Chapter 1459(131)
‘Bhishma said, “The king must generate his treasury from his own kingdom or the kingdoms of others. O Kounteya! Dharma results from the treasury and establishes the foundation of the kingdom. Therefore, the treasury must be generated and once it has been accumulated, it must be protected. Having protected, he must show compassion. This is the eternal dharma. The treasury cannot be generated through virtue and purity only, or through violence alone. To accumulate a treasury, one must follow a middle path. How can there be a treasury for someone who has no army? How can there be an army for someone who has no treasury? How can there be a kingdom for someone who has no army? How can there be Shri for someone who has no kingdom? For someone of superior conduct, the destruction of Shri is like death. Therefore, the king must increase the treasury, the army and friends. Men disrespect a king whose treasury has been destroyed. They are dissatisfied with little and are not interested in the work.15 It is because of Shri that a king receives the greatest regard. It hides his sins, like garments hide the private parts of women. Men he has earlier injured follow him because of his wealth. They are like dogs,16 finding delight in an opportunity to kill him. O supreme among the Bharata lineage! How can a king like this be happy?17 The king must always show enterprise and not be languid. There is manliness in exertion. He must break at the joints, rather than bow down before anyone. He can resort to the forest and roam around with large numbers of bandits. However, he must not roam around with bandits who are against all restraints. O descendant of the Bharata lineage! Among the bandits, one can easily obtain soldiers who are fierce in their deeds. Everyone certainly trembles before a person who does not follow any restraints. Even bandits, who are without compassion, tremble before such a person. He must establish restraints and gladden the minds of people. Even a little bit of restraint is respected by the people. There are some people who have decided that this world and the world hereafter do not exist. One should not trust such a nastika. He is driven by doubt and fear. Bandits regard non-violence the same way as righteous people regard taking from others.18 However, even among bandits, people find delight in agreements. The slaying of someone who is not a combatant, the ravishing of wives,19 ingratitude, the seizure of the possessions of brahmanas, the complete destruction of everything and the abduction and confining of women—these are censured even among bandits. O descendant of the Bharata lineage! Since they avoid these, if one has a pact with them, one should not exterminate them completely. That has been determined. Instead of completely exterminating them, they should be brought under one’s subjugation. Because one is stronger, one should act violently towards them. O son! Those who exterminate them see their own extermination in every direction. Those who exterminate always have to suffer a fear because of that act of extermination.”’20
Chapter 1460(132)
‘Bhishma said, “On this kind of deed, those who are knowledgeable about ancient accounts recite definitive words. For a kshatriya who knows, dharma and artha are immediately evident and one cannot separate them. But some working of dharma is indirect. ‘This is adharma.’ ‘That is dharma.’ Such statements are like the footprints of a wolf.21 The fruits of dharma and adharma can never be seen. A strong person can use his strength to bring everything under his subjugation and prosper. A strong person obtains Shri, an army and advisers. One without wealth falls and is like a little bit of leftover food. However, even for a strong person, there are many inauspicious things and these ensure that he is not saved from fear. It is only those two22 true foundations that save him from great fear. I think that strength is superior to dharma. Dharma results from strength. Dharma is established on strength, like mobile objects on the surface of the earth. Just as smoke is controlled by the wind, dharma follows strength. Just as a creeper depends on a tree, dharma provides strength to a weak person. Dharma is under the control of those who are strong, just as happiness is enjoyed by those who possess objects of pleasure. There is nothing that a strong person is not successful at. For the strong, everything is pure.23 If a wicked person is weak in strength, his stature is reduced. Therefore, everyone is alarmed at him, as if he is a wolf. He is censured and dishonoured and lives a life of unhappiness. A life of humiliation is just like death. When people say that he has been cast aside because of his wicked character, he is severely tormented and is wounded by words that are like stakes. On this, preceptors have spoken about ways of freeing oneself from sins. He must serve the three kinds of learning24 and tend to brahmanas. He must seek their favours through sweet words and deeds. He must be great-minded and marry into a noble family. He must recount the good qualities of others and say that he will be like them. He must meditate, perform the water-rites, be gentle and not talk a lot. Having performed many extremely difficult deeds, he should penetrate the ranks of brahmana and kshatriyas.25 Even if many people reprimand him because of this, he should not pay any attention to it. If he does not commit wicked acts, through such conduct he will quickly become greatly respected. He will enjoy happiness and riches and must protect himself through his conduct. He will obtain worship in this world and great fruits in the hereafter.”’
Chapter 1461(133)
‘Bhishma said, “In this connection, an ancient history is recounted. A bandit who followed restraints was not destroyed after his death. There was a ruler of the nishadas by the name of Kapavya. He was brave, intelligent and a striker. He was learned and was not violent. He protected dharma against any decline and worshipped brahmanas and seniors. His father was a kshatriya and his mother was a nishada. He protected the dharma of kshatriyas. Though he was a bandit, he obtained success. In the morning and in the evening, he would agitate herds of animals in the forest. He knew about different kinds of animals and about where they came to drink. He knew about all the different groves and regions and roamed around Mount Pariyatra. He knew about the dharma for all beings. His weapons were firm and he never missed his aim. He could single-handedly defeat hundreds of soldiers. In that great forest, he worshipped his aged and blind parents. He honoured them well and gave them food in the form of honey, meat, roots, fruit and grain that was superior and inferior. He tended to them. He protected the brahmanas who resided in the forest and passed through it. In that great forest, he brought them animals that he had killed. There were some who had doubts about receiving food from a bandit. For these, at the right time, he would leave it outside their houses and leave. There were thousands of dishonourable bandits who were pitiless. They desired to make him their leader.
