sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
race, thou shouldst, with coolness, reflect on the two (viz., thy strength and weakness) with regard to thyself. Thou shouldst not
suddenly march against a foe that is possessed of contented and healthy soldiers, and that is endued with intelligence. On the
other hand, thou shouldst think carefully of the means of vanquishing him.[19] Thou shouldst march against a foe that is not
provided with contented and healthy combatants. When everything is favourable, the foe may be beaten. After that, however,
the victor should retire (and stay in a strong position). He should next cause the foe to be plunged into various calamities, and
sow dissensions among his allies. He should afflict the foe and inspire terror in his heart, and attacking him weaken his forces.
The king, conversant with the scriptures that marches against a foe, should think of the three kinds of strength, and, indeed,
reflect on his own strength and of his foe.[20] Only that king, O Bharata, who is endued with alacrity, discipline, and strength
of counsels, should march against a foe. When his position is otherwise, he should avoid defensive operations.[21] The king
should provide himself with power of wealth, power of allies, power of foresters, power of paid soldiery, and power of the
mechanical and trading classes, O puissant one.[22] Among all these, power of allies and power of wealth are superior to the
rest. The power of classes and that of the standing army are equal. The power of spies is regarded by the king as equal in
efficacy to either of the above, on many occasions, when the time comes for applying each. Calamity, O king, as it overtakes
rulers should be regarded as of many forms. Listen, O thou of Kuru's race, as to what those diverge forms are. Verily of various
kinds are calamities, O son of Pandu. Thou shouldst always count them, distinguishing their forms, O king, and strive to meet
them by applying the well-known ways of conciliation and the rest (without concealing them through idleness). The king
should, when equipt with a good force, march (out against a foe), O scorcher of enemies. He should attend also to the
considerations of time and place, while preparing to march, as also to the forces he has collected and his own merits (in other
respects). That king who is attentive to his own growth and advancement should not march unless equipt with cheerful and
healthy warriors. When strong, O son of Pandu, he may march in even an unfavourable season. The king should make a river
having quivers for its stones, steeds and cars for its current, and standards for the trees that cover its banks, and which is miry
with foot-soldiers and elephants. Even such a river should the king apply for the destruction of his foe. Agreeably to the
science known to Usanas, arrays called Sakata, Padma, and Vijra, should be formed, O Bharata, for fighting the enemy.[23]
Knowing everything about the enemy's strength through spies, and examining his own strength himself the king should
commence war either within his own territories or within those of his foe.[24] The king should always gratify his army, and
hurl all his strongest warriors (against the enemy). First ascertaining the state of his kingdom, he should apply conciliation or
the other well-known means. By all means, O king, should the body be protected. One should do that which is highly beneficial
for one both here and hereafter. The king, O monarch, by behaving duly according to these ways, attains to Heaven hereafter,
after ruling his subjects righteously in this world. O foremost one of Kuru's race, it is even thus that thou shouldst always seek
the good of thy subjects for attaining to both the worlds.[25] Thou hast been instructed in all duties by Bhishma, by Krishna,
and by Vidura, I should also, O best of kings, from the affection I bear thee, give thee these instructions. O giver of profuse
presents in sacrifices, thou shouldst do all this duly. Thou shalt, by conducting thyself in this way, become dear to thy subjects
and attain to felicity in Heaven. That king who adores the deities in a hundred horse-sacrifices, and he who rules his subjects
righteously, acquire merit that is equal.'"

SECTION VIII

"Yudhishthira said, 'O lord of Earth, I shall do as thou biddest me. O foremost of kings, I should be further instructed by thee.
Bhishma has ascended to Heaven. The slayer of Madhu has departed (for Dwaraka). Vidura and Sanjaya also will accompany
thee to the forest. Who else, therefore, than thee will teach me? Those instructions which thou imparted today, desirous of
doing good to me, I shall certainly follow, O lord of Earth. Be thou assured of this, O king.'

"Vaisampayana continued, 'Thus addressed by king Yudhishthira the just, of great intelligence, the royal sage, Dhritarashtra, O
chief of the Bharatas, wished to obtain the king's permission (about his retirement to the forest). And he said, 'Cease, O son,
great has been my toil.' Having said these words, the old king entered the apartments of Gandhari. Unto that husband of hers
who resembled a second Lord of all creatures, while resting on a seat, Gandhari of righteous conduct, conversant with the
opportuneness of everything, said these words, the hour being suited to them,--'Thou hast obtained the permission of that great
Rishi, viz., Vyasa himself. When, however, wilt thou go to the forest, with the permission of Yudhishthira?'

