srimahabharat - (Book 12) Santi Parva - chapters 126 to 140

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

 

 Santi Parva

Book 12

Book 12
Chapter 126

 

 

 

1 [bh]
      tatas teṣāṃ samastānām ṛṣīṇām ṛṣisattamaḥ
      ṛṣabho nāma viprarṣiḥ smayann iva tato 'bravīt
  2 purāhaṃ rājaśārdūla tīrthāny anucaran prabho
      samāsāditavān divyaṃ naranārāyaṇāśramam
  3 yatra sā badarī ramyā hrado vaihāyasas tathā
      yatra cāśvaśirā rājan vedān paṭhati śāśvatān
  4 tasmin sarasi kṛtvāhaṃ vidhivat tarpaṇaṃ purā
      pitṝṇāṃ devatānāṃ ca tato ''śramam iyāṃ tadā
  5 remāte yatra tau nityaṃ naranārāyaṇāv ṛṣī
      adūrād āśramaṃ kaṃ cid vāsārtham agamaṃ tataḥ
  6 tataś cīrājinadharaṃ kṛśam uccam atīva ca
      adrākṣam ṛṣim āyāntaṃ tanuṃ nāma tapo nidhim
  7 anyair narair mahābāho vapuṣāṣṭa guṇānvitam
      kṛśatā cāpi rājarṣe na dṛṣṭā tādṛśī kva cit
  8 śarīram api rājendra tasya kāniṣṭhikā samam
      grīvā bāhū tathā pādau keśāś cādbhutadarśanāḥ
  9 śiraḥ kāyānurūpaṃ ca karṇau nete tathaiva ca
      tasya vāk caiva ceṣṭā ca sāmānye rājasattama
  10 dṛṣṭvāhaṃ taṃ kṛśaṃ vipraṃ bhītaḥ paramadurmanāḥ
     pādau tasyābhivādyātha sthitaḥ prāñjalir agrataḥ
 11 nivedya nāmagotraṃ ca pitaraṃ ca nararṣabha
     pradiṣṭe cāsane tena śanair aham upāviśam
 12 tataḥ sa kathayām āsa kathā dharmārthasaṃhitāḥ
     ṛṣimadhye mahārāja tatra dharmabhṛtāṃ varaḥ
 13 tasmiṃs tu kathayaty eva rājā rājīvalocanaḥ
     upāyāj javanair aśvaiḥ sabalaḥ sāvarodhanaḥ
 14 smaran putram araṇye vai naṣṭaṃ paramadurmanāḥ
     bhūridyumna pitā dhīmān raghuśreṣṭho mahāyaśāḥ
 15 iha drakṣyāmi taṃ putraṃ drakṣyāmīheti pārthivaḥ
     evam āśākṛto rājaṃś caran vanam idaṃ purā
 16 durlabhaḥ sa mayā draṣṭuṃ nūnaṃ paramadhārmikaḥ
     ekaḥ putro mahāraṇye naṣṭa ity asakṛt tadā
 17 durlabhaḥ sa mayā draṣṭum āśā ca mahatī mama
     tayā parītagātro 'haṃ mumūrṣur nātra saṃśayaḥ
 18 etac chrutvā sa bhagavāṃs tanur munivarottamaḥ
     avākśirā dhyānaparo muhūrtam iva tasthivān
 19 tam anudhyāntam ālakṣya rājā paramadurmanāḥ
     uvāca vākyaṃ dīnātmā mandaṃ mandam ivāsakṛt
 20 durlabhaṃ kiṃ nu viprarṣe āśāyāś caiva kiṃ bhavet
     bravītu bhagavān etad yadi guhyaṃ na tan mayi
 21 maharṣir bhagavāṃs tena pūrvam āsīd vimānitaḥ
     bāliśāṃ buddhim āsthāya mandabhāgyatayātmanaḥ
 22 arthayan kalaśaṃ rājan kāñcanaṃ valkalāni ca
     nirviṇṇaḥ sa tu viprarṣir nirāśaḥ samapadyata
 23 evam uktvābhivādyātha tam ṛṣiṃ lokapūjitam
     śrānto nyaṣīdad dharmātmā yathā tvaṃ narasattama
 24 arghyaṃ tataḥ samānīya pādyaṃ caiva mahān ṛṣiḥ
     āraṇyakena vidhinā rājñe sarvaṃ nyavedayat
 25 tatas te munayaḥ sarve parivārya nararṣabham
     upāviśan puraskṛtya saptarṣaya iva dhruvam
 26 apṛcchaṃś caiva te tatra rājānam aparājitam
     prayojanam idaṃ sarvam āśramasya praveśanam
 27 [rājā]
     vīra dyumna iti khyāto rājāhaṃ dikṣu viśrutaḥ
     bhūri dyumnaṃ sutaṃ naṣṭam anveṣṭuṃ vanam āgataḥ
 28 ekaputraḥ sa viprāgrya bāla eva ca so 'nagha
     na dṛśyate vane cāsmiṃs tam anveṣṭuṃ carāmy aham
 29 [rsabha]
     evam ukte tu vacane rājñā munir adhomukhaḥ
     tūṣṇīm evābhavat tatra na ca pratyuktavān nṛpam
 30 sa hi tena purā vipro rājñā nātyartha mānitaḥ
     āśā kṛśaṃ ca rājendra tapo dīrghaṃ samāsthitaḥ
 31 pratigraham ahaṃ rājñāṃ na kariṣye kathaṃ cana
     anyeṣāṃ caiva varṇānām iti kṛtvā dhiyaṃ tadā
 32 āśā hi puruṣaṃ bālaṃ lālāpayati tasthuṣī
     tām ahaṃ vyapaneṣyāmi iti kṛtvā vyavasthitaḥ
 33 [r]
     āśāyāḥ kiṃ kṛśatvaṃ ca kiṃ ceha bhuvi durlabham
     bravītu bhagavān etat tvaṃ hi dharmārthadarśivān
 34 [rsabha]
     tataḥ saṃsmṛtya tat sarvaṃ smārayiṣyann ivābravīt
     rājānaṃ bhagavān vipras tataḥ kṛśa tanus tanuḥ
 35 kṛśatve na samaṃ rājann āśāyā vidyate nṛpa
     tasyā vai durlabhatvāt tu prārthitāḥ pārthivā mayā
 36 [r]
     kṛśākṛśe mayā brahman gṛhīte vacanāt tava
     durlabhatvaṃ ca tasyaiva veda vākyam iva dvija
 37 saṃśayas tu mahāprājña saṃjāto hṛdaye mama
     tan me sattama tattvena vaktum arhasi pṛcchataḥ
 38 tvattaḥ kṛśataraṃ kiṃ nu bravītu bhagavān idam
     yadi guhyaṃ na te vipra loke 'smin kiṃ nu durlabham
 39 [kṛṣātanu]
     durlabho 'py atha vā nāsti yo 'rthī dhṛtim ivāpnuyāt
     sudurlabhataras tāta yo 'rthinaṃ nāvamanyate
 40 saṃśrutya nopakriyate paraṃ śaktyā yathārhataḥ
     saktā yā sarvabhūteṣu sāśā kṛśatarī mayā
 41 ekaputraḥ pitā putre naṣṭe vā proṣite tathā
     pravṛttiṃ yo na jānāti sāśā kṛśatarī mayā
 42 prasave caiva nārīṇāṃ vṛddhānāṃ putra kāritā
     tathā narendra dhaninām āśā kṛśatarī mayā
 43 [rsabha]
     etac chrutvā tato rājan sa rājā sāvarodhanaḥ
     saṃspṛśya pādau śirasā nipapāta dvijarṣabhe
 44 [rājā]
     prasādaye tvā bhagavan putreṇecchāmi saṃgatim
     vṛṇīṣva ca varaṃ vipra yam icchasi yathāvidhi
 45 [rsabha]
     abravīc ca hi taṃ vākyaṃ rājā rājīvalocanaḥ
     satyam etad yathā vipra tvayoktaṃ nāsty ato mṛṣā
 46 tataḥ prahasya bhagavāṃs tanur dharmabhṛtāṃ varaḥ
     putram asyānayat kṣipraṃ tapasā ca śrutena ca
 47 taṃ samānāyya putraṃ tu tadopālabhya pārthivam
     ātmānaṃ darśayām āsa dharmaṃ dharmabhṛtāṃ varaḥ
 48 saṃdarśayitvā cātmānaṃ divyam adbhutadarśanam
     vipāpmā vigatakrodhaś cacāra vanam antikāt
 49 etad dṛṣṭaṃ mayā rājaṃs tataś ca vacanaṃ śrutam
     āśām apanayasvāśu tataḥ kṛśatarīm imām
 50 [bh]
     sa tatrokto mahārāja ṛṣabheṇa mahātmanā
     sumitro 'panayat kṣipram āśāṃ kṛśatarīṃ tadā
 51 evaṃ tvam api kaunteya śrutvā vāṇīm imāṃ mama
     sthiro bhava yathā rājan himavān acalottamaḥ
 52 tvaṃ hi draṣṭā ca śrotā ca kṛcchreṣv arthakṛteṣv iha
     śrutvā mama mahārāja na saṃtaptum ihārhasi

SECTION CXXVI

"Bhishma said, 'The king, having entered that large forest, came upon an asylum of ascetics. Fatigued with the toil he had undergone, he sat himself down for rest. Beholding him armed with bow, worn out with toil, and hungry, the ascetics approached him and honoured him in due form. Accepting the honours offered by the Rishis, the king enquired of them about the progress and advancement of their penances. Having duly answered the enquiries of the king, those Rishis endued with wealth of asceticism asked that tiger among rulers about the reason that led his steps to that retreat. And they said, 'Blessed be thou, in pursuit of what delightful object hast thou, O king, come to this asylum, walking on foot and armed with sword and bow and arrows? We wish to hear whence thou art coming, O giver of honours. Tell us also in what race thou art born and what thy name is.' Thus addressed, O bull among men, the king proceeded to duly give unto all those Brahmanas an account of himself, O Bharata, saying, 'I am born in the race of the Haihayas. By name I am Sumitra, and I am the son of Mitra. I chase herds of deer, slaying them in thousands with my arrows. Accompanied by a large force and my ministers and the ladies of my household, I came out on a hunting expedition. I pierced a deer with an arrow, but the animal with the shaft sticking to his body ran with great speed. In chasing it I have, without a set purpose, arrived at this forest and find myself in your presence, shorn of splendour, toil-worn, and with hope disappointed. What can be more pitiable than this, viz., that I have arrived at this asylum, spent with fatigue, shorn of the signs of royalty, and disappointed of my hopes. I am not at all sorry, ye ascetics, at my being now shorn of the signs of royalty or at my being now at a distance from my capital. I feel, however, a poignant grief in consequence of my hope having been disappointed. The prince of mountains, viz., Himavat, and that vast receptacle of waters, viz., the ocean, cannot, for its vastness, measure the extent of the firmament. Ye ascetics, similarly, I also cannot discern the limit of hope. Ye that are endued with wealth of penances are omniscient. There is nothing unknown to you. You are also highly blessed. I therefore, solicit you for resolving my doubt. Hope as cherished by man, and the wide firmament, which of these two appears vaster to you? I desire to hear in detail what is so unconquerable to hope. If the topic be one upon which it is not improper for ye to discourse, then tell me all about it without delay. I do not wish, ye foremost of regenerate ones, to hear anything from You that may be a mystery improper to discourse upon. If again the discourse be injurious to your penances, I would not wish you to speak. If the question asked by me be a worthy topic of discourse, I would then wish to hear the cause in detail. Devoted to penances as ye are, do ye all instruct me on the subject.'"

 

 

 

Book 12
Chapter 127

 

 

 

1 [y]
      nāmṛtasyeva paryāptir mamāsti bruvati tvayi
      tasmāt kathaya bhūyas tvaṃ dharmam eva pitāmaha
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      gautamasya ca saṃvādaṃ yamasya ca mahātmanaḥ
  3 pāriyātra giriṃ prāpya gautamasyāśramo mahān
      uvāsa gautamo yatra kālaṃ tad api me śṛṇu
  4 ṣaṣṭiṃ varṣasahasrāṇi so 'tapyad gautamas tapaḥ
      tam ugratapasaṃ yuktaṃ tapasā bhāvitaṃ munim
  5 upayāto naravyāghra lokapālo yamas tadā
      tam apaśyat sutapasam ṛṣiṃ vai gautamaṃ munim
  6 sa taṃ viditvā brahmarṣir yamam āgatam ojasā
      prāñjaliḥ prayato bhūtvā upasṛptas tapodhanaḥ
  7 taṃ dharmarājo dṛṣṭvaiva namaskṛtya nararṣabham
      nyamantrayata dharmeṇa kriyatāṃ kim iti bruvan
  8 [g]
      mātā pitṛbhyām ānṛṇyaṃ kiṃ kṛtvā samavāpnuyāt
      kathaṃ ca lokān aśnāti puruṣo durlabhāñ śubhān
  9 [y]
      tapaḥ śaucavatā nityaṃ satyadharmaratena ca
      mātāpitror ahar ahaḥ pūjanaṃ kāryam añjasā
  10 aśvamedhaiś ca yaṣṭavyaṃ bahubhiḥ svāptadakṣiṇaiḥ
     tena lokān upāśnāti puruṣo 'dbhutadarśanān

 

SECTION CXXVII

"Bhishma said, 'Then that best of Rishis, viz., the regenerate Rishabha, sitting in the midst of all those Rishis, smiled a little and said these words: 'Formerly, O tiger among kings, while travelling among sacred places, I arrived, O lord, at the beautiful asylum of Nara and Narayana. There lies the delightful spot called Vadri, and there also is that lake in the firmament (whence the sacred Ganga takes her rise). 1 There the sage Aswasiras, O king, (always) reads the eternal Vedas. Having performed my ablutions in that lake and offered with due rites oblations of water unto the Pitris and the dogs, I entered the asylum. Within that retreat the Rishis Nara and Narayana always pass their time in true pleasure. 2 Not far from that spot I repaired to another retreat for taking up my abode. While seated there I beheld a very tall and emaciated Rishi, clad in rags and skins, approaching towards me. Possessed of the wealth of penances, he was named Tanu. Compared, O mighty-armed one, with other men, his height seemed to be eight times greater. As regards his leanness, O royal sage, I can say that I have never beheld its like. His body, O king, was as thin as one's little finger. His neck and arms and legs and hair were all of extra-ordinary aspect. His head was proportionate to his body, and his cars and eyes also were the same. His speech, O best of kings, and his movements were exceedingly feeble. Beholding that exceedingly emaciated Brahmana I became very cheerless and frightened. Saluting his feet, I stood before him with joined hands. Having informed him of my name and family, and having told him also the name of my father, O bull among men, I slowly sat myself down on a seat that was indicated by him. Then, O monarch, that foremost of virtuous men, viz., Tanu, began to discourse in the midst of the Rishis dwelling in that asylum upon topics connected with Righteousness and Profit. While engaged in discourse, a king, possessed of eyes like lotus petals and accompanied by his forces and the ladies of his household, came to that spot on a car drawn by fleet steeds. The name of that king was Viradyumna. Of handsome features, he was possessed of great fame. His son's name was Bhuridyumna. The child had been missing, and the sire, exceedingly cheerless, came there in course of his wanderings amid the forest in pursuit of the missing one. 'I shall find my son here!' 'I shall find my son here!' Dragged on by hope in this way, the king wandered through that forest in those days. Addressing the emaciated Rishi he said, 'Without doubt that highly virtuous son of mine is exceedingly difficult to be traced by me. Alas he was my only child. He is lost and can nowhere be found! Though incapable of being found out, my hope, however, of finding him is very great. Filled with that hope (which is being constantly disappointed), I am verily on the point of death.' Hearing these words of the
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king, that foremost of Munis, viz., the holy Tanu, remained for a short while with head hanging down and himself buried in contemplation. Beholding him buried in contemplation, the king became exceedingly cheerless. In great grief he began to say slowly and softly, 'What, O celestial Rishi, is unconquerable and what is greater than hope? O holy one, tell me this if I may hear it without impropriety.'
"The Muni said, 'A holy and great Rishi had been insulted by thy son. He had done it through ill-luck, moved by his foolish understanding. The Rishi had asked thy son for a golden jar and vegetable barks. Thy son contemptuously refused to gratify the ascetic. Thus treated by thy son, the great sage became disappointed. Thus addressed, the king worshipped that ascetic who was worshipped by all the world. Of virtuous soul, Viradyumna sat there, spent with fatigue even as thou, O best of men, now art. The great Rishi, in return, offered the king according to the rites observed by the dwellers of the forests water to wash his feet and the usual ingredients that make up the Arghya. Then all the Rishis, O tiger among kings, sat there, surrounding that bull among men like the stars of the constellation of Ursa Major surrounding the Pole star. And they asked the unvanquished king as to the cause of his arrival at that asylum.'"

 

Book 12
Chapter 128

 

 

 

 

1 [y]
      mitraiḥ prahīyamāṇasya bahv amitrasya kā gatiḥ
      rājñaḥ saṃkṣīṇa kośasya balahīnasya bhārata
  2 duṣṭāmatya sahāyasya sruta mantrasya sarvataḥ
      rājyāt pracyavamānasya gatim anyām apaśyataḥ
  3 paracakrābhiyātasya durlabhasya balīyasā
      asaṃvihita rāṣṭrasya deśakālāvajānataḥ
  4 aprāpyaṃ ca bhavet sāntvaṃ bhedo vāpy atipīḍanāt
      jīvitaṃ cārthahetor vā tatra kiṃ sukṛtaṃ bhavet
  5 [bh]
      guhyaṃ mā dharmam aprākṣīr atīva bharatarṣabha
      apṛṣṭo notsahe vaktuṃ dharmam enaṃ yudhiṣṭhira
  6 dharmo hy aṇīyān vacanād buddheś ca bharatarṣabha
      śrutvopāsya sad ācāraiḥ sādhur bhavati sa kva cit
  7 karmaṇā buddhipūrveṇa bhavaty āḍhyo na vā punaḥ
      tādṛśo 'yam anupraśnaḥ sa vyavasyas tvayā dhiyā
  8 upāyaṃ dharmabahulaṃ yātrārthaṃ śṛṇu bhārata
      nāham etādṛśaṃ dharmaṃ bubhūṣe dharmakāraṇāt
      duḥkhādāna ihāḍhyeṣu syāt tu paścāt kṣamo mataḥ
  9 anugamya gatīnāṃ ca sarvāsām eva niścayam
      yathā yathā hi puruṣo nityaṃ śāstram avekṣate
      tathā tathā vijānāti vijñānaṃ cāsya rocate
  10 avijñānād ayogaś ca puruṣasyopajāyate
     avijñānād ayogo hi yogo bhūtikaraḥ punaḥ
 11 aśaṅkamāno vacanam anasūyur idaṃ śṛṇu
     rājñaḥ kośakṣayād eva jāyate balasaṃkṣayaḥ
 12 kośaṃ saṃjanayed rājā nirjalebhyo yathā jalam
     kālaṃ prāpyānugṛhṇīyād eṣa dharmo 'tra sāṃpratam
 13 upāyadharmaṃ prāpyainaṃ pūrvair ācaritaṃ janaiḥ
     anyo dharmaḥ samarthānām āpatsv anyaś ca bhārata
 14 prāk kośaḥ procyate dharmo buddhir dharmād garīyasī
     dharmaṃ prāpya nyāyavṛttim abalīyān na vindati
 15 yasmād dhanasyopapattir ekāntena na vidyate
     tasmād āpady adharmo 'pi śrūyate dharmalakṣaṇaḥ
 16 adharmo jāyate yasminn iti vai kavayo viduḥ
     anantaraḥ kṣatriyasya iti vai vicikitsase
 17 yathāsya dharmo na glāyen neyāc chatruvaśaṃ yathā
     tat kartavyam ihety āhur nātmānam avasādayet
 18 sann ātmā naiva dharmasya na parasya na cātmanaḥ
     sarvopāyair ujjihīrṣed ātmānam iti niścayaḥ
 19 tatra dharmavidāṃ tāta niścayo dharmanaupuṇe
     udyamo jīvanaṃ kṣatre bāhuvīryād iti śrutiḥ
 20 kṣatriyo vṛtti saṃrodhe kasya nādātum arhati
     anyatra tāpasa svāc ca brāhmaṇa svāc ca bhārata
 21 yathā vai brāhmaṇaḥ sīdann ayājyam api yājayet
     abhojyānnāni cāśnīyāt tathedaṃ nātra saṃśayaḥ
 22 pīḍitasya kim advāram utpatho nidhṛtasya vā
     advārataḥ pradravati yadā bhavati pīḍitaḥ
 23 tasya kośabalajyānyā sarvalokaparābhavaḥ
     bhaikṣa caryā na vihitā na ca viṭ śūdra jīvikā
 24 svadharmānantarā vṛttir yānyān anupajīvataḥ
     vahataḥ prathamaṃ kalpam anukalpena jīvanam
 25 āpad gatena dharmāṇām anyāyenopajīvanam
     api hy etad brāhmaṇeṣu dṛṣṭaṃ vṛtti parikṣaye
 26 kṣatriye saṃśayaḥ kaḥ syād ity etan niścitaṃ sadā
     ādadīta viśiṣṭebhyo nāvasīdet kathaṃ cana
 27 hantāraṃ rakṣitāraṃ ca prajānāṃ kṣatriyaṃ viduḥ
     tasmāt saṃrakṣatā kāryam ādānaṃ kṣatrabandhunā
 28 anyatra rājan hiṃsāyā vṛttir nehāsti kasya cit
     apy araṇyasamutthasya ekasya carato muneḥ
 29 na śaṅkhalikhitāṃ vṛttiṃ śakyam āsthāya jīvitum
     viśeṣataḥ kuruśreṣṭha prajāpālanam īpsatā
 30 parasparābhisaṃrakṣā rājñā rāṣṭreṇa cāpadi
     nityam eveha kartavyā eṣa dharmaḥ sanātanaḥ
 31 rājā rāṣṭraṃ yathāpatsu dravyaughaiḥ parirakṣati
     rāṣṭreṇa rājā vyasane parirakṣyas tathā bhavet
 32 kośaṃ daṇḍaṃ balaṃ mitraṃ yad anyad api saṃcitam
     na kurvītāntaraṃ rāṣṭre rājā parigate kṣudhā
 33 bījaṃ bhaktena saṃpādyam iti dharmavido viduḥ
     atraitac chambarasyāhur mahāmāyasya darśanam
 34 dhik tasya jīvitaṃ rājño rāṣṭre yasyāvasīdati
     avṛttyāntya manuṣyo 'pi yo vai veda śiber vacaḥ
 35 rājñaḥ kośabalaṃ mūlaṃ kośamūlaṃ punar balam
     tan mūlaṃ sarvadharmāṇāṃ dharmamūlāḥ punaḥ prajāḥ
 36 nānyān apīḍayitveha kośaḥ śakyaḥ kuto balam
     tadarthaṃ pīḍayitvā ca doṣaṃ na prāptum arhati
 37 akāryam api yajñārthaṃ kriyate yajñakarmasu
     etasmāt kāraṇād rājā na doṣaṃ prāptum arhati
 38 arthārtham anyad bhavati viparītam athāparam
     anarthārtham athāpy anyat tat sarvaṃ hy arthalakṣaṇam
     evaṃ buddhyā saṃprapaśyen medhāvī kāryaniścayam
 39 yajñārtham anyad bhavati yajñe nārthas tathāparaḥ
     yajñasyārthārtham evānyat tat sarvaṃ yajñasādhanam
 40 upamām atra vakṣyāmi dharmatattvaprakāśinīm
     yūpaṃ chindanti yajñārthaṃ tatra ye paripanthinaḥ
 41 drumāḥ ke cana sāmantā dhruvaṃ chindanti tān api
     te cāpi nipatanto 'nyān nighnanti ca vanaspatīn
 42 evaṃ kośasya mahato ye narāḥ paripanthinaḥ
     tān ahatvā na paśyāmi siddhim atra paraṃtapa
 43 dhanena jayate lokāv ubhau param imaṃ tathā
     satyaṃ ca dharmavacanaṃ yathā nāsty adhanas tathā
 44 sarvopāyair ādadīta dhanaṃ yajñaprayojanam
     na tulyadoṣaḥ syād evaṃ kāryākāryeṣu bhārata
 45 naitau saṃbhavato rājan kathaṃ cid api bhārata
     na hy araṇyeṣu paśyāmi dhanavṛddhān ahaṃ kva cit
 46 yad idaṃ dṛśyate vittaṃ pṛthivyām iha kiṃ cana
     mamedaṃ syān mamedaṃ syād ity ayaṃ kāṅkṣate janaḥ
 47 na ca rājyasamo dharmaḥ kaś cid asti paraṃtapa
     dharmaṃ śaṃsanti te rājñām āpad artham ito 'nyathā
 48 dānena karmaṇā cānye tapasānye tapasvinaḥ
     buddhyā dākṣyeṇa cāpy anye cinvanti dhanasaṃcayān
 49 adhanaṃ durbalaṃ prāhur dhanena balavān bhavet
     sarvaṃ dhanavataḥ prāpyaṃ sarvaṃ tarati kośavān
     kośād dharmaś ca kāmaś ca paro lokas tathāpy ayam

 

SECTION CXXVIII

"The king said, 'I am a king called by the name of Viradyumna. My fame has spread in all directions. My son Bhuridyumna hath been lost. It is in quest of him that I have come to this forest. Ye foremost of Brahmanas, that child was my only son and, ye sinless ones, he is of very tender years. He cannot, however, be found here. I am wandering everywhere for finding him out.'
"Rishabha continued, 'After the king had said these words, the ascetic Tanu hung down his head. He remained perfectly silent, without uttering a single word in answer. In former days that Brahmana had not been much honoured by the king. In disappointment, O monarch, he had for that reason practised austere penances for a longtime, resolving in his mind that he should never accept anything in gift from either kings or members of any other order. And he said to himself, 'Hope agitates every man of foolish understanding. I shall drive away hope from my mind.' Even such had been his determination. Viradyumna once more questioned that foremost of ascetics in these words:
"The king said, 'What is the measure of the thinness of Hope? What on earth is exceedingly difficult of acquisition? Tell me this, O holy one, for thou art well conversant with morality and profit."
"Rishabha continued, 'Himself recollecting all the past incidents (about his own disregard at the hands of the king) and calling them back to the recollection
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of the king also, that holy Brahmana of emaciated body addressed the king and said the following words:
"The sage said, 'There is nothing, O king, that equals Hope in slenderness. I had solicited many kings and found that nothing is so difficult of acquisition as an image that Hope sets before the mind.'
"The king said, 'At thy words, O Brahmana, I understand what is slender and what is not so. 1 I understand also how difficult of acquisition are the images set by Hope before the mind. I regard these words of thine as utterances of Sruti. O thou of great wisdom, one doubt, however, has arisen in my-mind. It behoveth thee, O sage, to explain it in detail unto me that ask thee. What is more slender than thy body? Tell me this, O holy one, if, of course, O best of sages, the topic be one which may be discoursed upon without impropriety.'
"The emaciated sage said, 'A contented applicant is exceedingly difficult to meet with. Perhaps, there is none such in the world. Something rarer still, O sire, is the person that never disregards an applicant. The hope that rests upon such persons as do not, after passing their promises, do good to others according to the best of their powers and according as the applicants deserve, is slenderer than even my body. 2 The hope that rests upon an ungrateful man, or upon one that is cruel, or one that is idle, or one that injures others, is slenderer than even my body. 2 The hope cherished by a sire that has but one son, of once more seeing that son after he has been lost or missed, is slenderer than even my body. The hope that old women entertain of bringing forth sons, O king, and that is cherished by rich men, is slenderer than even my body. The hope that springs up in the hearts of grown up maidens of marriage when they hear anybody only talk of it in their presence, is slenderer than even my body.' 3 Hearing these words, O monarch, king Viradyumna, and the ladies of his household, prostrated themselves before that bull among Brahmanas and touched his feet with their bent heads.'
"The king said, 'I beg thy grace, O holy one! I wish to meet with my child. What thou hast said, O best of Brahmanas, is very true. There is no doubt of the truth of thy utterances.'
"Rishabha continued, 'The holy Tanu, that foremost of virtuous persons, smiling, caused, by means of his learning and his penances the king's son to be brought to that spot. Having caused the prince to be brought thither, the sage rebuked the king (his father). 4 That foremost of virtuous persons then displayed himself to be the god of righteousness. Indeed, having displayed his own wonderful and celestial form, he entered an adjacent forest, with heart freed from wrath and the desire of revenge. I saw all this, O king, and heard the words I have said. Drive off thy hope, that is even slenderer (than any of
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those which the sage indicated).'
"Bhishma continued 'Thus addressed, O monarch, by the high-souled Rishabha, king Sumitra speedily cast off the hope that was in his heart and which was slenderer (than any of the kinds of hope indicated by the emaciated Rishi). Do thou also, O son of Kunti, hearing these words of mine, be calm and collected like Himavat. Overcome with distress, 1 thou hast questioned me and heard my answer. Having heard it. O monarch, it behoves thee to dispel these regrets of thine!'

Footnotes

278:1 i.e., Hope is slender; while things unconnected with Hope are the reverse.
278:2 The sense is that such persons should always be distrusted. Yet there are men who hope for good from them. Such hope, the sage says, is slenderer than his slender body.
278:3 The word maya repeated in verses 14 to 18 is explained by Nilakantha as having the sense of mattah. The meaning, of course, is very plain. Yet the Burdwan translator has strangely misunderstood it. K.P. Singha, of course, gives an accurate version.
278:4 For the king's disregard of the sage in former days.
279:1 The distress, which Yudhishthira felt at the thought of the slaughter in battle.

