वनपर्व - Vanaparva
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वैशम्पायन उवाच॥ ततो वनगताः पार्थाः सायाह्ने सह कृष्णया । उपविष्टाः कथाश्चक्रुर्दुःखशोकपरायणाः ॥ 1॥ प्रिया च दर्शनीया च पण्डिता च पतिव्रता । ततः कृष्णा धर्मराजमिदं वचनमब्रवीत् ॥ 2॥ न नूनं तस्य पापस्य दुःखमस्मासु किञ्चन । विद्यते धार्तराष्ट्रस्य नृशंसस्य दुरात्मनः ॥ 3॥ यस्त्वां राजन्मया सार्धमजिनैः प्रतिवासितम् । भ्रातृभिश्च तथा सर्वैर्नाभ्यभाषत किञ्चन । वनं प्रस्थाप्य दुष्टात्मा नान्वतप्यत दुर्मतिः ॥ 4॥ आयसं हृदयं नूनं तस्य दुष्कृतकर्मणः । यस्त्वां धर्मपरं श्रेष्ठं रूक्षाण्यश्रावयत्तदा ॥ 5॥ सुखोचितमदुःखार्हं दुरात्मा ससुहृद्गणः । ईदृशं दुःखमानीय मोदते पापपूरुषः ॥ 6॥ चतुर्णामेव पापानामश्रु वै नापतत्तदा । त्वयि भारत निष्क्रान्ते वनायाजिनवाससि ॥ 7॥ दुर्योधनस्य कर्णस्य शकुनेश्च दुरात्मनः । दुर्भ्रातुस्तस्य चोग्रस्य तथा दुःशासनस्य च ॥ 8॥ इतरेषां तु सर्वेषां कुरूणां कुरुसत्तम । दुःखेनाभिपरीतानां नेत्रेभ्यः प्रापतज्जलम् ॥ 9॥ इदं च शयनं दृष्ट्वा यच्चासीत्ते पुरातनम् । शोचामि त्वां महाराज दुःखानर्हं सुखोचितम् ॥ 10॥ दान्तं यच्च सभामध्ये आसनं रत्नभूषितम् । दृष्ट्वा कुशबृसीं चेमां शोको मां रुन्धयत्ययम् ॥ 11॥ यदपश्यं सभायां त्वां राजभिः परिवारितम् । तच्च राजन्नपश्यन्त्याः का शान्तिर्हृदयस्य मे ॥ 12॥ या त्वाहं चन्दनादिग्धमपश्यं सूर्यवर्चसम् । सा त्वा पङ्कमलादिग्धं दृष्ट्वा मुह्यामि भारत ॥ 13॥ या वै त्वा कौशिकैर्वस्त्रैः शुभ्रैर्बहुधनैः पुरा । दृष्टवत्यस्मि राजेन्द्र सा त्वां पश्यामि चीरिणम् ॥ १४14॥ यच्च तद्रुक्मपात्रीभिर्ब्राह्मणेभ्यः सहस्रशः । ह्रियते ते गृहादन्नं संस्कृतं सार्वकामिकम् ॥ 15॥ यतीनामगृहाणां ते तथैव गृहमेधिनाम् । दीयते भोजनं राजन्नतीव गुणवत्प्रभो ॥ तच्च राजन्नपश्यन्त्याः का शान्तिर्हृदयस्य मे ॥ 16॥ यांस्ते भ्रातॄन्महाराज युवानो मृष्टकुण्डलाः । अभोजयन्त मृष्टान्नैः सूदाः परमसंस्कृतैः ॥ 17॥ सर्वांस्तानद्य पश्यामि वने वन्येन जीवतः । अदुःखार्हान्मनुष्येन्द्र नोपशाम्यति मे मनः ॥ 18॥ भीमसेनमिमं चापि दुःखितं वनवासिनम् । ध्यायन्तं किं न मन्युस्ते प्राप्ते काले विवर्धते ॥ 19॥ भीमसेनं हि कर्माणि स्वयं कुर्वाणमच्युत । सुखार्हं दुःखितं दृष्ट्वा कस्मान्मन्युर्न वर्धते ॥ 20॥ सत्कृतं विविधैर्यानैर्वस्त्रैरुच्चावचैस्तथा । तं ते वनगतं दृष्ट्वा कस्मान्मन्युर्न वर्धते ॥ 21॥ कुरूनपि हि यः सर्वान्हन्तुमुत्सहते प्रभुः । त्वत्प्रसादं प्रतीक्षंस्तु सहतेऽयं वृकोदरः ॥ 22॥ योऽर्जुनेनार्जुनस्तुल्यो द्विबाहुर्बहुबाहुना । शरातिसर्गे शीघ्रत्वात्कालान्तकयमोपमः ॥ 23॥ यस्य शस्त्रप्रतापेन प्रणताः सर्वपार्थिवाः । यज्ञे तव महाराज ब्राह्मणानुपतस्थिरे ॥ 24॥ तमिमं पुरुषव्याघ्रं पूजितं देवदानवैः । ध्यायन्तमर्जुनं दृष्ट्वा कस्मान्मन्युर्न वर्धते ॥ 25॥ दृष्ट्वा वनगतं पार्थमदुःखार्हं सुखोचितम् । न च ते वर्धते मन्युस्तेन मुह्यामि भारत ॥ 26॥ यो देवांश्च मनुष्यांश्च सर्पांश्चैकरथोऽजयत् । तं ते वनगतं दृष्ट्वा कस्मान्मन्युर्न वर्धते ॥ 27॥ यो यानैरद्भुताकारैर्हयैर्नागैश्च संवृतः । प्रसह्य वित्तान्यादत्त पार्थिवेभ्यः परन्तपः ॥ 28॥ क्षिपत्येकेन वेगेन पञ्च बाणशतानि यः । तं ते वनगतं दृष्ट्वा कस्मान्मन्युर्न वर्धते ॥ 29॥ श्यामं बृहन्तं तरुणं चर्मिणामुत्तमं रणे । नकुलं ते वने दृष्ट्वा कस्मान्मन्युर्न वर्धते ॥ 30॥ दर्शनीयं च शूरं च माद्रीपुत्रं युधिष्ठिर । सहदेवं वने दृष्ट्वा कस्मान्मन्युर्न वर्धते ॥ 31॥ द्रुपदस्य कुले जातां स्नुषां पाण्डोर्महात्मनः । मां ते वनगतां दृष्ट्वा कस्मान्मन्युर्न वर्धते ॥ 32॥ नूनं च तव नैवास्ति मन्युर्भरतसत्तम । यत्ते भ्रातॄंश्च मां चैव दृष्ट्वा न व्यथते मनः ॥ 33॥ न निर्मन्युः क्षत्रियोऽस्ति लोके निर्वचनं स्मृतम् । तदद्य त्वयि पश्यामि क्षत्रिये विपरीतवत् ॥ 34॥ यो न दर्शयते तेजः क्षत्रियः काल आगते । सर्वभूतानि तं पार्थ सदा परिभवन्त्युत ॥ 35॥ तत्त्वया न क्षमा कार्या शत्रून्प्रति कथञ्चन । तेजसैव हि ते शक्या निहन्तुं नात्र संशयः ॥ 36॥ तथैव यः क्षमाकाले क्षत्रियो नोपशाम्यति । अप्रियः सर्वभूतानां सोऽमुत्रेह च नश्यति ॥ 37॥ |
