‘“The cat was ashamed and spoke these words to the rat. ‘I honour your wisdom and the fact that you are devoted to my welfare. You have spoken words that are full of reason, though my views have been different. O virtuous one! But you should not take me to be other than what I am. You have truly granted me my life and my affection results from that. I know about dharma. I know about the qualities. In particular, I am grateful. I am affectionate towards my friends, especially those who are like you. O virtuous one! Given these reasons, you should not avoid me. If you avoid me, I, and all my relatives, will give up our lives. I am spirited and the wise have said that words of censure are enough to instruct people like me. You know about the nature of dharma. You should not suspect that I might be the cause of your death.’ Having been thus praised by the cat, the rat thought and spoke these grave and purposeful words to the cat. ‘You are virtuous and I have heard the words of reason you have spoken to me. Though I am pleased, I do not trust you. By praising me, or by offering me riches, you won’t be able to get me to associate with you. O friend! The wise do not subjugate themselves to the enemy. On this, there was a verse sung by Ushanas. Listen to it. “If one has had an agreement with a more powerful enemy to achieve a common end, one must act in a controlled way. Once the task has been accomplished, one should not trust. In every situation, one must protect one’s own life. All one’s possessions and offspring exist only as long as one is alive. In brief, the supreme view of all the texts about policy is that one should not trust. Therefore, if one desires the welfare of one’s own self, one must completely distrust men.46 Those who are weak, but do not trust, are not killed by their enemies. But if they trust, even the relatively strong are quickly slain by the weak.” O cat! Thus, I must always protect my own self from someone like you. You must also protect yourself from the chandala, whose anger has been generated.’ As it was speaking in this way, terror arose in the cat and it swiftly entered its hole. Palita knew about the true purport of the sacred texts and was full of intelligence and capacity. It was wise. Having said all this, it went to another hole. Palita was wise and intelligent, though weak. Because of this, though alone, it was able to overcome many other immensely strong enemies. A learned person must have an alliance with a capable enemy, just as the rat and the cat resorted to each other and escaped.
‘“I have instructed you about the path to be followed in the dharma of kshatriyas. O lord of the earth! I have recounted it in detail. Listen to it briefly again. Those two were firm in their enmity towards each other, but acted with supreme affection. They then turned their minds towards subjugating each other. However, by resorting to the strength of its intelligence, the wiser one subjugated the other one. But if care is not exercised, a wiser person can be subjugated, even by someone who is not learned. A person who is scared must act as if he is not scared. Even if he does not trust, he must act as if he trusts. One must be careful and not be fickle. If one is fickle, one is destroyed. There is a time for allying with enemies. There is a time for fighting with friends. O Yudhishthira! Those who know about the truth have said that one must always act in this way. O great king! Having thought about this, having understood the purport of the sacred texts and having engaged oneself with care, one must act fearfully, before the cause for fright presents itself. One must determine one’s action as if one is frightened and decide on counters. Intelligence results from fear, provided that one engages oneself with care. O king! There is no fear for a person who is frightened of fear that hasn’t materialized. However, a great fear is generated for a person who is not frightened, but is careless. One must never offer the counsel, ‘Do not be scared.’ That leads to ignorance. If one knows, one can go to those who know about a means to get out of the hardship. A person who is scared must therefore act as if he is not scared. Even if he does not trust, he must act as if he trusts. Having comprehended the gravity of the task, he must not indulge in any falsehood. O Yudhishthira! In this way, I have recounted the history to you. O son! Having heard in the midst of these well-wishers, act accordingly. Use your intelligence to first know the difference between an enemy and a friend, the time for war and peace and means of escaping from a difficulty. For a common objective, one must have an alliance with a stronger enemy. One must associate and act in accordance with the agreement. However, having accomplished the objective, one must not trust. O Yudhishthira! This policy is not against the three objectives.47 Having been instructed and heard, delight the subjects again. O Pandava! Along your path, advance with the brahmanas. O descendant of the Bharata lineage! Brahmanas bring the greatest benefit, in this world and in heaven. O lord! They know about dharma and are always grateful. O lord of men! They are auspicious in their deeds and if revered first, ensure victory. O king! The kingdom is the supreme goal. After that, as is proper, in due course, you will obtain fame, deeds and offspring in the lineage. O descendant of the Bharata lineage! If a king knows about these excellent words about war and peace, full of specific intelligence, he should always looks towards them and practise them, when that king is encircled by enemies.”’
Chapter 1465(137)
‘Yudhishthira said, “O mighty-armed one! You have counselled to the effect that the enemy must never be trusted. But if he trusts nobody, how will the king conduct himself? O king! If he trusts, there is a great danger to the king. O king! But if he does not trust, how will a king triumph over his enemies? I have a doubt about this. O grandfather! Dispel this confusion in my mind, which has arisen after you have told me the account about distrust.”
