Then, addressing the king with gentle gravity, Vidura spoke of the Pandavas, saying, “Those foremost sons of Pandu, whom you have always honored, will, with the approval of the people, remain in their ancestral position, upholding the dignity of your house. O great king, this conduct is proper for you and your sons, along with Bhishma, O Bharata, for it is in accord with righteousness and the wishes of the people. But consider this, O King: if two people, each intent on their own advantage, join together in all matters without ever seeking your welfare, what could be more astonishing than that? How could anyone, harboring wickedness in their heart and secretly plotting harm, speak of the highest good and act according to the judgment of the virtuous? True friends do not act for benefit or harm in times of difficulty, for all joy or sorrow comes to everyone according to destiny alone. Wise or unwise, young or old, with allies or without, every person everywhere experiences the outcomes determined for them. Long ago, it is said, there was a king named Ambuvicha, lord of the Magadhas, who ruled from his royal palace. That king, deprived of all faculties and barely conscious, was entirely dependent on his ministers for every affair. At that time, his minister Mahakarni, empowered as the sole authority, began to despise others. That foolish man, driven by greed, took for himself all the king’s enjoyments—women, jewels, wealth—and claimed the sovereignty for himself. Yet, his greed only grew; after taking everything, he sought to seize the kingdom itself. Even though the king was helpless and concerned only with breathing, he could not, despite all effort, hold onto the kingdom, as we have heard. What else but destiny granted him that lordship among men? If the kingdom is destined for you, O ruler of the people, it will surely be yours. While all the world looks on, it will remain with you if fate so ordains; but if destiny decrees otherwise, you will not obtain it, however much you strive. Therefore, O wise one, discern well the virtue or vice of your counselors; you must understand the words of the wicked and the blameless alike. We know you speak these words because of your own bias, and indeed, you point out faults because of your hostility toward the Pandavas. I speak what is supremely beneficial, O Karna, and brings honor to the lineage. But if you consider it harmful, then tell me what you deem most beneficial. Yet, if things are done differently from what I declare as the highest good, then, in my judgment, the Kurus will surely perish soon. O King, you are indeed worthy of counsel from your kinsmen for your welfare. Yet, when you do not listen, their words hold no weight at this time. Bhishma, son of Shantanu and foremost among the Kurus, has spoken words that are both pleasing and beneficial, O King, but you neither accept nor heed them. Likewise, Drona has spoken many times, offering the highest benefit; yet Karna, son of Radha, does not consider it beneficial for you. Reflecting, O King, I do not see anyone among your friends who surpasses those two lion-like men in wisdom. These two are advanced in age, wisdom, and learning; and among you and the sons of Pandu, they are equal in these respects. In virtue and truthfulness, O King, they are unsurpassed—there is no doubt, even compared to Rama, son of Dasharatha, or the noble Gaya. Neither of them has ever spoken anything unworthy in the past, nor is any wrongdoing observed in either of them towards you. Both these tiger-like men among humans, O King, are blameless towards you; how could those steadfast in truth and valor not deliberate for your welfare? Wise and foremost among men in this world, O ruler of men, they would never utter anything crooked because of you. Thus, O joy of the Kurus, this is my firm conviction: those two, versed in dharma, will not speak anything partial for the sake of gain. This, I believe, is the highest welfare for you, O Bharata; but your sons, led by Duryodhana, think otherwise, O King. Likewise, the Pandava sons are your children without doubt; if any among them should plot harm, those who know would recognize it. Your counselors do not especially perceive what is best; and if there is any distinction in their hearts toward their own, even when they reveal what is hidden, they would not surely act for your welfare. For this reason, O King, these two great-souled and illustrious men have not disclosed anything openly, for this is not your settled decision. And whatever inability those two best of men have spoken about, let it be so, O tiger among men; may it bring you auspiciousness. How indeed could the glorious Pandava, Savyasachi Dhananjaya, be conquered in battle, O King, even by Maghavan himself? Bhimasena, mighty-armed, possessing the strength of ten thousand elephants, is a terror to the Rakshasas, powerful and strong of arm. It was he who slew Hidimba in hand-to-hand combat, who was equal to Ravana in battle, and likewise the Rakshasa Baka. That Bhima, whose valor is formidable, fighting in battle—how could even the immortals hope to defeat him? Likewise, in battle, the two sons of Madri are skilled, like the sons of Yama himself; how could anyone wishing to live hope to conquer them in war? In whom are steadfastness, compassion, patience, truth, and valor always found—the eldest Pandava; how could he be vanquished in battle? For whom Rama stands as ally, Janardana as counselor, and Satyaki on their side—how could such men be defeated in battle?