37 (274) |
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Vaisampayana said, "Exiled to the forest, the sons of Pritha sat with Krishna in the evening, talking to one another, overwhelmed by sorrow and grief. Then the beautiful, wise Krishna, who loved and was entirely devoted to her husbands, spoke to Yudhishthira: 'The sinful, cruel, and wicked son of Dhritarashtra feels absolutely no remorse for us, O King! That evil wretch felt no regret even after sending you and me into the woods dressed in deer-skins. The heart of that wicked man must be made of steel if he could speak such harsh words to you, his virtuous eldest brother. After bringing you—who deserve nothing but happiness and never such misery—into this distress, that sinful villain is actually celebrating with his friends! O Bharata, when you set out for the forest dressed in deer-skin, only four people did not shed tears: Duryodhana, Karna, the evil Shakuni, and Dussasana, Duryodhana's fierce and wicked brother. Except for them, O best of the Kurus, every other member of the Kuru clan wept with sorrow. When I look at your bed here and remember what you used to have, I grieve for you, O King, because you do not deserve this misery and were raised in absolute luxury. Remembering the ivory throne in your court, decorated with jewels, and looking now at this seat made of rough grass, grief consumes me. I used to see you surrounded by kings in your court. How can my heart find any peace when I see you like this now? I remember your body, radiant as the sun and anointed with sandal paste. Now, seeing you covered in mud and dirt breaks my heart and makes me lose my senses. I used to see you dressed in pure white silk, but now I see you wearing rags. Before, thousands of gold plates filled with the finest food were carried from your house to feed the Brahmanas. You used to give the best meals to holy men, both those who lived in monasteries and those with families. In your palace, you kept thousands of plates constantly filled with food to honor the Brahmanas and grant their every wish. How can my heart be at peace when none of that remains? Your young brothers, who used to wear fine earrings, were once served delicious, expertly prepared meals by royal cooks. Now, I see them all living in the wild, surviving only on whatever the forest provides, though they deserve none of this hardship. My heart finds no peace. When you look at Bhimasena living in misery in these woods, why doesn't your anger burn, even though the time has come?'" "Why doesn't your anger burn, O King, when you see the great Bhimasena in such misery? He has always achieved everything on his own, deserves complete happiness, and yet he is fallen so low. Why doesn't your rage flare up