 

 

Book 12
Chapter 129

 

 

 

1 [y]
      kṣīṇasya dīrghasūtrasya sānukrośasya bandhuṣu
      virakta paurarāṣṭrasya nirdravya nicayasya ca
  2 pariśaṅkita mukhyasya sruta mantrasya bhārata
      asaṃbhāvita mitrasya bhinnāmātyasya sarvaśaḥ
  3 paracakrābhiyātasya durbalasya balīyasā
      āpanna cetaso brūhi kiṃ kāryam avaśiṣyate
  4 [bh]
      bāhyaś ced vijigīṣuḥ syād dharmārthakuśalaḥ śuciḥ
      javena saṃdhiṃ kurvīta pūrvān pūrvā vimokṣayan
  5 adharmavijigīṣuś ced balavān pāpaniścayaḥ
      ātmanaḥ saṃnirodhena saṃdhiṃ tenābhiyojayet
  6 apāsya rājadhānīṃ vā tared anyena vāpadam
      tadbhāvabhāve dravyāṇi jīvan punar upārjayet
  7 yās tu syuḥ kevalatyāgāc chaktyās taritum āpadaḥ
      kas tatrādhikam ātmānaṃ saṃtyajed arthadharmavit
  8 avarodhāj jugupseta kā sapatnadhane dayā
      na tv evātmā pradātavyaḥ śakye sati kathaṃ cana
  9 [y]
      ābhyantare prakupite bāhye copanipīḍite
      kṣīṇe kośe srute mantre kiṃ kāryam avaśiṣyate
  10 [bḥ]
     kṣipraṃ vā saṃdhikāmaḥ syāt kṣipraṃ vā tīkṣṇavikramaḥ
     padāpanayanaṃ kṣipram etāvat sāmparāyikam
 11 anuraktena puṣṭena hṛṣṭena jagatīpate
     alpenāpi hi sainyena mahīṃ jayati pārthivaḥ
 12 hato vā divam ārohed vijayī kṣitim āvaset
     yuddhe tu saṃtyajan prāṇāñ śakrasyaiti salokatām
 13 sarvalokāgamaṃ kṛtvā mṛdutvaṃ gantum eva ca
     viśvāsād vinayaṃ kuryād vyavasyed vāpy upānahau
 14 apakramitum icched vā yathākāmaṃ tu sāntvayet
     viliṅgamitvā mitreṇa tataḥ svayam upakramet

SECTION CXXIX

"Yudhishthira said, 'Like one that drinks nectar I am never satiated with listening to thee as thou speakest. As a person possessing a knowledge of self is never satiated with meditation, even so I am never satiated with hearing thee. Do thou, therefore, O grandsire, discourse once more upon morality. I am never satiated with drinking the nectar of thy discourse upon morality.'
"Bhishma said, 'In this connection is cited the old narrative of the discourse between Gotama and the illustrious Yama. Gotama owned a wide retreat on the Paripatra hills. Listen to me as to how many years he dwelt in that abode. For sixty thousand years that sage underwent ascetic austerities in that asylum. One day, the Regent of the world, Yama, O tiger among men, repaired to that great sage of cleansed soul while he was engaged in the severest austerities. Yama beheld the great ascetic Gotama of rigid penances. The regenerate sage understanding that it was Yama who had come, speedily saluted him and sat with joined hands in an attentive attitude (waiting for his commands). The royal Dharma, beholding that bull among Brahmanas, duly saluted him (in return) and addressing him asked what he was to do for him.'
"Gotama said, "By doing what acts does one liberate one's self from the debt One owes to one's mother and father? How also does one succeed in winning regions of pure bliss that are so difficult of attainment?'
"Yama said, 'Devoting one's self to the duty of truth, and practising purity and penances one should ceaselessly worship one's mother and father. One should also perform Horse-sacrifices with presents in profusion unto the Brahmanas. By such acts one wins many regions (of felicity) of wonderful aspect.'"

 

 

Book 12
Chapter 130

 

 

 

1 [y]
      hīne paramake dharme sarvalokātilaṅghini
      sarvasmin dasyu sādbhūte pṛthivyām upajīvane
  2 kenāsmin brāhmaṇo jīvej jaghanye kāla āgate
      asaṃtyajan putrapautrān anukrośāt pitāmaha
  3 [bh]
      vijñānabalam āsthāya jīvitavyaṃ tathāgate
      sarvaṃ sādhv artham evedam asādhv arthaṃ na kiṃ cana
  4 asādhubhyo nirādāya sādhubhyo yaḥ prayacchati
      ātmānaṃ saṃkramaṃ kṛtvā kṛtsnadharmavid eva saḥ
  5 suroṣeṇātmano rājan rājye sthitim akopayan
      adattam apy ādadīta dātur vittaṃ mameti vā
  6 vijñānabalapūto yo vartate ninditeṣv api
      vṛttavijñānavān dhīraḥ kas taṃ kiṃ vaktum arhasi
  7 yeṣāṃ balakṛtā vṛttir naiṣām anyābhirocate
      tejasābhipravardhante balavanto yudhiṣṭhira
  8 yad eva prakṛtaṃ śāstram aviśeṣeṇa vindati
      tad eva madhyāḥ sevante medhāvī cāpy athottaram
  9 ṛtvik purohitācāryān satkṛtair abhipūjitān
      na brāhmaṇān yātayeta doṣān prāpnoti yātayan
  10 etat pramāṇaṃ lokasya cakṣur eta sanātanam
     tat pramāṇo 'vagāheta tena tat sādhv asādhu vā
 11 bahūni grāmavāstavyā roṣād brūyuḥ parasparam
     na teṣāṃ vacanād rājā satkuryād yātayeta vā
 12 na vācyaḥ parivādo vai na śrotavyaḥ kathaṃ cana
     karṇāv eva pidhātavyau prastheyaṃ vā tato 'nyataḥ
 13 na vai satāṃ vṛttam etat parivādo na paiśunam
     guṇānām eva vaktāraḥ santaḥ satsu yudhiṣṭhira
 14 yathā samadhurau damyau sudāntau sādhu vāhinau
     dhuram udyamya vahatas tathā varteta vai nṛpaḥ
     yathā yathāsya vahataḥ sahāyāḥ syus tathāpare
 15 ācāram eva manyante garīyo dharmalakṣaṇam
     apare naivam icchanti ye śaṅkhalikhita priyāḥ
     mārdavād atha lobhād vā te brūyur vākyam īdṛśam
 16 ārṣam apy atra paśyanti vikarmasthasya yāpanam
     na cārṣāt sadṛśaṃ kiṃ cit pramāṇaṃ vidyate kva cit
 17 devā api vikarmasthaṃ yātayanti narādhamam
     vyājena vindan vittaṃ hi dharmāt tu parihīyate
 18 sarvataḥ satkṛtaḥ sadbhir bhūtiprabhava kāraṇaiḥ
     hṛdayenābhyanujñāto yo dharmas taṃ vyavasyati
 19 yaś caturguṇasaṃpannaṃ dharmaṃ veda sa dharmavit
     aher iva hi dharmasya padaṃ duḥkhaṃ gaveṣitum
 20 yathā mṛgasya viddhasya mṛgavyādhaḥ padaṃ nayet
     kakṣe rudhirapātena tathā dharmapadaṃ nayet
 21 evaṃ sadbhir vinītena pathā gantavyam acyuta
     rājarṣīṇāṃ vṛttam etad avagaccha yudhiṣṭhira

 

SECTION CXXX

"Yudhishthira said, 'What course of conduct should be adopted by a king shorn of friends, having many enemies, possessed of an exhausted treasury, and destitute of troops, O Bharata! What, indeed, should be his conduct when he is surrounded by wicked ministers, when his counsels are all divulged, when he does not see his way clearly before him, when he assails another kingdom, when he is engaged in grinding a hostile kingdom, and when though weak he is at war with a stronger ruler? What, indeed, should be the conduct of a king the affairs of whose kingdom are ill-regulated, and who disregards the requirements of place and time, who is unable, in consequence of his oppressions, to bring about peace and cause disunion among his foes? Should he seek the acquisition of wealth by evil means, or should he lay down his life without seeking wealth?'
"Bhishma said, 'Conversant as thou art with duties, thou hast, O bull of Bharata's race, asked me a question relating to mystery (in connection with duties). 1 Without being questioned, O Yudhishthira, I could not venture to discourse upon this duty. Morality is very subtle. One understands it, O bull of Bharata's race, by the aid of the texts of scriptures. By remembering what one has heard and by practising good acts, some one in some place may become a righteous person. By acting with intelligence the king may or may not succeed in acquiring wealth. 2 Aided by thy own intelligence do thou think what answer should be given to thy question on this head. Listen, O Bharata, to the means, fraught with great merit, by which kings may conduct themselves (during seasons of distress). For the sake of true morality, however, I would not call those means righteous. If the treasury be filled by oppression, conduct like this brings the king to the verge of destruction. Even this is the conclusion of all intelligent men who have thought upon the subject. The kind of scriptures or science which one always studies gives him the kind of knowledge which it is capable of giving. Such Knowledge verily becomes agreeable to him. Ignorance leads to barrenness of invention in respect of means. Contrivance of means, again, through the aid of knowledge, becomes the source of great felicity. Without entertaining any scruples and any malice, 3 listen to these instructions. Through the decrease of the treasury, the king's forces are decreased. The king should, therefore, fill his treasury (by any means) like to one creating water in a wilderness which is without water. Agreeably to this code of quasi-morality practised by the ancients, the king should, when the time for it comes, 4 show compassion to his people. This is eternal duty. For men
p. 281
that are able and competent, 1 the duties are of one kind. In seasons of distress, however, one's duties are of a different kind. Without wealth a king may (by penances and the like) acquire religious merit. Life, however, is much more important than religious merit. (And as life cannot be supported without wealth, no such merit should be sought which stands in the way of the acquisition of wealth). A king that is weak, by acquiring only religious merit, never succeeds in obtaining just and proper means for sustenance; and since he cannot, by even his best exertions, acquire power by the aid of only religious merit, therefore the practices in seasons of distress are sometimes regarded as not inconsistent with morality. The learned, however, are of opinion that those practices lead to sinfulness. After the season of distress is over, what should the Kshatriya do? He should (at such a time) conduct himself in such a way that his merit may not be destroyed. He should also act in such a way that he may not have to succumb to his enemies. 2 Even these have been declared to be his duties. He should not sink in despondency. He should not (in times of distress) seek to rescue (from the peril of destruction) the merit of others or of himself. On the other hand, he should rescue his own self. This is the settled conclusion. 3 There is this Sruti, viz., that it is settled that Brahmanas, who are conversant with duties, should have proficiency in respect of duties. Similarly, as regards the Kshatriya, his proficiency should consist in exertion, since might of arms is his great possession. When a Kshatriya's means of support are gone, what should he not take excepting what belongs to ascetics and what is owned by Brahmanas? Even as a Brahmana in a season of distress may officiate at the sacrifice of a person for whom he should never officiate (at other and ordinary times) and eat forbidden food, so there is no doubt that a Kshatriya (in distress) may take wealth from every one except ascetics and Brahmanas. For one afflicted (by an enemy and seeking the means of escape) what can be an improper outlet? For a person immured (within a dungeon and seeking escape) what can be an improper path? When a person becomes afflicted, he escapes by even an improper outlet. For a Kshatriya that has, in consequence of the weakness of his treasury and army, become exceedingly humiliated, neither a life of mendicancy nor the profession of a Vaisya or that of a Sudra has been laid down. The profession ordained for a Kshatriya is the acquisition of wealth by battle and victory. He should never beg of a member of his own order. The person who supports himself at ordinary times by following the practices primarily laid for him, may in seasons of distress support himself by following the practices laid down in the alternative. In a season of distress, when ordinary practices cannot be followed, a Kshatriya may live by even unjust and improper means. The very Brahmanas, it is seen, do the same when
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their means of living are destroyed. When the Brahmanas (at such times) conduct themselves thus, what doubt is there in respect of Kshatriyas? This is, indeed, settled. Without sinking into despondency and yielding to destruction, a Kshatriya may (by force) take what he can from persons that are rich. Know that the Kshatriya is the protector and the destroyer of the people, Therefore, a Kshatriya in distress should take (by force) what he can, with a view to (ultimately) protect the people. No person in this world, O king, can support life without injuring other creatures. The very ascetic leading a solitary life in the depths of the forest is no exception. A Kshatriya should not live, relying upon destiny, 1 especially he, O chief of the Kurus, who is desirous of ruling. The king and the kingdom should always mutually protect each other. This is an eternal duty. As the king protects, by spending all his possessions, the kingdom when it sinks into distress, even so should the kingdom protect the king when he sinks into distress. The king even at the extremity of distress, should never give up 2 his treasury, his machinery for chastising the wicked, his army, his friends and allies and other necessary institutions and the chiefs existing in his kingdom. Men conversant with duty say that one must keep one's seeds, deducting them from one's very food. This is a truth cited from the treatise of Samvara well-known for his great powers of illusion, Fie on the life of that king whose kingdom languishes. Fie on the life of that man who from want of means goes to a foreign country for a living. The king's roots are his treasury and army. His army, again, has its roots in his treasury. His army is the root of all his religious merits. His religious merits, again are the root of his subjects. The treasury can never be filled without oppressing others. How 'then can the army be kept without oppression? The king, therefore, in seasons of distress, incurs no fault by oppressing his subjects for filling the treasury. For performing sacrifices many improper acts are done. For this reason a king incurs no fault by doing improper acts (when the object is to fill his treasury in a season of distress). For the sake of wealth practices other than those which are proper are followed (in seasons of distress). If (at such times) such improper practices be not adopted, evil is certain to result. All those institutions that are kept up for working destruction and misery exist for the sake of collecting wealth. 3 Guided by such considerations, all intelligent king should settle his course (at such times). As animals and other things are necessary for sacrifices, as sacrifices are for purifying the heart, and as animals, sacrifices, and purity of the heart are all for final emancipation, even so policy and chastisement exist for the treasury, the treasury exists for the army, and policy and treasury and army all the three exist for vanquishing foes and protecting or enlarging the kingdom. I shall here cite an example illustrating the true ways of morality. A large tree is cut down for making of it a sacrificial stake. In cutting it, other trees that stand in its way have also to be cut down. These also, in falling down, kill others standing on the spot.
p. 283
[paragraph continues] Even so they that stand in the way of making a well-filled treasury must have to be slain. I do not see how else success can be had. By wealth, both the worlds, viz., this and the other, can be had, as also Truth and religious merit. A person without wealth is more dead than alive. Wealth for the performance of sacrifices should be acquired by every means. The demerit that attaches to an act done in a season of distress is not equal to that which attaches to the same act if done at other times, O Bharata! The acquisition of wealth and its abandonment cannot both be possibly seen in the same person, O king! I do not see a rich man in the forest. With respect to every wealth that is seen in this world, every one contends with every one else, saying, 'This shall be mine,' 'This shall be mine!' This is nothing, O scorcher of foes, that is so meritorious for a king as the possession of a kingdom. It is sinful for a king to oppress his subjects with heavy impositions at ordinary times. In a season, however, of distress, it is quite different. Some acquire wealth by gifts and sacrifices; some who have a liking for penances acquire wealth by penances; some acquire it by the aid of their intelligence and cleverness. A person without wealth is said to be weak, while he that has wealth become powerful. A man of wealth may acquire everything. A king that has well-filled treasury succeeds in accomplishing everything. By his treasury a king may earn religious merit, gratify his desire for pleasure, obtain the next world, and this also. The treasury, however, should be filled by the aid of righteousness and never by unrighteous practices, such, that is, as pass for righteous in times of distress.

Footnotes

280:1 i.e., this is not a subject upon which one can or should discourse before miscellaneous audiences.
280:2 i.e., by ingenious contrivances a king may succeed in filling his treasury, or his best ingenuity and calculations may fail.
280:3 i.e., with a pure heart.
280:4 i.e., when the season of distress is over.
281:1 i.e., under ordinary situations of circumstances.
281:2 i.e., he should perform expiations and do good to them whom he has injured, so that these may not remain discontented with him.
281:3 He should not seek to rescue the merit of other or of himself, i.e., he should not, at such times, refrain from any act that may injure his own merit or that of others; in other words, he may disregard all considerations about the religious merits of others and of himself His Sole concern at such a time should be to save himself, that is, his life.
282:1 Sankhalikhitam, i.e., that which is written on the forehead by the Ordainer.
282:2 Literally, "cause to be removed."
282:3 The army and the criminal courts.

 

Book 12
Chapter 131

 

 

 

1 [bh]
      svarāṣṭrāt pararāṣṭrāc ca kośaṃ saṃjanayen nṛpaḥ
      kośād dhi dharmaḥ kaunteya rājyamūlaḥ pravartate
  2 tasmāt saṃjanayet kośaṃ saṃhṛtya paripālayet
      paripālyānugṛhṇīyād eṣa dharmaḥ sanātanaḥ
  3 na kośaḥ śuddhaśaucena na nṛśaṃsena jāyate
      padaṃ madhyamam āsthāya kośasaṃgrahaṇaṃ caret
  4 abalasya kutaḥ kośo hy akośasya kuto balam
      abalasya kuto rājyam arājñaḥ śrīḥ kuto bhavet
  5 uccair vṛtteḥ śriyo hānir yathaiva maraṇaṃ tathā
      tasmāt kośaṃ balaṃ mitrāṇy atha rājā vivardhayet
  6 hīnakośaṃ hi rājānam avajānanti mānavāḥ
      na cāsyālpena tuṣyanti kāryam abhyutsahanti ca
  7 śriyo hi kāraṇād rājā satkriyāṃ labhate parām
      sāsya gūhati pāpāni vāso guhyam iva striyāḥ
  8 ṛddhim asyānuvartante purā viprakṛtā janāḥ
      śālā vṛkā ivājasraṃ jighāṃsūn iva vindati
      īdṛśasya kuto rājñaḥ sukhaṃ bharatasattama
  9 udyacched eva na glāyed udyamo hy eva pauruṣam
      apy aparvaṇi bhajyeta na nameteha kasya cit
  10 apy araṇyaṃ samāśritya carer dasyu gaṇaiḥ saha
     na tv evoddhṛta maryādair dasyubhiḥ sahitaś caret
     dasyūnāṃ sulabhā senā raudrakarmasu bhārata
 11 ekāntena hy amaryādāt sarvo 'py udvijate janaḥ
     dasyavo 'py upaśaṅkante niranukrośa kāriṇaḥ
 12 sthāpayed eva maryādāṃ janacittaprasādinīm
     alpāpy atheha maryādā loke bhavati pūjitā
 13 nāyaṃ loko 'sti na para iti vyavasito janaḥ
     nālaṃ gantuṃ ca viśvāsaṃ nāstike bhayaśaṅkini
 14 yathā sadbhiḥ parādānam ahiṃsā dasyubhis tathā
     anurajyanti bhūtāni samaryādeṣu dasyuṣu
 15 ayudhyamānasya vadho dārāmarśaḥ kṛtaghnatā
     brahmavit tasya cādānaṃ niḥśeṣa karaṇaṃ tathā
     striyā moṣaḥ paristhānaṃ dasyuṣv etad vigarhitam
 16 sa eṣa eva bhavati dasyur etāni varjayan
     abhisaṃdadhate ye na vināśāyāsya bhārata
     naśeṣam evopālabhya na kurvantīti niścayaḥ
 17 tasmāt saśeṣaṃ kartavyaṃ svādhīnam api dasyubhiḥ
     na balastho 'ham asmīti nṛśaṃsāni samācaret
 18 saśeṣakāriṇas tāta śeṣaṃ paśyanti sarvataḥ
     niḥśeṣa kāriṇo nityam aśeṣa karaṇād bhayam

 

SECTION CXXXI

(Apaddharmanusasana Parva)

"Yudhishthira said, 'What, besides this, should be done by a king that is weak and procrastinating, that does not engage in battle from anxiety for the lives of his friends, that is always under the influence of fear, and that cannot keep his counsels secret? What, indeed, should that king do whose cities and kingdom have been partitioned and appropriated by foes, who is divested of wealth, who is incapable (through such poverty) of honouring his friends and attaching them to himself, whose ministers are disunited or bought over by his enemies, who is obliged to stand in the face of foes, whose army has dwindled away, and whose heart has been agitated by some strong enemy?'
"Bhishma said, 'If the invading enemy be of pure heart and if he be conversant with both morality and profit, a king of the kind you have indicated should, with no loss of time, make peace with the invader and bring about the restoration of those portions of the kingdom that have already been conquered. If, again, the invader be strong and sinful and seek to obtain victory by unrighteous means, the king should make peace with him, too, by abandoning a portion of his territories. If the invader be unwilling to make peace, the king
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should then abandon his very capital and all his possessions for escaping from danger. If he can save his life he may hope for similar acquisitions in future. What man conversant with morality is there that would sacrifice his own self, which is a more valuable possession, for encountering that danger from which escape can be had by the abandonment of his treasury and army? A king should protect the ladies of his household. If these fall into the hands of the enemy, he should not show any compassion for them (by incurring the risk of his own arrest in delivering them). As long as it is in his power, he should never surrender his own self to the enemy.'
"Yudhishthira said, 'When his own people are dissatisfied with him, when he is oppressed by invaders, when his treasury is exhausted, and when his counsels are divulged, what should the king then do?'
"Bhishma said, 'A king, under such circumstances, should (if his enemy be righteous) seek to make peace with him. If the enemy be unrighteous, he should then put forth his valour. He should, by such means, seek to cause the foe to withdraw from his kingdom; or fighting bravely, he should lay down his life and ascend to heaven. A king can conquer the whole earth with the help of even a small force if that force be loyal, cheerful, and devoted to his good. If slain in battle, he is sure to ascend to heaven. If he succeeds in slaying (his enemies), he is sure to enjoy the earth. By laying down one's life in battle, one obtains the companionship of Indra himself.'"

 

 

Book 12
Chapter 132

 1 [bh]
      atra karmānta vacanaṃ kīrtayanti purāvidaḥ
      pratyakṣāv eva dharmārthau kṣatriyasya vijānataḥ
      tatra na vyavadhātavyaṃ parokṣā dharmayāpanā
  2 adharmo dharma ity etad yathā vṛkapadaṃ tathā
      dharmādharmaphale jātu na dadarśeha kaś cana
  3 bubhūṣed balavān eva sarvaṃ balavato vaśe
      śriyaṃ balam amātyāṃś ca balavān iha vindati
  4 yo hy anāḍhyaḥ sa patitas tad ucchiṣṭaṃ yad alpakam
      bahv apathyaṃ balavati na kiṃ cit trāyate bhayāt
  5 ubhau satyādhikārau tau trāyete mahato bhayāt
      ati dharmād balaṃ manye balād dharmaḥ pravartate
  6 bale pratiṣṭhito dharmo dharaṇyām iva jaṅgamaḥ
      dhūmo vāyor iva vaśaṃ balaṃ dharmo 'nuvartate
  7 anīśvare balaṃ dharmo drumaṃ vallīva saṃśritā
      vaśyo balavatāṃ dharmaḥ sukhaṃ bhogavatām iva
      nāsty asādhyaṃ balavatāṃ sarvaṃ balavatāṃ śuci
  8 durācāraḥ kṣīṇabalaḥ parimāṇaṃ niyacchati
      atha tasmād udvijate sarvo loko vṛkād iva
  9 apadhvasto hy avamato duḥkhaṃ jīvati jīvitam
      jīvitaṃ yad avakṣiptaṃ yathaiva maraṇaṃ tathā
  10 yad enam āhuḥ pāpena cāritreṇa vinikṣatam
     sa bhṛśaṃ tapyate 'nena vākśalyena parikṣataḥ
 11 atraitad āhur ācāryāḥ pāpasya parimokṣaṇe
     trayīṃ vidyāṃ niṣeveta tathopāsīta sa dvijān
 12 prasādayen madhurayā vācāpy atha ca karmaṇā
     mahāmanāś caiva bhaved vivahec ca mahākule
 13 ity asmīti vaded evaṃ pareṣāṃ kīrtayan guṇān
     japed udakaśīlaḥ syāt peśalo nātijalpanaḥ
 14 brahmakṣatraṃ saṃpraviśed bahu kṛtvā suduṣkaram
     ucyamāno 'pi lokena bahu tat tad acintayan
 15 apāpo hy evam ācāraḥ kṣipraṃ bahumato bhavet
     sukhaṃ vittaṃ ca bhuñjīta vṛttenānena gopayet
     loke ca labhate pūjāṃ paratra ca mahat phalam

SECTION CXXXII

"Yudhishthira said, 'When practices fraught with high morality and beneficial to the world, (viz., those that appertain to righteous rule) disappear, when all the means and resources for the support of life fall into the hands of robbers, when, indeed, such a calamitous time sets in, by what means should a Brahmana, O grandsire, who from affection is unable to desert his sons and grandsons, subsist?'
"Bhishma said, 'When such a time sets in, the Brahmana should live by the aid of knowledge. Everything in this world is for them that are good. Nothing here is for them that are wicked. He who making himself an instrument of acquisition, takes wealth from the wicked and gives it unto them that are good, is said to be conversant with the morality of adversity. Desirous of maintaining his rule, the king, O monarch, without driving his subjects to indignation and rebellion, may take what is not freely given by the owner, saying, 'This is mine!' That wise man who, cleansed by the possession of knowledge and might and of righteous conduct at other times, acts censurably in such season, does not really deserve to be censured. They who always support themselves by putting forth their might never like any other method of living. They that are endued with might, O Yudhishthira, always live by the aid of prowess. The ordinary scriptures, that exist (for seasons of distress)
p. 285
without exceptions of any kind, should be practised by a king (at such times). A king, however, that is endued with intelligence, while following those scriptures, would do something more. 1 At such times, however, the king should not oppress, Ritwijas, and Purohitas and preceptors and Brahmanas, all of whom are honoured and held in high esteem. By oppressing them, even at such times, he incurs reproach and sin. This that I tell thee is regarded as an authority in the world. Indeed, this is the eternal eye (by which practices in seasons of distress are to be viewed). One should be guided by his authority. By this is to be judged whether a king is to be called good or wicked. It is seen that many persons residing in villages and towns, actuated by jealousy and wrath, accuse one another. The king should never, at their words, honour or punish anybody. Slander should never be spoken. If spoken, it should never be heard. When slanderous converse goes on, one should close one's ears or leave the place outright. Slanderous converse is the characteristic of wicked men. It is an indication of depravity. They, on the other hand, O king, who speak of the virtues of others in assemblies of the good, are good men. As a pair of sweet-tempered bulls governable and well-broken and used to bear burthens, put their necks to the yoke and drag the cart willingly, even so should the king bear his burthens (in seasons of distress). Others say that a king (at such times) should conduct himself in such a way that he may succeed in gaining a large number of allies. Some regard ancient usage as the highest indication of righteousness. Others, viz., they that are in favour of the conduct pursued by Sankha, towards Likhita, do not hold this opinion. They do not advance such an opinion through either malice or covetousness 2. Examples are seen of even great Rishis who have laid down that even preceptors, if addicted to evil practices, should be punished. But approvable authority there is none for such a proposition. The gods may be left to punish such men when they happen to be vile and guilty of wicked practices. The king who fills his treasury by having recourse to fraudulent devices, certainly falls away from righteousness. The code of morality which is honoured in every respect by those that are good and in affluent circumstances, and which is approved by every honest heart,
p. 286
should be followed. He is said to be conversant with duty who knows duty as depending on all the four foundations. It is difficult to find out the reasons on which duties stand even as it is difficult to find out the legs of the snake. 1 As a hunter of beasts discovers the track of a shaft-struck deer by observing spots of blood on the ground, even so should one seek to discover the reasons of duties. This should a man tread with humility along the path trod by the good. Such, indeed, was the conduct of the great royal sages of old, O Yudhishthira!'"

Footnotes

285:1 The commentator explains it in the following way. The ordinary texts, without exceptions of any kind, laid down for seasons of distress, permit a king to fill his treasury by levying heavy contributions on both his own subjects and those of hostile kingdoms. An ordinary king, at such a time, acts in this way. A king, however, that is endued with intelligence, while levying such contributions, takes care to levy them upon those that are wicked and punishable among his own subjects and among the subjects of other kingdoms, and refrains from molesting the good. Compare the conduct of Warren Hastings in exacting a heavy tribute, when his own treasury was empty, from Cheyt Singh, whose unfriendliness for the British power was a matter of notoriety.
285:2 The sense seems to be that there are persons who hold that priests and Brahmanas should never be punished or taxed. This is the eternal usage, and, therefore, this is morality. Others who approve of the conduct of Sankha towards his brother Likhita on the occasion of the latter's appropriating a few fruits belonging to the former, are of a different opinion. The latter class of persons Bhishma says, are as sincere as the former in their opinion. They cannot be blamed for holding that even priests and Brahmanas may be punished when offending.
286:1 Duty depending on all the four foundations, i.e., as laid down in the Vedas; as laid down in the Smritis; as sanctioned by ancient usages and customs; and as approved by the heart or one's own conscience.