‘Bhishma replied, “O Kounteya! O king! Listen to the account of the conversation that took place in Brahmadatta’s abode between Brahmadatta and Pujani. In the inner quarters of Brahmadatta’s palace in Kampilya, a bird named Pujani dwelt for a long time. Like the jivajivaka bird, she knew about the cries of all beings.48 She knew everything. Even though she had been born in an inferior species, she knew about all forms of dharma. There, she gave birth to an immensely radiant son. At the same time, through the queen, the king had a son. Every day, she49 would go to the shores of the ocean and bring back two fruits to nourish her son and the prince. She would give one fruit to her son and the other to the prince. The fruits tasted like amrita and increased strength and energy. Having eaten the fruit, the prince grew very fast. Once, he got away from the hands of the nurse and began to play with the bird. O Indra among kings! Having taken the bird,50 which had been born at the same time, to a deserted place, he killed it and returned to his nurse’s arms. After having returned from collecting fruit, the bird saw her dead son lying down on the ground, killed by the child. She was distressed on seeing her slain son and her face became full of tears. Pujani was tormented by grief and spoke these words. ‘There is no affection or friendship in association with kshatriyas. They serve you for a purpose. Having accomplished the objective, they abandon you. Kshatriyas should never be trusted. They injure everyone. Having caused the injury, they always seek to pointlessly placate. I will now act in the same way and exact vengeance. He is ungrateful. He is violent. He has destroyed my trust. He has committed a triple sin by killing someone who was born and reared with him, someone who ate with him and someone who sought refuge with him.’ Having said this, she used her talons to tear out the eyes of the king’s son. Once she had torn these out, Pujani was comforted and again spoke these words. ‘If a sin is perpetrated voluntarily, it immediately devolves on the doer. However, if a deed is done in reaction to another deed, it doesn’t destroy good or bad merit. Even if such a wicked deed is perpetrated, it doesn’t descend on the doer. Instead, it descends on the sons, the sons’ sons and the daughters’ sons.’
‘“Brahmadatta said, ‘We committed an injury against you and you have taken a counteraction. Both of us are now equal. O Pujani! Stay with me and do not go.’
‘“Pujani replied, ‘When one has injured someone else, the learned do not praise remaining there. It is better to withdraw from there. O king! Even if there are words of conciliation, one
cannot trust someone with whom there has been an act of enmity. A foolish person will soon comprehend that enmity is never pacified. Once there is enmity towards each other, sons and grandsons are dragged into it. Once the sons and grandsons are destroyed, it carries over to the world after death. Under every circumstance, distrust of those towards whom there is enmity brings happiness. One must never act so as to trust such a person. Otherwise, trust itself will be destroyed. One should not trust someone who should not be trusted. One should not even trust someone who should be trusted. If you so desire, you can make others trust you. But you must not trust others. The mother and the father are the best among relatives. The wife is wear and tear51 and the son is nothing but a seed. The brother is an enemy and the friend possesses a moist hand.52 One’s atman alone knows happiness and unhappiness. If there has been enmity towards each other, an alliance is not possible. The purpose behind my staying here has been transgressed. If a person who was earlier terrified by strength has committed an injury, and is now worshipped with riches and honour, he will always be distrustful. A spirited person who was earlier respected and is now dishonoured should no longer dwell in a place where he was first respected and subsequently dishonoured. For a long time, I dwelt in your abode without suffering any injury. But an enmity has arisen now. May you be happy. I will go elsewhere.’
‘“Brahmadatta said, ‘If one acts as a reaction to an act that has been committed, that is not reckoned as a crime. You have freed yourself of a debt. O Pujani! Stay with me and do not go.’
‘“Pujani replied, ‘An alliance can never again be forged between someone who has been injured and someone who has caused the injury. The hearts of the one who has been injured and the one who has done the injury know this.’
‘“Brahmadatta said, ‘There can again be friendship between someone who has been injured and someone who has caused the injury. It has been seen that the enmity has been pacified and there has been no further wicked act.’
‘“Pujani replied, ‘Enmity can never be overcome. One must not be assured because there has been conciliation. It is childish to believe in trust. Therefore, it is better that I should not be seen. There are those who cannot quickly be seized through extremely sharp weapons, but are captured through conciliation, like elephants with other elephants.’
‘“Brahmadatta said, ‘Dwelling together leads to affection, even towards someone who may cause one’s death. They trust each other, like the shvapacha and the dog. Even among those who have been enemies, dwelling together leads to gentleness. Like water on the leaf of a lotus, that enmity does not linger.’
‘“Pujani replied, ‘The learned ones know that enmity arises from five causes—resulting from women, resulting from dwelling places, resulting from words, resulting from rivalries and resulting from injuries. In particular, the kshatriya must kill a person who causes any of these. Considering the place, the strength and other such things, he does this covertly or overtly. Therefore, one must never trust someone against whom an injury has been committed, even if he used to be a well-wisher. The enmity will remain concealed, like fire hidden inside wood. O king! Like Ourva’s fire in the ocean,53 the fire of an enmity is never pacified, be it through riches, punishment, conciliation or teaching. O king! Once the fire of enmity has been ignited and there has been an act of injury, it is not pacified without burning down one of the two parties. If a person has earlier committed an injurious act, even if he is worshipped with riches and honour, he will not find peace or trust. His act gives force to his fear. I have never committed an injurious act towards you, nor you towards me. The trust was earlier unblemished. I no longer have that trust.’
