Section CXXXV

"Kunti said,

'Hearing these words of his mother the son said,

'O ruthless and wrathful mother, O you that think highly of martial heroism, your heart is surely made of steel beat into that shape. Fie on Kshatriya practices, in accordance with which you urgest me to battle, as if I were a stranger to you, and for the sake of which you speakest to me—your only son—such words as if you were not my mother. If you behold me not, if you are dissociated with me—your son, of what use then would the whole earth be to you, of what use all your ornaments and all the means of enjoyment, indeed, of what use would life itself be to you?'

"The mother said,

'All the acts of those that are wise, are (undertaken), O son, for the sake of virtue and profit. Eyeing these (virtue and profit) only, I urge you, O Sanjaya, to battle. The fit hour has come for exhibiting your prowess. If at such a time you dost not resort to action, then disrespected by the people you wouldst do that which would be most disagreeable to me. If, O Sanjaya, you are about to be stained with infamy and I do not (from affection) tell you anything, then that affection, worthless and unreasonable, would be like that of the she-ass’s for her young.

Do not tread the path that is disapproved by the wise and adopted by the fool. Great is the ignorance here. Innumerable creatures of the world have taken refuge in it. If you, however, adoptest the behaviour of the wise, you will then be dear to me. Indeed, if you have recourse to virtue and profit, if with God above you relies upon human exertion, if your conduct becomes like that of the good, then it is by this and not by any other means that you will become dear to me. He that takes delight in sons and grandsons that are well-instructed (enjoys a delight that is real). He, on the other hand, that takes delight in a son who is destitute of exertion, refractory, and wicked minded, has not the very object accomplished for which a son is desired.

Those worst of men that never do what is proper and always do what is censurable, do not obtain happiness here or hereafter. A Kshatriya, O Sanjaya, has been created for battle and victory. Whether he wins or perishes, he obtaines the region of Indra.

The happiness that a Kshatriya obtaines by reducing his foes to subjection is such that the like of it does not exist in heaven in the sacred region of Indra. Burning with wrath, a Kshatriya of great energy, if vanquished many times, should wait desiring to vanquish his foes. Without either casting away his own life or slaying his foes, how can he obtain peace of mind by any other course? He that is possessed of wisdom regards anything little as disagreeable. Unto that person to whom anything little becomes agreeable, that little (ultimately) becomes a source of pain. The man that has not what is desirable soon becomes wretched. Indeed, he soon feels every want and is lost like the Ganga on entering the ocean.'

"The son said,

'You should not, O mother, give expression to such views before your son. Show him kindness now, staying by his side, like a silent and dumb being.'

"The mother said,

'Great is my gratification since you sayest so. I who may be urged (by you to what is my duty) am thus urged by you. I shall, therefore, urge you more (for doing what you should do). I will, indeed, honour you then when I will behold you, crowned with complete success after the slaughter of all the Saindhavas.'

"The son said,

'Without wealth, without allies, how can success and victory be mine? Conscious of this exceedingly miserable state of mine, I have myself abstained from desire of kingdom, like an evil-doer abstaining from desire of heaven. If, therefore, O you of mature wisdom, you seest any means (by which all this can be effected), speak fully of it to me as I ask you, for I shall do all that you mayst command me to do.'

"The mother said,

'Do not disgrace your soul, O son, by anticipations of failure. Objects unattained have been attained; while those attained have been lost. The accomplishment of objects should never be sought with wrath and folly. In all acts, O son, the attainment of success is always uncertain. Knowing that success is uncertain, people still act, so that they sometimes succeed, and sometimes do not. They, however, who abstain from action, never obtain success.

In the absence of exertion, there is but one result, viz., the absence of success. There are, however, two results in the case of exertion, viz., the acquisition of success or its non-acquisition. He, O prince, who has settled beforehand that all acts are uncertain in respect of their results, makes both success and prosperity unattainable by himself. This will be,—with such a belief should one, casting off all sloth, exert and wake up and address himself to every act. That wise king, who, O son, engages in acts, having performed all auspicious rites and with the gods and the Brahmanas on his side, soon wins success. Like the sun embracing the east, the goddess of prosperity embraces him. I see you have shown thyself fit for the various suggestions and means and encouraging speeches you have had from me.

Display (now) your prowess. It behoves you to win, by every exertion, the object you have in view. Bring together to your own side those that are angry (with your foes), those that are covetous, those that have been weakened (by your foes), those that are jealous (of your foes), those that have been humiliated (by them), those that always challenge (them) from excess of pride, and all others of this class. By this means you will be able to break the mighty host (of your enemy) like an impetuous and fierce-rising tempest scattering the clouds. Give them (your would be allies) wealth before it is due, seek their food, be up and doing, and speak sweetly unto them all. They will then do the good, and place you at their head.

When the enemy comes to know that his foe has become reckless of his life, then is he troubled on the latter’s account, from a snake living in his chamber? If, knowing one to be powerful, one’s enemy does not strive to subjugate him, he should at least make one friendly by the application of the arts of conciliation, gift, and the like. Even that would be tantamount to subjugation.

Obtaining a respite by means of the art of conciliation, one’s wealth may increase. And if one’s wealth increases, one is worshipped and sought as a refuge by one’s friends. If, again, one is deprived of wealth, one is abandoned by friends and relatives, and more than that mistrusted and even despised by them. It is perfectly impossible for him to ever regain his kingdom, who, having united himself with his foe, lives confidently.'"