The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 1 ADI PARVA SECTION CXLI (Sambhava Parva continued)

 The Mahabharata of

Krishna-Dwaipayana Vyasa BOOK 1

ADI PARVA

 SECTION CXLI

(Sambhava Parva continued)

"Vaisampayana continued, 'After the expiration, O king, of a year from

this, Dhritarashtra, moved by kindness for the people, installed

Yudhishthira, the son of Pandu, as the heir-apparent of the kingdom on

account of his firmness, fortitude, patience, benevolence, frankness and

unswerving honesty (of heart). And within a short time Yudhishthira, the

son of Kunti, by his good behaviour, manners and close application to

business, overshadowed the deeds of his father. And the second Pandava,

Vrikodara, began to receive continued lessons from Sankarshana (Valarama)

in encounters with the sword and the mace and on the chariot. And after

Bhima's education was finished, he became in strength like unto

Dyumatsena himself and continuing to live in harmony with his brothers,

he began to exert his prowess. And Arjuna became celebrated for the

firmness of his grasp (of weapons), for his lightness of motion,

precision of aim, and his proficiency in the use of the Kshura, Naracha,

Vala and Vipatha weapons, indeed, of all weapons, whether straight or

crooked or heavy. And Drona certified that there was none in the world

who was equal to Arjuna in lightness of hand and general proficiency.

"One day, Drona, addressing Arjuna before the assembled Kaurava princes,

said, 'There was a disciple of Agastya in the science of arms called

Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I

obtained from him a weapon called Brahmasira which could never be futile

and which was like unto thunder itself, capable of consuming the whole

earth. That weapon, O Bharata, from what I have done, may now pass from

disciple to disciple. While imparting it to me, my preceptor said, 'O son

of Bharadwaja, never shouldst thou hurl this weapon at any human being,

especially at one who is of poor energy. Thou hast, O hero, obtained that

celestial weapon. None else deserveth it. But obey the command of the

Rishi (Agnivesa). And, look here, Arjuna, give me now the preceptorial

fee in the presence of these thy cousins and relatives.' When Arjuna, on

hearing this, pledged his word that he would give what the preceptor

demanded, the latter said, 'O sinless one, thou must fight with me when I

fight with thee.' And that bull among the Kuru princes thereupon pledged

his word unto Drona and touching his feet, went away northward. Then

there arose a loud shout covering the whole earth bounded by her belt of

seas to the effect that there was no bowman in the whole world like unto

Arjuna. And, indeed, Dhananjaya, in encounters with the mace and the

sword and on the chariot as also with the bow, acquired wonderful

proficiency. Sahadeva obtained the whole science of morality and duties

from (Vrihaspati) the spiritual chief of celestials, and continued to

live under the control of his brothers. And Nakula, the favourite of his

brothers taught by Drona, became known as a skilful warrior and a great

car-warrior (Ati-ratha). Indeed, Arjuna and the other Pandava princes

became so powerful that they slew in battle the great Sauvira who had

performed a sacrifice extending over three years, undaunted by the raids

of the Gandharvas. And the king of the Yavanas himself whom the powerful

Pandu even had failed to bring under subjection was brought by Arjuna

under control. Then again Vipula, the king of the Sauviras, endued with

great prowess, who had always shown a disregard for the Kurus, was made

by the intelligent Arjuna to feel the edge of his power. And Arjuna also

repressed by means of his arrows (the pride of) king Sumitra of Sauvira,

also known by the name of Dattamitra who had resolutely sought an

encounter with him. The third of the Pandava princes, assisted by Bhima,

on only a single car subjugated all the kings of the East backed by ten

thousand cars. In the same way, having conquered on a single car the

whole of the south, Dhananjaya sent unto the kingdom of the Kurus a large

booty.

"Thus did those foremost of men, the illustrious Pandavas, conquering the

territories of other kings, extend the limits of their own kingdom. But

beholding the great prowess and strength of those mighty bowmen, king

Dhritarashtra's sentiments towards the Pandavas became suddenly poisoned,

and from that day the monarch became so anxious that he could hardly

sleep.'"