"Dhritarashtra said, 'O Gandhari, I have received the permission of my high-souled sire. With the permission of Yudhishthira
(next obtained), I shall soon retire into the woods. I desire, however, to give away some wealth capable of following the status
of Preta, in respect of all those sons of mine who were addicted to calamitous dice. Verily, I desire to make those gifts, inviting
all the people to my mansion.'[26]

"Vaisampayana continued, 'Having said so (to Gandhari), Dhritarashtra sent for Yudhishthira. The latter, at his uncle's
command, brought all the articles necessary. Many Brahmanas residing in Kuru-jangala, and many Kshatriyas, many Vaisyas,
and many Sudras also, came to Dhritarashtra's mansion, with gratified hearts. The old king, coming out of the inner apartments,
beheld them all, as also his subjects assembled together. Beholding all those assembled citizens and inhabitants of the
provinces, and his well-wishers also thus gathered together, and the large number of Brahmanas arrived from diverge realms,
king Dhritarashtra of great intelligence, O monarch, said these words,--'Ye all and the Kurus have lived together for many long
years, well-wishers of each other, and each employed in doing good to the other. What I shall now say in view of the
opportunity that has come, should be accomplished by you all even as disciples accomplish the biddings of their preceptors. I
have set my heart upon retiring into the woods, along with Gandhari as my companion. Vyasa has approved of this, as also the
son of Kunti. Let me have your permission too. Do not hesitate in this. That goodwill, which has always existed between you
and us, is not to be seen, I believe, in other realms between the rulers and the ruled. I am worn out with this load of years on my
head. I am destitute of children. Ye sinless ones, I am emaciated with fasts, along with Gandhari. The kingdom having passed
to Yudhishthira, I have enjoyed great happiness. Ye foremost of men, I think that happiness has been greater than what I could
expect from Duryodhana's sovereignty. What other refuge can I have, old as I am and destitute of children, save the woods? Ye
highly blessed ones, it behoves you to grant me the permission I seek. Hearing these words of his, all these residents of
Kurujangala, uttered loud lamentations, O best of the Bharatas, with voices choked with tears. Desirous of telling those grief-
stricken people something more, Dhritarashtra of great energy, once more addressed them and said as follows.'"

SECTION IX

"Dhritarashtra said, 'Santanu duly ruled this Earth. Similarly, Vichitraviryya also, protected by Bhishma, ruled you. Without
doubt, all this is known to you. It is also known to you how Pandu, my brother, was dear to me as also to you. He also ruled
you duly. Ye sinless ones, I have also served you. Whether those services have come up to the mark or fallen short of it, it
behoveth you to forgive me, for I have attended to my duties without heedlessness. Duryodhana also enjoyed this kingdom
without a thorn in his side. Foolish as he was and endued with wicked understanding, he did not, however, do any wrong to
you. Through the fault, however, of that prince of wicked understanding, and through his pride, as also through my own
impolicy, a great carnage has taken place of persons of the royal order. Whether I have, in that matter, acted rightly or wrongly,
I pray you with joined hands to dispel all remembrance of it from your hearts.--This one is old; this one has lost all his
children; this one is afflicted with grief; this one was our king;--this one is a descendant of former kings;--considerations like
these should induce you to forgive me. This Gandhari also is cheerless and old. She too has lost her children and is helpless.
Afflicted with grief for the loss of her sops, she solicits you with me. Knowing that both of us are old and afflicted and destitute
of children, grant us the permission we seek. Blessed be you, we seek your protection. This Kuru king, Yudhishthira, the son of
Kunti, should be looked after by you all, in prosperity as well as in adversity. He will never fall into distress, he that has for his
counsellors four such brothers of abundant prowess. All of them are conversant with both righteousness and wealth, and
resemble the very guardians of the world. Like the illustrious Brahman himself, the Lord of the universe of creatures, this
Yudhishthira of mighty energy will rule you. That which should certainly be said is now said by me. I make over to you it this
Yudhishthira here as a deposit. I make you also a deposit in the hands of this hero. It behoves you all to forget and forgive
whatever injury has been done to you by those sons of mine that are no longer alive, or, indeed, by any one else belonging to
me. Ye never harboured any wrath against me on any previous occasion. I join my hands before you who are distinguished for
loyalty. Here, I bow to you all. Ye sinless one, I, with Gandhari by my side, solicit your pardon now for anything done to you
by those sons of mine, of restless understandings, stained by cupidity, and ever acting as their desires prompted.' Thus
addressed by the old monarch, all those citizens and inhabitants of the provinces, filled with tears, said nothing but only looked
at one another."'