‘“The bandits said, ‘You are wise and know about the time and the place. You have good conduct and wield firm weapons. You are respected by all of us. Be our leader and our chief. We will do whatever you ask us to. According to proper policy, protect us, like a mother and a father.’ Kapavya replied, ‘Do not kill women, those who are frightened, those who are children and those who are ascetics. Do not slay those who are not fighting. Do not forcibly abduct women. Under no circumstances should a spirited warrior slay a woman. Cattle and women should not be harmed and war must not be waged on their account. Grain must not be destroyed and one should not pointlessly create obstructions in ploughing, or in the worship of gods, ancestors and guests. Among all the beings, brahmanas deserve to be freed.26 One must compensate them, even if one has to give up all of one’s property. If they are extremely enraged and chant their mantras, there is no one in the three worlds who will be saved and will not be defeated. A person who speaks ill of brahmanas or wishes for their destruction will be destroyed. This is as certain as the rising of the sun. Dwell here and receive the fruits. Those who do not give according to their capacity will be attacked by our soldiers. The rod has been intended for the sake of ensuring virtue. It is certain that it is not meant to inflict death. However, it has been said that if a person obstructs virtuous people, it is dharma to kill him. There are some who obtain a living by causing injury to the kingdom. They are compared to worms inside a carcass. However, even if someone is a bandit,
if he conducts himself in accordance with the sacred texts of dharma, despite being a bandit, he will swiftly obtain success.’ All of them honoured Kapavya’s instructions. All of them obtained a livelihood and abandoned their wicked ways. Because of his deeds, Kapavya obtained great success. He acted so as to ensure safety for the virtuous and restrained the bandits from wicked deeds. If someone regularly recounts this conduct of Kapavya, he will never be afflicted by any fear from residents of the forest, or from beings. There will never be any fear from mortals or immortals, from the virtuous or the wicked. O king! He will be like a leader in the forest.”’
Chapter 1462(134)
‘Bhishma said, “Those who are learned about the ancient accounts chant a verse that was sung by Brahma himself. This is a path through which a king can generate his treasury. ‘The wealth of those who perform sacrifices, have good conduct and are noble should not be taken, as it belongs to the gods.27 A kshatriya should take from bandits and from those who do not perform rites.’ O descendant of the Bharata lineage! These subjects are for kshatriyas, who must protect them and also receive from them. The wealth belongs to kshatriyas and not to anyone else. The wealth must be used for the sake of the army, or for the purpose of performing sacrifices. Herbs that are inedible are severed and used to cook stuff that is edible.28 People who are learned in the Vedas say that wealth that is not used as offerings for the gods, the ancestors and mortals comes to no useful end. O king! A lord of the earth who follows dharma should take these riches away. O king! When it is like that,29 it does not please the worlds and is not treasure. It must be taken away from the wicked and given to the virtuous. If someone makes himself into a bridge between the two, I think that person knows dharma. Some people say that here and there, herbs and animals may originate from injurious sources, but can nevertheless be used for sacrifices. Those who do not perform the rites of sacrifices are like flies that bite and like aggressive ants. That is what dharma pronounces. Dust and ulapa grass30 can rise from the ground. Dharma is like that, subtle and subtler.”’
Chapter 1463(135)
‘Bhishma said, “On this, listen to this supreme and foremost account. This is about procrastination in deciding what should be done and what should not be done. In a pond that wasn’t very deep, there were three shakula fishes who were friends. O Kounteya! Among the many other fishes that were there, these became companions. Out of these three that dwelt in the water, one knew when the right time had come, the second one was far-sighted and the third was a procrastinator. On one occasion, fishermen assembled around the pond. Using various outlets, they started to drain out the water to lower spots. On discerning that the water level was declining, the far-sighted fish told his two friends that a danger had arrived. ‘There is a disaster for all of us who dwell in the water. Let us quickly go somewhere else, before the path is destroyed. Those who follow good policy counter a danger before it has arrived. There is no doubt about this. We should decide to quickly go.’ The procrastinator replied, ‘What you have said is true. But it is my certain view that there is no need for us to hurry.’ The one with the right understanding spoke to the far-sighted one, ‘When it is the right time, I will not avoid doing anything that needs to be done.’ Having been thus addressed, the far-sighted and immensely intelligent one emerged through the single stream that still remained and went into a deeper body of water. When they saw that the water had been drained out from the pond, the fishermen, who earned a living off fish, used different methods to catch the fish. They fluttered around in the pond, which was without any water. Together with the others, the fish that was a procrastinator was captured. When he saw that the fish were being strung together on a rope, the one with the right understanding penetrated into the midst of the ones that had already been strung and seized the rope in its mouth, as if it had already been captured. They31 thought that all the fish had been captured. They took the fish to a clean bit of water to clean them. The one with the right understanding let go of the rope and swiftly escaped. The procrastinator, evil-souled and inferior in intelligence and consciousness was stupid. It died because it was insensible.
