hast performed sacrificial rites, made charities to Brahmanas.  Even remembering the highest position (attainable by beings), thou hast also devoted thy soul for years and years to the pursuit of pleasure.  He who, devoting himself excessively to the pleasures and joys of life, never employeth himself in the practice of religious meditation, must be exceedingly miserable.  His joys forsake him after his wealth is gone and his strong instincts goad him on towards his wonted pursuit of pleasure.  Similarly, he who, never having lived a continent life, forsaketh the path of virtue and commiteth sin, hath no faith in existence of a world to come.  Dull as he is after death he hath torment (for his lot).  In the world to come, whether one’s deeds be good or evil these deeds are in no case, annihilated.  Deeds, good and evil, precede the agent (in his journey to the world to come); the agent is sure to follow in their path.  Your work (in this life) is celebrated by all as comparable to that food, savoury and dainty, which is proper to be offered with reverence to the Brahmanas—­the food which is offered in religious ceremonies with large donations (to the officiating priests).  All acts are done, so long as this body lasts, O son of Pritha.  After death there is nothing to be done.  And thou hast done mighty deeds that will do good to thee in the world to come, and they are admired by righteous men.  There (in the next world) one is free from death and decrepitude and fear, and from hunger and thirst, and from all that is disagreeable to the mind; there is nothing to be done in that place, unless it be to delight one’s senses.  Of this kind, O ruler of men, is the result of our deeds.  Therefore, do not from desire act any longer in this world.  Do not, O Pandu’s son, betake to action in this world and thereby thus take leave of truth and sobriety and candour and humanity.  Thou mayst perform the Rajasuya and the Aswamedha sacrifices, but do not even come near an action which in itself is sin!  If after such a length of time, ye sons of Pritha, you now give way to hate, and commit the sinful deed, in vain, for virtue’s sake, did ye dwell for years and years in the woods in such misery!  It was in vain that you went to exile, after parting with all your army; for this army was entirely in your control then.  And these persons who are now assisting you, have been always obedient to you,—­this Krishna, and Satyaki, and Virata of the golden car, of Matsya land, with his son at the head of martial warriors.  All the kings, formerly vanquished by you would have espoused your cause at first.  Possessed of mighty resources, dreaded by all, having an army, and followed behind by Krishna and Arjuna, you might have slain your foremost of foes on the field of battle.  You might have (then) brought low Duryodhana’s pride.  O Pandava, why have you allowed your foes to grow so powerful?  Why have you weakened your friends?  Why have you sojourned in the woods for years and years?  Why