SECTION CXLII

(Sambhava Parva continued)

"Vaisampayana continued, 'On hearing that the heroic sons of Pandu endued

with excess of energy had become so mighty, king Dhritarashtra became

very miserable with anxiety. Then summoning unto his side Kanika, that

foremost of minister, well-versed in the science of politics and an

expert in counsels the king said, 'O best of Brahmanas, the Pandavas are

daily overshadowing the earth. I am exceedingly jealous of them. Should I

have peace or war with them? O Kanika, advise me truly, for I shall do as

thou biddest.

"Vaisampayana continued, 'That best of Brahmanas, thus addressed by the

king, freely answered him in these pointed words well-agreeing with the

import of political science."

"Listen to me, O sinless king, as I answer thee. And, O best of Kuru

kings, it behoveth thee not to be angry with me after hearing all I say.

Kings should ever be ready with uplifted maces (to strike when

necessary), and they should ever increase their prowess. Carefully

avoiding all faults themselves they should ceaselessly watch over the

faults of their foes and take advantage of them. If the king is always

ready to strike, everybody feareth him. Therefore the king should ever

have recourse to chastisement in all he doeth. He should so conduct

himself that, his foe may not detect any weak side in him. But by means

of the weakness he detecteth in his foe he should pursue him (to

destruction). He should always conceal, like the tortoise concealing its

body, his means and ends, and he should always keep back his own weakness

from, the sight of others. And having begun a particular act, he should

ever accomplish it thoroughly. Behold, a thorn, if not extracted wholly,

produceth a festering sore. The slaughter of a foe who doeth thee evil is

always praiseworthy. If the foe be one of great prowess, one should

always watch for the hour of his disaster and then kill him without any

scruples. If he should happen to be a great warrior, his hour of disaster

also should be watched and he should then be induced to fly. O sire, an

enemy should never be scorned, however contemptible. A spark of fire is

capable of consuming an extensive forest if only it can spread from one

object to another in proximity. Kings should sometimes feign blindness

and deafness, for if impotent to chastise, they should pretend not to

notice the faults that call for chastisement. On occasions, such as

these, let them regard their bows as made of straw. But they should be

always on the alert like a herd of deer sleeping in the woods. When thy

foe is in thy power, destroy him by every means open or secret. Do not

show him any mercy, although he seeketh thy protection. A foe, or one

that hath once injured thee, should be destroyed by lavishing money, if

necessary, for by killing him thou mayest be at thy ease. The dead can

never inspire fear. Thou must destroy the three, five and seven

(resources) of thy foes. Thou must destroy thy foes root and branch. Then

shouldst thou destroy their allies and partisans. The allies and

partisans can never exist if the principal be destroyed. If the root of

the tree is torn up, the branches and twigs can never exist as before.

Carefully concealing thy own means and ends, thou shouldst always watch

thy foes, always seeking their flaws. Thou shouldst, O king, rule thy

kingdom, always anxiously watching thy foes. By maintaining the perpetual

fire by sacrifices, by brown cloths, by matted locks, and by hides of

animals for thy bedding, shouldst thou at first gain the confidence of

thy foes, and when thou has gained it thou shouldst then spring upon them

like a wolf. For it hath been said that in the acquisition of wealth even

the garb of holiness might be employed as a hooked staff to bend down a

branch in order to pluck the fruits that are ripe. The method followed in

the plucking of fruits should be the method in destroying foes, for thou

shouldst proceed on the principle of selection. Bear thy foe upon thy

shoulders till the time cometh when thou canst throw him down, breaking

him into pieces like an earthen pot thrown down with violence upon a

stony surface. The foe must never be let off even though he addresseth

thee most piteously. No pity shouldst thou show him but slay him at once.

By the arts of conciliation or the expenditure of money should the foe be

slain. By creating disunion amongst his allies, or by the employment of

force, indeed by every means in thy power shouldst thou destroy thy foe.'