when you look at Bhima living in the wild, a man who used to be surrounded by countless royal chariots and dressed in the finest clothes? This noble hero is ready to wipe out all the Kurus in battle, yet he endures this intense suffering only because he is waiting for you to fulfill your promise. And what about Arjuna? Though he has only two hands, his speed in firing arrows makes him equal to the Kartavirya Arjuna of a thousand arms! To his enemies, he is like Yama, the god of death, at the end of the world. It was through the power of his weapons that all the kings of the earth were forced to serve the Brahmanas at your royal sacrifice. Seeing Arjuna—a tiger among men, worshipped by both gods and demons—now filled with anxiety, why don't you feel deeply insulted? It breaks my heart, O Bharata, that your wrath doesn't ignite when you look at Pritha's son in exile. He is a prince raised in absolute luxury who should never have to suffer like this. Why are you not furious seeing Arjuna exiled—the same man who, fighting from a single chariot, defeated gods, men, and serpents alike? Why doesn't your anger explode when you look at him now? This is the man who conquered the treasures of the world’s kings, who was honored with countless chariots, horses, and elephants, who punishes all enemies, and who can shoot five hundred arrows in a single breath! Why doesn't your rage flare up when you see Nakula in exile? He is handsome, physically strong, young, and the finest swordsman alive. And why do you forgive our enemies, Yudhishthira, when you look at Madri's son, the handsome and brave Sahadeva, living in exile? Why aren't you furious seeing both Nakula and Sahadeva overwhelmed by grief, even though they deserve none of this hardship? Finally, O King, why do you forgive the foe when you look at me in exile? I was born into King Drupada's royal line, the daughter-in-law of the illustrious Pandu, and the devoted wife of heroes! Truly, O best of the Bharatas, you must have no anger in you at all. Otherwise, how could your mind remain unmoved when you see your brothers and me in such a terrible state? People say there is no warrior in the world who cannot feel anger, but in you, I see a complete contradiction of that proverb. A warrior who does not display his power when the opportunity arises is forever despised by all living beings. Therefore, O King, you must stop forgiving our enemies. If you unleash your power, you can undoubtedly destroy them all! On the other hand, a warrior who refuses to forgive when the time for peace comes also becomes hated by everyone, leading to his ruin in both this life and the next." |
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युधिष्ठिर उवाच॥ क्रोधो हन्ता मनुष्याणां क्रोधो भावयिता पुनः । इति विद्धि महाप्राज्ञे क्रोधमूलौ भवाभवौ ॥ 1॥ यो हि संहरते क्रोधं भावस्तस्य सुशोभने । यः पुनः पुरुषः क्रोधं नित्यं न सहते शुभे ॥ तस्याभावाय भवति क्रोधः परमदारुणः ॥ 2॥ क्रोधमूलो विनाशो हि प्रजानामिह दृश्यते । तत्कथं मादृशः क्रोधमुत्सृजेल्लोकनाशनम् ॥ 3॥ क्रुद्धः पापं नरः कुर्यात्क्रुद्धो हन्याद्गुरूनपि । क्रुद्धः परुषया वाचा श्रेयसोऽप्यवमन्यते ॥ 4॥ वाच्यावाच्ये हि कुपितो न प्रजानाति कर्हिचित् । नाकार्यमस्ति क्रुद्धस्य नावाच्यं विद्यते तथा ॥ 5॥ हिंस्यात्क्रोधादवध्यांश्च वध्यान्सम्पूजयेदपि । आत्मानमपि च क्रुद्धः प्रेषयेद्यमसादनम् ॥ 6॥ एतान्दोषान्प्रपश्यद्भिर्जितः क्रोधो मनीषिभिः । इच्छद्भिः परमं श्रेय इह चामुत्र चोत्तमम् ॥ 7॥ तं क्रोधं वर्जितं धीरैः कथमस्मद्विधश्चरेत् । एतद्द्रौपदि सन्धाय न मे मन्युः प्रवर्धते ॥ 8॥ आत्मानं च परं चैव त्रायते महतो भयात् । क्रुध्यन्तमप्रतिक्रुध्यन्द्वयोरेष चिकित्सकः ॥ 9॥ मूढो यदि क्लिश्यमानः क्रुध्यतेऽशक्तिमान्नरः । बलीयसां मनुष्याणां त्यजत्यात्मानमन्ततः ॥ 10॥ तस्यात्मानं सन्त्यजतो लोका नश्यन्त्यनात्मनः । तस्माद्द्रौपद्यशक्तस्य मन्योर्नियमनं स्मृतम् ॥ 11॥ विद्वांस्तथैव यः शक्तः क्लिश्यमानो न कुप्यति । स नाशयित्वा क्लेष्टारं परलोके च नन्दति ॥ 12॥ तस्माद्बलवता चैव दुर्बलेन च नित्यदा । क्षन्तव्यं पुरुषेणाहुरापत्स्वपि विजानता ॥ 13॥ मन्योर्हि विजयं कृष्णे प्रशंसन्तीह साधवः । क्षमावतो जयो नित्यं साधोरिह सतां मतम् ॥ 14॥ सत्यं चानृततः श्रेयो नृशंसाच्चानृशंसता । तमेवं बहुदोषं तु क्रोधं साधुविवर्जितम् ॥ मादृशः प्रसृजेत्कस्मात्सुयोधनवधादपि ॥ 15॥ पितामहः शान्तनवः शमं सम्पूजयिष्यति । आचार्यो विदुरः क्षत्ता शममेव वदिष्यतः ॥ कृपश्च सञ्जयश्चैव शममेव वदिष्यतः ॥ 16॥ सोमदत्तो युयुत्सुश्च द्रोणपुत्रस्तथैव च । पितामहश्च नो व्यासः शमं वदति नित्यशः ॥ 17॥ एतैर्हि राजा नियतं चोद्यमानः शमं प्रति । राज्यं दातेति मे बुद्धिर्न चेल्लोभान्नशिष्यति ॥ 18॥ कालोऽयं दारुणः प्राप्तो भरतानामभूतये । निश्चितं मे सदैवैतत्पुरस्तादपि भामिनि ॥ 19॥ सुयोधनो नार्हतीति क्षमामेवं न विन्दति । अर्हस्तस्याहमित्येव तस्मान्मां विन्दते क्षमा ॥ 20॥ एतदात्मवतां वृत्तमेष धर्मः सनातनः । क्षमा चैवानृशंस्यं च तत्कर्तास्म्यहमञ्जसा ॥ 21॥ |
21 (295) |
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Yudhishthira said, "Anger can destroy a man, but it can also make him succeed. Understand this, wise Krishna: anger is the root of both success and ruin. A person who controls their anger achieves prosperity, while someone who always gives in to it faces disaster because of their fierce temper. We see in this world that anger brings destruction to every living being. How then can someone like me give in to a passion that destroys the world? An angry person commits sins. They will kill even their own teachers and insult their elders with harsh words. They completely lose the ability to judge what should and should not be said. There is no line an angry person will not cross, and no word they will not utter. In a fit of rage, a man might kill an innocent person or praise someone who deserves execution. An angry man can even send his own soul straight to the underworld. Seeing all these flaws, the wise control their anger to achieve high success both in this life and the next. This is why people of peaceful souls have banished rage entirely. How can people like us give into it? When I reflect on all of this, daughter of Drupada, my anger is not triggered. A person who refuses to fight back against an angry man saves both himself and the other person from great danger. In fact, he acts as a healer to them both. If a weak person is mistreated and foolishly gets angry at those more powerful than him, he brings about his own destruction. And for someone who deliberately throws away his life