12.007
Vaiśampāyana said:
But Yudhishthira, righteous and whose mind was overwhelmed by grief, lamented, afflicted by sorrow, remembering Karna, the great chariot-warrior.
Overcome by pain and sorrow, sighing repeatedly, seeing Arjuna, emaciated by grief, he spoke these words.
If we were to live by alms in the city of the Vṛṣṇis and Andhakas, having rendered our kinsmen powerless, we would not reach this misfortune.
Our enemies, the Kauravas, are prosperous and fulfilled in their livelihoods. Indeed, by killing our own selves with our own hands, what fruit of righteousness do we gain?
Let the conduct of warriors be condemned, let inherited strength be condemned, let the anger by which we have been brought to this calamity be condemned.
Virtue, forgiveness, self-control, purity, freedom from hostility, freedom from envy, non-violence, and truthfulness are always present among forest-dwellers.
But we, driven by greed, delusion, pride, and arrogance, have resorted to this state, desiring to enjoy even a fragment of the kingdom.
Even the sovereignty of the three worlds could not bring us joy, having seen our relatives slain on earth for the sake of material gain.
We, for the sake of the earth, having abandoned those who should not be killed—who are equal to the earth—now live deprived of wealth and with our relatives slain.
Just as among non-dogs desiring flesh, we are like dogs; our flesh is lost, and so are the eaters of flesh.
Those who have been killed are not to be abandoned for the sake of the whole earth, nor for heaps of gold, nor for all the cows and horses.
United by desire and anger, filled with wrath and impatience, they mounted the vehicle of death and went to the realm of Vaivasvata (Yama, the god of death).
Fathers, wishing for the great welfare of their sons, strive through austerity, discipline, reverence, and forbearance.
Mothers obtain pregnancies by fastings, sacrifices, vows, and auspicious ceremonies, and they carry them for ten months.
If well-being, offspring are born, live, or if the respected, born strong, may give us happiness, here and in the next world—thus, those who are pitiable are motivated by results.
For those women, this effort has ended in vain, for their young sons adorned with polished earrings have been slain.
Without enjoying the pleasures of the world or repaying their debts to ancestors and gods, they have departed to the realm of Yama (the god of death).
O dear, when their parents, seemingly formed of desire, were born, and when strength manifested in forms, then the kings were slain.
Those who are united by desire and anger, and act with anger, delight, and unrighteousness, never at any time enjoy even the slightest fruit of their birth.
Of the Pāñcālas and the Kurus, those who have survived are as good as slain; but we, by our own actions, would reach the lower worlds.
We have been considered the cause of the destruction of this world. By the deceit of Dhritarashtra's son, we have been overcome. 12-7-21.
He is always cunning, hateful, lives by deceit and illusion, and behaves falsely, constantly acting against us who have done him no harm.
We and they, both desiring a share, neither conquered it nor enjoyed this earth, nor did women sing and play music for them.
One should speak only the name in the assembly of ministers, not what is heard by those learned in the Veda; neither the most precious gems, nor the earth, nor the acquisition of wealth (are to be spoken of there).
When that prosperity among us was seen, Hari (Krishna), pale and emaciated, was reported by Saubala (Sanjaya) to King Dhritarashtra.
His father, out of desire for his son, approved his wrongful conduct. Without considering his father, Bhīṣma and Vidura also acted thus. Without doubt, Dhṛtarāṣṭra has gone the same way as I have.
By not restraining his impure, greedy son who was under the sway of desire, and by causing his own brothers to be killed, he fell from his former blazing glory.
Suyodhana, ever of evil mind and filled with hatred towards us, has cast these two elders into the fire of grief.
Who among noble relatives would speak thus among friends, as this mean person, eager for conflict, has spoken in the presence of the Vṛṣṇis?
Truly, due to our own fault, we have perished for countless ages, blazing in all directions with radiance like the suns.
He, our enemy, has fallen under the sway of evil counsel. For Duryodhana's sake, our family has been destroyed. By killing those who should not have been slain, we have become the subject of reproach in the world.
Dhritarashtra, having made this evil-minded, sin-causing destroyer of the family the lord of the kingdom, now grieves today.
The heroes have been slain, the sinful act is done, our own kingdom is destroyed; having killed, our anger has left us, but now this grief overwhelms me.
The sin committed by Dhanañjaya is overcome by good deeds. Moreover, a person who possesses renunciation cannot commit sin again, as stated by the Veda (scripture).
When the scripture declares, 'He who is endowed with renunciation does not undergo birth and death,' then, one who has reached the path and whose mind is determined attains Brahman.
He, Dhananjaya, steadfast and wise, after bidding you all farewell, O conqueror of enemies, will depart for the forest.
The śruti declares that the entirety of dharma cannot be attained; for one who is attached to possessions, O destroyer of enemies, this is evident to me.
I have indeed abandoned sin in my desire for acceptance; and the scripture says that it is possible to obtain the cause for the end of rebirth.
He, having given up all attachment and the entire kingdom as well, will go forth, completely free, without sorrow or distress, in this way.
You govern this secure earth, with all obstacles removed. I have no desire for the kingdom or for enjoyments, O best of Kurus.
After Yudhishthira, the king of dharma, finished speaking, the younger Partha (Arjuna) responded.