SECTION X

race, thou shouldst, with coolness, reflect on the two (viz., thy strength and weakness) with regard to thyself. Thou shouldst not

suddenly march against a foe that is possessed of contented and healthy soldiers, and that is endued with intelligence. On the

other hand, thou shouldst think carefully of the means of vanquishing him.[19] Thou shouldst march against a foe that is not

provided with contented and healthy combatants. When everything is favourable, the foe may be beaten. After that, however,

the victor should retire (and stay in a strong position). He should next cause the foe to be plunged into various calamities, and

sow dissensions among his allies. He should afflict the foe and inspire terror in his heart, and attacking him weaken his forces.

The king, conversant with the scriptures that marches against a foe, should think of the three kinds of strength, and, indeed,

reflect on his own strength and of his foe.[20] Only that king, O Bharata, who is endued with alacrity, discipline, and strength

of counsels, should march against a foe. When his position is otherwise, he should avoid defensive operations.[21] The king

should provide himself with power of wealth, power of allies, power of foresters, power of paid soldiery, and power of the

mechanical and trading classes, O puissant one.[22] Among all these, power of allies and power of wealth are superior to the

rest. The power of classes and that of the standing army are equal. The power of spies is regarded by the king as equal in

efficacy to either of the above, on many occasions, when the time comes for applying each. Calamity, O king, as it overtakes

rulers should be regarded as of many forms. Listen, O thou of Kuru's race, as to what those diverge forms are. Verily of various

kinds are calamities, O son of Pandu. Thou shouldst always count them, distinguishing their forms, O king, and strive to meet

them by applying the well-known ways of conciliation and the rest (without concealing them through idleness). The king

should, when equipt with a good force, march (out against a foe), O scorcher of enemies. He should attend also to the

considerations of time and place, while preparing to march, as also to the forces he has collected and his own merits (in other

respects). That king who is attentive to his own growth and advancement should not march unless equipt with cheerful and

healthy warriors. When strong, O son of Pandu, he may march in even an unfavourable season. The king should make a river

having quivers for its stones, steeds and cars for its current, and standards for the trees that cover its banks, and which is miry

with foot-soldiers and elephants. Even such a river should the king apply for the destruction of his foe. Agreeably to the

science known to Usanas, arrays called Sakata, Padma, and Vijra, should be formed, O Bharata, for fighting the enemy.[23]

Knowing everything about the enemy's strength through spies, and examining his own strength himself the king should

commence war either within his own territories or within those of his foe.[24] The king should always gratify his army, and

hurl all his strongest warriors (against the enemy). First ascertaining the state of his kingdom, he should apply conciliation or

the other well-known means. By all means, O king, should the body be protected. One should do that which is highly beneficial

for one both here and hereafter. The king, O monarch, by behaving duly according to these ways, attains to Heaven hereafter,

after ruling his subjects righteously in this world. O foremost one of Kuru's race, it is even thus that thou shouldst always seek

the good of thy subjects for attaining to both the worlds.[25] Thou hast been instructed in all duties by Bhishma, by Krishna,

and by Vidura, I should also, O best of kings, from the affection I bear thee, give thee these instructions. O giver of profuse

presents in sacrifices, thou shouldst do all this duly. Thou shalt, by conducting thyself in this way, become dear to thy subjects

and attain to felicity in Heaven. That king who adores the deities in a hundred horse-sacrifices, and he who rules his subjects

righteously, acquire merit that is equal.'"

SECTION VIII

"Yudhishthira said, 'O lord of Earth, I shall do as thou biddest me. O foremost of kings, I should be further instructed by thee.

Bhishma has ascended to Heaven. The slayer of Madhu has departed (for Dwaraka). Vidura and Sanjaya also will accompany

thee to the forest. Who else, therefore, than thee will teach me? Those instructions which thou imparted today, desirous of

doing good to me, I shall certainly follow, O lord of Earth. Be thou assured of this, O king.'

"Vaisampayana continued, 'Thus addressed by king Yudhishthira the just, of great intelligence, the royal sage, Dhritarashtra, O

chief of the Bharatas, wished to obtain the king's permission (about his retirement to the forest). And he said, 'Cease, O son,

great has been my toil.' Having said these words, the old king entered the apartments of Gandhari. Unto that husband of hers

who resembled a second Lord of all creatures, while resting on a seat, Gandhari of righteous conduct, conversant with the

opportuneness of everything, said these words, the hour being suited to them,--'Thou hast obtained the permission of that great

Rishi, viz., Vyasa himself. When, however, wilt thou go to the forest, with the permission of Yudhishthira?'

