1 Jalapradanika 15 45.7 38:05
1 Vaishampayana said, "After Duryodhana's fall, King Dhritarashtra was overwhelmed with grief, having lost his century of sons. Sanjaya approached him, saying, 'Why grieve, O monarch? Grief serves no purpose. Eight and ten Akshauhinis of combatants have been slain! The earth hath become desolate and is almost empty now.' Dhritarashtra lamented, 'Deprived of sons, counsellors, and friends, I shall wander in sorrow. What need have I of life? I did not follow the counsels of Jamadagni's son, Narada, and Krishna. My son's pride and wickedness led to this destruction. I am obliged to repent now for not accepting the advice of my well-wishers.' Sanjaya consoled him, 'Cast off thy grief, O monarch! Thou hast heard the Vedas and scriptures. Thou didst not follow the counsels of the wise, and thy son's wickedness led to this end. Thou art possessed of learning and intelligence. Virtue was disregarded, and battle was the only word on their lips. Thou didst occupy the position of an umpire but didst not utter salutary advice. It behoveth thee not to give way to grief. Kill thy grief with thy intelligence and bear thyself up with the strength of thy own self! Thou didst fan the flames of war with thy own words and covetousness, and now thy sons have fallen into those flames like insects. It is not wise to grieve for them now.' Vidura then addressed the king, displaying great intelligence and offering words of comfort."
2 Vaishampayana said, "Vidura consoled King Dhritarashtra, saying, 'Rise, O king! Why grieve? Everything ends in destruction; life ends in death. The destroyer drags both heroes and cowards. Kshatriyas engage in battle, and death overmasters all. Creatures are non-existent at first, exist in the middle, and become non-existent again. What grief is there in this? The dead cannot be brought back by grief. When death comes, one cannot escape. Battle is not bootless; heroes slain in battle win heaven. Indra will contrive regions for them. They are not persons for whom we should grieve. Comfort yourself and cease to grieve, O bull among men! Thousands of causes spring up for sorrow and fear, but these affect the ignorant, not the wise. Time is indifferent to none; all are dragged by Time. Youth, beauty, life, and possessions are unstable. The wise will never covet these. Grief should not be indulged in; it grows with indulgence. Wisdom can kill mental grief. One's own self is one's own friend and enemy. One obtains the fruit of one's acts; good acts bring happiness, sinful deeds bring woe. The acts of a former life closely follow a man, and one enjoys or suffers the fruit thereof in similar conditions. One should kill mental grief by wisdom, just as physical grief should be killed by medicine. They that are foolish can never obtain tranquillity of soul. The indulgence of grief is the certain means of one's losing one's objects.'"
3 Dhritarashtra asked Vidura, "How do the wise free themselves from mental grief?" Vidura replied, "The wise obtain tranquility by subduing both grief and joy. All things are ephemeral, like a plantain tree without enduring strength. In death, all are equal, so why covet rank and position? The bodies of men are like houses, destroyed in time. The eternal being is the one that casts off bodies like attire. Creatures obtain weal or woe as the fruit of their acts, bearing burdens that are the result of their own deeds. Like earthen pots, some break at different stages, even so are the bodies of embodied creatures destroyed at different stages. Some are destroyed in the womb, some after birth, some in youth, some in old age. Creatures are born or destroyed according to their acts in previous lives. When such is the course of the world, why do you then indulge in grief? The wise, observant of virtue, desirous of doing good unto all living creatures, acquainted with the real nature of the appearance of creatures in this world, attain at last to the highest end. They that are of little wisdom suffer or meet with destruction as the result of their own acts. They that are wise, however, observant of virtue, and desirous of doing good, attain the highest end. As men, while swimming in sport on the water, sometimes dive and sometimes emerge, O king, even so creatures sink and emerge in life's stream."