‘“In that way, if someone is confused in intelligence and does not realize when the right time has come, he is swiftly destroyed, like the procrastinating fish. If a man thinks himself to be accomplished and does not do at the beginning what is beneficial, he faces a danger, like the fish with the right understanding. If a man acts so as to pacify a danger that has not yet come, he attains the best objective, like the far-sighted fish. The earth is said to be the place. Kala, kashtha, muhurta, dina, nadya, kshana, lava, paksha, masa, ritus that are equal, vatsara32—despite these, time cannot be seen. To obtain success, it is true that there must be good policy too.33 This is what the rishis have taught in the sacred texts of dharma and artha and the sacred texts of moksha. They also determine the rules for the practice of kama among men. One must examine these properly before embarking on action. If one also considers the time and the place, one obtains the fruits from them.”’
Chapter 1464(136)
‘Yudhishthira said, “O bull among the Bharata lineage! You have talked about the best kind of intelligence, understanding what has happened and what will happen, and about the destruction that procrastination brings. O supreme among the Bharata lineage! I wish to hear about supreme intelligence for a king, who is confounded because he is surrounded by enemies. You are accomplished in dharma and artha. You are wise. You are skilled in all the sacred texts. O best among the Kuru lineage! I am asking you this. You should explain it to me. What should a king who is encompassed by many enemies do? In accordance with the rules, I wish to hear everything about this. When a king confronts a disaster in the midst of an enemy, there will be many who will range against one and seek to injure him, because of what they have suffered earlier. There will be immensely strong ones acting against him and he will be alone, without allies. How will he be able to take a stand? O bull among the Bharata lineage! How will he know the difference between a friend and an enemy? How will he act against those who are neither friend, nor foe? How will he use his wisdom to discern signs that an enemy has become a friend? How will such a man act and how will he obtain happiness? Who should he fight with? With whom should he try for a pact? What should be the conduct of a weak person who is in the midst of the enemy? O scorcher of enemies! This is supreme among all the tasks that must be undertaken. Rare is the person who can speak about such things, with the exception of Shantanu’s son, Bhishma, who has conquered his senses and does not waver from the truth. A listener is also extremely difficult to get. O mighty-armed one! Therefore, you should tell me everything about all this.”
‘Bhishma replied, “O Yudhishthira! This question is worthy of someone who possesses your qualities. O son! O descendant of the Bharata lineage! Listen completely to the secrets about a time of adversity. By employing the capabilities of different people in different tasks, an enemy can become a friend and a friend may find himself to be censured. There is always a change in objectives. One must know about the time and the place, determine what should be done and what should not be done, and then decide whom to trust and whom to fight. A wise person always seeks to have peace with those who wish him well. O descendant of the Bharata lineage! But, for the sake of protecting one’s life, there can be an alliance with the enemy. A man who is always against alliances is not learned. O descendant of the Bharata lineage! He does not obtain the objectives, or the fruits. If a person uses his reasoning to look towards the objectives and has an alliance with an enemy or counters a friend, he obtains extremely great fruits. On this, an ancient history is recounted, about a conversation between a cat and a rat in a banyan tree.
‘“In a great forest, there was an extremely large banyan tree. It was covered with nets of creepers and was frequented by large numbers of diverse birds. Its trunks were like clouds and it offered cool and pleasant shade. Many predatory animals lived there, with enmity towards each other. There was a hole with one hund
red mouths at the root of the tree and an immensely wise rat named Palita lived there. Earlier, a cat named Lomasha had happily dwelt in the branches, destroying the lives of the birds. Every day, when the sun had gone down, a chandala arrived there, having turned his mind towards enmity. He would spread out nets made of sinews there. Having done this, he would return cheerfully to his home and sleep, waiting for night to be over and for it to be morning. Every night, a large number of animals were always killed there. On one occasion, the cat was careless and got trapped there. At that time, the immensely wise Palita got to know that the enemy, who was always trying to kill it, had got trapped. It wandered around, without any fear at all. As it roamed around in that forest, assured in its roaming, it looked for some food and saw the meat.34 It climbed up there and began to devour the meat. It laughed mentally, as it stood above the enemy who had got trapped. While it was engaged with the meat, it happened to look up and saw that another enemy had arrived, terrible in appearance. It used to lie down in a giant hole and was like Sharaprasuna.35 This was an agile mongoose named Harika and its eyes were coppery red. Having smelt the rat, it had swiftly arrived there. It stood on the ground and raised its face upwards, licking its lips at the prospect of a meal. It36 saw another enemy on a branch, one that lived in a hole in the trunk. This was an owl named Chandraka. Its beak was sharp and it roamed around during the night. It was within the reach of both the mongoose and the owl.
Mahabharata: Volume 8 Page 52