"Dhritarashtra said, 'Tell me truly how a foe can be destroyed by the

arts of conciliation or the expenditure of money, or by producing

disunion or by the employment of force.'

"Kanika replied, 'Listen, O monarch, to the history of a jackal dwelling

in days of yore in the forest and fully acquainted with the science of

politics. There was a wise jackal, mindful of his own interests who lived

in the company of four friends, viz., a tiger, a mouse, a wolf, and a

mongoose. One day they saw in the woods a strong deer, the leader of a

herd, whom, however, they could not seize for his fleetness and strength.

They thereupon called a council for consultation. The jackal opening the

proceedings said, 'O tiger, thou hast made many an effort to seize this

deer, but all in vain simply because this deer is young, fleet and very

intelligent. Let now the mouse go and eat into its feet when it lieth

asleep. And when this is done, let the tiger approach and seize it. Then

shall we all, with great pleasure feast on it.' Hearing these words of

the jackal, they all set to work very cautiously as he directed. And the

mouse ate into the feet of the deer and the tiger killed it as

anticipated. And beholding the body of the deer lying motionless on the

ground, the jackal said unto his companions, 'Blessed be ye! Go and

perform your ablutions. In the meantime I will look after the deer.'

Hearing what the jackal said, they all went into a stream. And the jackal

waited there, deeply meditating upon what he should do. The tiger endued

with great strength, returned first of all to the spot after having

performed his ablutions. And he saw the jackal there plunged in

meditation. The tiger said, 'Why art thou so sorrowful, O wise one! Thou

art the foremost of all intelligent beings. Let us enjoy ourselves today

by feasting on this carcass.' The jackal said, 'Hear, O mighty-armed one,

what the mouse hath said. He hath even said, O, fie on the strength of

the king of the beasts! This deer hath been slain by me. By might of my

arm he will today gratify his hunger.' When he hath boasted in such a

language, I, for my part, do not wish to touch this food.' The tiger

replied, 'If, indeed, the mouse hath said so, my sense is now awakened. I

shall, from this day, slay with the might of my own arms, creatures

ranging the forest and then feast on their flesh.' Having said this, the

tiger went away.

"And after the tiger had left the spot, the mouse came. And seeing the

mouse come, the jackal addressed him and said, 'Blest be thou, O mouse,

but listen to what the mongoose hath said. He hath even said, The carcass

of this deer is poison (the tiger having touched it with his claws). I

will not eat of it. On the other hand, if thou, O jackal, permittest it,

I will even slay the mouse and feast on him.' Hearing this the mouse

became alarmed and quickly entered his hole. And after the mouse had

gone, the wolf, O king, came there having performed his ablutions. And

seeing the wolf come, the jackal said unto him, 'The king of the beasts

hath been angry with thee. Evil is certain to overtake thee. He is

expected here with his wife. Do as thou pleasest.' Thus was the wolf

also, fond of animal flesh, got rid of by the jackal. And the wolf fled,

contracting his body into the smallest dimensions. It was then that the

mongoose came. And, O king, the jackal, seeing him come, said, 'By the

might of my arm have I defeated the others who have already fled. Fight

with me first and then eat of this flesh as you please.' The mongoose

replied, 'When, indeed, the tiger, the wolf, and the intelligent mouse

have all been defeated by thee, heroes as they are, thou seemest to be a

greater hero still. I do not desire to fight with thee.' Saying this, the

mongoose also went away.

"Kanika continued, 'When they all had thus left the place, the jackal,

well-pleased with the success of his policy, alone ate up that flesh. If

kings always act in this way, they can be happy. Thus should the timid by

exciting their fears, the courageous by the arts of conciliation, the

covetous by gift of wealth, and equals and inferiors by exhibition of

prowess be brought under thy sway. Besides all this, O king, that I have

said, listen now to something else that I say.'