 

 

Book 12
Chapter 133

 

 

 

1 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      yathā dasyuḥ samaryādaḥ pretya bhāve na naśyati
  2 prahartā matimāñ śūraḥ śrutavān anṛśaṃsavān
      rakṣann akṣayiṇaṃ dharmaṃ brahmaṇyo guru pūjakaḥ
  3 niṣādyāṃ kṣatriyāj jātaḥ kṣatradharmānupālakaḥ
      kāpavyo nāma naiṣādir dasyutvāt siddhim āptavān
  4 araṇye sāya pūrvāhṇe mṛgayūthaprakopitā
      vidhijño mṛgajātīnāṃ nipānānāṃ ca kovidaḥ
  5 sarvakānana deśajñaḥ pāriyātra caraḥ sadā
      dharmajñaḥ sarvabhūtānām amogheṣur dṛḍhāyudhaḥ
  6 apy anekaśatāḥ senā eka eva jigāya saḥ
      sa vṛddhāv andhapitarau mahāraṇye 'bhyapūjayat
  7 madhu māṃsair mūlaphalair annair uccāvacair api
      satkṛtya bhojayām āsa samyak paricacāra ca
  8 āraṇyakān pravrajitān brāhmaṇān paripālayan
      api tebhyo mṛgān hatvā nināya ca mahāvane
  9 ye sma na pratigṛhṇanti dasyu bhojanaśaṅkayā
      teṣām āsajya geheṣu kālya eva sa gacchati
  10 taṃ bahūni sahasrāṇi grāmaṇitve 'bhivavrire
     nirmaryādāni dasyūnāṃ niranukrośa kāriṇām
 11 [dasyavah]
     muhūrtadeśakālajña prājña śīladṛḍhāyudha
     grāmaṇīr bhava no mukhyaḥ sarveṣām eva saṃmataḥ
 12 yathā yathā vakṣyasi naḥ kariṣyāmas tathā tathā
     pālayāsmān yathānyāyaṃ yathā mātā yathā pitā
 13 [k]
     mā vadhīs tvaṃ striyaṃ bhīruṃ mā śiśuṃ mā tapasvinam
     nāyudhyamāno hantavyo na ca grāhyā balāt striyaḥ
 14 sarvathā strī na hantavyā sarvasattveṣu yudhyatā
     nityaṃ gobrāhmaṇe svasti yoddhavyaṃ ca tadarthataḥ
 15 sasyaṃ ca nāpahantavyaṃ sīravighnaṃ ca mā kṛthāḥ
     pūjyante yatra devāś ca pitaro 'tithayas tathā
 16 sarvabhūteṣv api ca vai brāhmaṇo mokṣam arhati
     kāryā cāpacitis teṣāṃ sarvasvenāpi yā bhavet
 17 yasya hy ete saṃpraruṣṭā mantrayanti parābhavam
     na tasya triṣu lokeṣu trātā bhavati kaś cana
 18 yo brāhmaṇān paribhaved vināśaṃ vāpi rocayet
     sūryodaya ivāvaśyaṃ dhruvaṃ tasya parābhavaḥ
 19 ihaiva phalam āsīnaḥ pratyākāṅkṣati śaktitaḥ
     ye ye no na pradāsyanti tāṃs tān senābhiyāsyati
 20 śiṣṭy arthaṃ vihito daṇḍo na vadhārthaṃ viniścayaḥ
     ye ca śiṣṭān prabādhante dharmas teṣāṃ vadhaḥ smṛtaḥ
 21 ye hi rāṣṭroparodhena vṛttiṃ kurvanti ke cana
     tad eva te 'nu mīyante kuṇapaṃ kṛmayo yathā
 22 ye punar dharmaśāstreṇa varterann iha dasyavaḥ
     api te dasyavo bhūtvā kṣipraṃ siddhim avāpnuyuḥ
 23 [bh]
     tat sarvam upacakrus te kāpavyasyānuśāsanam
     vṛttiṃ ca lebhire sarve pāpebhyaś cāpy upāraman
 24 kāpavyaḥ karmaṇā tena mahatīṃ siddhim āptavān
     sādhūnām ācaran kṣemaṃ dasyūn pāpān nivartayan
 25 idaṃ kāpavya caritaṃ yo nityam anukīrtayet
     nāraṇyebhyaḥ sa bhūtebhyo bhayam ārchet kadā cana
 26 bhayaṃ tasya na martyebhyo nāmartyebhyaḥ kathaṃ cana
     na sato nāsato rājan sa hy araṇyeṣu gopatiḥ

SECTION CXXXIII

"Bhishma said, 'The king should, by drawing wealth from his own kingdom as also from the kingdoms of his foes, fill his treasury. From the treasury springs his religious merit, O son of Kunti, and it is in consequence of the treasury that the roots of his kingdom extend. For these reasons the treasury must be filled; and when filled; it should be carefully protected (by putting a stop to all useless expenditure), and even sought to be increased. This is the eternal practice. The treasury cannot be filled by (acting with) purity and righteousness, nor by (acting with) heartless cruelty. It should be filled by adopting a middle course. How can a weak king have a treasury? How again can a king who has no treasury have strength? How can a weak man have kingdom? Whence again can one without a kingdom obtain prosperity? For a person of high rank, adversity is like death. For this reason the king should always increase his treasury, and army, and allies and friends. All men disregard a king with an empty treasury. Without being gratified with the little that such a king can give, his servants never express any alacrity in his business. In consequence of his affluence, the king succeeds in obtaining great honours. Indeed, affluence conceals his very sins, like robes concealing such parts of a feminine form as should not be exposed to the view. Those with whom the king has formerly quarrelled become filled with grief at the sight of his new affluence. Like dogs they once more take service under him, and though they wait only for an opportunity to slay him, he takes to them as if nothing has happened. How, O Bharata, can such a king obtain happiness? The king should always exert for acquiring greatness. He should never bend down in humility. 2 Exertion is manliness. He should rather break at an unfavourable opportunity than bend before any one. He should rather repair to the forest and live therewith the wild animals. But he should not still live in the midst of ministers and officers who have like robbers broken through all restraints.
p. 287
[paragraph continues] Even the robbers of the forest may furnish a large number of soldiers for the accomplishment of the fiercest of deeds. O Bharata! If the king transgresses all wholesome restraints, all people become filled with alarm. The very robbers who know not what compassion is, dread such a king. 1 For this reason, the king: should always establish rules and restraints for gladdening the hearts of his people. Rules in respect of even very trivial matters are hailed with delight by the people. There are men who think that this world is nothing and the future also is a myth. He that is an atheist of this type, though his heart is agitated by secret fears, should never be trusted. If the robbers of the forest, while observing other virtues, commit depredations in respect only of property, those depredations may be regarded as harmless. The lives of thousands of creatures are protected in consequence of robbers observing such restraints. Slaying an enemy who is flying away from battle, ravishment of wives, ingratitude, plundering the property of a Brahmana, depriving a person of the whole of his property, violation of maidens, continued occupation of villages and towns as their lawful lords, and adulterous congress with other people's wives--these are regarded as wicked acts among even robbers, and robbers should always abstain from them. It is again certain that those kings who strive (by making peace) to inspire confidence upon themselves in the hearts of the robbers, succeed, after watching all their ins and outs, in exterminating them. For this reason, in dealing with robbers, it is necessary that they should not be exterminated outright. 2 They should be sought to be brought under the king's way. The king should never behave with cruelty towards them, thinking that he is more powerful than they. Those kings that do not exterminate them outright have no fear of extermination to themselves. They, however, that do exterminate them have always to live in fear in consequence of that act.'"

 

 

Book 12
Chapter 134

 

 

 

1 [bh]
      atra gāthā brahma gītāḥ kīrtayanti purāvidaḥ
      yena mārgeṇa rājānaḥ kośaṃ saṃjanayanti ca
  2 na dhanaṃ yajñaśīlānāṃ hāryaṃ deva svam eva tat
      dasyūnāṃ niṣkriyāṇāṃ ca kṣatriyo hartum arhati
  3 imāḥ prajāḥ kṣatriyāṇāṃ rakṣyāś cādyāś ca bhārata
      dhanaṃ hi kṣatriyasyeha dvitīyasya na vidyate
  4 tad asya syād balārthaṃ vā dhanaṃ yajñārtham eva vā
      abhogyā hy oṣadhīś chittvā bhogyā eva pacanty uta
  5 yo vai na devān na pitṝn na martyān haviṣārcati
      ānantikāṃ tāṃ dhanitām āhur veda vido janāḥ
  6 haret tad draviṇaṃ rājan dhārmikaḥ pṛthivīpatiḥ
      na hi tat prīṇayel lokān na kośaṃ tad vidhaṃ nṛpaḥ
  7 asādhubhyo nirādāya sādhubhyo yaḥ prayacchati
      ātmānaṃ saṃkramaṃ kṛtvā manye dharmavid eva saḥ
  8 audbhijjā jantavaḥ ke cid yuktavāco yathātathā
      aniṣṭataḥ saṃbhavanti tathā yajñaḥ pratāyate
  9 yathaiva daṃśa maśakaṃ yathā cāṇḍa pipīlikam
      saiva vṛttir ayajñeṣu tathā dharmo vidhīyate
  10 yathā hy akasmād bhavati bhūmau pāṃsutṛṇolapam
     tathaiveha bhaved dharmaḥ sūkṣmaḥ sūkṣmataro 'pi ca

SECTION CXXXIV

"Bhishma said, 'In this connection, persons acquainted with the scriptures declare this text in respect of duty, viz., for a Kshatriya possessed of intelligence and knowledge, (the earning of) religious merit and (the acquisition of) wealth, constitute his obvious duties. He should not, by subtle discussions on duty and unseen consequences in respect of a future world, abstain from accomplishing those two duties. As it is useless to argue, upon seeing certain foot-prints on the ground, whether they are wolf's or not, even so is all discussion upon the
p. 288
nature of righteousness and the reverse. Nobody in this world ever sees the fruits of righteousness and unrighteousness. A Kshatriya, therefore, should seek the acquisition of power. He that is powerful is master of everything. Wealth leads to the possession of an army. He that is powerful 1 obtains intelligent advisers. He that is without wealth is truly fallen. A little (of anything in the world) is regarded as the dirty remnant of a feast. 2 If a strong man does even many bad acts, nobody, through fear, says or does anything (for censuring or checking him). If righteousness and Power be associated with Truth, they can then rescue men from great perils. If, however, the two be compared, Power will appear to be superior to Righteousness. It is from Power that Righteousness springs. Righteousness rests upon Power as all immobile things upon the earth. As smoke depends upon the wind (for its motion), even so Righteousness depends upon Power. Righteousness which is the weaker of the two depends for its support upon a tree. Righteousness is dependent on them that are powerful even as pleasure is dependent upon them that are given to enjoyment. There is nothing that powerful men cannot do. Everything is pure with them that are powerful. A powerless man, by committing evil acts can never escape. Men feel alarmed at his conduct even as they are alarmed at the appearance of a wolf. One fallen away from a state of affluence leads a life of humiliation and sorrow. A life of humiliation and reproach is like death itself The learned have said that when in consequence of one's sinful conduct one is cast off by friends and companions, one is pierced repeatedly by the wordy darts of others and one has to burn with grief on that account. Professors of scriptures have said with respect to the expiation of sinfulness that one should (if stained with sinfulness) study the three Vedas, wait upon and worship the Brahmanas, gratify all men by looks, words, and acts, cast off all meanness, marry in high families, proclaim the praises of others while confessing one's own worthlessness, recite mantras, perform the usual water-rites, assume a mildness of behaviour, and abstain from speaking much, and perform austere penances, seek the refuge of Brahmanas and Kshatriyas. Indeed, one who has committed many evil acts, should do all this, without being angry at the reproaches uttered by men. By conducting one's self in this way, one may soon become cleansed of all his sins and regain the regard of the world. Indeed, one wins great respect in this world and great rewards in the next, and enjoys diverse kinds of happiness here by following such conduct and by sharing his wealth with others.'"

 

 

Book 12
Chapter 135

 

 

 

1 [bh]
      atraiva cedam avyagraḥ śṛṇvākhyānam anuttamam
      dīrghasūtraṃ samāśritya kāryākāryaviniścaye
  2 nātigādhe jalasthāye suhṛdaḥ śakulās trayaḥ
      prabhūtamatsye kaunteya babhūvuḥ sahacāriṇaḥ
  3 atraikaḥ prāptakālajño dīrghadarśī tathāparaḥ
      dīrghasūtraś ca tatraikas trayāṇāṃ jalacāriṇām
  4 kadā cit taj jalasthāyaṃ matsyabandhāḥ samantataḥ
      niḥsrāvayām āsur atho nimneṣu vividhair mukhaiḥ
  5 prakṣīyamāṇaṃ taṃ buddhvā jalasthāyaṃ bhayāgame
      avravīd dīrghadarśī tu tāv ubhau suhṛdau tadā
  6 iyam āpat samutpannā sarveṣāṃ salilaukasām
      śīghram anyatra gacchāmaḥ panthā yāvan na duṣyati
  7 anāgatam anarthaṃ hi sunayair yaḥ prabādhate
      na sa saṃśayam āpnoti rocatāṃ vāṃ vrajāmahe
  8 dīrghasūtras tu yas tatra so 'bravīt samyag ucyate
      na tu kāryā tvarā yāvad iti me niścitā matiḥ
  9 atha saṃpratipattijñaḥ prābravīd dīrghadarśinam
      prāpte kāle na me kiṃ cin nyāyataḥ parihāsyate
  10 evam ukto nirākrāmad dīrghadarśī mahāmatiḥ
     jagāma srotasaikena gambhīrasalilāśayam
 11 tataḥ prasruta toyaṃ taṃ samīkṣya salilāśayam
     babandhur vividhair yogair matsyān matsyopajīvinaḥ
 12 viloḍyamāne tasmiṃs tu srota toye jalāśaye
     agacchad grahaṇaṃ tatra dīrghasūtraḥ sahāparaiḥ
 13 uddānaṃ kriyamāṇaṃ ca matsyānāṃ vīkṣya rajjubhiḥ
     praviśyāntaram anyeṣām agrasat pratipattimān
 14 grastam eva tad uddānaṃ gṛhītvāsta tathaiva saḥ
     sarvān eva tu tāṃs tatra te vidur grathitā iti
 15 tataḥ prakṣālyamāneṣu matsyeṣu vimale jale
     taktvā rajjuṃ vimukto 'bhūc chīghraṃ saṃpratipattimān
 16 dīrghasūtras tu mandātmā hīnabuddhir acetanaḥ
     maraṇaṃ prāptavān mūḍho yathaivopahatendriyaḥ
 17 evaṃ prāptatamaṃ kālaṃ yo mohān nāvabudhyate
     sa vinaśyati vai kṣipraṃ dīrghasūtro yathā jhaṣaḥ
 18 ādau na kurute śreyaḥ kuśalo 'smīti yaḥ pumān
     sa saṃśayam avāpnoti yathā saṃpratipattimān
 19 anāgatavidhānaṃ tu yo naraḥ kurute kṣamam
     śreyaḥ prāpnoti so 'tyarthaṃ dīrghadarśī yathā hy asau
 20 kalāḥ kāṣṭhā muhūrtāś ca dinā nāḍyaḥ kṣaṇā lavāḥ
     pakṣā māsāś ca ṛtavas tulyāḥ saṃvatsarāṇi ca
 21 pṛthivīdeśa ity uktaḥ kālaḥ sa ca na dṛśyate
     abhipretārtha siddhyarthaṃ nyāyato yac ca tat tathā
 22 etau dharmārthaśāstreṣu mokṣaśāstreṣu carṣibhiḥ
     pradhānāv iti nirdiṣṭau kāmeśābhimatau nṛṇām
 23 parīkṣya kārī yuktas tu samyak samupapādayet
     deśakālāv abhipretau tābhyāṃ phalam avāpnuyāt

 

SECTION CXXXV

"Bhishma said, 'In this connection is cited the old story of a robber who
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having in this would been observant of restraints did not meet with destruction in the next. There was a robber of the name of Kayavya, born of a Kshatriya father and a Nishada mother. Kayavya was a practiser of Kshatriya duties. Capable of smiting, possessed of intelligence and courage, conversant with the scriptures, destitute of cruelty, devoted to the Brahmanas, and worshipping his seniors and preceptors with reverence, he protected the ascetics in the observance of their practices. Though a robber, he still succeeded in winning felicity in heaven. Morning and evening he used to excite the wrath of the deer by chasing them. He was well conversant with all the practices of the Nishadas as also of all animals living in the forest. Well acquainted with the requirements of time and place, he roved over the mountains. Acquainted as he was with the habits of all animals, his arrows never missed their aim, and his weapons were strong. Alone, he could vanquish many hundreds of troops. He worshipped his old, blind, and deaf parents in the forest every day. With honey and flesh and fruits and roots and other kinds of excellent food, he hospitably entertained all persons deserving of honour and did them many good offices. He showed great respect for those Brahmanas that had retired from the world for taking up their residence in the woods. Killing the deer, he often took flesh to them. As regards those that were unwilling, from fear of others, to accept gifts from him because of the profession he followed, he used to go to their abodes before dawn and leave flesh at their doors. 1 One day many thousands of robbers, destitute of compassion in their conduct and regardless of all restraints, desired to elect him as their leader.'
"The robbers said, 'Thou art acquainted with the requirements of place and time. Thou hast wisdom and courage. Thy firmness also is great in everything thou undertakest. Be thou our foremost of leaders, respected by us all, We will do as thou wilt direct. Protect us duly, even as a father or mother.'
"Kayavya said, 'Never kill ye a woman, or one that from fear keeps away from the fight, or one that is a child, or one that is an ascetic. One that abstains from fight should never be slain, nor should women be seized or brought away with force. None of you should ever slay a woman amongst all creatures. Let Brahmanas be always blessed and you should always fight for their good. Truth should never be sacrificed. The marriages of men should never be obstructed. No injury should be inflicted on those houses in which the deities, the Pitris, and guests are worshipped. Amongst creatures, Brahmanas deserve to be exempted by you in your plundering excursions. By giving away even your all, you should worship them. He who incurs the wrath of the Brahmanas, he for whose discomfiture they wish, fails to find a rescuer in the three worlds. He who speaks ill of the Brahmanas and wishes for their destruction, himself meets with destruction like darkness at sunrise. Residing here, ye shall acquire the fruits of your valour. Troops shall be sent against those that will refuse to give us our dues. The rod of chastisement is intended for the wicked. It is not intended for self-aggrandisement. They who oppress the god deserve death, it is said. They who seek to aggrandise their fortunes by afflicting kingdoms in
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unscrupulous ways, very soon come to be regarded as vermin in a dead body. Those robbers again that would conduct themselves by conforming to these restraints of the scriptures, would soon win salvation although leading a plundering life.'
"Bhishma continued, 'Those robbers, thus addressed, obeyed all the commands of Kayavya. By desisting from sin, they obtained great prosperity. By behaving himself in such a way by thus doing good to the honest and by thus restraining the robbers from bad practices, Kayavya won great success (in the next world). He who always thinks of this narrative of Kayavya will not have any fear from the denizens of the forest, in fact, from any earthly creature. Such a man will have no fear from any creature, O Bharata! He will have no fear from wicked men. If such a man goes to the forest, he will be able to live there with the security of a king.'"

 

 

Book 12
Chapter 136

 

 

 