4 Dhritarashtra asked Vidura to describe the wilderness of the world. Vidura explained how creatures develop from conception to birth, and then face various evils and diseases. Bound by their senses and desires, they fail to achieve happiness. The senses deceive them, and they are dragged to destruction by the messengers of death. Covetousness and pride dominate them, and they fail to recognize their own flaws. They attribute faults to others but never punish themselves. Both the wise and foolish, rich and poor, all end up in the same state after death. So, why deceive others? Vidura advised Dhritarashtra to practice virtue and adhere to truth to attain the highest end. Vidura continued, "Learning from the scriptures and adhering to truth, one succeeds in passing over all paths. The wise, looking at the saying with their own eyes or hearing it from others, practice virtue from an early age and attain the highest end."
5 Vidura described a brahmana's journey through a treacherous forest, symbolizing the wilderness of life. The brahmana encountered a terrifying woman, five-headed snakes, and a pit covered in creepers. He fell into the pit and became entangled, hanging upside down. A snake and a six-faced elephant approached, while bees swarmed above, drinking honey that the brahmana desperately desired. Despite his dire situation, he continued to hope for survival. Rats gnawed at the tree roots, threatening to topple it, and the brahmana faced multiple dangers, including beasts, the snake, and the elephant. Yet, he clung to life, never losing hope. Vidura used this allegory to illustrate the challenges of life and the importance of perseverance. The brahmana's plight represented the human condition, and his determination to survive symbolized the will to live. Vidura's story conveyed that even in the darkest moments, hope and determination can sustain us. The brahmana's desire for honey, despite his precarious situation, represented the human desire for pleasure and comfort. The rats gnawing at the tree roots signified the gradual erosion of life's foundations, and the bees swarming above represented the distractions and temptations that surround us. Vidura's tale was a powerful reminder to cherish life and cultivate resilience in the face of adversity.
6 Vidura explained to Dhritarashtra that the allegory represented the journey of life. The wilderness symbolized the world, and the inaccessible forest represented an individual's lifespan. The beasts of prey were diseases, and the gigantic woman was decrepitude. The pit was the physical body, and the snake at its bottom was time, the destroyer of all living things. The cluster of creepers was the desire for life, and the six-faced elephant represented the year, with its six faces symbolizing the seasons and its twelve feet representing the months. The rats and snakes cutting off the tree were days and nights, continually shortening one's lifespan. The bees represented desires, and the honey drops symbolized the pleasures derived from fulfilling those desires. Vidura concluded that the wise understand life's journey and can break free from its bonds through knowledge. Vidura's explanation revealed that the allegory was a metaphor for the human experience, with its challenges and desires. He emphasized that understanding life's nature and the impact of time and desires can lead to liberation.
7 Vidura continued to discourse on the means to free oneself from the world's ties. He likened life's journey to a long way, full of difficulties and diseases, which are like beasts of prey. The wise escape these obstacles, while the unwise are repeatedly reborn. Decrepitude and the senses can also ensnare us. The body is a car, and the living principle is the driver. Our acts and understanding guide us. If we restrain our senses and subdued wrath and covetousness, we can obtain peace. Vidura advised Dhritarashtra to apply the medicine of intelligence to great griefs and cultivate self-restraint, renunciation, and heedfulness to attain the regions of Brahman. He emphasized showing compassion to all creatures, as death is disliked by all, and self-preservation is dear to all. Vidura's teachings highlighted the importance of wisdom, self-control, and compassion to transcend the cycle of rebirth and attain liberation. He encouraged Dhritarashtra to adopt these principles to overcome his sorrows.
8 Vaishampayana said, "Despite Vidura's words, Dhritarashtra fell senseless to the ground, overcome with grief. His friends and well-wishers tried to comfort him, but he wept for a long time, lamenting the loss of his sons. He exclaimed that the state of humanity is cursed and that grief can consume one's wisdom. Vyasa appeared and advised Dhritarashtra to listen to his words, reminding him that he knew the instability of life and the inevitability of death. Vyasa revealed that he had witnessed the gods ordaining the destruction of the Kurus and that Duryodhana was born to fulfill this purpose. Vyasa said, 'The concatenation of facts brought about by Time made your son the cause of this hostility. This destruction of the Kurus was inevitable. Why do you grieve for those heroes who have attained the highest end? I will recite what I heard in the court of Indra, so that tranquility of mind may be yours.' Vyasa then recounted the conversation between the Earth and Vishnu, in which it was decided that Duryodhana would cause a universal slaughter. Vyasa continued, 'Your sons were all of wicked souls and have been destroyed. Do not grieve for them, O monarch! There is no cause for grief. The Pandavas have not the least fault in what has happened. I had learned all this sometime before and informed Yudhishthira of it on the occasion of his rajasuya sacrifice. What was ordained by the gods proved too powerful to be frustrated. You are devoted to virtue and possess superior intelligence, O Bharata! Continue to bear your life and do not cast off your life-breath.'