"Kanika continued, 'If thy son, friend, brother, father, or even the

spiritual preceptor, anyone becometh thy foe, thou shouldst, if desirous

of prosperity, slay him without scruples. By curses and incantations, by

gift of wealth, by poison, or by deception, the foe should be slain. He

should never be neglected from disdain. If both the parties be equal and

success uncertain, then he that acteth with diligence groweth in

prosperity. If the spiritual preceptor himself be vain, ignorant of what

should be done and what left undone, and vicious in his ways, even he

should be chastised. If thou art angry, show thyself as if thou art not

so, speaking even then with a smile on thy lips. Never reprove any one

with indications of anger (in thy speech). And O Bharata, speak soft

words before thou smitest and even while thou art smiting! After the

smiting is over, pity the victim, and grieve for him, and even shed

tears. Comforting thy foe by conciliation, by gift of wealth, and smooth

behaviour, thou must smite him when he walketh not aright. Thou shouldst

equally smile the heinous offender who liveth by the practice of virtue,

for the garb of virtue simply covereth his offences like black clouds

covering the mountains. Thou shouldst burn the house of that person whom

thou punishest with death. And thou shouldst never permit beggars and

atheists and thieves to dwell in thy kingdom. By a sudden sally or

pitched battle by poison or by corrupting his allies, by gift of wealth,

by any means in thy power, thou shouldst destroy thy foe. Thou mayest act

with the greatest cruelty. Thou shouldst make thy teeth sharp to give a

fatal bite. And thou should ever smite so effectually that thy foe may

not again raise his head. Thou shouldst ever stand in fear of even one

from whom there is no fear, not to speak of him from whom there is such.

