Chapter 1410(82)
‘Yudhishthira asked, “If the circle of kin and relatives cannot be dealt with in this way, friends may become enemies. What should be one’s sentiments then?”
‘Bhishma replied, “In this connection, an ancient history is recounted, about the conversation between Vasudeva and Narada, the celestial rishi.
‘“Vasudeva said, ‘O Narada! A person who is not a well-wisher should not get to know the supremely secret counsel, nor should a well-wisher who is not learned, or a learned person who is not in control of his soul. O Narada! Because you have affectionate feelings towards me, I will tell you something. O one who can go to heaven! Having considered my entire intelligence, I will also ask you something. I do not act so as to become a slave to my kin, by talking to them about their riches. I enjoy half the objects of pleasure750 and forgive harsh words spoken to me, which crush my heart, like two kindling sticks rubbed together in a desire for fire. O rishi of the gods! The words that are spoken harshly always torment me. Samkarshana751 always possesses strength and Gada752 is again delicate. O Narada! Pradyumna753 surpasses me in beauty, but I have no aides. O Narada! The others of the Andhaka and Vrishni lineages are extremely fortunate. They are powerful and difficult to assail. They are always full of enterprise. Whether they are on your side, or whether they are not on your side, there is hardship. What can be a greater misery than to have Akrura and Ahuka on the same side?754 Both of them have always solicited me, but I have not opted for either of them. However, what can be a greater misery than not to have those two on your side? O great sage! I am like the mother of two755 who are engaged in a gambling match. If I wish for the victory of one, it is like defeat for the other. O Narada! These two always afflict me in this way. You should tell me what is beneficial for my kin and for my own self.’
‘“Narada replied, ‘O Krishna! Disasters are of two kinds—the external and the internal. O Varshneya! They result from one’s own deeds, or those of others. This difficulty is internal and is because of your own deeds. Because of Akrura’s power, for the sake of riches, because of desire or because they are frightened by words or deeds, the Bhojas are on his side. You obtained the prosperity for yourself, but gave it away to another.756 You provided the foundation and he757 is now applauded in words and possesses aides. Like food that has been vomited out, you are incapable of taking it back. O Krishna! You can never take the kingdom back from Babhru758 and Ugrasena, especially because that will lead to conflict within the clan. That will only be possible after trying hard and performing an extremely difficult task. There will be a great slaughter and perhaps complete destruction. Therefore, use a weapon that is not made of steel, one that is mild, but is capable of piercing hearts. Sharpen that blade and use it to remove their tongues.’
‘“Vasudeva asked, ‘O sage! How will I know what is the weapon that is not made of steel and is mild? What will I sharpen and use to remove their tongues?’
‘“Narada replied, ‘Always give as much of food as you are capable of. Be patient, self-controlled and upright. Honour those who must be revered. This is the weapon that is not made of steel. Use words to pacify the hearts, the speech and the minds of the relatives who desire to speak bitter and slighting words. Someone who is not a great man, someone who has not cleansed his soul and someone who is without aides cannot bear a great burden.759 Raise it aloft on your shoulders. Every one is capable of bearing a great burden on level terrain. Only an excellent bull can bear a load that is extremely heavy over uneven terrain. An aggregation is destroyed if there is conflict within its ranks. O Keshava! You are the foremost of the aggregation. When it has obtained you, act so that the aggregation is not destroyed. Nothing other than prosperity, renunciation and generosity are established in a person who is wise. Ensuring the prosperity of one’s own side is fortunate and glorious and ensures a long life. O Krishna! Act so that there is no destruction of your relatives. O lord! Whether it is about the six aspects760 of policy or marching out on an expedition, you are in control of everything and everything is known to you. O mighty-armed one! The Madhavas, the Kukuras, the Bhojas, the Andhakas and the Vrishnis are dependent on you, just as the worlds and the lords of the worlds are. O Madhava! Even the rishis worship your intelligence. You are the preceptor of all beings. You know what has gone and what will come. O foremost among the Yadu lineage! Resorting to you, your relatives enjoy happiness.’”’
Chapter 1411(83)
‘Bhishma said, “O descendant of the Bharata lineage! This is the first element of conduct. Listen to the second. The king must always protect the man who extends prosperity. O Yudhishthira! Whether a person is paid or is not paid, if he comes and tells you that the royal treasury is being destroyed and depleted by a minister, you must hear him in secret and protect him from ministers. Ministers tend to kill such informants. All those who destroy the treasury work collectively against the one who protects the treasury and unless protected, he will be destroyed. On this, an ancient history is recounted, about what the sage Kalakavrikshiya told the lord of Kosala. We have heard that the sage Kalakavrikshiya went to Kshemadarshina after he had become the lord of Kosala. Wishing to ascertain what was happening in Kshemadarshina’s kingdom, he repeatedly travelled around, with a crow tied in a cage. ‘I study the knowledge of crows. Crows tell me what has happened, what will happen, and what is going on right now.’ Saying this, with a large number of men, he began to observe the wicked deeds of all those employed by the king, throughout the kingdom. He knew about everything that was going on in the kingdom. He knew everything about the wicked deeds of those employed by the king, here and there. With the crow, the one who was rigid in his vows went to see the king and said, ‘I know everything.’ He went up to an ornamented adviser of the king of Kosala and, on the basis of what the crow said, told him these words. ‘I know what you did on such-and-such an occasion. I know that you stole from the royal treasury. This is what the crow has told me. Swiftly admit or contradict it.’ In this way, he spoke to others who had also stolen from the royal treasury. No one heard him speak of anything that was not actually true. O extender of the Kuru lineage! When he was sleeping in the night, all those accused royal employees killed the crow in the night.