1 [y]
      sarvatra buddhiḥ kathitā śreṣṭhā te bharatarṣabha
      anāgatā tathotpannā dīrghasūtrā vināśinī
  2 tad icchāmi parāṃ buddhiṃ śrotuṃ bharatasattama
      yathā rājan na muhyeta śatrubhiḥ parivāritaḥ
  3 dharmārthakuśalaprājña sarvaśāstraviśārada
      pṛcchāmi tvā kuru kśreṣṭha tan me vyākhyātum arhasi
  4 śatrubhir bahubhir grasto yathā varteta pārthivaḥ
      etad icchāmy ahaṃ śrotuṃ sarvam eva yathāvidhi
  5 viṣamasthaṃ hi rājānaṃ śatravaḥ paripanthinaḥ
      bahavo 'py ekam uddhartuṃ yatante pūrvatāpitāḥ
  6 sarvataḥ prārthyamānena durbalena mahābalaiḥ
      ekenaivāsahāyena śakyaṃ sthātuṃ kathaṃ bhavet
  7 kathaṃ mitram ariṃ caiva vindeta bharatarṣabha
      ceṣṭitavyaṃ kathaṃ cātha śatror mitrasya cāntare
  8 prajñāta lakṣaṇe rājann amitre mitratāṃ gate
      kathaṃ nu puruṣaḥ kuryāt kiṃ vā kṛtvā sukhī bhavet
  9 vigrahaṃ kena vā kuryāt saṃdhiṃ vā kena yojayet
      kathaṃ vā śatrumadhyastho vartetābalavān iti
  10 etad vai sarvakṛtyānāṃ paraṃ kṛtyaṃ paraṃtapa
     naitasya kaś cid vaktāsti śrotā cāpi sudurlabhaḥ
 11 ṛte śāṃtanavād bhīṣmāt satyasaṃdhāj jitendriyāt
     tad anviṣya mahābāho sarvam etad vadasva me
 12 [bh]
     tvad yukto 'yam anupraśno yudhiṣṭhira guṇodayaḥ
     śṛṇu me putra kārtsnyena guhyam āpatsu bhārata
 13 amitro mitratāṃ yāti mitraṃ cāpi praduṣyati
     sāmarthya yogāt kāryāṇāṃ tadgatyā hi sadāgatiḥ
 14 tasmād viśvasitavyaṃ ca vigrahaṃ ca samācaret
     deśaṃ kālaṃ ca vijñāya kāryākāryaviniścaye
 15 saṃdhātavyaṃ budhair nityaṃ vyavasyaṃ ca hitārthibhiḥ
     amitrair api saṃdheyaṃ prāṇā rakṣyāś ca bhārata
 16 yo hy amitrair naro nityaṃ na saṃdadhyād apaṇḍitaḥ
     na so 'rtham āpnuyāt kiṃ cit phalāny api ca bhārata
 17 yas tv amitreṇa saṃdhatte mitreṇa ca virudhyate
     arthayuktiṃ samālokya sumahad vindate phalam
 18 atrāpy udāharantīmam itihāsaṃ purātanam
     mārjārasya ca saṃvādaṃ nyagrodhe mūṣakasya ca
 19 vane mahati kasmiṃś cin nyagrodhaḥ sumahān abhūt
     latā jālaparicchanno nānādvija gaṇāyutaḥ
 20 skandhavān meghasaṃkāśaḥ śītac chāyo manoramaḥ
     vairantyam abhito jātas tarur vyālamṛgākulaḥ
 21 tasya mūlaṃ samāśritya kṛtvā śatamukhaṃ bilam
     vasati sma mahāprājñaḥ palito nāma mūṣakaḥ
 22 śākhāś ca tasya saṃśritya vasati sma sukhaṃ puraḥ
     lomaśo nāma mārjāraḥ pakṣisattvāvasādakaḥ
 23 tatra cāgatya cāṇḍālo vairantya kṛtaketanaḥ
     ayojayat tam unmāthaṃ nityam astaṃ gate ravau
 24 tatra snāyumayān pāśān yathāvat saṃnidhāya saḥ
     gṛhaṃ gatvā sukhaṃ śete prabhātām eti śarvarīm
 25 tatra sma nityaṃ badhyante naktaṃ bahuvidhā mṛgāḥ
     kadā cit tatra mārjāras tv apramatto 'py abadhyata
 26 tasmin baddhe mahāprājñaḥ śatrau nityātatāyini
     taṃ kālaṃ palito jñātvā vicacāra sunirbhayaḥ
 27 tenānucaratā tasmin vane viśvastacāriṇā
     bhakṣaṃ vicaramāṇena nacirād dṛṣṭam āmiṣam
 28 sa tam unmātham āruhya tad āmiṣam abhakṣayat
     tasyopari sapatnasya baddhasya manasā hasan
 29 āmiṣe tu prasaktaḥ sa kadā cid avalokayan
     apaśyad aparaṃ ghoram ātmanaḥ śatrum āgatam
 30 śaraprasūna saṃkāśaṃ mahī vivara śāyinam
     nakulaṃ harikaṃ nāma capalaṃ tāmralocanam
 31 tena mūṣaka gandhena tvaramāṇam upāgatam
     bhakṣārthaṃ lelihad vaktraṃ bhūmāv ūrdhvamukhaṃ sthitam
 32 śakhā gatam ariṃ cānyad apaśyat koṭarālayam
     ulūkaṃ candrakaṃ nāma tīkṣṇatuṇḍaṃ kṣapācaram
 33 gatasya viṣayaṃ tasya nakulolūkayos tadā
     athāsyāsīd iyaṃ cintā tat prāpya sumahad bhayam
 34 āpady asyāṃ sukaṣṭāyāṃ maraṇe samupasthite
     samantād bhaya utpanne kathaṃ kāryaṃ hitaiṣiṇā
 35 sa tathā sarvato ruddhaḥ sarvatra samadarśanaḥ
     abhavad bhayasaṃtaptaś cakre cemāṃ parāṃ gatim
 36 āpad vināśabhūyiṣṭhā śataikīyaṃ ca jīvitam
     samanta saṃśayā ceyam asmān āpad upasthitā
 37 gataṃ hi sahasā bhūmiṃ nakulo māṃ samāpnuyāt
     ulūkaś ceha tiṣṭhantaṃ mārjāraḥ pāśasaṃkṣayāt
 38 na tv evāsmad vidhaḥ prājñaḥ saṃmohaṃ gantum arhati
     kariṣye jīvite yatnaṃ yāvad ucchvāsanigraham
 39 na hi buddhyānvitāḥ prājñā nītiśāstraviśāradāḥ
     saṃbhramanty āpadaṃ prāpya mahato 'rthān avāpya ca
 40 na tv anyām iha mārjārād gatiṃ paśyāmi sāṃpratam
     viṣamastho hy ayaṃ jantuḥ kṛtyaṃ cāsya mahan mayā
 41 jīvitārthī kathaṃ tv adya prārthitaḥ śatrubhis tribhiḥ
     tasmād imam ahaṃ śatruṃ mārjāraṃ saṃśrayāmi vai
 42 kṣatravidyāṃ samāśritya hitam asyopadhāraye
     yenemaṃ śatrusaṃghātaṃ matipūrveṇa vañcaye
 43 ayam atyantaśatrur me vaiṣamyaṃ paramaṃ gataḥ
     mūḍho grāhayituṃ svārthaṃ saṃgatyā yadi śakyate
 44 kadā cid vyasanaṃ prāpya saṃdhiṃ kuryān mayā saha
     balinā saṃniviṣṭasya śatror api parigrahaḥ
     kārya ity āhur ācāryā viṣame jīvitārthinā
 45 śreyān hi paṇḍitaḥ śatrur na ca mitram apaṇḍitam
     mama hy amitre mārjāre jīvitaṃ saṃpratiṣṭhitam
 46 hantainaṃ saṃpravakṣyāmi hetum ātmābhirakṣaṇe
     apīdānīm ayaṃ śatruḥ saṃgatyā paṇḍito bhavet
 47 tato 'rthagatitattvajñaḥ saṃdhivigrahakālavit
     sāntvapūrvam idaṃ vākyaṃ mārjāraṃ mūṣako 'bravīt
 48 sauhṛdena bhibhāṣe tvā kac cin mārjārajīvasi
     jīvitaṃ hi tavecchāmi śreyaḥ sādhāraṇaṃ hi nau
 49 na te saumya viṣattavyaṃ jīviṣyasi yathā purā
     ahaṃ tvām uddhariṣyāmi prāṇāñ jahyāṃ hi te kṛte
 50 asti kaś cid upāyo 'tra puṣkalaḥ pratibhāti mām
     yena śakyas tvayā mokṣaḥ prāptuṃ śreyo yathā mayā
 51 mayā hy upāyo dṛṣṭo 'yaṃ vicārya matim ātmanaḥ
     ātmārthaṃ ca tvadarthaṃ ca śreyaḥ sādhāraṇaṃ hi nau
 52 idaṃ hi nakulolūkaṃ pāpabuddhy abhitaḥ sthitam
     na dharṣayati mārjāratena me svasti sāṃpratam
 53 kūjaṃś capala netro 'yaṃ kauśiko māṃ nirīkṣate
     nagaśākhā grahas tiṣṭhaṃs tasyāhaṃ bhṛśam udvije
 54 satāṃ sāptapadaṃ sakhyaṃ sa vāso me 'si paṇḍitaḥ
     sāṃvāsyakaṃ kariṣyāmi nāsti te mṛtyuto bhayam
 55 na hi śaknoṣi mārjārapāśaṃ chettuṃ vinā mayā
     ahaṃ chetsyāmi te pāśaṃ yadi māṃ tvaṃ na hiṃsasi
 56 tvam āśrito nagasyāgraṃ mūlaṃ tv aham upāśritaḥ
     ciroṣitāv ihāvāṃ vai vṛkṣe 'smin viditaṃ hi te
 57 yasminn āśvasate kaś cid yaś ca nāśvasate kva cit
     na tau dhīrāḥ praśaṃsanti nityam udvignacetasau
 58 tasmād vivardhatāṃ prītiḥ satyā saṃgatir astu nau
     kālātītam apārthaṃ hi na praśaṃsanti paṇḍitāḥ
 59 arthayuktim imāṃ tāvad yathā bhūtāṃ niśāmaya
     tava jīvitam icchāmi tvaṃ mamecchasi jīvitam
 60 kaś cit tarati kāṣṭhena sugambhīrāṃ mahānadīm
     sa tārayati tat kāṣṭhaṃ sa ca kāṣṭhena tāryate
 61 īdṛśo nau samāyogo bhaviṣyati sunistaram
     ahaṃ tvāṃ tārayiṣyāmi tvaṃ ca māṃ tārayiṣyasi
 62 evam uktvā tu palitas tadartham ubhayor hitam
     hetumad grahaṇīyaṃ ca kālākāṅkṣī vyapaikṣata
 63 atha suvyāhṛtaṃ tasya śrutvā śatrur vicakṣaṇaḥ
     hetumad grahaṇīyārthaṃ mārjāro vākyam abravīt
 64 buddhimān vākyasaṃpannas tad vākyam anuvarṇayan
     tām avasthām avekṣyāntyāṃ sāmnaiva pratyapūjayat
 65 tatas tīkṣṇāgradaśano vaiḍūryamaṇilocanaḥ
     mūṣakaṃ mandam udvīkṣya mārjāro lomaśo 'bravīt
 66 nandāmi saumya bhadraṃ te yo māṃ jīvantam icchasi
     śreyaś ca yadi jānīṣe kriyatāṃ mā vicāraya
 67 ahaṃ hi dṛḍham āpannas tvam āpannataro mayā
     dvayor āpannayoḥ saṃdhiḥ kriyatāṃ mā vicāraya
 68 vidhatsva prāptakālaṃ yat kāryaṃ sidhyatu cāvayoḥ
     mayi kṛcchrād vinirmukte na vinaṅkṣyati te kṛtam
 69 nyastamāno 'smi bhakto 'smi śiṣyas tvaddhitakṛt tathā
     nideśavaśavartī ca bhavantaṃ śaraṇaṃ gataḥ
 70 ity evam uktaḥ palito mārjāraṃ vaśam āgatam
     vākyaṃ hitam uvācedam abhinītārtham arthavat
 71 udāraṃ yad bhavān āha naitac citraṃ bhavadvidhe
     vidito yas tu mārgo me hitārthaṃ śṛṇu taṃ mama
 72 ahaṃ tvānupravekṣyāmi nakulān me mahad bhayam
     trāyasva māṃ mā vadhīś ca śakto 'smi tava mokṣaṇe
 73 ulūkāc caiva māṃ rakṣa kṣudraḥ prārthayate hi mām
     ahaṃ chetsyāmi te pāśān sakhe satyena te śape
 74 tad vacaḥ saṃgataṃ śrutvā lomaśo yuktam arthavat
     harṣād udvīkṣya palitaṃ svāgatenābhyapūjayat
 75 sa taṃ saṃpūjya palitaṃ mārjāraḥ sauhṛde sthitaḥ
     suvicintyābravīd dhīraḥ prītas tvarita eva hi
 76 kṣipram āgaccha bhadraṃ te tvaṃ me prāṇasamaḥ sakhā
     tava prājña prasādād dhi kṣipraṃ prāpsyāmi jīvitam
 77 yad yad evaṃgatenādya śakyaṃ kartuṃ mayā tava
     tad ājñāpaya kartāhaṃ saṃdhir evāstu nau sakhe
 78 asmāt te saṃśayān muktaḥ sa mitra gaṇabāndhavaḥ
     sarvakāryāṇi kartāhaṃ priyāṇi ca hitāni ca
 79 muktaś ca vyasanād asmāt saumyāham api nāma te
     prītim utpādayeyaṃ ca pratikartuṃ ca śaknuyām
 80 grāhayitvā tu taṃ svārthaṃ mārjāraṃ mūṣakas tadā
     praviveśa suvisrabdhaḥ samyag arthāṃś cacāra ha
 81 evam āśvasito vidvān mārjāreṇa sa mūṣakaḥ
     mārjārorasi visrabdhaḥ suṣvāpa pitṛmātṛvat
 82 līnaṃ tu tasya gātreṣu mārjārasyātha mūṣakam
     tau dṛṣṭvā nakulolūkau nirāśau jagmatur gṛhān
 83 līnas tu tasya gātreṣu palito deśakālavit
     ciccheda pāśān nṛpate kālākāṅkṣī śanaiḥ śanaiḥ
 84 atha bandhaparikliṣṭo mārjāro vīkṣya mūṣakam
     chindantaṃ vai tadā pāśān atvarantaṃ tvarānvitaḥ
 85 tam atvarantaṃ palitaṃ pāśānāṃ chedane tadā
     saṃcodayitum ārebhe mārjāro mūṣakaṃ tadā
 86 kiṃ saumya nābhitvarase kiṃ kṛtārtho 'vamanyase
     chindhi pāśān amitraghna purā śvapaca eti saḥ
 87 ity uktas tvaratā tena matimān palito 'bravīt
     mārjāram akṛtaprajñaṃ vaśyam ātmahitaṃ vacaḥ
 88 tūṣṇīṃ bhava na te saumya tvarā kāryā na saṃbhramaḥ
     vayam evātra kālajñā na kālaḥ parihāsyate
 89 akāle kṛtyam ārabdhaṃ kartuṃ nārthāya kalpate
     tad eva kāla ārabdhaṃ mahate 'rthāya kalpate
 90 akālavipramuktān me tvatta eva bhayaṃ bhavet
     tasmāt kālaṃ pratīkṣasva kim iti tvarase sakhe
 91 yāvat paśyāmi caṇḍālam āyāntaṃ śastrapāṇinam
     tataś chetsyāmi te pāśaṃ prāpte sādhāraṇe bhaye
 92 tasmin kāle pramuktas tvaṃ tarum evādhirohasi
     na hi te jīvitād anyat kiṃ cit kṛtyaṃ bhaviṣyati
 93 tato bhavaty atikrānte traste bhīte ca lomaśa
     ahaṃ bilaṃ pravekṣyāmi bhavāṭ śākhāṃ gamiṣyati
 94 evam uktas tu mārjāro mūṣakeṇātmano hitam
     vacanaṃ vākyatattvajño jīvitārthī mahāmatiḥ
 95 athātmakṛtya tvaritaḥ samyak praśrayam ācaran
     uvāca lomaśo vākyaṃ mūṣakaṃ cirakāriṇam
 96 na hy evaṃ mitrakāryāṇi prītyā kurvanti sādhavaḥ
     yathā tvaṃ mokṣitaḥ kṛcchrāt tvaramāṇena vai mayā
 97 tāthaiva tvaramāṇena tvayā kāryaṃ hitaṃ mama
     yatnaṃ kuru mahāprājña yathā svasty āvayor bhavet
 98 atha vā pūrvavairaṃ tvaṃ smaran kālaṃ vikarṣasi
     paśya duṣkṛtakarmatvaṃ vyaktam āyuḥ kṣayo mama
 99 yac ca kiṃ cin mayājñānāt purastād vipriyaṃ kṛtam
     na tan manasi kartavyaṃ kṣamaye tvāṃ prasīda me
 100 tam evaṃ vādinaṃ prājñaḥ śāstravid buddhisaṃmataḥ
    uvācedaṃ vacaḥ śreṣṭhaṃ mārjāraṃ mūṣakas tadā
101 śrutaṃ me tava mārjārasvam arthaṃ parigṛhṇataḥ
    mamāpi tvaṃ vijānīhi svam arthaṃ parigṛhṇataḥ
102 yan mitraṃ bhītavat sādhyaṃ yan mitra bhayasaṃhitam
    surakṣitaṃ tataḥ kāryaṃ pāṇiḥ sarpamukhād iva
103 kṛtvā balavatā saṃdhim ātmānaṃ yo na rakṣati
    apathyam iva tad bhuktaṃ tasyānarthāya kalpate
104 na kaś cit kasya cin mitraṃ na kaś cit kasya cit suhṛt
    arthair arthā nibadhyante gajair vanagajā iva
105 na hi kaś cit kṛte kārye kartāraṃ samavekṣate
    tasmāt sarvāṇi kāryāṇi sāvaśeṣāṇi kārayet
106 tasmin kāle 'pi ca bhavān divā kīrtibhayānvitaḥ
    mama na grahaṇe śaktaḥ palāyanaparāyaṇaḥ
107 chinnaṃ tu tantu bāhulyaṃ tantur eko 'vaśeṣitaḥ
    chetsyāmy ahaṃ tad apy āśu nirvṛto bhava lomaśa
108 tayoḥ saṃvadator evaṃ tathaivāpannayor dvayoḥ
    kṣayaṃ jagāma sā rātrir lomaśaṃ cāviśad bhayam
109 tataḥ prabhātasamaye vikṛtaḥ kṛṣṇapiṅgalaḥ
    sthūlasphig vikaco rūkṣaḥ śvacakraparivāritaḥ
110 śaṅkukarṇo mahāvaktraḥ palito ghoradarśanaḥ
    parigho nāma caṇḍālaḥ śastrapāṇir adṛśyata
111 taṃ dṛṣṭvā yamadūtābhaṃ mārjāras trastacetanaḥ
    uvāca palitaṃ bhītaḥ kim idānīṃ kariṣyasi
112 atha cāpi susaṃtrastau taṃ dṛṣṭvā ghoradarśanam
    kṣaṇena nakulolūkau nairāśyaṃ jagmatus tadā
113 balinau matimantau ca saṃghātaṃ cāpy upāgatau
    aśakyau sunayāt tasmāt saṃpradharṣayituṃ balāt
114 kāryārthaṃ kṛtasaṃdhī tau dṛṣṭvā mārjāramūṣakau
    ulūka nakulau tūrṇaṃ jagmatuḥ svaṃ svam ālayam
115 tataś ciccheda taṃ tantuṃ mārjārasya sa mūṣakaḥ
    vipramukto 'tha mārjāras tam evābhyapatad drumam
116 sa ca tasmād bhayān mukto mukto ghoreṇa śatruṇā
    bilaṃ viveśa palitaḥ śākhāṃ bheje ca lomaśaḥ
117 unmātham apy athādāya caṇḍālo vīkṣya sarvaśaḥ
    vihatāśaḥ kṣaṇenātha tasmād deśād apākramat
    jagāma ca svabhavanaṃ caṇḍālo bharatarṣabha
118 tatas tasmād bhayān mukto durlabhaṃ prāpya jīvitam
    bilasthaṃ pādapāgrasthaḥ palitaṃ lomaśo 'bravīt
119 akṛtvā saṃvidaṃ kāṃ cit sahasāham upaplutaḥ
    kṛtajñaṃ kṛtakalyāṇaṃ kac cin māṃ nābhiśaṅkase
120 gatvā ca mama viśvāsaṃ dattvā ca mama jīvitam
    mitropabhoga samaye kiṃ tvaṃ naivopasarpasi
121 kṛtvā hi pūrvaṃ mitrāṇi yaḥ paścān nānutiṣṭhati
    na sa mitrāṇi labhate kṛcchrāsv āpatsu durmatiḥ
122 tat kṛto 'haṃ tvayā mitraṃ sāmarthyād ātmanaḥ sakhe
    sa māṃ mitratvam āpannam upabhoktuṃ tvam arhasi
123 yāni me santi mitrāṇi ye ca me santi bāndhavāḥ
    sarve tvāṃ pūjayiṣyanti śiṣyā gurum iva priyam
124 ahaṃ ca pūjayiṣye tvāṃ samitragaṇabāndhavam
    jīvitasya pradātāraṃ kṛtajñaḥ ko na pūjayet
125 īśravo me bhavān astu śarīrasya gṛhasya ca
    arthānāṃ caiva sarveṣām anuśāstā ca me bhava
126 amātyo me bhava prājña piteva hi praśādhi mām
    na te 'sti bhayam asmatto jīvitenātmanaḥ śape
127 buddhyā tvam uśanāḥ sākṣād bale tv adhikṛtā vayam
    tvanmantrabalayukto hi vindeta jayam eva ha
128 evam uktaḥ paraṃ sāntvaṃ mārjāreṇa sa mūṣakaḥ
    uvāca paramārthajñaḥ ślakṣṇam ātmahitaṃ vacaḥ
129 yad bhavān āha tat sarvaṃ mayā te lomaśa śrutam
    mamāpi tāvad bruvataḥ śṛṇu yat pratibhāti mām
130 veditavyāni mitrāṇi boddhavyāś cāpi śatravaḥ
    etat susūkṣmaṃ loke 'smin dṛśyate prājñasaṃmatam
131 śatrurūpāś ca suhṛdo mitrarūpāś ca śatravaḥ
    sāntvitās te na budhyante rāgalobha vaśaṃgatāḥ
132 nāsti jātyā ripur nāma mitraṃ nāma na vidyate
    sāmarthya yogāj jāyante mitrāṇi ripavas tathā
133 yo yasmiñ jīvati svārthaṃ paśyet tāvat sa jīvati
    sa tasya tāvan mitraṃ syād yāvan na syād viparyayaḥ
134 nāsti maitrī sthirā nāma na ca dhruvam asauhṛdam
    arthayuktyā hi jāyante mitrāṇi ripavas tathā
135 mitraṃ ca śatrutām eti kasmiṃś cit kālaparyaye
    śatruś ca mitratām eti svārtho hi balavattaraḥ
136 yo viśvasati mitreṣu na cāśvasati śatruṣu
    arthayuktim avijñāya calitaṃ tasya jīvitam
137 arthayuktim avijñāya yaḥ śubhe kurute matim
    mitre vā yadi vā śatrau tasyāpi calitā matiḥ
138 na viśvased aviśvaste viśvaste 'pi na viśvaset
    viśvāsād bhayam utpannaṃ mūlāny api nikṛntati
139 arthayuktyā hi deśyante pitā mātā sutās tathā
    mātulā bhāgineyāś ca tathā saṃbandhibāndhavāḥ
140 putraṃ hi mātā pitaru tyajataḥ patitaṃ priyam
    loko rakṣati cātmānaṃ paśya svārthasya sāratām
141 taṃ manye nikṛtiprajñaṃ yo mokṣaṃ pratyanantaram
    kṛtyaṃ mṛgayase kartuṃ sukhopāyam asaṃśayam
142 asmin nilaya eva tvaṃ nyagrodhād avatāritaḥ
    pūrvaṃ niviṣṭam unmāthaṃ capalatvān na buddhivān
143 ātmanaś capalo nāsti kuto 'nyeṣāṃ bhaviṣyati
    tasmāt sarvāṇi kāryāṇi capalo hanty asaṃśayam
144 bravīti madhuraṃ kaṃ cit priyo me ha bhavān iti
    tan mithyā karaṇaṃ sarvaṃ vistareṇāpi me śṛṇu
145 kāraṇāt priyatām eti dveṣyo bhavati kāraṇāt
    arthārthī jīvaloko 'yaṃ na kaś cit kasya cit priyaḥ
146 sakhyaṃ sodarayor bhrātror dampatyor vā parasparam
    kasya cin nābhijānāmi prītiṃ niṣkāraṇām iha
147 yady api bhrātaraḥ kruddhā māryā vā kāraṇāntare
    svabhāvatas te prīyante netaraḥ prīyate janaḥ
148 priyo bhavati dānena priyavādena cāparaḥ
    mantrahoma japair anyaḥ kāryārthaṃ prīyate janaḥ
149 utpanne kāraṇe prītir nāsti nau kāraṇāntare
    pradhvaste kāraṇasthāne sā prītir vinivartate
150 kiṃ nu tat kāraṇaṃ manye yanāhaṃ bhavataḥ priyaḥ
    anyatrābhyavahārārthāt tatrāpi ca budhā vayam
151 kālo hetuṃ vikurute svārthas tam anuvartate
    svārthaṃ prājño 'bhijānāti prājñaṃ loko 'nuvartate
152 na tv īdṛśaṃ tvayā vācyaṃ viduṣi svārthapaṇḍite
    akāle 'viṣamasthasya svārthahetur ayaṃ tava
153 tasmān nāhaṃ cale svārthāt susthitaḥ saṃdhivigrahe
    abhrāṇām iva rūpāṇi vikurvanti kṣaṇe kṣaṇe
154 adyaiva hi ripur bhūtvā punar adyaiva sauhṛdam
    punaś ca ripur adyaiva yuktīnāṃ paśya cāpalam
155 āsīt tāvat tu maitrī nau yāvad dhetur abhūt purā
    sā gatā saha tenaiva kālayuktena hetunā
156 tvaṃ hi me 'tyantataḥ śatruḥ sāmarthyān mitratāṃ gataḥ
    tat kṛtyam abhinirvṛttaṃ prakṛtiḥ śatrutāṃ gatā
157 so 'ham evaṃ praṇītāni jñātvā śāstrāṇi tattvataḥ
    praviśeyaṃ kathaṃ pāśaṃ tvatkṛtaṃ tad vadasva me
158 tvadvīryeṇa vimukto 'haṃ madvīryeṇa tathā bhavān
    anyonyānugrahe vṛtte nāsti bhūyaḥ samāgamaḥ
159 tvaṃ hi saumya kṛtārtho 'dya nirvṛttārthās tathā vayam
    na te 'sty anyan mayā kṛtyaṃ kiṃ cid anyatra bhakṣaṇāt
160 aham annaṃ bhavān bhoktā durbalo 'haṃ bhavān balī
    nāvayor vidyate saṃdhir niyukte viṣame bale
161 saṃmanye 'haṃ tava prajñāṃ yan mokṣāt pratyanantaram
    bhakṣyaṃ mṛgayase nūnaṃ sukhopāyam asaṃśayam
162 bhakṣyārtham eva baddhas tvaṃ sa muktaḥ prasṛtaḥ kṣudhā
    śāstrajñam abhisaṃdhāya nūnaṃ bhakṣayitādya mām
163 jānāmi kṣudhitaṃ hi tvām āhārasamayaś ca te
    sa tvaṃ mām abhisaṃdhāya bhakṣyaṃ mṛgayase punaḥ
164 yac cāpi putradāraṃ svaṃ tat saṃnisṛjase mayi
    śuśrūṣāṃ nāma me kartuṃ sakhe mama na tatkṣamam
165 tvayā māṃ sahitaṃ dṛṣṭvā priyā bhāryā sutāś ca ye
    kasmān māṃ te na khādeyur hṛṣṭāḥ praṇayinas tvayi
166 nāhaṃ tvayā sameṣyāmi vṛtto hetuḥ samāgame
    śivaṃ dhyāyasva me 'trasthaḥ sukṛtaṃ smaryate yadi
167 śatror annādya bhūtaḥ san kliṣṭasya kṣudhitasya ca
    bhakṣyaṃ mṛgayamāṇasya kaḥ prājño viṣayaṃ vrajet
168 svasti te 'stu gamiṣyāmi dūrād api tavodvije
    nāhaṃ tvayā sameṣyāmi nirvṛto bhava lomaśa
169 balavat saṃnikarṣo hi na kadā cit praśasyate
    praśāntād api me prājña bhetavyaṃ balinaḥ sadā
170 yadi tv arthena me kāryaṃ brūhi kiṃ karavāṇi te
    kāmaṃ sarvaṃ pradāsyāmi na tv ātmānaṃ kadā cana
171 ātmārthe saṃtatis tyājyā rājyaṃ ratnaṃ dhanaṃ tathā
    api sarvasvam utsṛjya rakṣed ātmānam ātmanā
172 aiśvaryadhanaratnānāṃ pratyamitre 'pi tiṣṭhatām
    dṛṣṭā hi punar āvṛttir jīvitām iti naḥ śrutam
173 na tv ātmanaḥ saṃpradānaṃ dhanaratnavad iṣyate
    ātmā tu sarvato rakṣyo dārair api dhanair api
174 ātmarakṣita tantrāṇāṃ suparīkṣita kāriṇām
    āpado nopapadyante puruṣāṇāṃ svadoṣajāḥ
175 śatrūn samyag vijānanti durbalā ye balīyasaḥ
    teṣāṃ na cālyate buddhir ātmārthaṃ kṛtaniścayā
176 ity abhivyaktam evāsau palitenāvabhartsitaḥ
    mārjāro vrīḍito bhūtvā mūṣakaṃ vākyam abravīt
177 saṃmanye 'haṃ tava prajñāṃ yas tvaṃ mama hite rataḥ
    uktavān arthatattvena mayā saṃbhinnadarśanaḥ
178 na tu mām anyathā sādho tvaṃ vijñātum ihārhasi
    prāṇapradānajaṃ tvatto mama sauhṛdam āgatam
179 dharmajño 'smi guṇajño 'smi kṛtajño 'smi viśeṣataḥ
    mitreṣu vatsalaś cāsmi tvadvidheṣu viśeṣataḥ
180 tan mām evaṃgate sādho na yāvayitum arhasi
    tvayā hi yāvyamāno 'haṃ prāṇāñ jahyāṃ sabāndhavaḥ
181 dhik śabdo hi budhair dṛṣṭo madvidheṣu manasviṣu
    maraṇaṃ dharmatattvajña na māṃ śaṅkitum arhasi
182 iti saṃstūyamāno hi mārjāreṇa sa mūṣakaḥ
    manasā bhāvagambhīraṃ mārjāraṃ vākyam abravīt
183 sādhur bhavāñ śrutārtho 'smi prīyate na ca viśvase
    saṃstavair vā dhanaughair vā nāhaṃ śakyaḥ punas tvayā
184 na hy amitravaśaṃ yānti prājñā niṣkaraṇaṃ sakhe
    asminn arthe ca gāthe dve nibodhośanasā kṛte
185 śatrusādhāraṇe kṛtye kṛtvā saṃdhiṃ balīyasā
    samāhitaś cared yuktyā kṛtārthaś ca na viśvaset
186 tasmāt sarvāsv avasthāsu rakṣeñ jīvitam ātmanaḥ
    dravyāṇi saṃtatiś caiva sarvaṃ bhavati jīvataḥ
187 saṃkṣepo nītiśāstrāṇām aviśvāsaḥ paro mataḥ
    nṛṣu tasmād aviśvāsaḥ puṣkalaṃ hitam ātmanaḥ
188 vadhyante na hy aviśvastāḥ śatrubhir durbalā api
    viśvastās tv āśu vadhyante balavanto 'pi durbalaiḥ
189 tvadvidhebhyo mayā hy ātmā rakṣyo mārjārasarvadā
    rakṣa tvam api cātmānaṃ caṇḍālāñ jātikilbiṣāt
190 sa tasya bruvatas tv evaṃ saṃtrāsāñ jātasādhvasaḥ
    svabaliṃ hi javenāśu mārjāraḥ prayayau tataḥ
191 tataḥ śāstrārthatattvajño buddhisāmarthyam ātmanaḥ
    viśrāvya palitaḥ prājño bilam anyañ jagāma ha
192 evaṃ prajñāvatā buddhyā durbalena mahābalāḥ
    ekena bahavo 'mitrāḥ saṃdhiṃ kurvīta paṇḍitaḥ
193 ariṇāpi samarthena saṃdhiṃ kurvīta paṇḍitaḥ
    mūṣakaś ca viḍālaś ca muktāv anyonyasaṃśrayāt
194 ity eṣa kṣatradharmasya mayā mārgo 'nudarśitaḥ
    vistareṇa mahīpāla saṃkṣepeṇa punaḥ śṛṇu
195 anyonyakṛtavairau tu cakratuḥ prītim uttamām
    anyonyam abhisaṃdhātum abhūc caiva tayor matiḥ
196 tatra prājño 'bhisaṃdhatte samyag buddhibalāśrayāt
    abhisaṃdhīyate prājñaḥ pramādād api cābudhaiḥ
197 tasmād abhītavad bhīto viśvastavad aviśvasan
    na hy apramattaś calati calito vā vinaśyati
198 kālena ripuṇā saṃdhiḥ kāle mitreṇa vigrahaḥ
    kārya ity eva tattvajñāḥ prājur nityaṃ yudhiṣṭhira
199 evaṃ matvā mahārāja śāstrārtham abhigamya ca
    abhiyukto 'pramattaś ca prāg bhayād bhītavac caret
200 bhītavat saṃvidhiḥ kāryaḥ pratisaṃdhis tathaiva ca
    bhayād utpadyate buddhir apramattābhiyogajā
201 na bhayaṃ vidyate rājan bhītasyānāgate bhaye
    abhītasya tu visrambhāt sumahāñ jāyate bhayam
202 na bhīrur iti cātyantaṃ mantro 'deyaḥ kathaṃ cana
    avijñānād dhi vijñāte gacched āspada darśiṣu
203 tasmād abhītavad bhīto viśvastavad aviśvasan
    kāryāṇāṃ gurutāṃ buddhvā nānṛtaṃ kiṃ cid ācaret
204 evam etan mayā proktam itihāsaṃ yudhiṣṭhira
    śrutvā tvaṃ suhṛdāṃ madhye yathāvat samupācara
205 upalabhya matiṃ cāgryām arimitrāntaraṃ tathā
    saṃdhivigrahakālaṃ ca mokṣopāyaṃ tathāpadi
206 śatrusādhāraṇe kṛtye kṛtvā saṃdhiṃ balīyasā
    samāgamaṃ cared yuktyā kṛtārtho na ca viśvaset
207 aviruddhāṃ trivargeṇa nītim etāṃ yudhiṣṭhira
    abhyuttiṣṭha śrutād asmād bhūyas tvaṃ rañjayan prajāḥ
208 brāhmaṇaiś cāpi te sārdhaṃ yātrā bhavatu pāṇḍava
    brāhmaṇā hi paraṃ śreyo divi ceha ca bhārata
209 ete dharmasya vettāraḥ kṛtajñāḥ satataṃ prabho
    pūjitāḥ śubhakarmāṇaḥ pūrvajityā narādhipa
210 rājyaṃ śreyaḥ paraṃ rājan yaśaḥ kīrtiṃ ca lapsyase
    kulasya saṃtatiṃ caiva yathānyāyaṃ yathākramam
211 dvayor imaṃ bhārata saṃdhivigrahaṃ; subhāṣitaṃ buddhiviśeṣakāritam
    tathānvavekṣya kṣitipena sarvadā; niṣevitavyaṃ nṛpa śatrumaṇḍale

 

SECTION CXXXVI

"Bhishma said, 'In this connection, viz., the method by which a king should fill his treasury, persons acquainted with the scriptures of olden days cite the following verses sung by Brahman himself. The wealth of persons who are given to the performance of sacrifices, as also the wealth dedicated to the deities, should never be taken. A Kshatriya should take the wealth of such persons as never perform religious rites and sacrifices as are on that account regarded to be equal to robbers. All the creatures that inhabit the earth and all the enjoyments that appertain to sovereignty, O Bharata, belong to the Kshatriyas. All the wealth of the earth belongs to the Kshatriya, and not to any person else. That wealth the Kshatriya should use for keeping up his army and for the performance of sacrifice. Tearing up such creepers and plants as are not of any use, men burn them for cooking such vegetables as serve for food. 1 Men conversant with duty have said that his wealth is useless who does not, with libations of clarified butter, feed the gods, the Pitris, and men. A virtuous ruler, O king, should take away such wealth. By that wealth a large number of good people can be gratified. He should not, however, hoard that wealth in his treasury. He who makes himself an instrument of acquisition and taking away wealth from the wicked gives them to those that are good is said to be conversant with the whole science of morality. A king should extend his conquests in the next world according to the measure of his power, and as gradually as vegetable products are seen to grow. As some ants are seen to grow from no adequate cause, even so sacrifice spring from no adequate
p. 291
cause. 1 As flies and gnats and ants are driven off from the bodies of kine and other domestic cattle (at the time of milking them), even so should persons who are averse to the performance of sacrifices should be similarly driven off from the kingdom. This is consistent with morality. As the dust that lies on the earth, if pounded between two stones, becomes finer and finer, even so questions of morality, the more they are reflected upon and discussed, become finer and finer.'"

 

 

 

 

Book 12
Chapter 137

 

 

 

