Sanjaya said The great souled sons of Pandu having fixed their encampment at Hiranvati, the sons of Kuru too encamped there as usual, O great king.

The king Duryodhana, having encamped his soldiers there strongly, and having paid his respects to the rulers of men on his side and posted guards,

And taken other measures for the protection of his soldiers, summoned before him Karna, Dushasana, Shakuni, the son of Subala,

And consulted with the kings, O Bharata. The king Duryodhana first consulted with Karna, O Bharata.

And having consulted with Karna and also with his brother Duhshasana, and that best among men having also consulted with the son of Subala, O chief among kings!

And summoning in private Uluka, said these words o king: "O Uluka, O son of one who is skillful at dice, go to the Pandavas united with the Somakas.

And going there say this on my behalf within the hearing of Vasudeva; "What has been expected for a long series of years has now come.

Namely the war between the Pandavas and the Kurus, frightful to the world. Of the very boastful words Sanjaya told me,

Proceeding from yourself and your younger brothers having Vasudeva for your ally, with a roar in the midst of the Kurus. O son of Kunti, the time for that has now come.

What you have resolved to do, do all." Then do you speak to the eldest son of Kunti behalf.

He, being a virtuous man, have you set your mind on a wrong course along with your brothers, and all the Somakas and the Kaikeyas.

Do you desire like an inhuman being to destroy the entire world, on the contrary in my opinion you should rather keep all living creatures in safety. on my

It is heard, O best among the Bharatas, that in days of old, Pralhada sang this Sloka on his kingdom being wrested by the gods. May you fare well.

He, whose standard of righteousness is ever flying in the air like the standard of the gods and whose wicked deeds are concealed, is said to be of the ways of life adopted by the cat.

I shall now tell you in this connection an excellent story repeated to my father by Narada, O ruler of men.

A cat, wicked-souled and disinclined to action, once on a time went to the banks of the Ganga and stayed there with his arms upraised. He, having set his heart on holy devotion , to inspire confidence in animals, said to all living beings "I shall practice virtue."

In course of time birds had much confidence in him and having assembled together they began to praise the cat, O lord of the universe..

That eater of birds, having been thus honored by those feathery creatures, considered his object accomplished and the result of his devotions achieved.

After a long time some mice came there and saw him practicing virtue and ascetic austerities.

And ever employed in a great deed with pride. Being sure of this fact, they came to cherish this desire, Oking.

We have many enemies, therefore let this one be our maternal uncle and let him therefore protect always all of us, old and young.

And they having all approached the cat said this. Through your grace we desire to roam about happily.

You are our refuge, you are our best friend; all of us therefore place ourselves under your protection.

You are ever virtuously inclined, you are ever adopting a pious course; therefore do you, O you of great wisdom, protect us as the wielder of the thunder-bolt protects the gods.

Being thus spoken to by all those mice, O lord of the universe, that destroyer of mice then spoke in reply to those mice.

The connection between the two I do not see namely-my austerities and my protecting you, but of course I must act as you ask me for your good.

But my words too ought to be always listened to by you. I am weakened by devolution but yet attached to it by firm resolve.

I have not the slightest power to move, I now see on reflection; therefore should I be taken every day hence to the river side by you, my dear friends.

The mice too saying "very well", O best among the race of Bharatas, placed every one of themselves, old and young, under the protection of the cat.

Then did that wicked-souled wretch began to feed on mice and grow fat and in vigour of body.

The members of mice began to diminish quickly and the cat too began to grow up endued with strength and energy.

Then did those rats, meeting together, said to one another 'Our maternal uncle is growing up day by day but we are being speedily reduced in numbers.'

Then the wisest among the mice, one named Dindika said these words in the assembly of the rats, Oking.

You go to the river side together in advance); after you, I shall go in company with our maternal uncle.

These words were applauded by them with the exclamation "well said" "well said" and they acted according to the suggestion of Dindika, which was consistent with reason.

