, that there may be confirmed peace between you (and the Kurus).’”

SECTION XXVI

“Yudhishthira said, ’What words from me, O Sanjaya, hast thou heard, indicative of war, that thou apprehendest war?  O sire, peace is preferable to war.  Who, O charioteer, having got the other alternative would wish to fight?  It is known to me, O Sanjaya, that if a man can have every wish of his heart without having to do anything, he would hardly like to do anything even though it might be of the least troublesome kind, far less would he engage in war.  Why should a man ever go to war?  Who is so cursed by the gods that he would select war?  The sons of Pritha, no doubt, desire their own happiness but their conduct is ever marked by righteousness and conducive to the good of the world.  They desire only that happiness which results from righteousness.  He that fondly followeth the lead of his senses, and is desirous of obtaining happiness and avoiding misery, betaketh himself to action which in its essence is nothing but misery.  He that hankers after pleasure causeth his body to suffer; one free from such hankering knoweth not what misery is.  As an enkindled fire, if more fuel be put upon it, blazeth forth again with augmented force, so desire is never satiated with the acquisition of its object but gaineth force like unkindled fire when clarified butter is poured upon it.  Compare all this abundant fund of enjoyment which king Dhritarashtra hath with what we possess.  He that is unfortunate never winneth victories.  He that is unfortunate enjoyeth not the voice of music.  He that is unfortunate doth not enjoy garlands and scents! nor can one that is unfortunate enjoy cool and fragrant unguents! and finally he that is unfortunate