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).’”
“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
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