Owing to ignorance (of the plan) the cat ate up Dindika that day; then did they united together hold a consultation shortly after. One of the oldest mice named Kolika,

Said this words, O king, among the members of his race which was indeed the truth. The desire of our maternal uncle is not to carn virtue, it is only a disguise.

The evacuation of animals eating roots and fruits, cannot have hairs in it; his body is growing fatter while we are decreasing in numbers.

For these seven and eight days moreover Dindika too is not seen.' Hearing this all the mice ran away.

The wicked-souled cat too went away where he came from. In the same way are you also, O you of wicked heart, adopting the policy of the cat.

You behave to your kinsmen always as the cat behaved to the mice; your words mean one thing while your acts are seen to be quite different,

For a display before the world your knowledge of the Vedas, and the harmlessness of your nature; leaving aside this disguise and adopting the life of a Kshatriya.

Do all these acts, and then will you be called a righteous man, O best among the men; O best among the Bharatas, having won this earth by the prowess if your arms,

Make gifts to the twice-born and due offerings to your forefathers. Seeking the welfare of your mother, that mother who has undergone much trouble for a series of years.

Dry up her tears by becoming victories in battle and conferring exalted honours on her. Five villages only were asked for by you humbly and that even was refused by us.

With the thought how can we engage in fight, how can we inspire anger into the sons of Pandu. It was on account of your doing that we cast off the wicked Vidura.

Remembering the attempt to burn you up in a house of powered lac be a man (and fight) as you said to Krishna when he was coming to the assembly of the Kurus.

I remain here, O king, ready for peace or for war; remember that the time for that fight is now come, O ruler of men.

All this has been made ready by me in view of that, O Yudhishthira. What does a Kshatriya consider to be a greater gain than war? You are born in a Kshatriya race and are known in this world.

Having learnt the use of weapons from Drona and from Kripa, O best among Bharatas, you yet seek the protection of Vasudeva, of equal birth and equal strength.

You should also say to Vasudeva in the hearing to the son of Pandu. For your own sake, and for the sake of Pandavas fight with me with all your power.

The form in which you showed yourself in the midst of the assembly by the help of illusion, assuming again, come against me along with Arjuna.

Illusion is sometimes frightful but it only inspires rage in him who has taken up arms and is ready for battle.

Who can venture to go to heaven and to the say by the help of illusion and can enter even Rasatala and even the capital of Indra?

In this body of mine I can show many forms but it is not by inspiring fight that a man becomes successful.

By the force of the mind alone, does the Creator bring all creatures under his control. You too, O scion of the Vrishni race, said at the time namely.

That, killing in battle the son of Dhritarashtra I shall bestow an excellent kingdom on the sons of Pritha-Sanjaya informed me of everything that you saidमद्वितीयेन पार्थेन वैरं वः सव्यसाचिना।

“You declare war with Savyasachin having me for his second." Now being firmly devoted to truth, and for the sake of the Pandavas,

Fight with all your might and be a manand we shall see. That ma, who knowing the might of his enemy acts, at the dictates of manliness,

And brings grief on his enemies, lives indeed a good life. For no reason, O Krishna are you considered to be of great renown in this world and how they will know that many are the oxen who are important though they have horns.

A ruler of man like myself should never you being clad in a coat of mail, you who are the slave of Kansa.

To that stupid and dull-headed boy (in wisdom) that voracious eater, that ignorant man,

O Uluka, say on my behalf, to that vicious weight Bhimasena: “O son of Pritha, in the city of Virata were you before a cook,"

Known by the name of Ballava and that was all on account of my manliness. Be not fight with false to the resolve you made in the midst of the council in olden times.

Drink the blood of Dushasana, if you can. O son of Kunti, what you said namely, that in battle, the sons of Dhritarashtra,

I shall soon slay, the time for that is now come. You can indeed be rewarded in matters of dishes-both meats and drinks.

Great however is the difference between dishes and war. Come, now, fight and be a man. You will be down on the field killed, embracing your mace, O Bharata.