‘“Next morning, on seeing the crow pierced with an arrow inside the cage, the brahmana went to Kshemadarshina and spoke these words. ‘O king! O lord! You are the lord of lives and riches and I seek sanctuary with you. With your permission, I will tell you something that is for the welfare of your city. I have come to you with wholehearted devotion, tormented on account of a friend.761 Because of the injury caused, I have spoken about your riches being robbed. Like a charioteer with a well-trained horse, I am trying to awake a friend. Because I am intent on ensuring your welfare, I am overcome by great rage. A person who knows and wishes to ensure his own prosperity should always tolerate such advances on the part of a well-wisher.’ The king replied to him and said, ‘I always desire my own prosperity. Therefore, why will I not forgive what you tell me? O brahmana! If you so wish, tell me what you know. O brahmana! I will act in accordance with the words you tell me.’
‘“The sage said, ‘I have come to you out of my devotion, to report to you what I know about your policies, your dangers and the threats you are facing from your servants. Learned ones who were preceptors and served kings declared this a long time ago. Only those who have no other means of sustenance should serve the king. Association with kings is like virulent poison. Kings have many friends and also have many enemies. It has been said that those who serve kings face dangers from all of these. O king! Therefore, all the time, they have to be scared of all these. One is incapable of not being single-minded and being distracted when serving a lord of the earth. One who desires prosperity should never be careless. Such carelessness can lead to a king stumbling and if there is such a stumbling, there is no prospect of remaining alive. A learned person must approach the king as if he is a blazing fire. He is the lord of lives and riches and if he is
angry, that lord is like virulent poison. While always making the best of efforts, the man must think, “I am already dead.” He must be scared of having said something wrong, having done something wrong, having stood in the wrong way, having sat in the wrong way and having walked in the wrong way. He must watch out for such signs and indications. If the king is pleased, like a god, he can grant every object of desire. However, if he is wrathful, like the fire, he can burn down, from the roots. O king! This is what Maya762 had said and that is the way it is. I will now repeatedly act so as to extend your prosperity. At times of hardship, an aide like me helps with his intelligence. O king! My crow has been slain, but I am not reprimanding you on account of this. They763 wish you injury. You should use your intelligence to test for those who wish you well and those who wish you injury. Do not reveal your thoughts. There are those who dwell in your own residence, they do not wish the prosperity of the subjects. It is the likes of those who are hostile towards me. After you have been destroyed, they desire your kingdom. O king! However, they will only succeed if they ally with those who are close to you, not otherwise. O king! Because of fear from them, I will depart and go to a hermitage. O lord! It is they who allied and brought my crow down with an arrow. They sent my crow to Yama’s abode as a signal to me. O king! I have seen this through sight gained by a long period of austerities. I used the crow as a hook and crossed this river that is infested with many crocodiles, fish, alligators and a large number of whales.764 Your kingdom was full of stumps of trees, rocks and thorny scrubs, and infested by tigers, lions and elephants. It was difficult to access and difficult to penetrate, like a cave in the Himalayas. The learned say that a fire should be used to cross a place that is difficult to cross because it is dark, a boat should be used to cross the water. However, the learned also say that there is no means to cross the difficult terrain a king faces. Your kingdom is impenetrable and is enveloped in darkness. Even you are incapable of finding comfort here. How can I? This is not an auspicious place to live in, since the virtuous and the wicked are equal here. There is no doubt that one will be killed here, whether one is good or wicked. One is slain for performing good deeds and one who performs wicked deeds is not slain. One should not remain here for a long time. The learned should depart swiftly. O king! There is a river named Sita, where even boats sink. I think that this trap, which kills everyone, is like that. You are like the fall that confronts those who collect honey, or like a meal laced with poison. Your sentiments are like those of the wicked and you do not follow the conduct of the virtuous. O king! You are like a well that is surrounded by poisonous snakes. You are like a passage to a large river that has sweet water to drink. However, the banks are covered with kariras765 and reeds and it is difficult to reach. O king! You are like that. O king! You are like a swan amidst dogs, vultures and jackals. A creeper attaches itself to a giant tree and, winding around the trunk, increases its abundant growth. It envelopes and surpasses the tree’s growth. When there is a terrible conflagration, it burns down both the tree and the creeper. O king! Your advisers fit that image. Cleanse them. O king! You are the one who has nurtured and protected them. Ignoring you, they are seeking to kill someone who loves you. I have dwelt here in fear and have been protected only because they have been careless. It was like living in a house with a snake inside it, or dwelling in a house with a hero’s wife.766 I wished to test the conduct of the king, who was like a fellow resident. Has the king controlled his senses? Has he conquered his inner impulses? Do the subjects love the king and does the king love them? O supreme among kings! Asking these questions, I came to you. O king! I find delight in you, like a hungry person before food. I do not like your ministers. They are like water before someone who is not thirsty. Because I wish to ensure your prosperity, they have found fault with me. There is no doubt that there is no other reason. I do not harbour any enmity towards them. I only wish to point out their faults. However, like a snake that has only wounded its back, one must always be careful about a wicked enemy.’
