“Yudhishthira said, ’Thou hast heard what the intention is of Dhritarashtra and his own.  All that Sanjaya, O Krishna, said unto me hath certainly the assent of Dhritarashtra.  Sanjaya is Dhritarashtra’s soul, and spoke out his mind.  An envoy speaketh according to his instructions, for if he speaketh otherwise he deserveth to be slain.  Without looking equally on all that are his, moved by avarice and a sinful heart, Dhritarashtra seeketh to make peace with us without giving us back our kingdom.  Indeed, at Dhritarashtra’s command we spent twelve years in the woods and one additional year in concealment, well-believing, O lord, that Dhritarashtra would abide firmly by that pledge of ours.  That we did not deviate from our promise is well-known to the Brahmanas who were with us.  The covetous king Dhritarashtra, is now unwilling to observe Kshatriya virtues.  Owing to affection for his son, he is listening to the counsels of wicked men.  Abiding by counsels of Suyodhana, the king, O Janardana, actuated by avarice and seeking his own good, behaveth untruthfully towards us.  What can be more sorrowful, O Janardana, than this, that I am unable to maintain my mother and my friends?  Having the Kasis, the Panchalas, the Chedis, and the Matsyas, for my allies and with thee, O slayer of Madhu, for my protector, I prayed for only five villages, etc., Avishthala, Vrikasthala, Makandi, Varanavata, with any other, O Govinda, as the fifth;—­Grant us, we said, five villages or towns, O sire, where we five may dwell in union, for we do not desire the destruction of the Bharatas.—­The wicked-minded son of Dhritarashtra, however, regarding the lordship of the world to be; in him, doth not agree to even that.  What can be more sorrowful than this?  When a man born and brought up in a respectable family, covereth the possessions of others, that avarice of his destroyeth his intelligence; and intelligence being destroyed, shame is lost; and loss of shame leadeth to diminution of virtue; and loss of virtue bringeth on loss of prosperity, Destruction of prosperity, in its turn, ruineth a person, for poverty is a person’s death.  Kinsmen and friends and Brahmanas shun a poor man as birds avoid, O Krishna, a tree that beareth neither Rower nor fruits.  Even this, O sire, is death to me that kinsmen shun me, as if I were a fallen one like the breath of life quitting ’a dead body.  Samvara said that no condition of life could be more distressful than that in which one is always racked by the anxiety caused by the thought—­I have no meat for today, what will become of me tomorrow?—­It is said that wealth is the highest virtue, and everything depends on wealth.  They that have wealth are said to live, whereas those that are without wealth are more dead than alive.  They that by violence rob a man of his wealth not only kill the robbed but destroy also his virtue, profit and pleasure.  Some men when overtaken by poverty choose death; others remove from cities to hamlets others retire into the wood;