9 Janamejaya asked Vaishampayana what happened after Vyasa's departure. Vaishampayana replied that Sanjaya, who had lost his spiritual sight, returned to Dhritarashtra and informed him of the death of his sons and grandsons. Sanjaya said, "The kings who came from diverse realms have all gone to the regions of the dead, along with your sons. Your son, who wished to terminate his hostility with the Pandavas by slaughtering them, has caused the earth to be exterminated." Hearing this, Dhritarashtra fell to the ground, overcome with grief. Vidura approached him and urged him not to grieve, reminding him that all creatures are born, exist, and die. Vidura said, "What cause of sorrow is there in all this? By indulging in grief, one cannot get back the dead. By indulging in grief, one cannot die oneself. When such is the course of the world, why do you indulge in grief?" Vidura pointed out that Time is inevitable and drags all creatures under its influence. He reminded Dhritarashtra that the heroes who died in battle had attained a high state of blessedness and that there was no better way to heaven for a Kshatriya than through battle. Vidura continued, "They poured their arrowy libations upon the bodies of their brave foes as upon a fire. Foremost of men, they bore in return the arrowy libations poured upon themselves. I tell you, O king, that there is no better way to heaven for a Kshatriya than through battle. All of them were high-souled Kshatriyas, all of them were heroes and ornaments of assemblies. They have attained to a high state of blessedness. One should not grieve for them. Do thou comfort thy own self. Do not grieve, O bull among men! It behoveth thee not to suffer thyself to be overwhelmed with sorrow and abandon all action."
10 Vaishampayana said, "Hearing Vidura's words, Dhritarashtra, that bull of Bharata's race, ordered his car to be yoked. The king, deprived of his senses by sorrow, summoned Gandhari, Kunti, and the other ladies, saying, 'Bring them hither without delay.' The ladies, afflicted by grief on account of the death of their sons, accompanied by Kunti and the other ladies of the royal household, came at the command of their lord to that spot where the latter was waiting for them. As they met, they accosted each other and uttered loud wails of woe. Then Vidura, who had become more afflicted than those ladies, began to comfort them. Placing those weeping fair ones on the cars that stood ready for them, he set out from the city. At that time, a loud wail of woe arose from every Kuru house. The whole city, including the very children, became exceedingly afflicted with grief. Those ladies, who had not before this been seen by the very gods, were now helpless, as they were seen by the common people. With their beautiful tresses all disheveled and their ornaments cast off, those ladies, each attired in a single piece of raiment, proceeded most woefully. Indeed, they issued from their houses resembling white mountains, like a dappled herd of deer from their mountain caves after the fall of their leader. They came out in successive bevies, filled with sorrow, and ran hither and thither like fillies on a circus yard. Seizing each other by the hand, they uttered loud wails after their sons, brothers, and sires. Surrounded by thousands of wailing ladies, the king cheerlessly issued out of the city and proceeded with speed towards the field of battle. Artisans and traders and Vaishyas and all kinds of mechanics, issuing out of the city, followed in the wake of the king. As those ladies, afflicted by the wholesale destruction that had overtaken the Kurus, cried in sorrow, a loud wail arose from among them that seemed to pierce all the worlds. All creatures that heard that wail thought that the hour of universal destruction had come when all things would be consumed by the fire that arises at the end of the Yuga."