like that, there is no good place in the afterlife. Therefore, daughter of Drupada, it is said that the weak must always suppress their rage. Similarly, a wise person who refuses to get angry when mistreated will find joy in the next world, having simply ignored their oppressor. This is why it is said that a wise person—whether strong or weak—should always forgive their oppressor, even when that oppressor is in deep trouble. This is why, Krishna, the virtuous praise those who have conquered their temper. Indeed, good people believe that the honest and forgiving person is always the true winner. Truth is better than lies, and gentleness is better than cruelty. How can someone like me unleash anger—which has so many flaws and is rejected by the virtuous—just to kill Duryodhana? Our grandfather, the son of Santanu (Bhishma), will choose peace. Krishna, the son of Devaki, will choose peace. Our teacher Drona and Vidura will both speak for peace. Kripa and Sanjaya will also preach peace. Somadatta, Yuyutsu, Drona's son (Ashwatthama), and our grandfather Vyasa—every single one of them always speaks of peace. Urged toward peace by all of them, King Dhritarashtra will, I believe, give us back our kingdom. If he gives in to greed instead, he will face total destruction. A major crisis has arrived to plunge the Bharata clan into disaster. I have known this for a long time. Suyodhana (Duryodhana) does not deserve the kingdom, which is why he is incapable of forgiveness. I, however, am worthy of ruling, and that is why forgiveness has taken hold of me. Forgiveness and gentleness belong to those with self-control. They represent eternal virtue, and I will truly live by them." |
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भीमसेन उवाच॥ सन्धिं कृत्वैव कालेन अन्तकेन पतत्रिणा । अनन्तेनाप्रमेयेन स्रोतसा सर्वहारिणा ॥ 1॥ प्रत्यक्षं मन्यसे कालं मर्त्यः सन्कालबन्धनः । फेनधर्मा महाराज फलधर्मा तथैव च ॥ 2॥ निमेषादपि कौन्तेय यस्यायुरपचीयते । सूच्येवाञ्जनचूर्णस्य किमिति प्रतिपालयेत् ॥ 3॥ यो नूनममितायुः स्यादथ वापि प्रमाणवित् । स कालं वै प्रतीक्षेत सर्वप्रत्यक्षदर्शिवान् ॥ 4॥ प्रतीक्षमाणान्कालो नः समा राजंस्त्रयोदश । आयुषोऽपचयं कृत्वा मरणायोपनेष्यति ॥ 5॥ शरीरिणां हि मरणं शरीरे नित्यमाश्रितम् । प्रागेव मरणात्तस्माद्राज्यायैव घटामहे ॥ 6॥ यो न याति प्रसङ्ख्यानमस्पष्टो भूमिवर्धनः । अयातयित्वा वैराणि सोऽवसीदति गौरिव ॥ 7॥ यो न यातयते वैरमल्पसत्त्वोद्यमः पुमान् । अफलं तस्य जन्माहं मन्ये दुर्जातजायिनः ॥ 8॥ हैरण्यौ भवतो बाहू श्रुतिर्भवति पार्थिव । हत्वा द्विषन्तं सङ्ग्रामे भुक्त्वा बाह्वर्जितं वसु ॥ 9॥ हत्वा चेत्पुरुषो राजन्निकर्तारमरिंदम । अह्नाय नरकं गच्छेत्स्वर्गेणास्य स संमितः ॥ 10॥ अमर्षजो हि सन्तापः पावकाद्दीप्तिमत्तरः । येनाहमभिसन्तप्तो न नक्तं न दिवा शये ॥ 11॥ अयं च पार्थो बीभत्सुर्वरिष्ठो ज्याविकर्षणे । आस्ते परमसन्तप्तो नूनं सिंह इवाशये ॥ 12॥ योऽयमेकोऽभिमनुते सर्वाँल्लोके धनुर्भृतः । सोऽयमात्मजमूष्माणं महाहस्तीव यच्छति ॥ 13॥ नकुलः सहदेवश्च वृद्धा माता च वीरसूः । तवैव प्रियमिच्छन्त आसते जडमूकवत् ॥ 14॥ सर्वे ते प्रियमिच्छन्ति बान्धवाः सह सृञ्जयैः । अहमेकोऽभिसन्तप्तो माता च प्रतिविन्ध्यतः ॥ 15॥ प्रियमेव तु सर्वेषां यद्ब्रवीम्युत किञ्चन । सर्वे ही व्यसनं प्राप्ताः सर्वे युद्धाभिनन्दिनः ॥ 16॥ नेतः पापीयसी काचिदापद्राजन्भविष्यति । यन्नो नीचैरल्पबलै राज्यमाच्छिद्य भुज्यते ॥ 17॥ शीलदोषाद्घृणाविष्ट आनृशंस्यात्परन्तप । क्लेशांस्तितिक्षसे राजन्नान्यः कश्चित्प्रशंसति ॥ 18॥ घृणी ब्राह्मणरूपोऽसि कथं क्षत्रे अजायथाः । अस्यां हि योनौ जायन्ते प्रायशः क्रूरबुद्धयः ॥ 19॥ तृणानां मुष्टिनैकेन हिमवन्तं तु पर्वतम् । छन्नमिच्छसि कौन्तेय योऽस्मान्संवर्तुमिच्छसि ॥ 20॥ अज्ञातचर्या गूढेन पृथिव्यां विश्रुतेन च । दिवीव पार्थ सूर्येण न शक्या चरितुं त्वया ॥ 21॥ बृहच्छाल इवानूपे शाखापुष्पपलाशवान् । हस्ती श्वेत इवाज्ञातः कथं जिष्णुश्चरिष्यति ॥ 22॥ इमौ च सिंहसङ्काशौ भ्रातरौ सहितौ शिशू । नकुलः सहदेवश्च कथं पार्थ चरिष्यतः ॥ 23॥ पुण्यकीर्ती राजपुत्री द्रौपदी वीरसूरियम् । विश्रुता कथमज्ञाता कृष्णा पार्थ चरिष्यति ॥ 24॥ मां चापि राजञ्जानन्ति आकुमारमिमाः प्रजाः । अज्ञातचर्यां पश्यामि मेरोरिव निगूहनम् ॥ 25॥ तथैव बहवोऽस्माभी राष्ट्रेभ्यो विप्रवासिताः । राजानो राजपुत्राश्च धृतराष्ट्रमनुव्रताः ॥ 26॥ न हि तेऽप्युपशाम्यन्ति निकृतानां निराकृताः । अवश्यं तैर्निकर्तव्यमस्माकं तत्प्रियैषिभिः ॥ 27॥ तेऽप्यस्मासु प्रयुञ्जीरन्प्रच्छन्नान्सुबहूञ्जनान् । आचक्षीरंश्च नो ज्ञात्वा तन्नः स्यात्सुमहद्भयम् ॥ 28॥ अस्माभिरुषिताः सम्यग्वने मासास्त्रयोदश । परिमाणेन तान्पश्य तावतः परिवत्सरान् ॥ 29॥ |
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Bhima said, "O King, you are as fragile as sea foam, as unstable as a ripe fruit ready to fall, mortal, and dependent on time. Time is infinite and immeasurable, moving as fast as an arrow or a rushing river, sweeping everything away just like death itself. How can you look at time as if you have plenty of it to spare? O son of Kunti, how can a man wait when his life is shortened with every passing moment? It is just like a jar of eye-salve that shrinks every time a needle takes a grain of it away. Only a person whose life is unlimited, or who knows exactly how long he will live, or who can see the future as if it were right before his eyes, can afford to wait for the perfect time. If we wait thirteen years, O King, that period will simply shorten our lives and bring us closer to death. Death is guaranteed to overtake every living being. Therefore, we must fight to reclaim our kingdom before we die. A man who fails to achieve fame because he refuses to punish his enemies is like an unclean object. He is a useless burden on the earth, like an old, disabled bull, and he will die a shameful death. The man who lacks strength and courage, and fails to punish his enemies, lives in vain. I consider such a person to be low-born. Your hands have the power to rain gold, and your fame spreads across the entire world. Therefore, you should slay your enemies in battle and enjoy the wealth won by the power of your own arms. O destroyer of foes, if a man kills the person who wronged him and goes straight to hell that very day, even that hell becomes heaven to him! O King, the pain of having to bottle up one's anger burns hotter than fire itself. Even now, I am burning with it. I cannot sleep during the day or the night. Look at Arjuna, the foremost of all bowmen. He is certainly burning with grief, even though he stays here quietly like a lion in his den. He is capable of single-handedly destroying every archer on