 1 [y]
      ukto mantro mahābāho na viśvāso 'sti śatruṣu
      kathaṃ hi rājā varteta yadi sarvatra nāśvaset
  2 viśvāsād dhi paraṃ rājño rājann utpadyate bhayam
      kathaṃ vai nāśvasan rājā śatrūñ jayati pārthiva
  3 etan me saṃśayaṃ chindhi mano me saṃpramuhyati
      aviśvāsa kathām etām upaśrutya pitāmaha
  4 [bh]
      śṛṇu kaunteya yo vṛtto brahmadattaniveśane
      pūjan yā saha saṃvādo brahmadattasya pārthiva
  5 kāmpilye brahmadattasya antaḥpuranivāsinī
      pūjanī nāma śakunī dīrghakālaṃ sahoṣitā
  6 rutajñā sarvabhūtānāṃ yathā vai jīva jīvakaḥ
      sarvajñā sarvadharmajñā tiryagyonigatāpi sā
  7 abhiprajātā sā tatra putram ekaṃ suvarcasam
      samakālaṃ ca rājño 'pi devyāḥ putro vyajāyata
  8 samudratīraṃ gatvā sā tv ājahāra phaladvayam
      puṣṭy arthaṃ ca svaputrasya rājaputrasya caiva ha
  9 phalam ekaṃ sutāyādād rājaputrāya cāparam
      amṛtāsvāda sadṛśaṃ balatejo vivardhanam
      tatrāgacchat parāṃ vṛddhiṃ rājaputraḥ phalāśanāt
  10 dhātryā hastagataś cāpi tenākrīḍata pakṣiṇā
     śūnye tu tam upādāya pakṣiṇaṃ samajātakam
     hatvā tataḥ sa rājendra dhātryā hastam upāgamat
 11 atha sā śakunī rājann āgamat phalahārikā
     apaśyan nihataṃ putraṃ tena bālena bhūtale
 12 bāṣpapūrṇamukhī dīnā dṛṣṭvā sā tu hataṃ sutam
     pūjanī duḥkhasaṃtaptā rudatī vākyam abravīt
 13 kṣatriye saṃgataṃ nāsti na prītir na ca sauhṛdam
     kāraṇe saṃbhajantīha kṛtārthāḥ saṃtyajanti ca
 14 kṣatriyeṣu na viśvāsaḥ kāryaḥ sarvopaghātiṣu
     apakṛtyāpi satataṃ sāntvayanti nirarthakam
 15 aham asya karomy adya sadṛśīṃ vairayātanām
     kṛtaghnasya nṛśaṃsasya bhṛśaṃ viśvāsaghātinaḥ
 16 saha saṃjātavṛddhasya tathaiva saha bhojinaḥ
     śaraṇā gatasya ca vadhas trividhaṃ hy asya kilbiṣam
 17 ity uktvā caraṇābhyāṃ tu netre nṛpasutasya sā
     bhittvā svasthā tata idaṃ pūjanī vākyam abravīt
 18 icchayaiva kṛtaṃ pāpaṃ sadya evopasarpati
     kṛtapratikriyaṃ teṣāṃ na naśyati śubhāśubham
 19 pāpaṃ karmakṛtaṃ kiṃ cin na tasmin yadi vidyate
     nipātyate 'sya putreṣu na cet pautreṣu naptṛṣu
 20 [b]
     asti vai kṛtam asmābhir asti pratikṛtaṃ tvayā
     ubhayaṃ tat samībhūtaṃ vasa pūjani mā gamaḥ
 21 [p]
     sakṛt kṛtāparādhasya tatraiva parilambataḥ
     na tad budhāḥ praśaṃsanti śreyas tatrāpasarpaṇam
 22 sāntve prayukte nṛpate kṛtavaire na viśvaset
     kṣipraṃ prabadhyate mūḍho na hi vairaṃ praśāmyati
 23 anyonyaṃ kṛtavairāṇāṃ putrapautraṃ nigacchati
     putrapautre vinaṣṭe tu paralokaṃ nigacchati
 24 sarveṣāṃ kṛtavairāṇām aviśvāsaḥ sukhāvahaḥ
     ekāntato na viśvāsaḥ kāryo viśvāsaghātakaḥ
 25 na viśvased aviśvaste viśvaste 'pi na viśvaset
     kāmaṃ viśvāsayed anyān pareṣāṃ tu na viśvaset
 26 mātā pitā bāndhavānāṃ pariṣṭhau; bhāryā jarā bījamātraṃ tu putraḥ
     bhrātā śatruḥ klinnapāṇir vayasya; ātmā hy ekaḥ sukhaduḥkhasya vettā
 27 anyonyakṛtavairāṇāṃ na saṃdhir upapadyate
     sa ca hetur atikrānto yadartham aham āvasam
 28 pūjitasyārtha mānābhyāṃ jantoḥ pūrvāpakāriṇaḥ
     ceto bhavaty aviśvastaṃ pūrvaṃ trāsayate balāt
 29 pūrvaṃ saṃmānanā yatra paścāc caiva vimānanā
     jahyāt taṃ sattvavān vāsaṃ saṃmānita vimānitaḥ
 30 uṣitāsmi tavāgāre dīrghakālam ahiṃsitā
     tad idaṃ vairam utpannaṃ sukham āssva vrajāmy aham
 31 [b]
     yatkṛte pratikuryād vai na sa tatrāparādhnuyāt
     anṛṇas tena bhavati vasa pūjāni mā gamaḥ
 32 [p]
     na kṛtasya na kartuś ca sakhyaṃ saṃdhīyate punaḥ
     hṛdayaṃ tatra jānāti kartuś caiva kṛtasya ca
 33 [b]
     kṛtasya caiva kartuś ca sakhyaṃ saṃdhīyate punaḥ
     vairasyopaśamo dṛṣṭaḥ pāpaṃ nopāśnute punaḥ
 34 [p]
     nāsti vairam upakrāntaṃ sāntvito 'smīti nāśvaset
     viśvāsād badhyate bālas tasmāc chreyo hy adarśanam
 35 tarasā ye na śakyante śastraiḥ suniśitair api
     sāmnā te vinigṛhyante gajā iva kareṇubhiḥ
 36 [b]
     saṃvāsāj jāyate sneho jīvitāntakareṣv api
     anyonyasya ca viśvāsaḥ śvapacena śuno yathā
 37 anyonyakṛtavairāṇāṃ saṃvāsān mṛdutāṃ gatam
     naiva tiṣṭhati tad vairaṃ puṣkarastham ivodakam
 38 [p]
     vairaṃ pañca samutthānaṃ tac ca budhyanti paṇḍitāḥ
     strīkṛtaṃ vāstujaṃ vāgjaṃ sasapatnāparādhajam
 39 tatra dātā nihantavyaḥ kṣatriyeṇa viśeṣataḥ
     prakāśaṃ vāprakāśaṃ vā buddhvā deśabalādikam
 40 kṛtavaire na viśvāsaḥ kāryas tv iha suhṛdy api
     channaṃ saṃtiṣṭhate vairaṃ gūḍho 'gnir iva dāruṣu
 41 na vittena na pāruṣyair na sāntvena na ca śrutaiḥ
     vairāgniḥ śāmyate rājann aurvāgnir iva sāgare
 42 na hi vairāgnir udbhūtaḥ karma vāpy aparādhajam
     śāmyaty adagdhvā nṛpate vinā hy ekatara kṣayāt
 43 satkṛtasyārtha mānābhyāṃ syāt tu pūrvāpakāriṇaḥ
     naiva śāntir na viśvāsaḥ karma trāsayate balāt
 44 naivāpakāre kasmiṃś cid ahaṃ tvayi tathā bhavān
     viśvāsād uṣitā pūrvaṃ nedānīṃ viśvasāmy aham
 45 [b]
     kālena kriyate kāryaṃ tathaiva vividhāḥ kriyāḥ
     kālenaiva pravartante kaḥ kasyehāparādhyati
 46 tulyaṃ cobhe pravartete maraṇaṃ janma caiva ha
     kāryate caiva kālena tannimittaṃ hi jīvati
 47 badhyante yugapat ke cid ekaikasya na cāpare
     kālo dahati pūtāni saṃprāpyāgnir ivendhanam
 48 nāhaṃ pramāṇaṃ naiva tvam anyonyakaraṇe śubhe
     kālo nityam upādhatte sukhaṃ duḥkhaṃ ca dehinām
 49 evaṃ vaseha sa snehā yathākālam ahiṃsitā
     yatkṛtaṃ tac ca me kṣāntaṃ tvaṃ caiva kṣama pūjani
 50 [p]
     yadi kālaḥ pramāṇaṃ te na vairaṃ kasya cid bhavet
     kasmāt tv apacitiṃ yānti bāndhavā bāndhave hate
 51 kasmād devāsurāḥ pūrvam anyonyam abhijaghnire
     yadi kālena niryāṇaṃ sukhaduḥkhe bhavābhavau
 52 bhiṣajo bheṣajaṃ kartuṃ kasmād icchanti rogiṇe
     yadi kālena pacyante bheṣajaiḥ kiṃ prayojanam
 53 pralāpaḥ kriyate kasmāt sumahāñ śokamūrchitaiḥ
     yadi kālaḥ pramāṇaṃ te kasmād dharmo 'sti kartṛṣu
 54 tava putro mamāpatyaṃ hatavān hiṃsito mayā
     anantaraṃ tvayā cāhaṃ bandhanīyā mahīpate
 55 ahaṃ hi putraśokena kṛtapāpā tavātmaje
     tathā tvayā prahartavyaṃ mayi tattvaṃ ca me śṛṇu
 56 bhakṣārthaṃ krīḍanārthaṃ vā narā vāñchanti pakṣiṇaḥ
     tṛtīyo nāsti saṃyogo vadhabandhād ṛte kṣamaḥ
 57 vadhabandhabhayād eke mokṣatantram upāgatāḥ
     maraṇotpātajaṃ duḥkham āhur dharmavido janāḥ
 58 sarvasya dayitāḥ prāṇāḥ sarvasya dayitāḥ sutāḥ
     duḥkhād udvijate sarvaḥ sarvasya sukham īpsitam
 59 duḥkhaṃ jarā brahmadattaduḥkham arthaviparyayaḥ
     duḥkhaṃ cāniṣṭa saṃvāso duḥkham iṣṭaviyogajam
 60 vairabandhakṛtaṃ duḥkhaṃ hiṃsājaṃ strīkṛtaṃ tathā
     duḥkhaṃ sukhena satataṃ janād viparivartate
 61 na duḥkhaṃ paraduḥkhe vai ke cid āhur abuddhayaḥ
     yo duḥkhaṃ nābhijānāti sa jalpati mahājane
 62 yas tu śocati duḥkhārtaḥ sa kathaṃ vaktum utsahet
     rasajñaḥ sarvaduḥkhasya yathātmani tathā pare
 63 yatkṛtaṃ te mayā rājaṃs tvayā ca mama yatkṛtam
     na tad varṣaśataiḥ śakyaṃ vyapohitum ariṃdama
 64 āvayoḥ kṛtam anyonyaṃ tatra saṃdhir na vidyate
     smṛtvā smṛtvā hi te putraṃ navaṃ vairaṃ bhaviṣyati
 65 vairam antikam āsajya yaḥ prītiṃ kartum icchati
     mṛnmayasyeva bhagnasya tasya saṃdhir na vidyate
 66 niścitaś cārthaśāstrajñair aviśvāsaḥ sukhodayaḥ
     uśanāś cātha gāthe dve prahrādāyābravīt purā
 67 ye vairiṇaḥ śraddadhate satye satyetare 'pi vā
     te śraddadhānā vadhyante madhu śuṣkakṛṇair yathā
 68 na hi vairāṇi śāmyanti kuleṣv ā daśamād yugāt
     ākhyātāraś ca vidyante kule ced vidyate pumān
 69 upaguhya hi vairāṇi sāntvayanti narādhipāḥ
     athainaṃ pratipiṃṣanti pūrṇaṃ ghaṭam ivāśmani
 70 sadā na viśvased rājan pāpaṃ kṛtveha kasya cit
     apakṛtya pareṣāṃ hi viśvāsād duḥkham aśnute
 71 [b]
     nāviśvāsāc cinvate 'rhān nehante cāpi kiṃ cana
     bhayād ekatarān nityaṃ mṛtakalpā bhavanti ca
 72 [p]
     yasyeha vraṇinau pādau padbhyāṃ ca parisarpati
     kṣaṇyete tasya tau pādau suguptam abhidhāvataḥ
 73 netrābhyāṃ sa rujābhyāṃ yaḥ prativātam udīkṣate
     tasya vāyurujātyarthaṃ netrayor bhavati dhruvam
 74 duṣṭaṃ panthānam āśritya yo mohād abhipadyate
     ātmano balam ajñatvā tad antaṃ tasya jīvitam
 75 yas tu varṣam avijñāya kṣetraṃ kṛṣati mānavaḥ
     hīnaṃ puruṣakāreṇa sasyaṃ naivāpnute punaḥ
 76 yaś ca tiktaṃ kaṣāyaṃ vāpy āsvāda vidhuraṃ hitam
     āhāraṃ kurute nityaṃ so 'mṛtatvāya kalpate
 77 pathyaṃ bhuktvā naro lobhād yo 'nyad aśnāti bhojanam
     pariṇāmam avijñāya tad antaṃ tasya jīvitam
 78 daivaṃ puruṣakāraś ca sthitāv anyonyasaṃśrayāt
     udāttānāṃ karma tantraṃ daivaṃ klībā upāsate
 79 karma cātmahitaṃ kāryaṃ tīkṣṇaṃ vā yadi vā mṛdu
     grasyate 'karma śīlas tu sadānarthair akiṃcanaḥ
 80 tasmāt saṃśayite 'py arthe kārya eva parākramaḥ
     sarvasvam api saṃtyajya kāryam ātmahitaṃ naraiḥ
 81 vidyā śauryaṃ ca dākṣyaṃ ca balaṃ dhairyaṃ ca pañcakam
     mitrāṇi sahajāny āhur vartayantīha yair budhāḥ
 82 niveśanaṃ ca kupyaṃ ca kṣetraṃ bhāryā suhṛjjanaḥ
     etāny upacitāny āhuḥ sarvatra labhate pumān
 83 sarvatra ramate prājñaḥ sarvatra ca virocate
     na vibhīṣayate kaṃ cid bhīṣito na bibheti ca
 84 nityaṃ buddhimato hy arthaḥ svalpako 'pi vivardhate
     dākṣyeṇa kurute karma saṃyamāt pratitiṣṭhati
 85 gṛhasnehāvabaddhānāṃ narāṇām alpamedhasām
     kustrī khādati māṃsāni māghamā segavām iva
 86 gṛhaṃ kṣetrāṇi mitrāṇi svadeśa iti cāpare
     ity evam avasīdanti narā buddhiviparyaye
 87 utpatet sarujād deśād vyādhidurbhikṣa pīḍitāt
     anyatra vastuṃ gacched vā vased vā nityamānitaḥ
 88 tasmād anyatra yāsyāmi vastuṃ nāham ihotsahe
     kṛtam etad anāhāryaṃ tava putreṇa pārthiva
 89 kubhāryāṃ ca kuputraṃ ca kurājānaṃ kusauhṛdam
     kusaṃbandhaṃ kudeśaṃ ca dūrataḥ parivarjayet
 90 kumitre nāsti viśvāsaḥ kubhāryāyāṃ kuto ratiḥ
     kurājye nirvṛtir nāsti kudeśe na prajīvyate
 91 kumitre saṃgataṃ nāsti nityam asthirasauhṛde
     avamānaḥ kusaṃbandhe bhavaty arthaviparyaye
 92 sā bhāryā yā priyaṃ brūte saputro yatra nirvṛtiḥ
     tan mitraṃ yatra viśvāsaḥ sa deśo yatra jīvyate
 93 yatra nāsti balāt kāraḥ sa rājā tīvraśāsanaḥ
     na caiva hy abhisaṃbandho daridraṃ yo bubhūṣati
 94 bhāryā deśo 'tha mitrāṇi putra saṃbandhibāndhavāḥ
     etat sarvaṃ guṇavati dharmanetre mahīpatau
 95 adharmajñasya vilayaṃ prajā gacchanty anigrahāt
     rājā mūlaṃ trivargasya apramatto 'nupālayan
 96 baliṣaḍ bhāgam uddhṛtya baliṃ tam upayojayet
     na rakṣati prajāḥ samyag yaḥ sa pārthiva taskaraḥ
 97 dattvābhayaṃ yaḥ svayam eva rājā; na tat pramāṇaṃ kurute yathāvat
     sa sarvalokād upalabhya pāpam; adharmabuddhir nirayaṃ prayāti
 98 dattvābhayaṃ yaḥ sma rājā pramāṇaṃ kurute sadā
     sa sarvasukhakṛj jñeyaḥ prajā dharmeṇa pālayan
 99 pitā mātā gurur goptā vahnir vaiśravaṇo yamaḥ
     sapta rājño guṇān etān manur āha prajāpatiḥ
 100 pitā hi rājā rāṣṭrasya prajānāṃ yo 'nukampakaḥ
    tasmin mithyā praṇīte hi tiryag gacchati mānavaḥ
101 saṃbhāvayati māteva dīnam abhyavapadyate
    dahaty agnir ivāniṣṭān yamayan bhavate yamaḥ
102 iṣṭeṣu visṛjaty arthān kubera iva kāmadaḥ
    gurur dharmopadeśena goptā ca paripālanāt
103 yas tu rañjayate rājā paurajānapadān guṇaiḥ
    na tasya bhraśyate rājyaṃ guṇadharmānupālanāt
104 svayaṃ samupajānan hi paurajānapada kriyāḥ
    sa sukhaṃ modate bhūpa iha loke paratra ca
105 nityodvignāḥ prajā yasya karabhāra prapīḍitāḥ
    anarthair vipralupyante sa gacchati parābhavam
106 prajā yasya vivardhante sarasīva mahotpalam
    sa sarvayajñaphalabhāg rājā loke mahīyate
107 balinā vigraho rājan na kathaṃ cit praśasyate
    balinā vigṛhītasya kuto rājyaṃ kutaḥ sukham
108 [bh]
    saivam uktvā śakunikā brahmadattaṃ narādhipam
    rājānaṃ samanujñāpya jagāmāthepsitāṃ diśam
109 etat te brahmadattasya pūjanyā saha bhāṣitam
    mayoktaṃ bharataśreṣṭha kim anyac chrotum icchasi

 

SECTION CXXXVII

"Bhishma said, 'These two, viz., one that provides for the future, and one possessed of presence of mind, always enjoy happiness. The man of procrastination, however, is lost. In this connection, listen attentively to the following excellent story of a procrastinating person in the matter of settling his course of action. In a lake that was not very deep and which abounded with fishes, there lived three Sakula fishes that were friends and constant companions. Amongst those three one had much forethought and always liked to provide for what was coming. Another was possessed of great presence of mind. The third was procrastinating. One day certain fishermen coming to that lake began to bale out its waters to a lower ground through diverse outlets. Beholding the water of the lake gradually decreasing, the fish that had much foresight, addressing his two companions on that occasion of danger, said, 'A great danger is about to overtake all the aquatic creatures living in this lake. Let us speedily go to some other place before our path becomes obstructed. He that resists future evil by the aid of good policy, never incurs serious danger. Let my counsels prevail with you. Let us all leave this place' That one amongst the three who was procrastinating then answered, 'It is well said. There is, however, no need of such haste. This is my deliberate opinion.' Then the other fish, who was noted for presence of mind, addressed his procrastinating companion and said, 'When the time for anything comes, I never fail to provide for it according to policy.' Hearing the answers of his two companions, he of great forethought and considerable intelligence immediately set out by a current and reached another deep lake. The fishermen, Seeing that all the water had been baled out, shut in the fishes that remained, by diverse means. Then they began to agitate the little water that remained, and as they began to catch the fish, the procrastinating Sakula was caught with many others. When the fisherman began to tie to a long string the fishes they
p. 292
had caught, the Sakula who was noted for presence of mind thrust himself into the company of those that had been so tied and remained quietly among them, biting the string, for he thought that he should do it to give the appearance of being caught. The fishermen believed that all the fishes attached to the string had been caught. They then removed them to a piece of deep water for washing them. Just at that time the Sakula noted for presence of mind, leaving the string, quickly escaped. That fish, however, who had been procrastinating, foolish and senseless and without intelligence as he was, and, therefore, unable to escape, met with death.
"'Thus every one meets with destruction, like the procrastinating fish, who from want of intelligence cannot divine the hour of danger. That man, again, who regarding himself clever does not seek his own good in proper time, incurs great danger like the Sakula who had presence of mind. Hence these two only, viz., he that has much forethought and he that has presence of mind, succeed in obtaining happiness. He, however, that is procrastinating meets with destruction. Diverse are the divisions of time, such as Kashtha, Kala, Muhurta, day, night, Lava, month, fortnight, the six seasons, Kalpa, year. The divisions of the earth are called place. Time cannot be seen. As regards the success of any object or purpose, it is achieved or not achieved according to the manner in which the mind is set to think of it. These two, viz., the person of forethought and the person of presence of mind, have been declared by the Rishis to be the foremost of men in all treatises on morality and profit and in those dealing with emancipation. One, however, that does everything after reflection and scrutiny, one that avails oneself of proper means for the accomplishment of one's objects, always succeeds in achieving much. Those again that act with due regard to time and place succeed in winning results better than the mere man of foresight and the man of presence of mind.'"

 

 

Book 12
Chapter 138

 

 

 

1 [y]
      yugakṣayāt parikṣīṇe dharme loke ca bhārata
      dasyubhiḥ pīḍyamāne ca kathaṃ stheyaṃ pitāmaha
  2 [bh]
      hanta te kathyayiṣyāmi nītim āpatsu bhārata
      utsṛjyāpi ghṛṇāṃ kāle yathā varteta bhūmipaḥ
  3 atrāpy udāharantīmam itihāsaṃ purātanam
      bharadvājasya saṃvādaṃ rājñaḥ śatruṃ tapasya ca
  4 rājā śatruṃ tapo nāma sauvīrāṇāṃ mahārathaḥ
      kaṇiṅkam upasaṃgamya papracchārtha viniścayam
  5 alabdhasya kathaṃ lipsā labdhaṃ kena vivardhate
      vardhitaṃ pālayet kena pālitaṃ praṇayet katham
  6 tasmai viniścayārthaṃ sa paripṛṣṭārtha niścayaḥ
      uvāca brāhmaṇo vākyam idaṃ hetumad uttaram
  7 nityam udyatadaṇḍaḥ syān nityaṃ vivṛtapauruṣaḥ
      acchidraś chidradarśī ca pareṣāṃ vivarānugaḥ
  8 nityam udyatadaṇḍasya bhṛśam udvijate janaḥ
      tasmāt sarvāṇi bhūtāni daṇḍenaiva prarodhayet
  9 evam eva praśaṃsanti paṇḍitās tattvadarśinaḥ
      tasmāc catuṣṭaye tasmin pradhāno daṇḍa ucyate
  10 chinnamūle hy adhiṣṭhāne sarve taj jīvino hatāḥ
     kathaṃ hi śākhās tiṣṭheyuś chinnamūle vanaspatau
 11 mūlam evāditaś chindyāt parapakṣasya paṇḍitaḥ
     tataḥ sahāyān pakṣaṃ ca sarvam evānusārayet
 12 sumantritaṃ suvikrāntaṃ suyuddhaṃ supalāyitam
     āpadāṃ padakāleṣu kurvīta na vicārayet
 13 vān mātreṇa vinītaḥ syād dhṛdayena yathā kṣuraḥ
     ślakṣṇapūrvābhibhāṣī ca kāmakrodhau vivarjayet
 14 sapatnasahite kārye kṛtvā saṃdhiṃ na viśvaset
     apakrāmet tataḥ kṣipraṃ kṛtakāryo vicakṣaṇaḥ
 15 śatruṃ ca mitrarūpeṇa sāntvenaivābhisāntvayet
     nityaśaś codvijet tasmāt sarpād veśma gatād iva
 16 yasya buddhiṃ paribhavet tam atītena sāntvayet
     anāgatena duṣprajñaṃ pratyutpannena paṇḍitam
 17 añjaliṃ śapathaṃ sāntvaṃ praṇamya śirasā vadet
     aśruprapātanaṃ caiva kartavyaṃ bhūtim icchatā
 18 vahed amitraṃ skandhena yāvat kālaviparyayaḥ
     athainam āgate kāle bhindyād ghaṭam ivāśmani
 19 muhūrtam api rājendra tindukālātavaj jvalet
     na tuṣāgnir ivānarcir dhūmāyeta naraś ciram
 20 nānarthakenārthavattvaṃ kṛtaghnena samācaret
     arthe tu śakyate bhoktuṃ kṛtakāryo 'vamanyate
     tasmāt sarvāṇi kāryāṇi sāvaśeṣāṇi kārayet
 21 kokilasya varāhasya meroḥ śūnyasya veśmanaḥ
     vyāḍasya bhakticitrasya yac chreṣṭhaṃ tat samācaret
 22 utthāyotthāya gacchec ca nityayukto ripor gṛhān
     kuśalaṃ cāpi pṛccheta yady apy akuśalaṃ bhavet
 23 nālasāḥ prāpnuvanty arthān na klībā na ca māninaḥ
     na ca lokaravād bhītā na ca śaśvat pratīkṣiṇaḥ
 24 nāsya chidraṃ paro vidyād vidyāc chidraṃ parasya tu
     gūhet kūrma ivāṅgāni rakṣed vivaram ātmanaḥ
 25 bakavac cintayed arthān siṃhavac ca parākramet
     vṛkavac cāvalumpeta śaśavac ca niviṣpatet
 26 pānam akṣās tathā nāryo mṛgayā gītavāditam
     etāni yuktyā seveta prasaṅgo hy atra doṣavān
 27 kuryāt kṛṇamayaṃ cāpaṃ śayīta mṛgaśāyikām
     andhaḥ syād andhavelāyāṃ bādhiryam api saṃśrayet
 28 deśaṃ kālaṃ samāsādya vikrameta vicakṣaṇaḥ
     deśakālābhyatīto hi vikramo niṣphalo bhavet
 29 kālākālau saṃpradhārya balābalam athātmanaḥ
     parasparabalaṃ jñātvā tathātmānaṃ niyojayet
 30 daṇḍenopanataṃ śatruṃ yo rājā na niyacchati
     sa mṛtyum upagūhyās te garbham aśvatarī yathā
 31 supuṣpitaḥ syād aphalaḥ phalavān syād durāruhaḥ
     āmaḥ syāt pakvasaṃkāśo na ca śīryeta kasya cit
 32 āśāṃ kālavatīṃ kuryāt tāṃ ca vighnena yojayet
     vighnaṃ nimittato brūyān nimittaṃ cāpi hetutaḥ
 33 bhītavat saṃvidhātavyaṃ yāvad bhayam anāgatam
     āgataṃ tu bhayaṃ dṛṣṭvā prahartavyam abhītavat
 34 na saṃśayam anāruhya naro bhadrāṇi paśyati
     saṃśayaṃ punar āruhya yadi jīvati paśyati
 35 anāgataṃ vijānīyād yacched bhayam upasthitam
     punar vṛddhikṣayāt kiṃ cid abhivṛttaṃ niśāmayet
 36 pratyupasthita kālasya sukhasya parivarjanam
     anāgatasukhāśā ca naiṣa buddhimatāṃ nayaḥ
 37 yo 'riṇā saha saṃdhāya sukhaṃ svapiti viśvasan
     sa vṛkṣāgra prasupto vā patitaḥ pratibudhyate
 38 karmaṇā yena teneha mṛdunā dāruṇena vā
     uddhared dīnam ātmānaṃ samartho dharmam ācaret
 39 ye sapatnāḥ sapatnānāṃ sarvāṃs tān apavatsayet
     ātmanaś cāpi boddhavyāś cārāḥ praṇihitaḥ paraiḥ
 40 cāraḥ suvihitaḥ kārya ātmano 'tha parasya ca
     pāṣaṇḍāṃs tāpasādīṃś ca pararāṣṭraṃ praveśayet
 41 udyāneṣu vihāreṣu prapāsv āvasatheṣu ca
     pānāgāreṣu veśeṣu tīrtheṣu ca sabhāsu ca
 42 dharmābhicāriṇaḥ pāpāś cārā lokasya kaṇṭakāḥ
     samāgacchanti tān buddhvā niyacchec chamayed api
 43 na viśvased aviśvaste viśvaste nāpi viśvaset
     viśvastaṃ bhayam anveti nāparīkṣya ca viśvaset
 44 viśvāsayitvā tu paraṃ tattvabhūtena hetunā
     athāsya praharet kāle kiṃ cid vicalite pade
 45 aśaṅkyam api śaṅketa nityaṃ śaṅketa śaṅkitāt
     bhayaṃ hi śaṅkitāj jātaṃ sa mūlam api kṛntati
 46 avadhānena maunena kāṣāyeṇa jaṭājinaiḥ
     viśvāsayitvā dveṣṭāram avalumped yathā vṛkaḥ
 47 putro vā yadi vā bhrātā pitā vā yadi vā suhṛt
     arthasya vighnaṃ kurvāṇā hantavyā bhūtivardhanāḥ
 48 guror apy avaliptasya kāryākāryam ajānataḥ
     utpathapratipannasya daṇḍo bhavati śāsanam
 49 pratyutthānābhivādābhyāṃ saṃpradānena kasya cit
     pratipuṣkala ghātī syāt tīkṣṇatuṇḍa iva dvijaḥ
 50 nāchittvā paramarmāṇi nākṛtvā karma dāruṇam
     nāhatvā matsyaghātīva prāpnoti paramāṃ śriyam
 51 nāsti jātyā ripur nāma mitraṃ nāma na vidyate
     sāmarthya yogāj jāyante mitrāṇi ripavas tathā
 52 amitraṃ naiva muñceta bruvantaṃ karuṇāny api
     duḥkhaṃ tatra na kurvīta hanyāt pūrvāpakāriṇam
 53 saṃgrahānugrahe yatnaḥ sadā kāryo 'nasūyatā
     nigrahaś cāpi yatnena kartavyo bhūtim icchatā
 54 prahariṣyan priyaṃ brūyāt prahṛtyāpi priyottaram
     api cāsya śiraś chittvā rudyāc choced athāpi vā
 55 nimantrayeta sāntvena saṃmānena titikṣayā
     āśā kāraṇam ity etat kartavyaṃ bhūtim icchatā
 56 na śuṣkavairaṃ kurvīta na bāhubhyāṃ nadīṃ taret
     apārthakam anāyuṣyaṃ goviṣāṇasya bhakṣaṇam
     dantāś ca parighṛṣyante rasaś cāpi na labhyate
 57 trivarge trividhā pīḍānubandhās traya eva ca
     anubandha vadhau jñātvā pīḍāṃ hi parivarjayet
 58 ṛṇa śeṣo 'gniśeṣaś ca śatruśeṣas tathaiva ca
     punaḥ punar vivardheta svalpo 'py anivāritaḥ
 59 vardhamānam ṛṇaṃ tiṣṭhat paribhūtāś ca śatravaḥ
     āvahanty anayaṃ tīvraṃ vyādhayaś cāpy upekṣitāḥ
 60 nāsamyak kṛtakārī syād apramattaḥ sadā bhavet
     kaṇṭako 'pi hi duśchinno vikāraṃ kurute ciram
 61 vadhena ca manuṣyāṇāṃ mārgāṇāṃ dūṣaṇena ca
     ākarāṇāṃ vināśaiś ca pararāṣṭraṃ vināśayet
 62 gṛdhradṛṣṭir bakālīnaḥ śvaceṣṭaḥ siṃhavikramaḥ
     anudvignaḥ kākaśaṅkī bhujaṃgacaritaṃ caret
 63 śreṇi mukhyopajāpeṣu vallabhānunayeṣu ca
     amātyān parirakṣeta bhedasaṃghātayor api
 64 mṛdur ity avamanyante tīkṣṇa ity udvijanti ca
     tīkṣṇakāle ca tīkṣṇaḥ syān mṛdu kāle mṛdur bhavet
 65 mṛdunā sumṛdaṃ hanti mṛdunā hanti dāruṇam
     nāsādhyaṃ mṛdunā kiṃ cit tasmāt tīkṣṇataraṃ mṛdu
 66 kāle mṛdur yo bhavati kāle bhavati dāruṇaḥ
     sa sādhayati kṛtyāni śatrūṃś caivādhitiṣṭhati
 67 paṇḍitena viruddhaḥ san dūre 'smīti na viśvaset
     dīrghau buddhimato bāhū yābhyāṃ hiṃsati hiṃsitaḥ
 68 na tat tared yasya na pāram uttaren; na tad dhared yat punar āharet paraḥ
     na tat khaned yasya na mūlam utkhanen; na taṃ hanyād yasya śiro na pātayet
 69 itīdam uktaṃ vṛjinābhisaṃhitaṃ; na caitad evaṃ puruṣaḥ samācaret
     paraprayuktaṃ tu kathaṃ niśāmayed; ato mayoktaṃ bhavato hitārthinā
 70 yathāvad uktaṃ vacanaṃ hitaṃ tadā; niśamya vipreṇa suvīra rāṣṭriyaḥ
     tathākarod vākyam adīnacetanaḥ; śriyaṃ ca dīptāṃ bubhuje sa bāndhavaḥ

