12.082
Yudhiṣṭhira said:
Thus, in such a circle connected with relatives, how is the state discerned among friends and enemies alike?
Bhīṣma said:
Here too, an ancient story is told: the conversation between Vāsudeva and the divine sage Nārada.
Vāsudeva said:
Nārada, one who is not a true friend is not worthy to know the supreme teaching. Whether unlearned or even a true friend, learned or even, if not self-possessed.
O Nārada, having assumed friendship towards you, I shall say a little; having considered the entire understanding, I ask you, O one who traverses the heavens.
I act in servitude to my kinsmen by the assertion of sovereignty. I am the half-enjoyer of enjoyments. I forgive harsh words and speech.
Just as one who desires fire churns the fire-stick, so too is my heart churned. O divine sage, a harsh word spoken burns me always.
O Nārada, strength always resides in Saṅkarṣaṇa, delicacy again in Gada, Pradyumna is intoxicated by beauty, and I am helpless.
O Nārada, the Andhakas and Vṛṣṇis are others who are indeed very fortunate, powerful, difficult to approach, and always endowed with effort.
He for whom they do not exist, indeed he does not exist; for whom they exist, that alone is difficulty. Always prevented by both, I choose either one, not both.
For whom Āhuka and Akrūra exist, what could be more sorrowful than that? Or for whom even those two do not exist, what could be more sorrowful than that?
O great sage, I am like the mother of a gambler: for both sides, I wish for the victory of one and for the other, not defeat.
O Nārada, as I am thus afflicted from both sides at all times, you should tell me what is best for both my relatives and myself.
Nārada said:
O Kṛṣṇa, difficulties are of two kinds: external and internal. O Vārṣṇeya, they arise either due to one's own actions or from other sources.
This internal calamity that has come to you is difficult and is born of your own actions. All these, Akrūra, Bhoja and the others, are indeed descendants of that lineage.
It is indeed for the sake of wealth, or through desire, or even by disgust, that sovereignty attained by oneself has been established elsewhere.
Now that the root is done, that word which has arisen is like a companion; it cannot be taken back by you, just as vomited food cannot be taken back.
O Krishna, neither Babhrū nor Ugrasena can possibly obtain the kingdom in any way, especially because of the fear of division among kinsmen, and particularly not by you.
If that action, though very difficult, is accomplished by effort, it may result in great loss and expense, or there may be destruction, or it may happen again.
With a gentle, heart-piercing weapon, effortlessly lift up the tongue of all, having wiped and re-wiped it.
Vāsudeva said:
O sage, tell me how I may know of a gentle instrument, by which, without effort, I may lift their tongue, having wiped and wiped again.
Nārada said:
Giving food to the best of one's ability at all times, forbearance, self-control, honesty, proper respect as deserved, and teaching—these are effortless virtues.
Pacify the hearts and minds of your relatives and those wishing to speak, whether their words are harsh or light, by your speech.
No one who is only a person in name, lacking self-possession and without support, takes up a great burden; having lifted it with his chest, he bears it.
All indeed carry a heavy burden on level ground, but on a difficult path, only a good ox, as a representative, carries a burden that is hard to bear.
Division leads to the destruction of groups; you are the chief of the group, Keśava. Ensure that, by having you, this group does not perish—act accordingly.
A group remains among the wise only through intellect and patience, only through restraint of the senses, and only through the abandonment of wealth.
Do that which is fortunate, glorious, life-giving, and auspicious, and which advances your own side; let there be indestructibility for your relatives, just as it is for Kṛṣṇa.
O lord, in the future and at that time, nothing is unknown to you regarding the arrangement of the sixfold policy and the regulation of march and non-march.
O mighty-armed one, all the Mādhavas, Kukuras, Bhojas, Andhakas, Vṛṣṇis, and those who are devoted to you, as well as the worlds and their lords, are attached to you.
O Mādhava, sages indeed worship your intellect; you are the teacher of all beings and know both the past and the future. O best of the Yadus, having attained you, kinsmen prosper in happiness.