earth, yet he represses the rage rising in his chest like a massive elephant. Nakula, Sahadeva, and our elderly mother Kunti—that mother of heroes—all remain silent just to please you. All our friends, along with the Srinjayas, also stay quiet out of respect for you. Only I and Draupadi speak out, burning with grief. Yet, whatever I say to you actually speaks for all of them, because everyone here is miserable and desperately wants to fight. What greater tragedy could happen to us than to have our kingdom stolen by weak, pathetic enemies while they sit back and enjoy it? O King, out of weakness, you feel too much shame to break your promise. But no one praises you for enduring this pain just because you have a gentle nature. Your intellect fails to see the truth. You are acting like a foolish, ignorant man born into a high family, who has memorized the words of the holy scriptures without understanding a single bit of their actual meaning. You are as kind as a priest. How on earth were you born into the warrior class? Those born as warriors are naturally fierce and aggressive. You have heard the duties of kings as laid down by Manu—duties full of political tactics, strategy, and rules completely opposed to quiet peace and passive virtue. Why then do you keep forgiving the wicked sons of Dhritarashtra? You possess intelligence, power, education, and high birth. Why then, tiger among men, do you act like a massive snake that refuses to move? O son of Kunti, anyone who thinks we can hide out of sight is trying to hide the massive Himalayan mountains with a handful of grass. You are famous across the entire earth; you will never be able to live in hiding, just as the sun can never travel across the sky without being seen. How can Arjuna—who is like a giant, blooming tree or the mighty elephant of Indra—live in secret? How can Nakula and Sahadeva, who are like a pair of young lions, live in hiding? How can Draupadi—a princess, a mother of heroes, known worldwide for her noble deeds—live without being recognized? People have known me since I was a boy. I don't see how I can hide either. You might as well try to hide the great Mount Meru. Furthermore, we have conquered and dethroned many kings in the past. These kings and princes will all side with Duryodhana, because we ruined and exiled them, and they are still our enemies. To please Dhritarashtra, they will definitely try to hurt us. They will surround us with disguised spies. If they discover us and report it, we will be in massive danger. We have already lived in the forest for thirteen full months. Count them as thirteen years, O King, because of how long they have felt. The wise say that a month can count as a year, just as a common herb can substitute for a sacred offering. Or, if you break your vow, you can wash away the sin by feeding a sacred bull with delicious food. Therefore, O King, make up your mind to destroy your enemies. For a warrior, there is no higher virtue than fighting!" |
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इति श्री जयसंहिते वनपर्वणि पञ्चमोऽध्यायः॥
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