11 Vaishampayana said, "Dhritarashtra had not proceeded far when he met with three great car-warriors - Kripa, Ashvatthama, and Kritavarma. They sorrowfully informed the king that his son had fallen in battle, achieving great feats. They consoled Gandhari, saying their sons had obtained bright worlds, falling in battle like heroes. They told her not to grieve, as death in battle was the highest end for a Kshatriya. They then revealed that they had slaughtered the Pandavas' sons and kin in their sleep, but were now fleeing, unable to face them in battle. 'We have caused a carnage of our foes,' they said, 'but dare not stay. Our foes, the Pandavas, will soon pursue us, filled with rage. We cannot stand against them in battle.' Having said these words, they circumambulated the king and took their leave. The three heroes, with hearts plunged in anxiety, took one another's leave and separated, each going to a different place. Kripa went to Hastinapura, Kritavarma to his kingdom, and Ashvatthama to Vyasa's asylum. The sons of Pandu later encountered Ashvatthama and vanquished him. Dhritarashtra, hearing these words, was overcome with grief. He had lost his sons, his kingdom, and his power. He was now left alone, with only his sorrow for company. The three heroes, who had once been so proud and powerful, were now fugitives, fleeing from their enemies. They had lost everything, and were left with only their shame and their fear."
12 Vaishampayana said, "After the war, Yudhishthira, accompanied by his brothers and Krishna, went to meet Dhritarashtra, who was overcome with grief for the loss of his sons. The king was surrounded by thousands of wailing ladies, who lamented the slaughter of their loved ones. Yudhishthira saluted his uncle, who reluctantly embraced him, still consumed by anger and grief. Dhritarashtra then sought Bhima, with intentions to harm him, but Krishna, aware of his intentions, presented an iron statue instead. The king, thinking it was Bhima, broke it into pieces with his powerful arms, but was left injured and vomiting blood. His charioteer, Sanjaya, soothed him, and Krishna revealed that the statue was not Bhima, but an iron effigy. Dhritarashtra was filled with grief and wept, lamenting the loss of his sons and his own helplessness. Krishna consoled him, saying that his anger was misplaced and that he should not grieve. The slaughter of Bhima would not revive his sons, and Krishna urged him to approve of their actions and seek peace. Krishna explained that the war was not their desire, but a necessity to end the tyranny of Duryodhana. He reminded Dhritarashtra that his sons had brought about their own downfall through their actions, and that the Pandavas had only acted in self-defense. Dhritarashtra, still grieving, slowly came to terms with the reality of the situation, and began to see the truth in Krishna's words."
13 Vaishampayana said, "Krishna spoke to Dhritarashtra, 'You have read the Vedas and scriptures, and know the duties of kings. Why then do you cherish wrath when all that has overtaken you is the result of your own fault? I and others advised you before the battle, but you did not listen. You did not keep your soul under restraint and suffered yourself to be ruled by Duryodhana. Recollect your own faults and govern your wrath. The Pandavas are innocent, yet they were treated cruelly by you and your son. Look at your own evil acts and those of your son.' Dhritarashtra replied, 'What you say is true, Krishna. Parental affection caused me to fall away from righteousness. I am free from wrath and fever now. I desire to embrace Bhima, the second son of Pandu. Upon the sons of Pandu depend my welfare and happiness.' The old king then embraced Bhima, Dhananjaya, and the two sons of Madri, wept, comforted, and pronounced blessings upon them."
14 Vaishampayana said, "The Pandavas, accompanied by Krishna, went to see Gandhari, who was overcome with grief for her hundred sons. She wished to curse Yudhishthira, but Vyasa appeared and advised her to forgive. He reminded her of her words to Duryodhana, 'Thither is victory where righteousness is!' and said that the Pandavas had won due to their righteousness. Gandhari replied that she didn't harbor ill feelings towards the Pandavas, but was agitated due to grief. She blamed Duryodhana, Shakuni, Karna, and Duhshasana for the Kuru extermination. However, she was upset with Bhima for striking Duryodhana below the navel, violating the rules of combat. She asked why heroes should abandon their duties for the sake of their lives. Vyasa consoled Gandhari, saying that the Pandavas were not to blame for the war. He reminded her of her own words and the righteousness of the Pandavas. Gandhari acknowledged that she knew the Pandavas were not at fault, but her grief and anger were hard to control. Vyasa continued to counsel her, urging her to forgive and find peace. He praised her for her virtue and wisdom, and encouraged her to use her strength to overcome her sorrow."