For if the first be ever powerful he may destroy thee to the root (for

thy unpreparedness). Thou shouldst never trust the faithless, nor trust

too much those that are faithful, for if those in whom thou confidest

prove thy foes, thou art certain to be annihilated. After testing their

faithfulness thou shouldst employ spies in thy own kingdom and in the

kingdoms of others. Thy spies in foreign kingdoms should be apt deceivers

and persons in the garb of ascetics. Thy spies should be placed in

gardens, places of amusement, temples and other holy places, drinking

halls, streets, and with the (eighteen) tirthas (viz., the minister, the

chief priest, the heir-presumptive, the commander-in-chief, the

gate-keepers of the court, persons in the inner apartments, the jailor,

the chief surveyor, the head of the treasury, the general executant of

orders, the chief of the town police, the chief architect, the chief

justice, the president of the council, the chief of the punitive

department, the commander of the fort, the chief of the arsenal, the

chief of the frontier guards, and the keeper of the forests), and in

places of sacrifice, near wells, on mountains and in rivers, in forests,

and in all places where people congregate. In speech thou shouldst ever

be humble, but let thy heart be ever sharp as razor. And when thou art

engaged in doing even a very cruel and terrible act, thou shouldst talk

with smiles on thy lips. If desirous of prosperity, thou shouldst adopt

all arts--humility, oath, conciliation. Worshipping the feet of others by

lowering thy head, inspiring hope, and the like. And, a person conversant

with the rules of policy is like a tree decked with flowers but bearing

no fruit; or, if bearing fruit, these must be at a great height not

easily attainable from the ground; and if any of these fruits seem to be

ripe care must be taken to make it appear raw. Conducting himself in such

a way, he shall never fade. Virtue, wealth and pleasure have both their

evil and good effects closely knit together. While extracting the effects

that are good, those that are evil should be avoided. Those that practise

virtue (incessantly) are made unhappy for want of wealth and the neglect

of pleasure. Those again in pursuit of wealth are made unhappy for the

neglect of two others. And so those who pursue pleasure suffer for their

inattention to virtue and wealth. Therefore, thou shouldst pursue virtue,

wealth and pleasure, in such a way that thou mayest not have to suffer

therefrom. With humiliation and attention, without jealousy and

solicitous of accomplishing thy purpose, shouldst thou, in all sincerity,

consult with the Brahmanas. When thou art fallen, thou shouldst raise

thyself by any means, gentle or violent; and after thou hast thus raised

thyself thou shouldst practise virtue. He that hath never been afflicted

with calamity can never have prosperity. This may be seen in the life of

one who surviveth his calamities. He that is afflicted with sorrow should

be consoled by the recitation of the history of persons of former times

(like those of Nala and Rama). He whose heart hath been unstrung by

sorrow should be consoled with hopes of future prosperity. He again who

is learned and wise should be consoled by pleasing offices presently

rendered unto him. He who, having concluded a treaty with an enemy,

reposeth at ease as if he hath nothing more to do, is very like a person

who awaketh, fallen down from the top of a tree whereon he had slept. A

king should ever keep to himself his counsels without fear of calumny,

and while beholding everything with the eyes of his spies, he should take

care to conceal his own emotions before the spies of his enemies. Like a

fisherman who becometh prosperous by catching and killing fish, a king

can never grow prosperous without tearing the vitals of his enemy and

without doing some violent deeds. The might of thy foe, as represented by

his armed force, should ever be completely destroyed, by ploughing it up

(like weeds) and mowing it down and otherwise afflicting it by disease,

starvation, and want of drink. A person in want never approacheth (from

love) one in affluence; and when one's purpose hath been accomplished,

one hath no need to approach him whom he had hitherto looked to for its

accomplishment. Therefore, when thou doest anything never do it

completely, but ever leave something to be desired for by others (whose

services thou mayest need). One who is desirous of prosperity should with

diligence seek allies and means, and carefully conduct his wars. His

exertions in these respects should always be guided by prudence. A

prudent king should ever act in such a way that friends and foes may

never know his motive before the commencement of his acts. Let them know

all when the act hath been commenced or ended, and as long as danger doth

not come, so long only shall thou act as if thou art afraid. But when it

hath overtaken thee, thou must grapple with it courageously. He who

trusteth in a foe who hath been brought under subjection by force,

summoneth his own death as a crab by her act of conception. Thou shouldst

always reckon the future act as already arrived (and concert measures for

meeting it), else, from want of calmness caused by haste, thou mayest

overlook an important point in meeting it when it is before thee. A

person desirous of prosperity should always exert with prudence, adopting

his measures to time and place. He should also act with an eye to destiny

as capable of being regulated by mantras and sacrificial rites; and to

virtue, wealth, and pleasure. It is well-known that time and place (if

taken into consideration) always produce the greatest good. If the foe is

insignificant, he should not yet be despised, for he may soon grow like a

palmyra tree extending its roots or like a spark of fire in the deep

woods that may soon burst into an extensive conflagration. As a little

fire gradually fed with faggots soon becometh capable of consuming even

the biggest blocks, so the person who increaseth his power by making

alliances and friendships soon becometh capable of subjugating even the

most formidable foe. The hope thou givest unto thy foe should be long

deferred before it is fulfilled; and when the time cometh for its

fulfilment, invent some pretext for deferring it still. Let that pretext

be shown as founded upon some reason, and let that reason itself be made

to appear as founded on some other reason. Kings should, in the matter of

destroying their foes, ever resemble razors in every particular;

unpitying as these are sharp, hiding their intents as these are concealed

in their leathern cases, striking when the opportunity cometh as these

are used on proper occasions, sweeping off their foes with all their

allies and dependants as these shave the head or the chin without leaving

a single hair. O supporter of the dignity of the Kurus, bearing thyself

towards the Pandavas and others also as policy dictateth, act in such a

way that thou mayest not have to grieve in future. Well do I know that

thou art endued with every blessing, and possessed of every mark of good

fortune. Therefore, O king, protect thyself from the sons of Pandu! O

king, the sons of Pandu are stronger than their cousins (thy sons);

therefore, O chastiser of foes, I tell thee plainly what thou shouldst

do. Listen to it, O king, with thy children, and having listened to it,

exert yourselves (to do the needful). O king, act in such a way that

there may not be any fear for thee from the Pandavas. Indeed, adopt such

measures consonant with the science of policy that thou mayest not have

to grieve in the future.'

"Vaisampayana continued, 'Having delivered himself thus Kanika returned

to his abode, while the Kuru king Dhritarashtra became pensive and

melancholy.'"