SECTION CXXXVIII

"Yudhishthira said, 'Thou hast, O bull of Bharata's race, said that that intelligence which provides against the future, as well as that which can meet present emergencies, is everywhere superior, while procrastination brings about destruction. I desire, O grandsire, to hear of that superior intelligence aided by which a king, conversant with the scriptures and well versed with morality and profit, may not be stupefied even when surrounded by many foes. I ask thee this, O chief of Kuru's race! It behoveth thee to discourse to me on I his. I desire to hear everything, comfortable to what has been laid down in the scriptures, about the manner in which a king should conduct himself when he is assailed by many foes. When a king falls into distress, a large number of foes, provoked by his past acts, range themselves against him and seek to vanquish him. How may, a king, weak and alone, succeed in holding up his head when he
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is challenged on all sides by many powerful kings leagued together? How does a king at such times make friends and foes? How should he, O bull of Bharata's race, behave at such a time towards both friends and foes? When those that have indications of friends really become his foes, what should the king then do if he is to obtain happiness? With whom should he make war and with whom should he make peace? Even if he be strong, how should he behave in the midst of foes? O scorcher of foes, this I regard to be the highest of all questions connected with the discharge of kingly duties. There are few men for listening to the answer of this question and none to answer it save Santanu's son, Bhishma, firmly wedded to truth and having all his senses under control. O thou that art highly blessed reflect upon it and discourse to me on it!'
"Bhishma said, 'O Yudhishthira, this question is certainly worthy of thee. Its answer is fraught with great happiness. Listen to me, O son, as I declare to thee, O Bharata, all the duties generally known that should be practised in seasons of distress. A foe becomes a friend and a friend also becomes a foe. The course of human actions, through the combination of circumstances, becomes very uncertain. As regards, therefore, what should be done and what should not, it is necessary that paying heed to the requirements of time and place, one should either trust one's foes or make war. One should, even exerting, one's self to one's best, make friends with men of intelligence and knowledge that desire one's welfare. One should make peace with even one's foes, when, O Bharata, one's life cannot otherwise be saved. That foolish man who never makes peace with foes, never succeeds in winning any gain or acquiring any of those fruits for which others endeavour. He again who makes peace with foes and quarrels with even friends after a full consideration of circumstances, succeeds in obtaining great fruits. In this connection is cited the old story of the discourse between a cat and a mouse at the foot of a banian.'
"Bhishma continued, 'There was a large banian in the midst of an extensive forest. Covered with many kinds of creepers, it was the resort of diverse kinds of birds. It had a large trunk from which numerous branches extended in all directions. Delightful to look at, the shade it afforded was very refreshing. It stood in the midst of the forest, and animals of diverse species lived on it. A mouse of great wisdom, named Palita, lived at the foot of that tree, having made a hole there with a hundred outlets. On the branches of the tree there lived a cat, of the name of Lomasa, in great happiness, daily devouring a large number of birds. Some time after, a Chandala came into the forest and built a hut for himself. Every evening after sunset he spread his traps. Indeed, spreading his nets made of leathern strings he went back to his hut, and happily passing the night in sleep, returned to the spot at the dawn of day. Diverse kinds of animals fell into his traps every night. And it so happened that one day the cat, in a moment of heedlessness, was caught in the snare. O thou of great wisdom, when his foe the cat who was at all times an enemy of the mouse species was thus caught in the net, the mouse Palita came out of his hole and began to rove about fearlessly. While trustfully roving through the forest in search of food, the mouse after a little while saw the meat (that the Chandala had spread there as lure). Getting upon the trap, the little animal began to eat
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the flesh. Laughing mentally, he even got upon his enemy entangled helplessly in the net. Intent on eating the flesh, he did not mark his own danger, for as he suddenly cast his eyes he saw a terrible foe of his arrived at that spot. That foe was none else than a restless mongoose of coppery eyes, of the name of Harita. Living in underground holes, its body resembled the flower of a reed. Allured to that spot by the scent of the mouse, the animal came there with great speed for devouring his prey. And he stood on his haunches, with head upraised, licking the corners of his mouth with his tongue. The mouse beheld at the same time another foe living in the trees, then sitting on the branch of the banian. It was a night-prowling owl of the name of Chandraka of sharp beaks. Having become an object of sight with both the mongoose and the owl, the mouse, in great alarm, began to think in this strain: 'At such a season of great danger, when death itself is staring me in the face, when there is fear on every side, how should one act that wishes for one's good? Encompassed on all sides by danger, seeing fear in every direction, the mouse, filled with alarm for his safety, made a high resolution. Warding off even innumerable dangers by hundreds of means, one should always save one's life. Danger, at the present moment, encompasses me on every side. If I were to descend from this trap on the ground, without adequate precautions, the mongoose will surely seize and devour me. If I remain on this trap, the owl will surely seize me. If, again, that cat succeeds in disentangling himself from the net, he also is certain to devour me. It is not proper, however, that a person of our intelligence should lose his wits. I shall, therefore, strive my best to save my life, aided by proper means and intelligence. A person possessed of intelligence and wisdom and conversant with the science of policy never sinks, however great and terrible the danger that threatens him. At present, however, I do not behold any other refuge than this cat. He is an enemy. But he is in distress. The service that I can do him is very great. Sought to be made a prey by three foes, how should I now act for saving my life? I should now seek the protection of one of those foes, viz., the cat. Taking the aid of the science of policy, let me counsel the cat for his good, so that I may, with my intelligence, escape from all the three. The cat is my great foe, but the distress into which he has fallen is very great. Let me try whether I can succeed in making this foolish creature understand his own interests. Having fallen into such distress, he may make peace with me. A person when afflicted by a stronger one should make peace with even an enemy. Professors of the science of policy say that even this should be the conduct of one who having fallen into distress seeks the safety of his life. It is better to have a learned person for an enemy than a fool for a friend. As regards myself, my life now rests entirely in the hands of my enemy the cat. I shall now address the cat on the subject of his own liberation. Perhaps, at this moment, it would not be wrong to take the cat for an intelligent and learned foe.' Even thus did that mouse, surrounded by foes, pursue his reflections. Having reflected in this strain, the mouse, conversant with the science of Profit and well acquainted with occasions when war should be declared and peace made, gently addressed the cat, saying, 'I address thee in friendship, O cat! Art thou alive? I wish thee to live! I desire the good of us both. O amiable
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one, thou hast no cause for fear. Thou shalt live in happiness. I shall rescue thee, if, indeed, thou dost not slay me. There is an excellent expedient in this case, which suggests itself to me, and by which you may obtain your escape and I may obtain great benefit. By reflecting earnestly I have hit upon that expedient for thy sake and for my sake, for it will benefit both of us. There are the mongoose and the owl, both waiting with evil intent. Only so long, O cat, as they do not attack me, is my life safe. There that wretched owl with restless glances and horrid cries is eyeing me from the branch of that tree. I am exceedingly frightened by it. Friendship, as regards the good, is seven-paced. 1 Possessed of wisdom as thou art, thou art my friend. I, shall act towards thee as a friend. Thou needst have no fear now. Without my help, O cat, thou wilt not succeed in tearing the net. I, however, shall cut the net for serving thee, if thou abstain from killing me. Thou hast lived on this tree and I have lived at its foot. Both of us have dwelt here for many long years. All this is known to thee. He upon whom nobody places his trust, and he who never trusts another, are never applauded by the wise. Both of them are unhappy. For this reason, let our love for each other increase, and let there be union amongst us two. Men of wisdom never applaud the endeavour to do an act when its opportunity has passed away. Know that this is the proper time for such an understanding amongst us. I wish that thou shouldst live, and thou also wishest that I should live. A man crosses a deep and large river by a piece of wood. It is seen that the man takes the piece of wood to the other side, and the piece of wood also takes the man to the other side. Like this, our compact, also will bring happiness to both of us. I will rescue thee, and thou also wilt rescue me.' Having said these words that were beneficial to both of them, that were fraught with reason and on that account highly acceptable, the mouse Palita waited in expectation of an answer.
"'Hearing these well-chosen words, fraught with reason and highly acceptable, that the mouse said, the mouse's foe possessed of judgment and forethought, viz., the cat spoke in reply. Endued with great intelligence, and possessed of eloquence, the cat, reflecting upon his own state, praised the Words of the speaker and honoured him by gentle words in return. Possessed of sharp foreteeth and having eyes that resembled the stones called lapis lazuli, the cat called Lomasa, gentle eyeing the mouse, answered as follows: I am delighted with thee, O amiable one! Blessed be thou that wishest me to live! Do that, without hesitation, which thou thinkest to be of beneficial consequences. I am certainly in great distress. Thou art, if possible, in greater distress still. Let there be a compact between us without delay. I will do that which is opportune and necessary for the accomplishment of our business, O Puissant one! If thou rescuest me, the service will go for nothing I place myself in thy hands. I am devoted to thee. I shall wait upon and serve thee like a disciple. I seek thy protection and shall always obey thy behests,' Thus addressed, the mouse Palita, addressing in return the cat who was completely
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under his control, said these words of grave import and high wisdom: 'Thou hast spoken most magnanimously. It could scarcely be unexpected from one like thee. Listen to me as I disclose the expedient I have hit upon for benefiting both of us. I will crouch myself beneath thy body. I am exceedingly frightened at the mongoose. Do thou save me. Kill me not. I am competent to rescue thee. Protect me also from the owl, for that wretch too wishes to seize me for his prey. I shall cut the noose that entangles thee. I swear by Truth, O friend!' Hearing these judicious words fraught with reason, Lomasa, filled with delight, cast his eyes upon Palita and applauded him with exclamations of welcome. Having applauded Palita, the cat, disposed to friendliness, reflected for a moment, and gladly said without losing any time, 'Come quickly to me! Blessed be thou, thou art, indeed, a friend dear to me as life. O thou of great I wisdom, through thy grace I have almost got back my life. Whatever it is in my power to do for thee now, tell me and I shall do it. Let there be peace between us, O friend! Liberated from this danger, I shall, with all my friends and relatives, do all that may be agreeable and beneficial to thee. O amiable one, freed from this distress, I shall certainly seek to gladden thee, and worship and honour thee on every occasion in return for thy services. A person by doing even abundant services in return never becomes equal to the person that did him good in the first instance. The former does those services for the sake of services received. The latter, however, should be held to have acted without any such motive.'
"Bhishma continued, 'The mouse, having thus made the cat understand his own interests, trustfully crouched beneath his enemy's body. Possessed of learning, and thus assured by the cat, the mouse trustfully laid himself thus under the breast of the cat as if it were the lap of his father or mother. Beholding him thus ensconced within the body of the cat, the mongoose and the owl both became hopeless of seizing their prey. Indeed, seeing that close intimacy between the mouse and the cat, both Harita and Chandraka became alarmed and filled with wonder. Both of them had strength and intelligence. Clever in seizing their prey, though near, the mongoose and the owl felt unable to wean the mouse and the cat from that compact. Indeed, beholding the cat and the mouse make that covenant for accomplishing their mutual ends, the mongoose and the owl both left that spot and went away to their respective abodes. After this, the mouse Palita, conversant with the requirements of time and place, began, as he lay under the body of the cat, to cut strings of the noose slowly, waiting for the proper time to finish his work. Distressed by the strings that entangled him, the cat became impatient upon seeing the mouse slowly cutting away the noose. Beholding the mouse employed so slowly in the work, the cat wishing to expedite him in the task, said: 'How is it, O amiable one, that thou dost not proceed with haste in thy work? Dost thou disregard me now, having thyself succeeded in thy object? O slayer of foes, do thou cut these strings quickly. The hunter will soon come here.' Thus addressed by the cat who had become impatient, the mouse possessed of intelligence said these beneficial words fraught with his own good unto the cat who did not seem to possess much wisdom: 'Wait in silence, O amiable one! Expedition is not necessary.
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[paragraph continues] Drive all thy fears. We know the requirements of time. We are not wasting time. When an act is begun at an improper time, it never becomes profitable when accomplished. That act, on the other hand, which is begun at the proper time, always produces splendid fruits. If thou be freed at an improper time, I shall have to stand in great fear of thee. Therefore, do thou wait for the proper time. Do not be impatient, O friend! When I shall see the hunter approach towards this spot armed with weapons, I shall cut the strings at that moment of fear to both of us. Freed then, thou wilt ascend the tree. At that time thou wilt not think of anything else save the safety of thy life. And when thou, O Lomasa, wilt fly away in fear, I shall enter my hole and thou wilt get upon the tree.' Thus addressed by the mouse in words that were beneficial to him, the cat, possessed of intelligence and eloquence, and impatient of saving his life, replied unto the mouse in the following words. Indeed, the cat, who had quickly and properly done his own part of the covenant, addressing the mouse who was not expeditious in discharging his part, said, 'I rescued thee from a great danger with considerable promptness. Alas! honest persons never do the business of their friends in this way. Filled with delight while doing it, they do it otherwise. Thou shouldst do what is for my good with greater expedition. O thou of great wisdom, do thou exert a little so that good may be done to both of us. If, on the other hand, remembering our former hostility thou art only suffering the time to slip away, know, O wicked wight, that the consequence of this act of thine will surely be to lessen the duration of thy own life! 1 If I have ever, before this, unconsciously done thee any wrong, thou shouldst not bear it in remembrance. I beg thy forgiveness. Be gratified with me.' After the cat had said these words, the mouse, possessed of intelligence and wisdom and knowledge of the scriptures, said these excellent words unto him: 'I have, O cat, heard what thou hast said in furtherance of thy own object. Listen, however, to me as I tell thee what is consistent with my own objects. That friendship in which there is fear and which cannot be kept up without fear, should be maintained with great caution like the hand (of the snake-charmer) from the snake's fangs. The person that does not protect himself after having made a covenant with a stronger individual, finds that covenant to be productive of injury instead of benefit. Nobody is anybody's friend; nobody is anybody's well-wisher; persons become friends or foes only from motives of interest. Interest enlists interest even as tame elephants catch wild individuals of their species. After, again, an act has been accomplished, the doer is scarcely regarded. For this reason, all acts should be so done that something may remain to be done. When I shall set thee free, thou wilt, afflicted by the fear of the hunter, fly away for thy life without ever thinking of seizing me. Behold, all the strings of this net have been cut by me. Only one remains to be cut. I will cut that also with haste. Be comforted, O Lomasa!' While the mouse and the cat were thus talking with each other, both in serious danger, the night gradually wore away. A great fear, however,
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penetrated the heart of the cat. When at last morning came, the Chandala, whose name was Parigha, appeared on the scene. His visage was frightful. His hair was black and tawny. His hips were very, large and his aspect was very fierce. Of a large mouth that extended from car to car, and exceedingly filthy, his ears were very long. Armed with weapons and accompanied by a pack of dogs, the grim-looking man appeared on the scene. Beholding the individual who resembled a messenger of Yama, the cat became filled with fear. Penetrated with fright, he addressed Palita and said, 'What shalt thou do now?' The mouse very quickly cut the remaining string that held fast the cat. Freed from the noose, the cat ran with speed and got upon the banian. Palita also, freed from that situation of danger and from the presence of a terrible foe, quickly fled and entered his hole. Lomasa meanwhile had climbed the high tree. The hunter, seeing everything, took tip his net. His hopes frustrated, he also quickly left that spot. Indeed, O bull of Bharata's race, the Chandala returned to his abode. Liberated from that great peril, and having obtained back his life which is so very valuable, the cat from the branches of that tree addressed the mouse Palita then staying within the hole, and said, 'Without having conversed with me, thou hast suddenly run away. I hope thou dost not suspect me of any evil intent. I am certainly grateful and thou hast done me a great service. Having inspired me with trustfulness and having given me my life, why dost thou not approach me at a time when friends should enjoy the sweetness of friendship? Having made friends, he that forgets them afterwards, is regarded a wicked person and never succeeds in obtaining friends at times of danger and need. I have been, O friend, honoured and served by thee to the best of thy power. It behoveth thee to enjoy the company of my poor self who has become thy friend. Like disciples worshipping their preceptor, all the friends I have, all my relatives and kinsmen, will honour and worship thee. I myself too shall worship thee with all thy friends and kinsmen. What grateful person is there that will not worship the giver of his life? Be thou the lord of both my body and home. Be thou the disposer of all my wealth and possessions. Be thou my honoured counsellor and do thou rule me like a father. I swear by my life that thou hast no fear from us. In intelligence thou art Usanas himself. By the power of thy understanding thou hast conquered us. Possessed of the strength of policy, thou hast given us our life.' Addressed in such soothing words by the cat, the mouse, conversant with all that is productive of the highest good, replied in these sweet words that were beneficial to himself: 'I have heard, O Lomasa, all that thou hast said. Listen now as I say what appears to me. Friends should be well examined. Foes also should be well studied. In this world, a task like this is regarded by even the learned as a difficult one depending upon acute intelligence. Friends assume the guise of foes, and foes assume the guise of friends. When compacts of friendship are formed, it is difficult for the parties to understand whether the other parties are really moved by lust and wrath. There is no such thing as a foe. There is no such thing in existence as a friend. It is force of circumstances that creates friends and foes. He who regards his own interests ensured as long as another person lives and thinks them endangered when that other person will cease to live, takes
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that other person for a friend and considers him so as long as those interests of his are not clashed against. There is no condition that deserves permanently the name either of friendship or hostility. Both friends and foes arise from considerations of interest and gain. Friendship becomes changed into enmity in the course of time. A foe also becomes a friend. Self-interest is very powerful. He who reposes blind trust on friends and always behaves with mistrust towards foes without paying any regard to considerations of policy, finds his life to be unsafe. He who, disregarding all considerations of policy, sets his heart upon an affectionate union with either friends or foes, comes to be regarded as a person whose understanding has been unhinged. One should not repose trust upon a person undeserving of trust, nor should one trust too much a person deserving of trust. The danger that arises from blind reposing of confidence is such that it cuts the very roots (of the person that reposes such confidence). The father, the mother, the son, the maternal uncle, the sister's son, other relatives and kinsmen, are all guided by considerations of interest and profit. Father and mother may be seen to discard the dear son if fallen. 1 People take care of their own selves. Behold the efficacy of self-interest. O thou that art possessed of great wisdom, his escape is very difficult who immediately after he is freed from danger seeks the means of his enemy's happiness. Thou camest down from the tree-top to this very spot. Thou couldst not, from levity of understanding, ascertain that a net had been spread here. A person, possessed of levity of understanding, fails to protect his own self. How can he protect others? Such a person, without doubt, ruins all his acts. Thou tellest me in sweet words that I am very dear to thee. Hear me, however, O friend, the reasons that exist on my side. One becomes dear from an adequate cause. One becomes a foe from an adequate cause. This whole world of creatures is moved by the desire of gain (in some form or other). One never becomes dear to another (without cause). The friendship between two uterine brothers, the love between husband and wife, depends upon interest. I do not know any kind of affection between any persons that does not rest upon some motive of self-interest. If, as is sometimes seen, uterine brothers or husband and wife having quarrelled reunite together from a natural affection, such a thing is not to be seen in persons unconnected with one another. One becomes dear for one's liberality. Another becomes dear for his sweet words. A third becomes so in consequence of his religious acts. Generally, a person becomes dear for the purpose he serves. The affection between us arose from a sufficient cause. That cause exists no longer. On the other hand, from adequate reason, that affection between us has come to an end. What is that reason, I ask, for which I have become so dear to thee, besides thy desire of making me thy prey? Thou shouldst know that I am not forgetful of this. Time spoils reasons. Thou seekest thy own interests. Others, however, Possessed of wisdom, understand their own interests. The world rests upon the example of the wise. Thou shouldst not address such words to a person possessed of learning and competent to understand his own interests. Thou
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art powerful. The reason of this affection that thou showest for me now is ill-timed. Guided, however, by my own interests, I myself am firm in peace and war that are themselves very unstable. The circumstances under which peace is to be made or war declared are changed as quickly as the clouds change their form. This very day thou wert my foe. This very day, again, thou wert my friend. This very day thou hast once more become my enemy. Behold the levity of the considerations that move living creatures. There was friendship between us as long as there was reason for its existence. That reason, dependant upon time, has passed away. Without it, that friendship also has passed away. Thou art by nature my foe. From circumstances thou becomest my friend. That state of things has passed away. The old state of enmity that is natural has come back. Thoroughly conversant as I am with the dictates of policy that have been thus laid down, tell me, why I should enter today, for thy sake, the net that is spread for me. Through thy power I was freed from a great danger. Through my power thou hast been freed from a similar danger. Each of us has served the other. There is no need of uniting ourselves again in friendly intercourse. O amiable one, the object thou hadst hath been accomplished. The object I had has also been accomplished. Thou hast now no use for me except to make me your meal. I am thy food. Thou art the eater. I am weak. Thou art strong. There cannot be a friendly union between us when we are situated so unequally. I understand thy wisdom. Having been rescued from the net, thou applaudest me so that thou mayst succeed in easily making a meal of me. Thou wert entangled in the net for the sake of food. Thou hast been freed from it. Thou feelest now the pangs of hunger. Having recourse to that wisdom which arises from a study of the scriptures, thou seekest verily to eat me up today. I know that thou art hungry. I know that this is thy hour for taking food. Thou art seeking for thy prey, with thy eyes directed towards me. Thou hast sons and wives. Thou seekest still friendly union with me and wishest to treat me with affection and do me services. O friend, I am incapable of acceding to this proposal. Seeing me with thee, why will not thy dear spouse and thy loving children cheerfully eat me up? I shall not, therefore, unite with thee in friendship. The reason no longer exists for such a union. If, indeed, thou dost not forget my good offices, think of what will be beneficial to me and be comfortable. What person is there possessed of any wisdom that will place himself under the power of a foe that is not distinguished for righteousness, that is in pangs of hunger, and that is on the look-out for a prey? Be happy then, I will presently leave thee. I am filled with alarm even if I behold thee from a distance. I shall not mingle with thee, cease in thy attempts, O Lomasa! If thou thinkest that I have done thee a service, follow then the dictates of friendship when I may happen to rove trustfully or heedlessly. Even that will be gratitude in thee. A residence near a person possessed of strength and power is never applauded, even if the danger that existed be regarded to have passed away. I should always stand in fear of one more powerful than myself. If thou dost not seek thy own interests (of the kind indicated), tell me then what is there that I should do for thee. I shall certainly give thee everything except my life. For protecting one's own self one should
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give up one's very children, and kingdom, and jewels, and wealth. One should sacrifice one's all for protecting one's own self. If a person lives he can recover all the affluence that he may have to give unto foes for protecting his life. It is not desirable to give up life like one's wealth. Indeed, one's own self should always be protected by, as I have already said, giving up one's wives and wealth. Persons who are mindful of protecting their own selves and who do all their acts after a proper consideration and survey, never incur danger as the consequence of their acts. They that are weak always know him for a foe who is possessed of greater strength. Their understanding, firm in the truths of the scriptures, never loses its steadiness.'
"Thus rebuked soundly by the mouse Palita, the cat, blushing with shame, addressed the mouse and said the following words."
"Lomasa said, 'Truly I swear by thee that to injure a friend is in my estimation very censurable. I know thy wisdom. I know also that thou art devoted to my good. Guided by the science of Profit, thou said that there is cause for a breach between thee and me. It doth not behove thee, however, O good friend, to take me for what I am not. I cherish a great friendship for thee in consequence of thy having granted me my life. I am, again, acquainted with duties. I am all appreciator of other people's merits. I am very grateful for services received. I am devoted to the service of friends. I am, again, especially devoted to thee. For these reasons, O good friend, it behoveth thee to reunite thyself with me. If I am commanded by thee, I can, with all my kinsmen and relatives, lay down my very life. They that are possessed of learning and wisdom see ample reason for placing their trust in persons of such mental disposition as ourselves. O thou that art acquainted with the truths of morality, it behoveth thee not to cherish any suspicion in respect of me.' Thus addressed by the cat, the mouse reflecting a little, said these words of grave import unto the former, 'Thou art exceedingly good. I have heard all that thou hast said and am glad to hear thee. For all that, however, I cannot trust thee. It is impossible for thee, by such eulogies or by gifts of great wealth, to induce me to unite with thee again. I tell thee, O friend, that they who are possessed of wisdom never place themselves, when there is not sufficient reason, under the power of a foe. A weak person having made a compact with a stronger one when both are threatened by foes, should (when that common danger passes away) conduct himself heedfully and by considerations of policy. Having gained his object, the weaker of the two parties should not again repose confidence on the stronger. One, should never trust a person who does not deserve to be trusted. Nor should one repose blind confidence upon a person deserving of trust. One should always endeavour to inspire others with confidence in himself-. One should not, however, himself repose confidence in foes. For these reasons one should, under all circumstances, protect his own self. One's possessions and children and everything are so long valuable as one is alive. In brief, the highest truth of all treatises on policy is mistrust. For this reason, mistrust of all is productive of the greatest good. However weak people may be, if they mistrust their foes, the latter, even if strong, never succeed in getting them under power. O cat, one like myself should always guard ones life from
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persons like thee. Do thou also protect thy own life from the Chandala whose rage has been excited.' 1 While the mouse thus spake, the cat, frightened at the mention of the hunter, hastily leaving the branch of the tree, ran away with great speed. Having thus displayed his power of understanding, the mouse Palita also, conversant with the truths of scripture and possessed of wisdom, entered another hole.'
"Bhishma continued, 'Even thus the mouse Palita, possessed of wisdom, though weak and alone, succeeded in baffling many powerful foes. One possessed of intelligence and learning should make peace with a powerful foe. The mouse and the cat owed their escape to their reliance upon each other's services. I have thus pointed out to thee the course of Kshatriya duties at great length. Listen now to me in brief. When two persons who were once engaged in hostilities make peace with each other, it is certain that each of them has it in his heart to over-reach the other. In such a case he that is possessed of wisdom succeeds by the power of his understanding in over-reaching the other. He, on the other hand, who is destitute of wisdom suffers himself, in consequence of his heedlessness, to be over-reached by the wise. It is necessary, therefore, that, in fear one should seem to be fearless, and while really mistrusting others one should seem to be trustful. One who acts with such heedfulness never trips, or tripping, is never ruined. When the time comes for it, one should make peace with an enemy; and when the time comes, one should wage war with even a friend. Even thus should one conduct oneself, O king, as they have said that are conversant with the considerations of peace (and war). Knowing this, O monarch, and bearing the truths of scripture in mind, one should, with all his senses about one and without heedfulness, act like a person in fear before the cause of fear actually presents itself. One should, before the cause of fear has actually come, act like a person in fear, and make peace with foes. Such fear and heedfulness lead to keenness of understanding. If one acts like a man in fear before the cause of fear is at hand, one is never filled with fear when that cause is actually present. From the fear, however, of a person who always acts with fearlessness, very great fear is seen to arise. 2 'Never cherish fear'--such a counsel should never be given to any one. The person that cherishes fear moved by a consciousness of his weakness, always seeks 'the counsel of wise and experienced men. For these reasons, one should, when in fear, seem to be fearless, and when mistrusting (others) should seem to be trustful. One should not, in view of even the gravest acts, behave towards others with falsehood. Thus have I recited to thee, O Yudhishthira, the old story (of the mouse and the cat). Having listened to it, do thou act duly in the midst of thy friends and kinsmen. Deriving from that story a high understanding, and learning the difference between friend and foe and the proper time for war and peace, thou wilt discover means of escape when overwhelmed with danger. Making
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peace, at a time of common danger, with one that is powerful, thou shouldst act with proper consideration in the matter of uniting thyself with the foe (when the common danger has passed away). Indeed, having gained thy object, thou shouldst not trust the foe again. This path of policy is consistent with the aggregate of three (viz., Virtue, Profit, and Pleasure), O king! Guided by this Sruti, do thou win prosperity by once more protecting thy subjects. O son of Pandu, always seek the companionship of Brahmanas in all thy acts. Brahmans constitute the great source of benefit both in this world and the next. They are teachers of duty and morality. They are always grateful, O puissant one! If worshipped, they are sure to do thee good. Therefore, O king, thou shouldst always worship them. Thou wilt then, O king, duly obtain kingdom, great good, fame, achievement's and progeny in their proper order. With eyes directed to this history of peace and war between the mouse and the cat, this history couched in excellent words and capable of sharpening the intelligence, a king should always conduct himself in the midst of his foes.'"

Footnotes

295:1 The meaning is that as regards good men, they become friends in no time. By taking only seven steps in a walk together, two such men become friends.
297:1 Virtue prolongs life, and sin and wickedness always shorten it. This is laid down almost everywhere in the Hindu scriptures.
299:1 i.e., if ex-casted for irreligious practices.
302:1 The correct reading is Jatakilwishat.
302:2 The sense, of course, is that such a man, when filled with fear, becomes unable to ward off his dangers and calamities. Prudence requires that one should fear as long as the cause of fear is not at hand. When, however, that cause has actually presented itself, one should put forth one's courage.