15 Gandhari rebuked Bhima for killing Duryodhana unfairly, but Bhima defended his actions, citing Duryodhana's past wrongs and the need to protect himself and his kingdom. Gandhari lamented that Bhima had not spared even one of her sons, and Yudhishthira approached her, filled with remorse, and offered to receive her curse. However, Gandhari, conversant with righteousness, did not curse him, but instead comforted the Pandavas as a mother would. The Pandavas then went to see their mother, Kunti, who had been anxious about them. She wept and embraced each of her sons, and also comforted Draupadi, who had lost all her children. Kunti and Gandhari, both grief-stricken, consoled each other, acknowledging that the universal destruction was due to the inevitable course of Time. Gandhari told Kunti that she too had been stricken with grief, and that she thought the slaughter was not due to human agency, but the irresistible course of Time. She advised Kunti not to grieve, and said that she would comfort her, just as Kunti would comfort her. In this way, the two women, who had been rivals in the past, now found common ground in their grief, and comforted each other. The Pandavas, seeing their mothers' sorrow, were filled with regret and sadness, and the entire assembly was overcome with emotion.
   
2 Stri-vilapa 12 41.7 34:45
16 Gandhari, with her spiritual eye, beheld the slaughter of the Kurus and lamented piteously. She saw the field of battle, strewn with dead bodies, and heard the cries of grief-stricken ladies. The Kuru ladies, bereaved of their lords, beheld their slain relatives and fell down senseless. Gandhari addressed Krishna, describing the carnage and her grief. She saw beasts of prey feasting on the bodies and heroes sleeping on the bare ground. She lamented that those who once slept on soft beds now slept in dust, and their ornaments were now vultures and wolves. She saw ladies weeping and crying, their faces pale and resplendent like red lotuses. The earth was strewn with severed heads and limbs, and the ladies were unable to catch each other's meaning amidst their loud wails. Gandhari united heads with trunks, but often discovered her mistakes and wept more bitterly. She saw her sons and grandsons slain and struck her head with her own hands. The earth was impassable, miry with flesh and blood, and Gandhari was plunged into unutterable woe. She thought of her past vows and the gift of the boon by Vyasa, and felt that she had been punished for her devotion to her lord. She saw the destruction of the Kurus and Pancalas, and felt that the five elements had been destroyed. She lamented that the heroes who once delighted in battle now lay still, and their garlands of gold were scattered about.
17 Gandhari, bereft of her senses, fell to the ground upon seeing Duryodhana. Regaining her senses, she wept and lamented, embracing her son's blood-covered body. She exclaimed, "Alas, O son!" and addressed Krishna, "On the eve of battle, he asked for my blessing, and I told him victory would be his if he followed righteousness." She grieved for Dhritarashtra, bereaved of friends and kin. Gandhari lamented Duryodhana's fate, once a mighty warrior, now lying on the ground, covered in blood, surrounded by vultures. She remembered his former glory, when fair ladies delighted him, and kings vied to please him. Now, he lay slain, his great strength and prowess gone. Gandhari lamented her own fate, having disregarded Vidura's wisdom, and now faced the loss of her son. She saw the Earth, once ruled by Duryodhana, now ruled by another, and wept for the fair ladies who wept by the side of slain heroes. The sight of her son's wife, Lakshmana's mother, disheveled and weeping, was more painful than her own son's death. Gandhari's heart was breaking at the sight of her son and grandson slain in battle. She wondered how her heart did not shatter into a hundred fragments. The princess, once delighting in her lord's embrace, now smelled his blood-covered head. Gandhari pitied the unfortunate princess, rubbing her son's and lord's faces, sorrowing for both. If the scriptures were true, Duryodhana had attained the regions of blessedness, won by the use of weapons.