‘“The king replied, ‘I will honour you with a lot of expensive objects. I will show you a lot of reverence. O foremost among brahmanas! I will worship you a lot. Reside in my house for a long time. O brahmana! Those who do not like you will no longer reside in my house. But you should tell me about what should be done next. Ensure that the rod is wielded against those who are wicked and the ones who are virtuous are treated well. O illustrious one! Look towards that and guide me about what is beneficial.’
‘“The sage said, ‘Ignore this sin767 and weaken them, one by one. Ascertaining their motives, slay one man after another man. When many are guilty of the same crime, they can unite and blunt a thorn. O king! I am telling you this, because of my fear that your secret counsel might be disclosed. We are brahmanas. Our punishments are mild and we are prone to compassion. I desire your welfare, that of your enemies and of my own self. O king! Because I desire your welfare, I am declaring myself to be like your relative. I am the sage Kalakavrikshiya. I am devoted to the truth. Know from the signs that your father revered me as his friend. O king! The kingdom that you obtained from your father confronts a hardship now. At that time, I gave up all objects of desire and tormented myself through austerities. I am telling you this out of affection, so that you do not remain confused any longer. O king! Having obtained the kingdom, depending on your wishes, you can glance both towards its happiness and its misery. O king! How can you be so careless as to have such advisers in the kingdom?’”
‘Bhishma said, “At this, great delight was again generated in the royal lineage. The bull among the brahmana lineage was consecrated as the royal priest. The illustrious lord of Kosala brought the earth under a single umbrella.768 The sage Kalakavrikshiya offered oblations at the best of sacrifices. O descendant of the Bharata lineage! Having heard his beneficial words, the king of Kosala governed the kingdom in accordance with those auspicious words.”’
Chapter 1412(84)
‘Bhishma said, “There are virtuous ones who are constrained by a sense of shame. They are full of truthfulness and uprightness. They are capable of saying what is proper. Such people should be members of the assembly.769 O Kounteya! O descendant of the Bharata lineage! For all tasks, choose as aides those who are extremely wealthy, extremely brave, extremely learned brahmanas, those who are extremely satisfied with you and capable of great enterprise. In every difficulty, you should try for people like these. Those who are born in noble lineages and are honoured will never hide their capabilities. Such a person will never abandon you, whether you are happy or troubled, whether you are afflicted or well, and you must sustain such an individual. Your retinue must consist of those born in noble lineages, born within the kingdom, wise, handsome, extremely learned and those who are bold, but are devoted to you. O son! Those born in inferior lineages, avaricious, violent and shameless will serve you as long as their hands are wet.770 There are those who are loved and share in your prosperity, who are rewarded with superior and inferior objects, those who seek your prosperity and participate in your happiness, those who are learned and whose conduct does not vary, those who are virtuous and follow vows, those who always wish that you are wealthy, are not inferior and speak the truth. Engage them. However, there are ignoble and evil-minded ones who do not know about agreements. Knowing that they deviate from pledges, you must be careful about them. When there are many to choose from, one should not choose one, ignoring the many. However, if one is superior to the many, the many can be ignored, depending on one’s inclination. These are the signs one sees in the superior person—valour, emphasis on deeds, adherence to agreements, honour shown to capable people, no attempts to rival those who are not rivals, lack of deviation from dharma on account of desire, fear, anger and avarice, lack of arrogance, capability to speak the truth, control over the self and respect for the worthy. Having been examined in every way, such a person should be the adviser in any counsel. He should be born in a noble family, truthful, patient, accomplished, in control ov
er the soul, brave, grateful and upright. O Partha! These are the marks of an excellent person. When these are present, one gets to know such a man. His enemies are disarmed and become his friends. A king who controls his soul, is accomplished in wisdom and desires his own prosperity, should examine the good and bad qualities of his senior ministers and combine men who are wise, born in noble families and born within the country, who are faithful and incapable of being corrupted, and who have been extremely well tested in every possible way. There should be warriors, those who are learned, those whose ancestors have served and others who are not that superior. These men must be adorned with a sense of duty and a desire for prosperity. They must possess morality, natural intelligence, energy, patience, forgiveness, purity, loyalty, firmness and fortitude. After testing their qualities, a king who desires his prosperity must appoint senior advisers who are capable of bearing a heavy load. They must have passed the five tests.771 He must appoint those who are adequate in speech, brave, skilled in raising resources, born in noble lineages, truthful, knowledgeable about the interpretation of signs and free from cruelty. They must know about the requirements of time and place and seek to ensure the tasks of the master. For the sake of prosperity, these are the kinds of ministers the king must always have.
Mahabharata: Volume 8 Page 38