 

 

 

Book 12
Chapter 139

 

 

 

 1 [y]
      hīne paramake dharme sarvalokātilaṅghini
      adharme dharmatāṃ nīte dharme cādharmatāṃ gate
  2 maryādāsu prabhinnāsu kṣubhite dharmaniścaye
      rājabhiḥ pīḍite loke corair vāpi viśāṃ pate
  3 sarvāśrameṣu mūḍheṣu karmasūpahateṣu ca
      kāmān mohāc ca lobhāc ca bhayaṃ paśyatsu bhārata
  4 aviśvasteṣu sarveṣu nityabhīteṣu pārthiva
      nikṛtyā hanyamāneṣu vañcayatsu parasparam
  5 saṃpradīpteṣu deśeṣu brāhmaṇye cābhipīḍite
      avarṣati ca parjanye mitho bhede samutthite
  6 sarvasmin dasyu sādbhūte pṛthivyām upajīvane
      kena svid brāhmaṇo jīvej jaghanye kāla āgate
  7 atityakṣuḥ putrapautrān anukrośān narādhipa
      katham āpatsu varteta tan me brūhi pitāmaha
  8 kathaṃ ca rājā varteta loke kaluṣatāṃ gate
      katham arthāc ca dharmāc ca na hīyeta paraṃtapa
  9 [bh]
      rājamūlā mahārāja yogakṣema suvṛṣṭayaḥ
      prajāsu vyādhayaś caiva maraṇaṃ ca bhayāni ca
  10 kṛtaṃ tretā dvāparaś ca kaliś ca bharatarṣabha
     rājamūlāni sarvāṇi mama nāsty atra saṃśayaḥ
 11 tasmiṃs tv abhyāgate kāle prajānāṃ doṣakārake
     vijñānabalam āsthāya jīvitavyaṃ tadā bhavet
 12 atrāpy udāharantīmam itihāsaṃ purātanam
     viśvāmitrasya saṃvādaṃ caṇḍālasya ca pakkaṇe
 13 tretā dvāparayoḥ saṃdhau purā daivavidhikramāt
     anāvṛṣṭir abhūd ghorā rājan dvādaśa vārṣikī
 14 prajānām abhivṛddhānāṃ yugānte paryupasthite
     tretā nirmokṣa samaye dvāparapratipādane
 15 na vavarṣa sahasrākṣaḥ pratilomo 'bhavad guruḥ
     jagāma dakṣiṇaṃ mārgaṃ somo vyāvṛttalakṣaṇaḥ
 16 nāvaśyāyo 'pi rātryante kuta evābhra rājayaḥ
     nadyaḥ saṃkṣiptatoyaughāḥ kva cid antargatābhavan
 17 sarāṃsi saritaś caiva kūpāḥ prasravaṇāni ca
     hatatviṭkāny alakṣyanta nisargād daivakāritāt
 18 upaśuṣka jalasthāyā vinivṛttasabhā prapā
     nivṛttayajñasvādhyāyā nirvaṣaṭkāramaṅgalā
 19 utsannakṛṣi gorakṣyā nivṛttavipaṇāpaṇā
     nivṛttapūgasamayā saṃpranaṣṭa mahotsavā
 20 asthi kaṅkāla saṃkīrṇā hāhābhūtajanākulā
     śūnyabhūyiṣṭha nagarā dagdhagrāma niveśanā
 21 kva cic coraiḥ kva cic chastraiḥ kva cid rājabhir āturaiḥ
     parasparabhayāc caiva śūnyabhūyiṣṭha nirjanā
 22 gatadaivatasaṃkalpā vṛddhabāla vinākṛtā
     gojāvi mahiṣair hīnā parasparaharā harā
 23 hataviprā hatā rakṣā pranaṣṭauṣadhi saṃcayā
     śyāva bhūtanaraprāyā babhūva vasudhā tadā
 24 tasmin pratibhaye kāle kṣīṇe dharme yudhiṣṭhira
     babhramuḥ kṣudhitā martyāḥ khādantaḥ sma parasparam
 25 ṛṣayo niyamāṃs tyaktvā parityaktāgnidaivatāḥ
     āśramān saṃparityajya paryadhāvann itas tataḥ
 26 viśvāmitro 'tha bhagavān maharṣir aniketanaḥ
     kṣudhā parigato dhīmān samantāt paryadhāvata
 27 sa kadā cit paripatañ śvapacānāṃ niveśanam
     hiṃsrāṇāṃ prāṇihantṝṇām āsasāda vane kva cit
 28 vibhinnakalaśākīrṇaṃ śvacarmācchādanāyutam
     varāhakharabhagnāsthi kapālaghaṭa saṃkulam
 29 mṛtacela paristīrṇaṃ nirmālya kṛtabhūṣaṇam
     sarpanirmoka mālābhiḥ kṛtacihnakuṭī maṭham
 30 ulūka pakṣadhvajibhir devatāyatanair vṛtam
     lohaghaṇṭā pariṣkāraṃ śvayūthaparivāritam
 31 tat praviśya kṣudhāviṣṭo gādheḥ putro mahān ṛṣiḥ
     āhārānveṣaṇe yuktaḥ paraṃ yatnaṃ samāsthitaḥ
 32 na ca kva cid avindat sa bhikṣamāṇo 'pi kauśikaḥ
     māṃsam annaṃ mūlaphalam anyad vā tatra kiṃ cana
 33 aho kṛcchraṃ mayā prāptam iti niścitya kauśikaḥ
     papāta bhūmau daurbālyāt tasmiṃś caṇḍāla pakkaṇe
 34 cintayām āsa sa muniḥ kiṃ nu me sukṛtaṃ bhavet
     kathaṃ vṛthā na mṛtyuḥ syād iti pārthiva sattama
 35 sa dadarśa śvamāṃsasya kutantīṃ vitatāṃ muniḥ
     caṇḍālasya gṛhe rājan sadyaḥ śastrahatasya ca
 36 sa cintayām āsa tadā steyaṃ kāryam ito mayā
     na hīdānīm upāyo 'nyo vidyate prāṇadhāraṇe
 37 āpatsu vihitaṃ steyaṃ viśiṣṭa samahīnataḥ
     paraṃ paraṃ bhavet pūrvam asteyam iti niścayaḥ
 38 hīnād ādeyam ādau syāt samānāt tadanantaram
     asaṃbhavād ādadīta viśiṣṭād api dhārmikāt
 39 so 'ham antāvasānānāṃ haramāṇaḥ parigrahāt
     na steya doṣaṃ paśyāmi hariṣyām etad āmiṣam
 40 etāṃ buddhiṃ samāsthāya viśvāmitro mahāmuniḥ
     tasmin deśe prasuṣvāpa patito yatra bhārata
 41 sa vigāḍhāṃ niśāṃ dṛṣṭvā supte caṇḍāla pakkaṇe
     śanair utthāya bhagavān praviveśa kuṭī maṭham
 42 sa supta eva caṇḍālaḥ śreṣmāpihita locanaḥ
     paribhinna svaro rūkṣa uvācāpriya darśanaḥ
 43 kaḥ kutantīṃ ghaṭṭayati supte caṇḍāla pakkaṇe
     jāgarmi nāvasupto 'smi hato 'sīti ca dāruṇaḥ
 44 viśvāmitro 'ham ity eva sahasā tam uvāca saḥ
     sahasābhyāgata bhayaḥ sodvegas tena karmaṇā
 45 caṇḍālas tad vacaḥ śrutvā maharṣer bhāvitātmanaḥ
     śayanād upasaṃbhrānta iyeṣotpatituṃ tataḥ
 46 sa visṛjyāśru netrābhyāṃ bahumānāt kṛtāñjaliḥ
     uvāca kauśikaṃ rātrau brahman kiṃ te cikīrṣitam
 47 viśvāmitras tu mātaṅgam uvāca parisāntvayan
     kṣudhito 'haṃ gataprāṇo hariṣyāmi śvajāghanīm
 48 avasīdanti me prāṇāḥ smṛtir me naśyati kṣudhā
     svadharmaṃ budhyamāno 'pi hariṣyāmi śvajāghanīm
 49 aṭan bhaikṣaṃ na vindāmi yadā yuṣmākam ālaye
     tadā buddhiḥ kṛtā pāpe hariṣyāmi śvajāghanīm
 50 tṛṣitaḥ kaluṣaṃ pātā nāsti hrīr aśanārthinaḥ
     kṣud dharmaṃ dūṣayaty atra hariṣyāmi śvajāghanīm
 51 agnir mukhaṃ purodhāś ca devānāṃ śuci pād vibhuḥ
     yathā sa sarvabhug brahmā tathā māṃ viddhi dharmataḥ
 52 tam uvāca sa caṇḍālo maharṣe śṛṇu me vacaḥ
     śrutvā tathā samātiṣṭha yathā dharmān na hīyase
 53 mṛgāṇām adhamaṃ śvānaṃ pravadanti manīṣiṇaḥ
     tasyāpy adhama uddeśaḥ śarīrasyoru jāghanī
 54 nedaṃ samyag vyavasitaṃ maharṣe karma vaikṛtam
     caṇḍāla svasya haraṇam abhakṣyasya viśeṣataḥ
 55 sādhv anyam anupaśya tvam upāyaṃ prāṇadhāraṇe
     na māṃsalobhāt tapaso nāśas te syān mahāmune
 56 jānato 'vihito mārgo na kāryo dharmasaṃkaraḥ
     mā sma dharmaṃ parityākṣīs tvaṃ hi dharmavid uttamaḥ
 57 viśvāmitras tato rājann ity ukto bharatarṣabha
     kṣudhārtaḥ pratyuvācedaṃ punar eva mahāmuniḥ
 58 nirāhārasya sumahān mama kālo 'bhidhāvataḥ
     na vidyate 'bhyupāyaś ca kaś cin me prāṇadhāraṇe
 59 yena tena viśeṣeṇa karmaṇā yena kena cit
     abhyujjīvet sīdamānaḥ samartho dharmam ācaret
 60 aindro dharmaḥ kṣatriyāṇāṃ brāhmaṇānām athāgnikaḥ
     brahma vahnir mama balaṃ bhakṣyāmi samayaṃ kṣudhā
 61 yathā yathā vai jīved dhi tat kartavyam apīḍayā
     jīvitaṃ maraṇāc chreyo jīvan dharmam avāpnuyāt
 62 so 'haṃ jīvitam ākāṅkṣann abhakṣasyāpi bhakṣaṇam
     vyavasye buddhipūrvaṃ vai tad bhavān anumanyatām
 63 jīvan dharmaṃ cariṣyāmi praṇotsyāmy aśubhāni ca
     tapobhir vidyayā caiva jyotīṃṣīva mahat tamaḥ
 64 [ṣvapaca]
     naitat khādan prāpsyase prāṇam anyaṃ; nāyur dīrghaṃ nāmṛtasyeva tṛptim
     bhikṣām anyāṃ bhikṣa māte mano 'stu; śvabhakṣaṇe śvā hy abhakṣo dvijānām
 65 [vi]
     na durbhikṣe sulabhaṃ māṃsam anyac; chvapāka nānnaṃ na ca me 'sti vittam
     kṣudhārtaś cāham agatir nirāśaḥ; śvamāṃse cāsmin ṣaḍrasān sādhu manye
 66 [ṣ]
     pañca pañcanakhā bhakṣyā brahmakṣatrasya vai dvija
     yadi śāstraṃ pramāṇaṃ te mābhakṣye mānasaṃ kṛthāḥ
 67 [v]
     agastyenāsuro jagdho vātāpiḥ kṣudhitena vai
     aham āpad gataḥ kṣubdho bhakṣayiṣye śvajāghanīm
 68 [ṣ]
     bhikṣām anyām āhareti na caitat kartum arhasi
     na nūnaṃ kāryam etad vai hara kāmaṃ śvajāghanīm
 69 [vi]
     śiṣṭā vai kāraṇaṃ dharme tadvṛttam anuvartaye
     parāṃ medhyāśanād etāṃ bhakṣyāṃ manye śvajāghanīm
 70 [ṣ]
     asatā yat samācīrṇaṃ na sa dharmaḥ sanātanaḥ
     nāvṛttam anukāryaṃ vai mā chalenānṛtaṃ kṛthāḥ
 71 [vi]
     na pātakaṃ nāvamatam ṛṣiḥ san kartum arhasi
     samau ca śvamṛgau manye tasmād bhakṣyā śvajāghanī
 72 [ṣ]
     yad brāhmaṇārthe kṛtam arthitena; tenarṣiṇā tac ca bhakṣyādhikāram
     sa vai dharmo yatra na pāpam asti; sarvair upāyair hi sa rakṣitavyaḥ
 73 [vi]
     mitraṃ ca me brāhmaṇaś cāyam ātmā; priyaś ca me pūjyatamaś ca loke
     taṃ bhartu kāmo 'ham imāṃ hariṣye; nṛśaṃsānām īdṛśānāṃ na bibhye
 74 [ṣ]
     kāmaṃ narā jīvitaṃ saṃtyajanti; na cābhakṣyaiḥ pratikurvanti tatra
     sarvān kāmān prāpnuvantīha vidvan; priyasva kāmaṃ sahitaḥ kṣudhā vai
 75 [vi]
     sthāne tāvat saṃśayaḥ pretya bhāve; niḥsaṃśayaṃ karmaṇāṃ vā vināśaḥ
     ahaṃ punar varta ity āśayātmā; mūlaṃ rakṣan bhakṣayiṣyāmy abhakṣyam
 76 buddhyātmake vyastam astīti tuṣṭo; mohād ekatvaṃ yathā carma cakṣuḥ
     yady apy enaḥ saṃśayād ācarāmi; nāhaṃ bhaviṣyāmi yathā tvam eva
 77 [ṣ]
     patanīyam idaṃ duḥkham iti me vartate matiḥ
     duṣkṛtī brāhmaṇaṃ santaṃ yas tvām aham upālabhe
 78 [vi]
     pibanty evodakaṃ gāvo maṇḍūkeṣu ruvatsv api
     na te 'dhikāro dharme 'sti mā bhūr ātmapraśaṃsakaḥ
 79 [ṣ]
     suhṛd bhūtvānuśāsmi tvā kṛpā hi tvayi me dvija
     tad evaṃ śreya ādhatsva mā lobhāc chvānam ādithāḥ
 80 [vi]
     suhṛn me tvaṃ sukhepsuś ced āpado māṃ samuddhara
     jāne 'haṃ dharmato ''tmānaṃ śvānīm utsṛja jāghanīm
 81 [ṣ]
     naivotsahe bhavate dātum etāṃ; nopekṣituṃ hriyamāṇaṃ svam annam
     ubhau syāvaḥ svamalenāvaliptau; dātāhaṃ ca tvaṃ ca vipra pratīcchan
 82 [vi]
     adyāham etad vṛjinaṃ karmakṛtvā; jīvaṃś cariṣyāmi mahāpavitram
     prapūtātmā dharmam evābhipatsye; yad etayor guru tad vai bravīhi
 83 [ṣ]
     ātmaiva sākṣī kila lokakṛtye; tvam eva jānāsi yad atra duṣṭam
     yo hy ādriyed bhakṣyam iti śvamāṃsaṃ; manye na tasyāsti vivarjanīyam
 84 [vi]
     upādāne khādane vāsya doṣaḥ; kāryo nyāyair nityam atrāpavādaḥ
     yasmin na hiṃsā nānṛte vākyaleśo; bhakṣyakriyā tatra na tad garīyaḥ
 85 [ṣ]
     yady eṣa hetus tava khādanasya; na te vedaḥ kāraṇaṃ nānyadharmaḥ
     tasmād abhakṣye bhakṣaṇād vā dvijendra; doṣaṃ na paśyāmi yathedam āttha
 86 [vi]
     na pātakaṃ bhakṣaṇam asya dṛṣṭaṃ; surāṃ pītvā patatītīha śabdaḥ
     anyonyakarmāṇi tathā tathaiva; na leśa mātreṇa kṛtyaṃ hinasti
 87 [ṣ]
     asthānato hīnataḥ kutsitād vā; taṃ vidvāṃsaṃ bādhate sādhuvṛttam
     sthānaṃ punar yo labhate niṣaṅgāt; tenāpi daṇḍaḥ sahitavya eva
 88 [bh]
     evam uktvā nivavṛte mātaṅgaḥ kauśikaṃ tadā
     viśvāmitro jahāraiva kṛtabuddhiḥ śvajāghanīm
 89 tato jagrāha pañcāṅgīṃ jīvitārthī mahāmuniḥ
     sadāras tām upākṛtya vane yāto mahāmuniḥ
 90 etasminn eva kāle tu pravavarṣātha vāsavaḥ
     saṃjīvayan prajāḥ sarvā janayām āsa cauṣadhīḥ
 91 viśvāmitro 'pi bhagavāṃs tapasā dagdhakilbiṣaḥ
     kālena mahatā siddhim avāpa paramādbhutām
 92 evaṃ vidvān adīnātmā vyasanastho jijīviṣuḥ
     sarvopāyair upāyajño dīnam ātmānam uddharet
 93 etāṃ buddhiṃ samāsthāya jīvitavyaṃ sadā bhavet
     jīvan puṇyam avāpnoti naro bhadrāṇi paśyati
 94 tasmāt kaunteya viduṣā dharmādharmaviniścaye
     buddhim āsthāya loke 'smin vartitavyaṃ yatātmanā

SECTION CXXXVIII

"Yudhishthira said, 'Thou hast, O bull of Bharata's race, said that that intelligence which provides against the future, as well as that which can meet present emergencies, is everywhere superior, while procrastination brings about destruction. I desire, O grandsire, to hear of that superior intelligence aided by which a king, conversant with the scriptures and well versed with morality and profit, may not be stupefied even when surrounded by many foes. I ask thee this, O chief of Kuru's race! It behoveth thee to discourse to me on I his. I desire to hear everything, comfortable to what has been laid down in the scriptures, about the manner in which a king should conduct himself when he is assailed by many foes. When a king falls into distress, a large number of foes, provoked by his past acts, range themselves against him and seek to vanquish him. How may, a king, weak and alone, succeed in holding up his head when he
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is challenged on all sides by many powerful kings leagued together? How does a king at such times make friends and foes? How should he, O bull of Bharata's race, behave at such a time towards both friends and foes? When those that have indications of friends really become his foes, what should the king then do if he is to obtain happiness? With whom should he make war and with whom should he make peace? Even if he be strong, how should he behave in the midst of foes? O scorcher of foes, this I regard to be the highest of all questions connected with the discharge of kingly duties. There are few men for listening to the answer of this question and none to answer it save Santanu's son, Bhishma, firmly wedded to truth and having all his senses under control. O thou that art highly blessed reflect upon it and discourse to me on it!'
"Bhishma said, 'O Yudhishthira, this question is certainly worthy of thee. Its answer is fraught with great happiness. Listen to me, O son, as I declare to thee, O Bharata, all the duties generally known that should be practised in seasons of distress. A foe becomes a friend and a friend also becomes a foe. The course of human actions, through the combination of circumstances, becomes very uncertain. As regards, therefore, what should be done and what should not, it is necessary that paying heed to the requirements of time and place, one should either trust one's foes or make war. One should, even exerting, one's self to one's best, make friends with men of intelligence and knowledge that desire one's welfare. One should make peace with even one's foes, when, O Bharata, one's life cannot otherwise be saved. That foolish man who never makes peace with foes, never succeeds in winning any gain or acquiring any of those fruits for which others endeavour. He again who makes peace with foes and quarrels with even friends after a full consideration of circumstances, succeeds in obtaining great fruits. In this connection is cited the old story of the discourse between a cat and a mouse at the foot of a banian.'
"Bhishma continued, 'There was a large banian in the midst of an extensive forest. Covered with many kinds of creepers, it was the resort of diverse kinds of birds. It had a large trunk from which numerous branches extended in all directions. Delightful to look at, the shade it afforded was very refreshing. It stood in the midst of the forest, and animals of diverse species lived on it. A mouse of great wisdom, named Palita, lived at the foot of that tree, having made a hole there with a hundred outlets. On the branches of the tree there lived a cat, of the name of Lomasa, in great happiness, daily devouring a large number of birds. Some time after, a Chandala came into the forest and built a hut for himself. Every evening after sunset he spread his traps. Indeed, spreading his nets made of leathern strings he went back to his hut, and happily passing the night in sleep, returned to the spot at the dawn of day. Diverse kinds of animals fell into his traps every night. And it so happened that one day the cat, in a moment of heedlessness, was caught in the snare. O thou of great wisdom, when his foe the cat who was at all times an enemy of the mouse species was thus caught in the net, the mouse Palita came out of his hole and began to rove about fearlessly. While trustfully roving through the forest in search of food, the mouse after a little while saw the meat (that the Chandala had spread there as lure). Getting upon the trap, the little animal began to eat
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the flesh. Laughing mentally, he even got upon his enemy entangled helplessly in the net. Intent on eating the flesh, he did not mark his own danger, for as he suddenly cast his eyes he saw a terrible foe of his arrived at that spot. That foe was none else than a restless mongoose of coppery eyes, of the name of Harita. Living in underground holes, its body resembled the flower of a reed. Allured to that spot by the scent of the mouse, the animal came there with great speed for devouring his prey. And he stood on his haunches, with head upraised, licking the corners of his mouth with his tongue. The mouse beheld at the same time another foe living in the trees, then sitting on the branch of the banian. It was a night-prowling owl of the name of Chandraka of sharp beaks. Having become an object of sight with both the mongoose and the owl, the mouse, in great alarm, began to think in this strain: 'At such a season of great danger, when death itself is staring me in the face, when there is fear on every side, how should one act that wishes for one's good? Encompassed on all sides by danger, seeing fear in every direction, the mouse, filled with alarm for his safety, made a high resolution. Warding off even innumerable dangers by hundreds of means, one should always save one's life. Danger, at the present moment, encompasses me on every side. If I were to descend from this trap on the ground, without adequate precautions, the mongoose will surely seize and devour me. If I remain on this trap, the owl will surely seize me. If, again, that cat succeeds in disentangling himself from the net, he also is certain to devour me. It is not proper, however, that a person of our intelligence should lose his wits. I shall, therefore, strive my best to save my life, aided by proper means and intelligence. A person possessed of intelligence and wisdom and conversant with the science of policy never sinks, however great and terrible the danger that threatens him. At present, however, I do not behold any other refuge than this cat. He is an enemy. But he is in distress. The service that I can do him is very great. Sought to be made a prey by three foes, how should I now act for saving my life? I should now seek the protection of one of those foes, viz., the cat. Taking the aid of the science of policy, let me counsel the cat for his good, so that I may, with my intelligence, escape from all the three. The cat is my great foe, but the distress into which he has fallen is very great. Let me try whether I can succeed in making this foolish creature understand his own interests. Having fallen into such distress, he may make peace with me. A person when afflicted by a stronger one should make peace with even an enemy. Professors of the science of policy say that even this should be the conduct of one who having fallen into distress seeks the safety of his life. It is better to have a learned person for an enemy than a fool for a friend. As regards myself, my life now rests entirely in the hands of my enemy the cat. I shall now address the cat on the subject of his own liberation. Perhaps, at this moment, it would not be wrong to take the cat for an intelligent and learned foe.' Even thus did that mouse, surrounded by foes, pursue his reflections. Having reflected in this strain, the mouse, conversant with the science of Profit and well acquainted with occasions when war should be declared and peace made, gently addressed the cat, saying, 'I address thee in friendship, O cat! Art thou alive? I wish thee to live! I desire the good of us both. O amiable
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one, thou hast no cause for fear. Thou shalt live in happiness. I shall rescue thee, if, indeed, thou dost not slay me. There is an excellent expedient in this case, which suggests itself to me, and by which you may obtain your escape and I may obtain great benefit. By reflecting earnestly I have hit upon that expedient for thy sake and for my sake, for it will benefit both of us. There are the mongoose and the owl, both waiting with evil intent. Only so long, O cat, as they do not attack me, is my life safe. There that wretched owl with restless glances and horrid cries is eyeing me from the branch of that tree. I am exceedingly frightened by it. Friendship, as regards the good, is seven-paced. 1 Possessed of wisdom as thou art, thou art my friend. I, shall act towards thee as a friend. Thou needst have no fear now. Without my help, O cat, thou wilt not succeed in tearing the net. I, however, shall cut the net for serving thee, if thou abstain from killing me. Thou hast lived on this tree and I have lived at its foot. Both of us have dwelt here for many long years. All this is known to thee. He upon whom nobody places his trust, and he who never trusts another, are never applauded by the wise. Both of them are unhappy. For this reason, let our love for each other increase, and let there be union amongst us two. Men of wisdom never applaud the endeavour to do an act when its opportunity has passed away. Know that this is the proper time for such an understanding amongst us. I wish that thou shouldst live, and thou also wishest that I should live. A man crosses a deep and large river by a piece of wood. It is seen that the man takes the piece of wood to the other side, and the piece of wood also takes the man to the other side. Like this, our compact, also will bring happiness to both of us. I will rescue thee, and thou also wilt rescue me.' Having said these words that were beneficial to both of them, that were fraught with reason and on that account highly acceptable, the mouse Palita waited in expectation of an answer.
"'Hearing these well-chosen words, fraught with reason and highly acceptable, that the mouse said, the mouse's foe possessed of judgment and forethought, viz., the cat spoke in reply. Endued with great intelligence, and possessed of eloquence, the cat, reflecting upon his own state, praised the Words of the speaker and honoured him by gentle words in return. Possessed of sharp foreteeth and having eyes that resembled the stones called lapis lazuli, the cat called Lomasa, gentle eyeing the mouse, answered as follows: I am delighted with thee, O amiable one! Blessed be thou that wishest me to live! Do that, without hesitation, which thou thinkest to be of beneficial consequences. I am certainly in great distress. Thou art, if possible, in greater distress still. Let there be a compact between us without delay. I will do that which is opportune and necessary for the accomplishment of our business, O Puissant one! If thou rescuest me, the service will go for nothing I place myself in thy hands. I am devoted to thee. I shall wait upon and serve thee like a disciple. I seek thy protection and shall always obey thy behests,' Thus addressed, the mouse Palita, addressing in return the cat who was completely
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under his control, said these words of grave import and high wisdom: 'Thou hast spoken most magnanimously. It could scarcely be unexpected from one like thee. Listen to me as I disclose the expedient I have hit upon for benefiting both of us. I will crouch myself beneath thy body. I am exceedingly frightened at the mongoose. Do thou save me. Kill me not. I am competent to rescue thee. Protect me also from the owl, for that wretch too wishes to seize me for his prey. I shall cut the noose that entangles thee. I swear by Truth, O friend!' Hearing these judicious words fraught with reason, Lomasa, filled with delight, cast his eyes upon Palita and applauded him with exclamations of welcome. Having applauded Palita, the cat, disposed to friendliness, reflected for a moment, and gladly said without losing any time, 'Come quickly to me! Blessed be thou, thou art, indeed, a friend dear to me as life. O thou of great I wisdom, through thy grace I have almost got back my life. Whatever it is in my power to do for thee now, tell me and I shall do it. Let there be peace between us, O friend! Liberated from this danger, I shall, with all my friends and relatives, do all that may be agreeable and beneficial to thee. O amiable one, freed from this distress, I shall certainly seek to gladden thee, and worship and honour thee on every occasion in return for thy services. A person by doing even abundant services in return never becomes equal to the person that did him good in the first instance. The former does those services for the sake of services received. The latter, however, should be held to have acted without any such motive.'
"Bhishma continued, 'The mouse, having thus made the cat understand his own interests, trustfully crouched beneath his enemy's body. Possessed of learning, and thus assured by the cat, the mouse trustfully laid himself thus under the breast of the cat as if it were the lap of his father or mother. Beholding him thus ensconced within the body of the cat, the mongoose and the owl both became hopeless of seizing their prey. Indeed, seeing that close intimacy between the mouse and the cat, both Harita and Chandraka became alarmed and filled with wonder. Both of them had strength and intelligence. Clever in seizing their prey, though near, the mongoose and the owl felt unable to wean the mouse and the cat from that compact. Indeed, beholding the cat and the mouse make that covenant for accomplishing their mutual ends, the mongoose and the owl both left that spot and went away to their respective abodes. After this, the mouse Palita, conversant with the requirements of time and place, began, as he lay under the body of the cat, to cut strings of the noose slowly, waiting for the proper time to finish his work. Distressed by the strings that entangled him, the cat became impatient upon seeing the mouse slowly cutting away the noose. Beholding the mouse employed so slowly in the work, the cat wishing to expedite him in the task, said: 'How is it, O amiable one, that thou dost not proceed with haste in thy work? Dost thou disregard me now, having thyself succeeded in thy object? O slayer of foes, do thou cut these strings quickly. The hunter will soon come here.' Thus addressed by the cat who had become impatient, the mouse possessed of intelligence said these beneficial words fraught with his own good unto the cat who did not seem to possess much wisdom: 'Wait in silence, O amiable one! Expedition is not necessary.
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[paragraph continues] Drive all thy fears. We know the requirements of time. We are not wasting time. When an act is begun at an improper time, it never becomes profitable when accomplished. That act, on the other hand, which is begun at the proper time, always produces splendid fruits. If thou be freed at an improper time, I shall have to stand in great fear of thee. Therefore, do thou wait for the proper time. Do not be impatient, O friend! When I shall see the hunter approach towards this spot armed with weapons, I shall cut the strings at that moment of fear to both of us. Freed then, thou wilt ascend the tree. At that time thou wilt not think of anything else save the safety of thy life. And when thou, O Lomasa, wilt fly away in fear, I shall enter my hole and thou wilt get upon the tree.' Thus addressed by the mouse in words that were beneficial to him, the cat, possessed of intelligence and eloquence, and impatient of saving his life, replied unto the mouse in the following words. Indeed, the cat, who had quickly and properly done his own part of the covenant, addressing the mouse who was not expeditious in discharging his part, said, 'I rescued thee from a great danger with considerable promptness. Alas! honest persons never do the business of their friends in this way. Filled with delight while doing it, they do it otherwise. Thou shouldst do what is for my good with greater expedition. O thou of great wisdom, do thou exert a little so that good may be done to both of us. If, on the other hand, remembering our former hostility thou art only suffering the time to slip away, know, O wicked wight, that the consequence of this act of thine will surely be to lessen the duration of thy own life! 1 If I have ever, before this, unconsciously done thee any wrong, thou shouldst not bear it in remembrance. I beg thy forgiveness. Be gratified with me.' After the cat had said these words, the mouse, possessed of intelligence and wisdom and knowledge of the scriptures, said these excellent words unto him: 'I have, O cat, heard what thou hast said in furtherance of thy own object. Listen, however, to me as I tell thee what is consistent with my own objects. That friendship in which there is fear and which cannot be kept up without fear, should be maintained with great caution like the hand (of the snake-charmer) from the snake's fangs. The person that does not protect himself after having made a covenant with a stronger individual, finds that covenant to be productive of injury instead of benefit. Nobody is anybody's friend; nobody is anybody's well-wisher; persons become friends or foes only from motives of interest. Interest enlists interest even as tame elephants catch wild individuals of their species. After, again, an act has been accomplished, the doer is scarcely regarded. For this reason, all acts should be so done that something may remain to be done. When I shall set thee free, thou wilt, afflicted by the fear of the hunter, fly away for thy life without ever thinking of seizing me. Behold, all the strings of this net have been cut by me. Only one remains to be cut. I will cut that also with haste. Be comforted, O Lomasa!' While the mouse and the cat were thus talking with each other, both in serious danger, the night gradually wore away. A great fear, however,
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penetrated the heart of the cat. When at last morning came, the Chandala, whose name was Parigha, appeared on the scene. His visage was frightful. His hair was black and tawny. His hips were very, large and his aspect was very fierce. Of a large mouth that extended from car to car, and exceedingly filthy, his ears were very long. Armed with weapons and accompanied by a pack of dogs, the grim-looking man appeared on the scene. Beholding the individual who resembled a messenger of Yama, the cat became filled with fear. Penetrated with fright, he addressed Palita and said, 'What shalt thou do now?' The mouse very quickly cut the remaining string that held fast the cat. Freed from the noose, the cat ran with speed and got upon the banian. Palita also, freed from that situation of danger and from the presence of a terrible foe, quickly fled and entered his hole. Lomasa meanwhile had climbed the high tree. The hunter, seeing everything, took tip his net. His hopes frustrated, he also quickly left that spot. Indeed, O bull of Bharata's race, the Chandala returned to his abode. Liberated from that great peril, and having obtained back his life which is so very valuable, the cat from the branches of that tree addressed the mouse Palita then staying within the hole, and said, 'Without having conversed with me, thou hast suddenly run away. I hope thou dost not suspect me of any evil intent. I am certainly grateful and thou hast done me a great service. Having inspired me with trustfulness and having given me my life, why dost thou not approach me at a time when friends should enjoy the sweetness of friendship? Having made friends, he that forgets them afterwards, is regarded a wicked person and never succeeds in obtaining friends at times of danger and need. I have been, O friend, honoured and served by thee to the best of thy power. It behoveth thee to enjoy the company of my poor self who has become thy friend. Like disciples worshipping their preceptor, all the friends I have, all my relatives and kinsmen, will honour and worship thee. I myself too shall worship thee with all thy friends and kinsmen. What grateful person is there that will not worship the giver of his life? Be thou the lord of both my body and home. Be thou the disposer of all my wealth and possessions. Be thou my honoured counsellor and do thou rule me like a father. I swear by my life that thou hast no fear from us. In intelligence thou art Usanas himself. By the power of thy understanding thou hast conquered us. Possessed of the strength of policy, thou hast given us our life.' Addressed in such soothing words by the cat, the mouse, conversant with all that is productive of the highest good, replied in these sweet words that were beneficial to himself: 'I have heard, O Lomasa, all that thou hast said. Listen now as I say what appears to me. Friends should be well examined. Foes also should be well studied. In this world, a task like this is regarded by even the learned as a difficult one depending upon acute intelligence. Friends assume the guise of foes, and foes assume the guise of friends. When compacts of friendship are formed, it is difficult for the parties to understand whether the other parties are really moved by lust and wrath. There is no such thing as a foe. There is no such thing in existence as a friend. It is force of circumstances that creates friends and foes. He who regards his own interests ensured as long as another person lives and thinks them endangered when that other person will cease to live, takes
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that other person for a friend and considers him so as long as those interests of his are not clashed against. There is no condition that deserves permanently the name either of friendship or hostility. Both friends and foes arise from considerations of interest and gain. Friendship becomes changed into enmity in the course of time. A foe also becomes a friend. Self-interest is very powerful. He who reposes blind trust on friends and always behaves with mistrust towards foes without paying any regard to considerations of policy, finds his life to be unsafe. He who, disregarding all considerations of policy, sets his heart upon an affectionate union with either friends or foes, comes to be regarded as a person whose understanding has been unhinged. One should not repose trust upon a person undeserving of trust, nor should one trust too much a person deserving of trust. The danger that arises from blind reposing of confidence is such that it cuts the very roots (of the person that reposes such confidence). The father, the mother, the son, the maternal uncle, the sister's son, other relatives and kinsmen, are all guided by considerations of interest and profit. Father and mother may be seen to discard the dear son if fallen. 1 People take care of their own selves. Behold the efficacy of self-interest. O thou that art possessed of great wisdom, his escape is very difficult who immediately after he is freed from danger seeks the means of his enemy's happiness. Thou camest down from the tree-top to this very spot. Thou couldst not, from levity of understanding, ascertain that a net had been spread here. A person, possessed of levity of understanding, fails to protect his own self. How can he protect others? Such a person, without doubt, ruins all his acts. Thou tellest me in sweet words that I am very dear to thee. Hear me, however, O friend, the reasons that exist on my side. One becomes dear from an adequate cause. One becomes a foe from an adequate cause. This whole world of creatures is moved by the desire of gain (in some form or other). One never becomes dear to another (without cause). The friendship between two uterine brothers, the love between husband and wife, depends upon interest. I do not know any kind of affection between any persons that does not rest upon some motive of self-interest. If, as is sometimes seen, uterine brothers or husband and wife having quarrelled reunite together from a natural affection, such a thing is not to be seen in persons unconnected with one another. One becomes dear for one's liberality. Another becomes dear for his sweet words. A third becomes so in consequence of his religious acts. Generally, a person becomes dear for the purpose he serves. The affection between us arose from a sufficient cause. That cause exists no longer. On the other hand, from adequate reason, that affection between us has come to an end. What is that reason, I ask, for which I have become so dear to thee, besides thy desire of making me thy prey? Thou shouldst know that I am not forgetful of this. Time spoils reasons. Thou seekest thy own interests. Others, however, Possessed of wisdom, understand their own interests. The world rests upon the example of the wise. Thou shouldst not address such words to a person possessed of learning and competent to understand his own interests. Thou
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art powerful. The reason of this affection that thou showest for me now is ill-timed. Guided, however, by my own interests, I myself am firm in peace and war that are themselves very unstable. The circumstances under which peace is to be made or war declared are changed as quickly as the clouds change their form. This very day thou wert my foe. This very day, again, thou wert my friend. This very day thou hast once more become my enemy. Behold the levity of the considerations that move living creatures. There was friendship between us as long as there was reason for its existence. That reason, dependant upon time, has passed away. Without it, that friendship also has passed away. Thou art by nature my foe. From circumstances thou becomest my friend. That state of things has passed away. The old state of enmity that is natural has come back. Thoroughly conversant as I am with the dictates of policy that have been thus laid down, tell me, why I should enter today, for thy sake, the net that is spread for me. Through thy power I was freed from a great danger. Through my power thou hast been freed from a similar danger. Each of us has served the other. There is no need of uniting ourselves again in friendly intercourse. O amiable one, the object thou hadst hath been accomplished. The object I had has also been accomplished. Thou hast now no use for me except to make me your meal. I am thy food. Thou art the eater. I am weak. Thou art strong. There cannot be a friendly union between us when we are situated so unequally. I understand thy wisdom. Having been rescued from the net, thou applaudest me so that thou mayst succeed in easily making a meal of me. Thou wert entangled in the net for the sake of food. Thou hast been freed from it. Thou feelest now the pangs of hunger. Having recourse to that wisdom which arises from a study of the scriptures, thou seekest verily to eat me up today. I know that thou art hungry. I know that this is thy hour for taking food. Thou art seeking for thy prey, with thy eyes directed towards me. Thou hast sons and wives. Thou seekest still friendly union with me and wishest to treat me with affection and do me services. O friend, I am incapable of acceding to this proposal. Seeing me with thee, why will not thy dear spouse and thy loving children cheerfully eat me up? I shall not, therefore, unite with thee in friendship. The reason no longer exists for such a union. If, indeed, thou dost not forget my good offices, think of what will be beneficial to me and be comfortable. What person is there possessed of any wisdom that will place himself under the power of a foe that is not distinguished for righteousness, that is in pangs of hunger, and that is on the look-out for a prey? Be happy then, I will presently leave thee. I am filled with alarm even if I behold thee from a distance. I shall not mingle with thee, cease in thy attempts, O Lomasa! If thou thinkest that I have done thee a service, follow then the dictates of friendship when I may happen to rove trustfully or heedlessly. Even that will be gratitude in thee. A residence near a person possessed of strength and power is never applauded, even if the danger that existed be regarded to have passed away. I should always stand in fear of one more powerful than myself. If thou dost not seek thy own interests (of the kind indicated), tell me then what is there that I should do for thee. I shall certainly give thee everything except my life. For protecting one's own self one should
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give up one's very children, and kingdom, and jewels, and wealth. One should sacrifice one's all for protecting one's own self. If a person lives he can recover all the affluence that he may have to give unto foes for protecting his life. It is not desirable to give up life like one's wealth. Indeed, one's own self should always be protected by, as I have already said, giving up one's wives and wealth. Persons who are mindful of protecting their own selves and who do all their acts after a proper consideration and survey, never incur danger as the consequence of their acts. They that are weak always know him for a foe who is possessed of greater strength. Their understanding, firm in the truths of the scriptures, never loses its steadiness.'
"Thus rebuked soundly by the mouse Palita, the cat, blushing with shame, addressed the mouse and said the following words."
"Lomasa said, 'Truly I swear by thee that to injure a friend is in my estimation very censurable. I know thy wisdom. I know also that thou art devoted to my good. Guided by the science of Profit, thou said that there is cause for a breach between thee and me. It doth not behove thee, however, O good friend, to take me for what I am not. I cherish a great friendship for thee in consequence of thy having granted me my life. I am, again, acquainted with duties. I am all appreciator of other people's merits. I am very grateful for services received. I am devoted to the service of friends. I am, again, especially devoted to thee. For these reasons, O good friend, it behoveth thee to reunite thyself with me. If I am commanded by thee, I can, with all my kinsmen and relatives, lay down my very life. They that are possessed of learning and wisdom see ample reason for placing their trust in persons of such mental disposition as ourselves. O thou that art acquainted with the truths of morality, it behoveth thee not to cherish any suspicion in respect of me.' Thus addressed by the cat, the mouse reflecting a little, said these words of grave import unto the former, 'Thou art exceedingly good. I have heard all that thou hast said and am glad to hear thee. For all that, however, I cannot trust thee. It is impossible for thee, by such eulogies or by gifts of great wealth, to induce me to unite with thee again. I tell thee, O friend, that they who are possessed of wisdom never place themselves, when there is not sufficient reason, under the power of a foe. A weak person having made a compact with a stronger one when both are threatened by foes, should (when that common danger passes away) conduct himself heedfully and by considerations of policy. Having gained his object, the weaker of the two parties should not again repose confidence on the stronger. One, should never trust a person who does not deserve to be trusted. Nor should one repose blind confidence upon a person deserving of trust. One should always endeavour to inspire others with confidence in himself-. One should not, however, himself repose confidence in foes. For these reasons one should, under all circumstances, protect his own self. One's possessions and children and everything are so long valuable as one is alive. In brief, the highest truth of all treatises on policy is mistrust. For this reason, mistrust of all is productive of the greatest good. However weak people may be, if they mistrust their foes, the latter, even if strong, never succeed in getting them under power. O cat, one like myself should always guard ones life from
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persons like thee. Do thou also protect thy own life from the Chandala whose rage has been excited.' 1 While the mouse thus spake, the cat, frightened at the mention of the hunter, hastily leaving the branch of the tree, ran away with great speed. Having thus displayed his power of understanding, the mouse Palita also, conversant with the truths of scripture and possessed of wisdom, entered another hole.'
"Bhishma continued, 'Even thus the mouse Palita, possessed of wisdom, though weak and alone, succeeded in baffling many powerful foes. One possessed of intelligence and learning should make peace with a powerful foe. The mouse and the cat owed their escape to their reliance upon each other's services. I have thus pointed out to thee the course of Kshatriya duties at great length. Listen now to me in brief. When two persons who were once engaged in hostilities make peace with each other, it is certain that each of them has it in his heart to over-reach the other. In such a case he that is possessed of wisdom succeeds by the power of his understanding in over-reaching the other. He, on the other hand, who is destitute of wisdom suffers himself, in consequence of his heedlessness, to be over-reached by the wise. It is necessary, therefore, that, in fear one should seem to be fearless, and while really mistrusting others one should seem to be trustful. One who acts with such heedfulness never trips, or tripping, is never ruined. When the time comes for it, one should make peace with an enemy; and when the time comes, one should wage war with even a friend. Even thus should one conduct oneself, O king, as they have said that are conversant with the considerations of peace (and war). Knowing this, O monarch, and bearing the truths of scripture in mind, one should, with all his senses about one and without heedfulness, act like a person in fear before the cause of fear actually presents itself. One should, before the cause of fear has actually come, act like a person in fear, and make peace with foes. Such fear and heedfulness lead to keenness of understanding. If one acts like a man in fear before the cause of fear is at hand, one is never filled with fear when that cause is actually present. From the fear, however, of a person who always acts with fearlessness, very great fear is seen to arise. 2 'Never cherish fear'--such a counsel should never be given to any one. The person that cherishes fear moved by a consciousness of his weakness, always seeks 'the counsel of wise and experienced men. For these reasons, one should, when in fear, seem to be fearless, and when mistrusting (others) should seem to be trustful. One should not, in view of even the gravest acts, behave towards others with falsehood. Thus have I recited to thee, O Yudhishthira, the old story (of the mouse and the cat). Having listened to it, do thou act duly in the midst of thy friends and kinsmen. Deriving from that story a high understanding, and learning the difference between friend and foe and the proper time for war and peace, thou wilt discover means of escape when overwhelmed with danger. Making
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peace, at a time of common danger, with one that is powerful, thou shouldst act with proper consideration in the matter of uniting thyself with the foe (when the common danger has passed away). Indeed, having gained thy object, thou shouldst not trust the foe again. This path of policy is consistent with the aggregate of three (viz., Virtue, Profit, and Pleasure), O king! Guided by this Sruti, do thou win prosperity by once more protecting thy subjects. O son of Pandu, always seek the companionship of Brahmanas in all thy acts. Brahmans constitute the great source of benefit both in this world and the next. They are teachers of duty and morality. They are always grateful, O puissant one! If worshipped, they are sure to do thee good. Therefore, O king, thou shouldst always worship them. Thou wilt then, O king, duly obtain kingdom, great good, fame, achievement's and progeny in their proper order. With eyes directed to this history of peace and war between the mouse and the cat, this history couched in excellent words and capable of sharpening the intelligence, a king should always conduct himself in the midst of his foes.'"