The boast you indulged in at that assembly is false, O Vrikodara. O Uluka, on my behalf do you also speak to Nakula.

Fight now with patience and I shall see your manliness. I shall see too how great is your esteem for Yudhishthira and contempt for myself.

Remember now the troubles experienced by Krishna. Speak also on my behalf of Sahadeva in the midst of kings these words.

"War having now been proclaimed, fight with all your might, O son of Pandu, and remember your troubles.” Say also on my behalf to Drupada and Virata: "you are fools for you are not content to have me as your master but on the contrary you have gladly been the slaves of Yudhishthira. This king deserves no praise, probably with this thought do you now come to fight with us.

Therefore do you, united together, fight with me to gain your own ends and that of the Pandavas and to bring on my death.”

Speak to Dhrishtadyumna, prince of Panchala, on my behalf "now is the time for you and you will now meet with death.

Coming face to face with Drona in battle shall you know which is good for you. Do you fight for the sake of your well wishers and accomplish a deed hard to do." O Uluka, speak on my behalf thus Shikhandin; "the son of Kuru having long arms does not slay you for he holds you to be a woman.

That son of Ganga, that foremost among bow men, will not kill you therefore, do you fight without fear; fight with all your might, I will see your manliness."

Saying this the king laughing aloud said to Uluka:' “Speak again to Dhananjaya in the hearing of Vasudeva.

Either having defeated us for you rule over this universe or being yourselves defeated by us steep the sleep of heroes.

Remembering, O son of Pandu, the pain of being exiled from your kingdom and of your residence in the forth and the trouble endued by Krishna, be a man.

All the objects for which a Kshatriya lady brings forth a son are now come, strength, prowess, heroism and skillfulness in the use of weapon,

And manliness, showing these, in battle, appease your rage. Persecuted, dispirited and exiled for a long time,

And deprived of wealth, who is there whose heart would not break. Who is there who being born in a good family, being himself a lord, and not coveting the wealth of others, would not be excited with anger having lost a kingdom which is his by the rights of succession.

Let the tall talks that you have made be realized in deeds; he is known to be a worthless man who having indulged in boasts does not relies them in deeds.

Recover this kingdom and these territories which are now in the possession of enemies, these are indeed the two objects of war; therefore display your prowess.

man In a game at dice have you been defeated and Krishna was dragged into the council. Wrath should therefore be displayed by one who thinks himself a in such circumstances.

For twelve years have you been exiled from your home into the woods, and for a whole year you lived as a slave under Virata.

Remembering therefore the trouble of being exiled from the kingdom, the residence in the forest and the sufferings of Krishna, be a man.

Show your wrath to them who on the eve of your excite again and again used harsh words to you, for wrath is manliness.

Wrath, strength, prowess, knowledge, application and quickness in the handling of weapons, show these now and fight, O son of Pritha, and act like a man.

The deities, presiding over each weapon, have now been invoked. Kurukshetra is now free from mud, your horses are fat and sleek, your soldiers have been paid their dues, therefore do you fight, along with Keshava tomorrow.

Without encountering Bhishma in battle why do you boast? Like that fool who used to boast without ever ascending the Gandhamadana mountain,

You too boast in the same way; O son of Kunti, show forth your manliness without boasting. The son of a Suta, excited with great wrath, and that foremost among persons endued with strength namely Shalya,

And Drona that foremost among men gifted with strength, who all in battle are equal to the Lord of Sachi himself, without defeating in battle all these, how do you desire the kingdom, O son of Pritha?

The one, who is the preceptor in the science of bowmanship as also in the Vedas he who has thoroughly studied these two, he that is foremost in battle and who can never be separated from his army,

O son of Pritha, the desire you entertain of vanquishing in battle that Drona, is vain; I never heard that the Meru mountain was ever moved by the wind.

But even the wind may move the Meru mountain, the heaven may fall over the earth, the periods now reigning may change, if what you have told me ever happens.