18 Gandhari lamented to Krishna, "Behold, my hundred sons, all slain by Bhimasena! What grieves me more is their young wives, deprived of sons, wandering the battlefield with dishevelled hair. They, who once walked on terraces with ornamented feet, now touch the hard earth, miry with blood. They reel in sorrow, driving away vultures and jackals. Behold, the mother of Lakshmana falls, overwhelmed with grief. These ladies, seeing their brothers, husbands, and sons lying dead, are themselves falling, seizing the arms of the slain. Listen to their loud wails and behold their fatigue. They support themselves against broken chariots and slain elephants, resting in grief. Some take up severed heads, decked with nose and earrings, and stand in grief. I think we must have committed great sins for our relatives to be slain thus. "Behold, young ladies of beautiful bosoms and abdomen, well-born and modest, are falling, deprived of sense, uttering piteous cries like flights of cranes. Their beautiful faces, resembling full-blown lotuses, are scorched by the sun. Alas, the wives of my proud children, possessed of prowess like infuriated elephants, are now exposed to the gaze of common people. Behold, the shields, standards, coats of mail, and head-gears of my sons, scattered on the earth, blazing with splendor like sacrificial fires. There, Duhshasana sleeps, felled by Bhima, and the blood of all his limbs quaffed by that heroic slayer of foes."
19 Gandhari lamented to Krishna, "My son Vikarna lies on the ground, slain by Bhima! His young wife tries to drive away vultures, but they pierce his scarred palms, cased in leathern fences. Though pierced with arrows, his beauty remains, like the moon in the autumnal sky. My son Durmukha sleeps, face towards the enemy, slain by Bhimasena in observance of his vow. His face, half-eaten by beasts, looks handsome still, like the moon on the seventh day of the lighted fortnight. How could he be slain? Behold, Citrasena, the model of bowmen, lies slain, surrounded by ladies and beasts of prey, crying and roaring in grief. The cries of women and beasts seem wonderful to me, a sorrowful sight. My son Vivinsati lies there, stained with dust, his armor pierced, his garland and wreaths torn apart. Slain in battle, he is now surrounded by vultures, a hero's bed. His beautiful face, with a smile, resembles the Moon, adorned with excellent nose and fair eyebrows. Many ladies used to wait upon him, like thousands of celestial girls upon a sporting gandharva. Who could endure my son Duhsaha, that slayer of heroic foes, that hero, that ornament of assemblies, that irresistible warrior, that resister of foes? The body of Duhsaha, covered with arrows, looks resplendent like a mountain overgrown with flowering karnikaras. With his garland of gold and his bright armor, Duhsaha, though deprived of life, looks resplendent yet, like a white mountain of fire!"
20 Gandhari lamented to Krishna, "Abhimanyu, the son of Arjuna, lies slain! His wife, Uttara, grieves, rubbing his blood-dyed body with her hand. She recalls their happy times, when she would embrace him, intoxicated with wine. Now, she laments, 'Why do you not speak to me? You were brought up in luxury, yet you sleep on the bare ground, slain by the enemy.' She gathers his blood-dyed locks, placing his head on her lap, and speaks to him as if he were alive. 'How could they slay you, a warrior of tender years? Fie on those who slew you! You were the sister's son of Vasudeva, the son of the wielder of Gandiva. How could they surround and slay you? You were the pride of the Pandavas, the hope of the Parthas. Your death has pierced my heart, like a shaft of sorrow.' Uttara's lamentations are heartbreaking. The ladies of the royal house of Matsya drag her away, themselves afflicted by grief. They weep and wail at the sight of the slain Virata, surrounded by screaming vultures and howling jackals. The ladies, weakened by grief, try to turn the body, but are unable to do so. Their faces are colorless and pale, scorched by the sun and worn out with exertion and toil. They mourn the loss of Abhimanyu, Uttara, Sudakshina, and Lakshmana, all lying on the field of battle. Gandhari's sorrow is boundless, her words a lamentation of the devastation of war. She thinks of her own sons, slain in the battle, and her heart breaks anew. The sorrow of the women, the cries of the jackals, the scent of blood and death, all mix together in a scene of unimaginable grief."
