Vaisampayana said, "King Duryodhana then, on the field of battle said
unto Bhishma, and unto Drona--that tiger among warriors, and unto
Kripa--that mighty car-warrior, these words, 'Both myself and Karna had
said this unto the preceptors.[54] I refer to the subject again, for I
am not satisfied with having said it once. Even this was the pledge of
the sons of Pandu that if defeated (at dice) they would reside to our
knowledge in countries and woods for twelve years, and one more year
unknown to us. That thirteenth year, instead of being over, is yet
running. Vibhatsu, therefore, who is still to live undiscovered hath
appeared before us. And if Vibhatsu hath come before the term of exile
is at end, the Pandavas shall have to pass another twelve years in the
woods. Whether it is due to forgetfulness (on their part) induced by
desire of dominion, or whether it is a mistake of ours, it behoveth
Bhishma to calculate the shortness or excess (of the promised period).
When an object of desire may or may not be attained, a doubt necessarily
attaches to one of the alternatives, and what is decided in one way
often ends differently.[55] Even moralists are puzzled in judging of
their own acts.[56] As regards ourselves, we have come hither to fight
with the Matsyas and to seize their kine stationed towards the north.
If, meanwhile, it is Arjuna that hath come, what fault can attach to us?
We have come hither to fight against the Matsyas on behalf of the
Trigartas; and as numerous were the acts represented unto us of the
oppressions committed by the Matsyas, it was for this that we promised
aid to the Trigartas who were overcome with fear. And it was agreed
between us that they should first seize, on the afternoon of the seventh
lunar day, the enormous wealth of kine that the Matsyas have, and that
we should, at sunrise of the eighteen day of the moon, seize these kine
when the king of the Matsyas would be pursuing those first seized. It
may be that the Trigartas are now bringing away the kine, or being
defeated, are coming towards us for negotiating with the king of the
Matsyas. Or, it may be, that having driven the Trigartas off, the king
of the Matsyas, at the head of this people and his whole army of fierce
warriors, appeareth on the scene and advanceth to make night-attacks
upon us. It may be that some one leader among them, endued with mighty
energy, is advancing for vanquishing us, or, it may be that the king
himself of the Matsyas is come. But be it the king of the Matsyas or
Vibhatsu, we must all fight him. Even this hath been our pledge. Why are
all these of foremost car-warriors,--Bhishma and Drona and Kripa and
Vikarna and Drona's son,--now sitting on their cars, panic-stricken? At
present there is nothing better than fighting. Therefore, make up your
minds. If, for the cattle we have seized, an encounter takes place with
the divine wielder himself of the thunderbolt or even with Yama, who is
there that will be liable to reach Hastinapura? Pierced by the shafts
(of the foe), how will the foot-soldiers, in flying through the deep
forest with their backs on the field, escape with life, when escape for
the cavalry is doubtful?' Hearing these words of Duryodhana, Karna said,
'Disregarding the preceptor, make all arrangements. He knoweth well the
intentions of the Pandavas and striketh terror in our hearts. I see that
his affection for Arjuna is very great. Seeing him only coming, he
chanteth his praises. Make ye such arrangements that our troops may not
break. Everything is in confusion for Drona's having only heard the
neigh of (Arjuna's) steeds. Make ye such arrangements that these troops,
come to a distant land in this hot season and in the midst of this
mighty forest, may not fall into confusion and be subjugated by the foe.
The Pandavas are always the special favourites of the preceptor. The
selfish Pandavas have stationed Drona amongst us. Indeed, he betrayeth
himself by his speech. Who would ever extol a person upon hearing the
neigh only of his steeds? Horses always neigh, whether walking or
standing, the winds blow at all times; and Indra also always showereth
rain. The roar of the clouds may frequently be heard. What hath Partha
to do with these, and why is he to be praised for these? All this (on
Drona's part), therefore, is due only to either the desire of doing good
to Arjuna or to his wrath and hatred towards us. Preceptors are wise,
and sinless, and very kind to all creatures. They, however, should never
be consulted at times of peril. It is in luxurious palaces, and
assemblies and pleasure-gardens, that learned men, capable of making
speeches, seem to be in their place. Performing many wonderful things,
in the assembly, it is there that learned men find their place, or even
there where sacrificial utensils and their proper placing and washing
are needed. In a knowledge of the lapses of others, in studying the
characters of men, in the science of horses and elephants and cars, in
treating the diseases of asses and camels and goats and sheeps and kine,
in planning buildings and gateways, and in pointing out the defects of
food and drink, the learned are truly in their own sphere. Disregarding
learned men that extol the heroism of the foe, make ye such arrangements
that the foe may be destroyed. Placing the kine securely, array the
troops in order of battle. Place guards in proper places so that we may
fight the foe.'"
[54] The true reading is _Acharya_ in the dual number, meaning
Drona and Kripa. Some texts read the word in the singular form.
Nilakantha notices both these reading, but prefers the dual to
the singular.
[55] The meaning is rather doubtful. Duryodhana seems to say
that 'the hostile appearance of Arjuna has been an act of
imprudence on his part. The Pandavas, after the expiry of the
thirteenth year, would claim their kingdom. I, Duryodhana, may
or may not accede to their demand. When, therefore, it was not
certain that Arjuna would be refused by me, his hostile
appearance is unwise. He has come sure of victory, but he may
yet be defeated.'
[56] The sense seems to be that when moralists even are puzzled
in judging of the propriety or otherwise of their acts, it can
easily be imagined that the Pandavas, however virtuous, have, in
the matter of this their appearance, acted wrongly, for, after
all, the thirteenth year may not have really been over as
believed by them. Or, it may mean, that as regards our presence
here, we have not acted imprudently when even moralists cannot
always arrive at right conclusion. It seems that for this
Duryodhana proceeds to justify that presence in the following
sentences.