Footnotes

295:1 The meaning is that as regards good men, they become friends in no time. By taking only seven steps in a walk together, two such men become friends.
297:1 Virtue prolongs life, and sin and wickedness always shorten it. This is laid down almost everywhere in the Hindu scriptures.
299:1 i.e., if ex-casted for irreligious practices.
302:1 The correct reading is Jatakilwishat.
302:2 The sense, of course, is that such a man, when filled with fear, becomes unable to ward off his dangers and calamities. Prudence requires that one should fear as long as the cause of fear is not at hand. When, however, that cause has actually presented itself, one should put forth one's courage.

 

 

 

Book 12
Chapter 140

 

 

 

1 [y]
      yad idaṃ ghoram uddiṣṭam aśraddheyam ivānṛtam
      asti svid dasyu maryādā yām ahaṃ parivarjaye
  2 saṃmuhyāmi viṣīdāmi dharmo me śithilī kṛtaḥ
      udyamaṃ nādhigacchāmi kutaś cit paricintayan
  3 [bh]
      naitac chuddhāgamād eva tava dharmānuśāsanam
      prajñā samavatāro 'yaṃ kavibhiḥ saṃbhṛtaṃ madhu
  4 bahvyaḥ pratividhātavyāḥ prajñā rājñā tatas tataḥ
      naikaśākhena dharmeṇa yātraiṣā saṃpravartate
  5 buddhisaṃjananaṃ rājñāṃ dharmam ācaratāṃ sadā
      jayo bhavati kauravya tadā tad viddhi me vacaḥ
  6 buddhiśreṣṭhā hi rājāno jayanti vijayaiṣiṇaḥ
      dharmaḥ pratividhātavyo buddhyā rājñā tatas tataḥ
  7 naikaśākena dharmeṇa rājñāṃ dharmo vidhīyate
      durbalasya kutaḥ prajñā purastād anudāhṛtā
  8 advaidhajñaḥ pathi dvaidhe saṃśayaṃ prāptum arhati
      buddhidvaidhaṃ veditavyaṃ purastād eva bhārata
  9 pārśvataḥ karaṇaṃ prajñā viṣūcī tv āpagā iva
      janas tūccāritaṃ dharmaṃ vijānāty anyathānyathā
  10 samyag vijñāninaḥ ke cin mithyā vijñānino 'pare
     tad vai yathātathaṃ buddhvā jñānam ādadate satām
 11 parimuṣṇanti śāstrāṇi dharmasya paripanthinaḥ
     vaiṣamyam arthavidyānāṃ nairarthyāt khyāpayanti te
 12 ājijīviṣavo vidyāṃ yaśaḥ kāmāḥ samantataḥ
     te sarve narapāpiṣṭhā dharmasya paripanthinaḥ
 13 apakva matayo mandā na jānanti yathātatham
     sadā hy aśāstrakuśalāḥ sarvatrāpariniṣṭhitāḥ
 14 parimuṣṇanti śāstrāṇi śāstradoṣānudarśinaḥ
     vijñānam atha vidyānāṃ na samyag iti vartate
 15 nindayā paravidyānāṃ svāṃ vidyāṃ khyāpayanti ye
     vāg astrā vākchurīmattvā dugdha vidyā phalā iva
 16 tān vidyā vaṇijo viddhi rakṣasān iva bhārata
     vyājena kṛtsno vidito dharmas te parihāsyate
     na dharmavacanaṃ vācā na buddhyā ceti naḥ śrutam
 17 iti bārhaspataṃ jñānaṃ provāca maghavā svayam
     na tv eva vacanaṃ kiṃ cid animittād ihocyate
 18 svavinītena śāstreṇa vyavasyanti tathāpare
     lokayātrām ihaike tu dharmam āhur manīṣiṇaḥ
 19 samuddiṣṭaṃ satāṃ dharmaṃ svayam ūhen na paṇḍitaḥ
     amarṣāc chāstra saṃmohād avijñānāc ca bhārata
 20 śāstraṃ prājñasya vadataḥ samūhe yāty adarśanam
     āgatāgamayā buddhyā vacanena praśasyate
 21 ajñānāj jñānahetutvād vacanaṃ sādhu manyate
     anapāhatam evedaṃ nedaṃ śāstram apārthakam
 22 daiteyān uśanāḥ prāha saṃśayac chedane purā
     jñānam avyapadeśyaṃ hi yathā nāsti tathaiva tat
 23 tena tvaṃ chinnamūlena kaṃ toṣayitum arhasi
     atathya vihitaṃ yo vā nedaṃ vākyam upāśnuyāt
 24 ugrāyaiva hi sṛṣṭo 'si karmaṇe na tv avekṣase
     aṅgemām anvavekṣasva rājanītiṃ bubhūṣitam
     yayā pramucyate tv anyo yadarthaṃ ca pramodate
 25 ajo 'śvaḥ kṣatram ity etat sadṛśaṃ brahmaṇā kṛtam
     tasmād abhīṣṇa bhūtānāṃ yātrā kā cit prasidhyati
 26 yas tv avadhyavadhe doṣaḥ sa vadhyasyāvadhe smṛtaḥ
     eṣaiva khalu maryādā yām ayaṃ parivarjayet
 27 tasmāt tīkṣṇaḥ prajā rājā svadharme sthāpayed uta
     anyonyaṃ bhakṣayanto hi pracareyur vṛkā iva
 28 yasya dasyu gaṇā rāṣṭre dhvāṅkṣā matsyāñ jalād iva
     viharanti parasvāni sa vai kṣatriyapāṃsanaḥ
 29 kulīnān sacivān kṛtvā veda vidyā samanvitān
     praśādhi pṛthivīṃ rājan prajā dharmeṇa pālayan
 30 vihīnajam akarmāṇaṃ yaḥ pragṛhṇāti bhūmipaḥ
     ubhayasyāviśeṣajñas tad vai kṣatraṃ napuṃsakam
 31 naivograṃ naiva cānugraṃ dharmeṇeha praśasyate
     ubhayaṃ na vyatikrāmed ugro bhūtvā mṛdur bhava
 32 kaṣṭaḥ kṣatriya dharmo 'yaṃ sauhṛdaṃ tvayi yat sthitam
     ugre karmaṇi sṛṣṭo 'si tasmād rājyaṃ praśādhi vai
 33 aśiṣṭa nigraho nityaṃ śiṣṭasya paripālanam
     iti śakro 'bravīd dhīmān āpatsu bharatarṣabha
 34 [y]
     asti svid dasyu maryādā yām anyo nātilaṅghayet
     pṛcchāmi tvāṃ satāṃ śreṣṭha tan me brūhi pitāmaha
 35 [bh]
     brāhmaṇān eva seveta vidyā vṛddhāṃs tapasvinaḥ
     śrutacāritravṛttāḍhyān pavitraṃ hy etad uttamam
 36 yā devatāsu vṛttis te sāstu vipreṣu sarvadā
     kruddhair hi vipraiḥ karmāṇi kṛtāni bahudhā nṛpa
 37 teṣāṃ prītyā yaśo mukhyam aprītyā tu viparyayaḥ
     prītyā hy amṛtavad viprāḥ kruddhāś caiva yathā viṣa

 

SECTION CXL

"Yudhishthira said, 'When both righteousness and men, O Bharata, decay in consequence of the gradual lapse of Yuga, and when the world becomes afflicted by robbers, how, O Grandsire, should a king then behave?' 1
"Bhishma said, 'I shall tell thee, O Bharata, the policy the king should Pursue at such distressful times. I shall tell thee how he should bear himself at such a time, casting off compassion. In this connection is cited the old story of the discourse between Bharadwaja and king Satrunjaya. There was a king named Satrunjaya among the Sauviras. He was a great car-warrior. Repairing to Bharadwaja, he asked the Rishi about the truths of the science of Profit,--saying,--How can an unacquired object be acquired? How again, when acquired, can it be increased? How also, when increased, can it be protected? And how, when protected, should it be used?--Thus questioned about the truths of the science of Profit, the regenerate Rishi said the following words fraught with excellent reason unto that ruler for explaining those truths.
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"The Rishi said, 'The king should always stay with the rod of chastisement uplifted in his hand. He should always display his prowess. Himself without laches, he should mark the laches of his foes. Indeed, his eyes should ever be used for that purpose. At the sight of a king who has the rod of chastisement ever uplifted in his hand, every one is struck with fear. For this reason, the king should rule all creatures with the rod of chastisement. Men possessed of learning and knowledge of truth applaud Chastisement. Hence, of the four requisites of rule, viz., Conciliation, Gift, Disunion, and Chastisement, Chastisement is said to be the foremost. When the foundation of that which serves for a refuge is cut away, all the refugees perish. When the roots of a tree are cut away, how would the branches live? A king possessed of wisdom should cut away the very roots of his foe. He should then win over and bring under his sway the allies and partisans of that foe. When calamities overtake the king, he should without losing time, counsel wisely, display his prowess properly, fight with ability, and even retreat with wisdom. In speech only should the king exhibit his humility, but at heart he should be sharp as a razor. He should cast off lust and wrath, and speak sweetly and mildly. When the occasion comes for intercourse with an enemy, a king possessed of foresight should make peace, without reposing blind trust on him. When the business is over, he should quickly turn away from the new ally. One should conciliate a foe with sweet assurances as if he were a friend. One, however, should always stand in fear of that foe as living in a room within which there is a snake. He whose understanding is to be dominated by thee (with the aid of thine intellect) should be comforted by assurances given in the past. He who is of wicked understanding should be assured by promises of future good. The person, however, that is possessed of wisdom, should be assured by present services. The person who is desirous of achieving prosperity should join hands, swear, use sweet words, worship by bending down his head, and shed tears. 1 One should bear one's foe on one's shoulders as long as time is unfavourable. When however, the opportunity has come, one should break him into fragments like an earthen jar on a stone. It is better, O monarch that a king should blaze up for a moment like charcoal of ebony-wood than that he should smoulder and smoke like chaff for many years. A man who has many purposes to serve should not scruple to deal with even an ungrateful person. If successful, one can enjoy happiness. If unsuccessful, one loses esteem. Therefore in accomplishing the acts of such persons, one should, without doing them completely, always keep something unfinished. A king should do what is for his good, imitating a cuckoo, a boar, the mountains of Meru, an empty chamber, an actor, and a devoted friend. 2 The king should frequently, with
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heedful application, repair to the houses of his foes, and even if calamities befall them, ask them about their good. They that are idle never win affluence; nor they that are destitute of manliness and exertion; nor they that are stained by vanity; nor they that fear unpopularity; nor they that are always procrastinating. The king should act in such a way that his foe may not succeed in detecting his laches. He should, however, himself mark the laches of his foes. He should imitate the tortoise which conceals its limbs. Indeed, he should always conceal his own holes. He should think of all matters connected with finance like a crane. 1 He should put forth his prowess like a lion. He should lie in wait like a wolf and fall upon and pierce his foes like a shaft. Drink, dice, women, hunting, and music,--these he should enjoy judiciously. Addiction to these is productive of evil. He should make bows with bamboos, etc.; he should sleep cautiously like the deer; he should be blind when it is necessary that he should be so, or he should even be deaf when it is necessary to be deaf. The king possessed of wisdom should put forth his prowess, regardful of time and place. If these are not favourable, prowess becomes futile. Marking timeliness and untimeliness reflecting upon his own strength and weakness, and improving his own strength by comparing it with that of the enemy, the king should address himself to action. That king who does not crush a foe reduced to subjection by military force, provides for his own death like the crab when she conceives. A tree with beautiful blossoms may be lacking in strength. A tree carrying fruits may be difficult of climbing; and sometimes trees with unripe fruits look like trees with ripe fruits. Seeing all these facts a king should not allow himself to be depressed. If he conducts himself in such a way, then he would succeed in upholding himself against all foes. The king should first strengthen the hopes (of those that approach him as suitors). He should then put obstacles in the way of the fulfilment of those hopes. He should say that those obstacles are merely due to occasion. He should next represent that those occasions are really the results of grave causes. As long as the cause of fear does not actually come, the king should make all his arrangements like a person inspired with fear. When, however, the cause of fear comes upon him, he should smite fearlessly. No man can reap good without incurring danger. If, again, he succeeds in preserving his life amid danger, he is sure to earn great benefits. 2 A king should ascertain all future dangers; when they are present, he should conquer them; and lest they grow again, he should, even after conquering them, think them to be unconquered. The abandonment of present happiness and the pursuit of that which is future, is never the policy of a person possessed Of intelligence. The king who having made peace with a foe sleeps happily in truthfulness is like a man who sleeping on the top of a tree awakes after a fall. When one falls into distress, one should raise one's self by all means in one's power, mild or stern; and after such rise, when competent, one should practise righteousness. The king should always honour the foes of his foes. He should take his own spies as agents employed by his foes. The king should
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see that his own spies are not recognised by his foe. He should make spies of atheists and ascetics and send them to the territories of his enemies. Sinful thieves, who offend against the laws of righteousness and who are thorns in the side of every person, enter gardens and places of amusement and houses set up for giving drinking water to thirsty travellers and public inns and drinking spots and houses of ill fame and holy places and public assemblies. These should be recognised and arrested and put down. The king should not trust the person that does not deserve to be trusted nor should he trust too much the person that is deserving of trust. Danger springs from trust. Trust should never be placed without previous examination. Having by plausible reasons inspired confidence in the enemy, the king should smite him when he makes a false step. The king should fear him, from whom there is no fear; he should also always fear them that should be feared. Fear that arises from an unfeared one may lead to total extermination. By attention (to the acquisition of religious merit), by taciturnity, by the reddish garb of ascetics, and wearing matted locks and skins, one should inspire confidence in one's foe, and then (when the opportunity comes) one should jump upon him like the wolf. A king desirous of prosperity should not scruple to slay son or brother or father or friend, if any of these seek to thwart his objects. The very preceptor, if he happens to be arrogant, ignorant of what should be done and, what should not, and a treader of unrighteous paths, deserves to be restrained by chastisement. Even as certain insects of sharp stings cut off all flowers and fruits of the trees on which they sit, the king should, after having inspired confidence in his foe by honours and salutations and gifts, turn against him and shear him of everything. Without piercing the very vitals of others, without accomplishing many stern deeds, without slaughtering living creatures after the manner of the fisherman, one cannot acquire great prosperity. There is no separate species of creatures called foes or friends. Persons become friends or foes according to the force of circumstances. The king should never allow his foe to escape even if the foe should indulge piteous lamentations. He should never be moved by these; on the other hand, it is his duty to destroy the person that has done him an injury. A king desirous of prosperity should take care to attach to himself as many men as he can, and to do them good. In behaving towards his subjects he should always be free from malice. He should also, with great care, punish and check the wicked and disaffected. When he intends to take wealth, he should say what is agreeable. Having taken wealth, he should say similar things. Having struck off one's head with his sword, he should grieve and shed tears. A king desirous of prosperity should draw others unto himself by means of sweet words, honours, and gifts. Even thus should he bind men unto his service. The king should never engage in fruitless disputes. He should never cross a river with the aid only of his two arms. To eat cow-horns is fruitless and never invigorating. By, eating them one's teeth are broken while the taste is not gratified. The triple aggregate has three disadvantages with three Inseparable adjuncts. Carefully considering those
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adjuncts, the disadvantages should be avoided. 1 The unpaid balance of a debt, the unquenched remnant of a fire, and the unslain remnant of foes, repeatedly grow and increase. Therefore, all those should be completely extinguished and exterminated. Debt, which always grows, is certain to remain unless wholly extinguished. The same is the cause with defeated foes and neglected maladies. These always produce great feat. (One should, therefore, always eradicate them). Every act should be done thoroughly One should be always heedful. Such a minute thing as a thorn, if extracted badly, leads to obstinate gangrene. By slaughtering its population, by tearing up its roads and otherwise injuring them, and by burning and pulling down its houses, a king should destroy a hostile kingdom. A kings should be far-sighted like the vulture, motionless like a crane, vigilant like a dog, valiant like a lion, fearful like a crow, and penetrate the territories of his foes like a snake with ease and without anxiety. A king should win over a hero by joining his palms, a coward by inspiring him with fear, and a covetous man by gifts of wealth while with an equal he should wage war. He should be mindful of producing disunion among the leaders of sects and of conciliating those that are dear to him. He should protect his ministers from disunion and destructions. If the king becomes mild, the people disregard him. If he becomes stern, the people feel it as an affliction. The rule is that he should be stern when the occasion requires sternness, and mild when the occasion requires mildness. By mildness should the mild be cut. By mildness one may destroy that which is fierce. There is nothing that mildness cannot effect. For this reason, mildness is said to be sharper than fierceness. That king who becomes mild when the occasion requires mildness and who becomes stern when sternness is required, succeeds in accomplishing all his objects, and in putting down his foes. Having incurred the animosity of a person possessed of knowledge and wisdom, one should not draw comfort from the conviction that one is at a distance (from one's foe). Far-reaching are the arms of an intelligent man by which he injures when injured. That should not be sought to be crossed which is really uncrossable. That should not be snatched from the foe which the foe would be able to recover. One should not seek to dig at all if by digging one would not succeed in getting at the root of the thing for which one digs. One should never strike him whose head one would not cut off. A king should not always act in this way. This course of conduct that I have laid down should be pursued only in seasons of distress. Inspired by the motive of doing thee good I have said this for instructing thee as to how thou shouldst bear thyself when assailed by foes.
"Bhishma continued, 'The ruler of the kingdom of the Sauviras, hearing
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these words spoken by that Brahmana inspired with the desire of doing him good, obeyed those instructions cheerfully and obtained with his kinsmen and friends blazing prosperity.'"

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Footnotes

309:1 Everything decays in course of time. Vide the characteristics of the different Yugas, ante.
310:1 i.e., do any of these or all as occasion may require.
310:2 The king should imitate the cuckoo by causing his own friends or subjects to be maintained by others; he should imitate the boar by tearing up his foes by their very roots; he should imitate the mountains of Meru by presenting such a front that nobody may transgress him he should imitate an empty chamber by keeping room enough for storing acquisitions he should imitate the actor by assuming different guises; and lastly, he should imitate devoted friend in attending to the interests of his loving subjects.
311:1 The crane sits patiently by the water side for hours together in expectation of fish.
311:2 i.e., if he passes safely through the danger.
313:1 The triple aggregate consists of Virtue, Wealth, and Pleasure. The disadvantages all arise from an injudicious pursuit of each. Virtue stands as an impediment in the way of Wealth; Wealth stands in the way of Virtue; and Pleasure stands in the way of both. The inseparable adjuncts of the three, in the case of the vulgar, are that Virtue is practised as a Means of Wealth, Wealth is sought as a means of Pleasure; and Pleasure is sought for gratifying the senses. In the case of the truly wise, those adjuncts are purity of the soul as the end of virtue, performance of sacrifices as the end of Wealth; and upholding of the body as the end of Pleasure.

 

 (My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguli ji for the collection )