21 Gandhari lamented, "The mighty Karna lies on the ground, slain by Arjuna! He was a blazing fire in battle, now extinguished. That great bowman and car-warrior was wrathful and full of energy, but now sleeps on the ground, drenched in blood. My sons fought under his lead, but even he was slain by Partha. His wives, with dishevelled hair, wail around him, their voices piercing the sky. King Yudhishthira couldn't sleep for thirteen years, thinking of Karna. He was like an all-destroying fire, immovable like Himavat, and protector of Dhritarashtra's son. Now, he lies on the ground, like a tree uprooted by the wind. His wife and mother of Vrishasena lament, crying and falling to the ground, their grief boundless. She exclaims, 'His preceptor's curse pursued him! When his chariot wheel was swallowed by the earth, Dhananjaya cut off his head with an arrow!' Carnivorous creatures feed on his body, reducing it to small dimensions. The sight is not gladdening, like the moon on the fourteenth night of the dark fortnight. The cheerless dame falls and rises, burning with grief for her son and lord. Alas, Karna, the great warrior, lies slain!"
22 Gandhari lamented, "Behold, the lord of Avanti lies slain by Bhimasena! Vultures and jackals feed on his body, a hero who once struck fear in the hearts of his enemies. Though he had many friends and allies, he now lies friendless, a victim of the cruel hand of fate. His wives, crying in grief, sit around him, their faces once radiant with joy now pale and sorrowful. Pratipa's son Bahlika, a mighty bowman, lies slain, his face still bright like the full moon, a reminder of his former glory. Indra's son Arjuna slew him to fulfill his vow, a testament to his unwavering determination. Jayadratha, protected by Drona, was slain by Partha after penetrating eleven Akshauhinis, a feat that showcased his bravery and skill. Vultures feed on his body, and carnivorous creatures drag it away, a stark contrast to the honor and respect he once commanded. His wives, though devoted, cannot protect him now, and I grieve for my daughter Duhshala, now a widow, and my daughters-in-law, lordless and bereft. Duhshala searches for her husband's head, striking her body in grief, a heart-wrenching sight that pierces my soul. He who checked the Pandavas and caused a vast slaughter finally succumbed to death, a reminder that even the mighty can fall. His beautiful wives cry, sitting around the irresistible hero, their sorrow a testament to his greatness."
23 Gandhari lamented, "There lies Shalya, my brother, slain by Yudhishthira! He boasted of his equality with thee, but now lies dead, his face eaten by crows. His tongue, once golden, is now being eaten by birds. The ladies of Madra wail around him, like she-elephants around their leader. Bhagadatta, king of mountains, lies dead, his golden garland still shining. Shalya and Bhagadatta, both mighty warriors, lie dead, their bodies mangled. Bhishma, son of Shantanu, lies dead, his vital seed drawn up. He told the Pandavas of his own death, and now lies on a bed of arrows, his head resting on a pillow of three arrows. Drona, the brahmana, lies dead, his weapons gone. He was a preceptor to Arjuna and the Kurus, and his death is a great loss. His auspicious feet, once adored, are now dragged by jackals. Kripi attends to his body, her senses deprived by grief. The reciters of Samas sing and weep, having placed his body on the funeral pyre. His disciples, with matted locks, have piled the pyre with bows and darts and car-boxes. The three Samas are being sung, and the brahmacaris are weeping. Drona's body is being consumed by fire, like fire in fire. His death is a great sorrow, and I grieve for him. Ah, the mighty have fallen, and the brave have been slain. The earth is bereft of its heroes, and the heavens weep at the sight. The Kauravas, once so proud, now lie dead, their bodies mangled. The Pandavas, once so noble, now stand victorious, their hearts heavy with grief."
24 Gandhari lamented, "Behold Somadatta's son, slain by Yuyudhana, pecked at by birds! Somadatta burns with grief, censuring Yuyudhana. His wife says, 'By good luck, you don't see this carnage, your son slain, your daughters-in-law widowed and grieving. You don't hear their wails, like the screams of cranes on the bosom of the sea.' She mourns, 'Your son, who performed sacrifices and bore the sacrificial stake on his banner, lies dead, his arm torn off by Arjuna. Alas, he struck off his arm unfairly! Alas, Satyaki took his life while he was in a vow!' Bhurishrava's wives lament, surrounding their lord, slain by Satyaki. They cry, 'This arm used to invade women's girdles, now it's still! This arm used to give thousands of kine and exterminate Kshatriyas in battle!' They place his lopped arm on their laps, weeping bitterly. 'Arjuna of pure deeds, how could you perpetrate such a censurable act? How could you strike off his arm while he was heedless and engaged with another in battle?' They censure Arjuna, saying, 'What will you say of this feat in assemblies? What will you say of this great feat, O diadem-decked Arjuna?' The co-wives lament with them, as if they were their daughter-in-law. Shakuni, the chief of Gandharvas, lies slain by Sahadeva, his illusions burnt by the son of Pandu. A large number of birds sit around him, and I fear he may still foment dissensions in the region of the dead."
