12.010
Bhīma said:
O king, just as a Vedic scholar, for your dull-witted and unwise person whose intellect is dulled by repetition, this does not perceive the true meaning.
O best of the Bharatas, what benefit is there in the destruction of the sons of Dhṛtarāṣṭra, for one whose mind is fixed in laziness and who does not envy the kingly duties?
Qualities like forbearance, compassion, mercy, and kindness are absent; even the path of a warrior is not followed in the absence of a relative like you.
If we truly understood your intention in this way, we would not take up arms, nor would we kill anyone.
If this dreadful battle among the kings had not occurred, I would have lived by alms alone before giving up my body.
The wise know that everything here is food for prāṇa (the life-force). Both immobile and mobile beings, all are nourishment for prāṇa.
The wise who know the kṣatriya duty declare that if anyone opposes the one seizing the kingdom, such opponents are to be slain.
Those enemies of the kingdom, being at fault, have been slain by us. Having killed them, Yudhishthira, enjoy this earth righteously.
Just as a man, after digging a well and not finding water, returns covered in mud, so too is this our action—such is the comparison.
Just as one climbs a great tree, takes honey from it, and departs without tasting it, so is this action of ours—such is the comparison.
Just as a man, having set out hopefully on a long road but falling, turns back in despair, so too is this our action—such is the comparison.
O best of the Kurus, just as a man, after killing his enemies, would then kill himself, so is this act of ours of such a nature.
Just as a hungry person, even after obtaining food by chance, should not eat, and a desirous man, even after obtaining a desirable woman, (so) this action of ours is of such a kind.
O Bhārata, we are truly to be blamed here, for we, being dull-minded, follow you, O king, simply because 'he is the elder.'
We, who are strong, learned, and high-minded, are standing by the words of a weakling just as powerless people would.
How could people not perceive and see such as this: those without movement, those with movement like a crow, us, and those who have lost purpose, for the attainment of purpose?
It is taught that in times of calamity, one should indeed undertake renunciation. When overpowered by old age and destroyed by enemies.
Therefore, here, the wise do not declare renunciation; and those who are subtle-minded consider this as a transgression of dharma.
How does one who has arisen from that, is established in that, and depends on that, yet criticize that alone? Faith is taken elsewhere.
The knowledge of the doctrine of the Veda, propagated by those deprived of prosperity, the poor, and atheists, is a semblance of truth, like falsehood.
But one may, by adopting the appearance of a shaven head and the guise of dharma, sustain oneself for a while, but not truly live.
It is indeed possible to live happily alone in the forests, without the burden of caring for sons, grandsons, divine sages, guests, and ancestors.
It is not these deer, nor the heaven-conquering ones, nor boars, nor birds; but it is by this method that merit is said to be attained, not by those people.
O king, if anyone could attain perfection merely by renunciation, then even mountains and trees would quickly attain perfection.
These, indeed, are perpetual renouncers, seen as free from disturbance, possessing non-acceptance, and always self-governed.
Now, if one does not attain success in the fortunes of others, therefore only action should be performed; there is no success for the inactive.
Aquatic beings and other creatures may attain perfection if for them only the self is to be maintained, and no other exists.
Observe how the world is engaged in its own actions; therefore, one should act, for there is no success in inaction.