Who is there, the son of Pritha or any body else, who, having fought with this grinder of foes, would return home with life and in health,

Who is there touching this earth with his foot who, after an encounter with these two and having his body brought in contract with the fierce arrows, would leave the field of battle alive?

Why do you, like a frog living in a well, not understand the might of this vast army of assembled monarchs which is hard to be vanquished and which, shining as a celestial army, is protected by kings as heaven itself by the gods?

Protected by the kings of the East, West, South, and North, of the Shalvas along with the Matsya's, the Kurus of the middle countries, the Mlecchas, the Pulindas, the Dravidas, the Andhras, and the Kanchis,

Why do you wish to fight, О fool of little understanding, with me in the midst of this army of elephants, this army composed of various races and which in battle is as incapable of being crossed over as the waves of the Ganga.

I know that your quivers are exhausted of their contents. I know your chariot given to you by Agni. I know you, O son of Pritha, in battle and I know your celestial banners, O Bharata.

Fight and do not boast; why do you; O Arjuna, boast so much? One wins a battle by never his method of fighting and he does not win in consequence of boasts.

If, O Dhananjaya, people in the world were to succeed owing to boasting then all would have their objects gained for who would be slow to boast.

I know that Vasudeva is your ally, I know your Gandiva bow which is six cubits long. I know that there is no warriors equal to you, and knowing all this I deprive you of your kingdom.

Man does not obtain success in his desires simply as a matter of course, By mere will force does the Creator make unfavourable circumstances turn into favourable ones and get them under control.

The kingdom has been enjoyed by me for thirteen years while you were weeping; and again shall I rule over it after slaying yourself along with your friends.

Where was your Gandiva bow when you were defeated at a game of dice and made a slave? And where again was the strength of Bhimasena, O Falguna?

Without the help of that praise worthy Krishna you would not have been liberated at the time, though you had the help of Bhimasena with his mace and Falguna with his Gandiva.

She, the daughter of Prishata race, liberated you who had come by the condition of a slave, and were engaged in offices becoming only of the low and in working as slaves.

What, I said then of you, namely, that you were like the seed of the sesame without the kernel, was indeed true for did not the son of Pritha (Arjuna) bear long hair when in the city of Virata?

The feelings of weariness, which O son of Kunti, were felt by Bhimasena in the palace of Virata, while engaged in the duties of a cook, are a proof of my manliness.

Wearing the disguise of an eunuch, and wearing long hair and with hips and waist bands were you engaged in teaching a girl dancing. Such is the punishment which Kshatriyas award to a Kshatriya who flies from battle.

Nor from fear of Vasudeva, nor form fear of you, O Falguna, shall I give you back the kingdom therefore do you fight along with Keshava.

Neither deception, nor illusion, nor the trick of a conjurer is frightful to one who has taken up arms for fight, these only tend to excite his anger.

A thousand Vasudevas, a hundred of Falgunas, having confronted me whose arms are never struck in vain, will fly away in all directions.

Go to fight with Bhishma, or rend asunder the mountain by your head or with the help only of your two arms cross the sea of vast expanse,

The sea having the son of Sharadvata as the great fish, Vivingshati as the great serpent, Bhishma as current of immeasurable might, Drona as its invincible crocodile,

Karna and Shalya as its small fish and whirl pools, Kamboja, throne sending out flames from his mouth Brihadbala, the great waves and the son of Somadatta, the Timi fishes,

Yuyutsu and Bhagadatta as its gale, Shrutayus and the son of Hridika its gulfs and bay, Dushasana its waves, Sushena and Chitrayudha its sea elephants and crocodiles,

Jayadratha its hidden rocks, Purumitra its depth, Shakuni its water falls. when descending into the sea having inexhaustible weapons as its waves you will feel weary and be rendered senseless, then will your mind feel repentance.

Then, O son of Pritha, will your mind be turned from the thought of ruling over the earth like one who has lived a life of infamy giving up all hopes of heaven. To win a kingdom for you is as difficult as to obtain heaven for a man who has never practiced devotion.