25 Gandhari lamented, "Somadatta's son lies dead, pecked by birds! His wife mourns, 'You don't see this carnage, your son slain, your daughters-in-law widowed and grieving.' Bhurishrava's wives lament, 'This arm used to invade women's girdles, now it's still! This arm used to give thousands of kine and exterminate Kshatriyas in battle.' They censure Arjuna, 'How could you strike off his arm while he was heedless and engaged with another in battle?' The mother of Bhurishrava addresses her lord, 'By good luck, you don't see this terrible carnage, this extermination of the Kurus, this sight that resembles the scenes occurring at the end of the yuga.' She grieves, 'Your son, who performed sacrifices and bore the sacrificial stake on his banner, lies dead, his arm torn off by Arjuna.' The wives of Bhurishrava cry, 'Alas, Arjuna struck off his arm unfairly! Alas, Satyaki took his life while he was in a vow!' They place his arm on their laps, weeping bitterly. 'What will you say of this feat in assemblies, O diadem-decked Arjuna?' Shakuni, the chief of Gandharvas, lies slain, his powers of deception burnt. A large number of birds sit around him, and I fear he may still foment dissensions in the region of the dead."
26 The holy one said to Gandhari, "Arise, do not grieve! Your son Duryodhana was wicked-souled and arrogant. You applauded his wicked acts, and now many have died. A princess like you bears sons for slaughter." Gandhari remained silent, her heart agitated by grief. Dhritarashtra asked Yudhishthira how many had fallen in battle. Yudhishthira replied, "One billion 660 million and 20,000 men have fallen. 240,165 heroes have escaped with life." Dhritarashtra asked about their fate. Yudhishthira said, "Those who died cheerfully in battle have attained regions like Indra's. Those who died shamefully have attained lower regions." Dhritarashtra asked how Yudhishthira knew this. Yudhishthira replied, "I obtained spiritual vision from the celestial rishi Lomasa." Dhritarashtra asked what to do with the bodies of the slain. Yudhishthira commanded that their funeral rites be performed with due rites. Vidura, Sanjaya, and others caused the bodies to be burnt on funeral pyres, using sandal, aloe, and other woods, and perfumes. They properly burned the bodies of Duryodhana, his brothers, and other kings. The funeral fires blazed brightly, looking like luminous planets in the firmament.
27 Vaishampayana said, "The Kuru ladies, crying and grief-stricken, offered oblations of water to their loved ones. Kunti, overcome with grief, addressed her sons, 'Your eldest brother, Karna, was born of me by the god of day. He was a hero, a great bowman, and a warrior who shone like Surya himself. He was born with a pair of earrings and clad in armor, and resembled Surya in splendor.' Hearing this, the Pandavas grieved for Karna. Yudhishthira asked his mother, 'How was Karna, that ocean of a warrior, born of you? His might was always worshipped by the Dhartarashtras. How did you conceal him like a person concealing a fire within the folds of their cloth?' Kunti revealed that Karna was indeed their eldest brother, and Yudhishthira lamented, 'The grief I feel at Karna's death is a hundred times greater than that of Abhimanyu's or the sons of Draupadi. Thinking of Karna, I am burning with grief, like a person thrown into a blazing fire. Nothing could have been unattainable by us, not excepting things belonging to heaven.' He offered oblations of water to Karna and caused his family members to be brought before him to perform the water-rite. The king, with his senses agitated, rose from the waters of Ganga, having finished the ceremony. The shores of the stream, though crowded with those spouses of heroes, looked as broad as the ocean and presented a spectacle of sorrow and cheerlessness."