"Dhritarashtra said, 'O Gandhari, I have received the permission of my high-souled sire. With the permission of Yudhishthira

(next obtained), I shall soon retire into the woods. I desire, however, to give away some wealth capable of following the status

of Preta, in respect of all those sons of mine who were addicted to calamitous dice. Verily, I desire to make those gifts, inviting

all the people to my mansion.'[26]

"Vaisampayana continued, 'Having said so (to Gandhari), Dhritarashtra sent for Yudhishthira. The latter, at his uncle's

command, brought all the articles necessary. Many Brahmanas residing in Kuru-jangala, and many Kshatriyas, many Vaisyas,

and many Sudras also, came to Dhritarashtra's mansion, with gratified hearts. The old king, coming out of the inner apartments,

beheld them all, as also his subjects assembled together. Beholding all those assembled citizens and inhabitants of the

provinces, and his well-wishers also thus gathered together, and the large number of Brahmanas arrived from diverge realms,

king Dhritarashtra of great intelligence, O monarch, said these words,--'Ye all and the Kurus have lived together for many long

years, well-wishers of each other, and each employed in doing good to the other. What I shall now say in view of the

opportunity that has come, should be accomplished by you all even as disciples accomplish the biddings of their preceptors. I

have set my heart upon retiring into the woods, along with Gandhari as my companion. Vyasa has approved of this, as also the

son of Kunti. Let me have your permission too. Do not hesitate in this. That goodwill, which has always existed between you

and us, is not to be seen, I believe, in other realms between the rulers and the ruled. I am worn out with this load of years on my

head. I am destitute of children. Ye sinless ones, I am emaciated with fasts, along with Gandhari. The kingdom having passed

to Yudhishthira, I have enjoyed great happiness. Ye foremost of men, I think that happiness has been greater than what I could

expect from Duryodhana's sovereignty. What other refuge can I have, old as I am and destitute of children, save the woods? Ye

highly blessed ones, it behoves you to grant me the permission I seek. Hearing these words of his, all these residents of

Kurujangala, uttered loud lamentations, O best of the Bharatas, with voices choked with tears. Desirous of telling those grief-

stricken people something more, Dhritarashtra of great energy, once more addressed them and said as follows.'"

SECTION IX

"Dhritarashtra said, 'Santanu duly ruled this Earth. Similarly, Vichitraviryya also, protected by Bhishma, ruled you. Without

doubt, all this is known to you. It is also known to you how Pandu, my brother, was dear to me as also to you. He also ruled

you duly. Ye sinless ones, I have also served you. Whether those services have come up to the mark or fallen short of it, it

behoveth you to forgive me, for I have attended to my duties without heedlessness. Duryodhana also enjoyed this kingdom

without a thorn in his side. Foolish as he was and endued with wicked understanding, he did not, however, do any wrong to

you. Through the fault, however, of that prince of wicked understanding, and through his pride, as also through my own

impolicy, a great carnage has taken place of persons of the royal order. Whether I have, in that matter, acted rightly or wrongly,

I pray you with joined hands to dispel all remembrance of it from your hearts.--This one is old; this one has lost all his

children; this one is afflicted with grief; this one was our king;--this one is a descendant of former kings;--considerations like

these should induce you to forgive me. This Gandhari also is cheerless and old. She too has lost her children and is helpless.

Afflicted with grief for the loss of her sops, she solicits you with me. Knowing that both of us are old and afflicted and destitute

of children, grant us the permission we seek. Blessed be you, we seek your protection. This Kuru king, Yudhishthira, the son of

Kunti, should be looked after by you all, in prosperity as well as in adversity. He will never fall into distress, he that has for his

counsellors four such brothers of abundant prowess. All of them are conversant with both righteousness and wealth, and

resemble the very guardians of the world. Like the illustrious Brahman himself, the Lord of the universe of creatures, this

Yudhishthira of mighty energy will rule you. That which should certainly be said is now said by me. I make over to you it this

Yudhishthira here as a deposit. I make you also a deposit in the hands of this hero. It behoves you all to forget and forgive

whatever injury has been done to you by those sons of mine that are no longer alive, or, indeed, by any one else belonging to

me. Ye never harboured any wrath against me on any previous occasion. I join my hands before you who are distinguished for

loyalty. Here, I bow to you all. Ye sinless one, I, with Gandhari by my side, solicit your pardon now for anything done to you

by those sons of mine, of restless understandings, stained by cupidity, and ever acting as their desires prompted.' Thus

addressed by the old monarch, all those citizens and inhabitants of the provinces, filled with tears, said nothing but only looked

at one another."'

SECTION X