‘“Brahmadatta said, ‘Every act is done by time and so are all the different kinds of action. Since everything is undertaken by time, who has injured whom? Birth and death occur in the same way. All deeds are undertaken by time and the one who is alive is only an instrument. Some are killed at the same time, others one after another. Time consumes beings, like a fire that has received kindling. O beautiful one! In what we do towards each other, I, nor you, are the principal agents. Time always determines the happiness and unhappiness of living beings. Following time, dwell here with affection. You will not be injured. O Pujani! I have forgiven what you have done. Pardon me.’
‘“Pujani replied, ‘If time is the principal agent, then there would never have been any enmity. When a relative has been killed, why do other relatives seek vengeance? In earlier times, why did the gods and the asuras strike each other? If time determines happiness and unhappiness, existence and non-existence, then, when someone is ill, why do physicians use medicines? If time does the healing, what is the need for medication? If one is senseless with great sorrow, why does one lament? If time is the principal agent, why does dharma accrue to a doer? Your son slew my son and was injured by me. O lord of the earth! After that, I deserve to be captured by you. Because of sorrow over my son, I committed a sin towards your son. Listen to the truth from me. I deserve to be struck by you. Men seek out birds to kill or to sport. There is no third association, other than killing and capture. Because of fear of being slain or being captured, there are those who try to escape. Those who are learned about dharma say that there is unhappiness in death and calamity. Everyone loves his life. Everyone loves his sons. Everyone wishes to avoid misery and calamity. Everyone desires happiness. O Brahmadatta! Old age is misery. The destruction of riches is misery. Misery is dwelling with someone who is injurious. Misery is separation from something one wants. There is misery in enmity and captivity, or in violence and acts caused by women. People are always whirled around between unhappiness and happiness. Some foolish people say that there is no misery in another person’s sorrow. But there will be such speculation only among gentlemen who have experienced no grief. How can someone who has sorrowed and has been afflicted with grief speak in this way? A person who knows about the essence of all misery knows that one’s own self is no different from another person. O king! O scorcher of enemies! What I have done towards you and what you have done towards me are incapable of being expiated over one hundred years. Because of what we have done towards each other, there cannot be an alliance. Whenever you repeatedly remember your son, there will be a new enmity. Having performed an injurious act, if someone wishes to act affectionately, there can be no alliance with him. It is like an earthen pot that has been shattered. Those who know the purport of the sacred texts have determined that distrust leads to the rise of happiness. In earlier times, Ushanas chanted two verses to Prahrada. “He who trusts the words, true or false, of an enemy, is slain, like those who believe in honey are snared by dry grass.54 The enmity in a family is not pacified for ten yugas. Even if one man remains in the family, this is spoken about.” Kings may hide their enmity and resort to conciliation. But later, they crush the enemy, like a full pot against a rock.55 O king! One must never trust a person against whom one has committed an evil act. Having injured the other person, one only reaps misery from the trust.’
‘“Brahmadatta said, ‘Without trusting others, one can never accomplish the objectives. If one is always terrified, it is like being dead.’
‘“Pujani replied, ‘When there are wounds in the feet, one can only creep along on those feet. Even if those feet are guarded well, one cannot run on them, even for a brief moment. If a person has sore eyes and looks at the wind, it is certain that his eyes will be wounded even more by the wind. If, because of confusion, a person has resorted to a bad path and does not know his own strength, his life will come to an end. If a man ploughs the field without knowing about the rain, his endeavour will be inferior and no crops will be reaped. If a person always eats food that is beneficial, regardless of whether it is bitter, astringent, tasty or devoid of taste, he will be like one who is immortal. If a man does not know the consequences and ignoring wholesome food greedily eats something else, that is the end of his life. Destiny and human endeavour exist and depend on each other. Deeds are resorted to by the enterprising
and destiny by the impotent. One must do deeds that are good for one’s own self, regardless of whether they are harsh or mild. He who is not devoted to action will always be devoured by some disaster. Therefore, whenever there is doubt over an act, one must exhibit one’s valour. Men must give up everything and perform acts that are good for their own selves. Those who are learned say that knowledge, bravery, skill, strength and patience are five natural friends and make things happen in this world. It is said that men can obtain residences, metals,56 fields, wives and well-wishers everywhere. A wise person is always delighted and is always radiant. He does not frighten anyone. Even when there is an attempt to terrify him, he is not scared. If a person is intelligent, his wealth always increases, bit by bit. He bases himself in self-control and undertakes his tasks through skill. Men of limited intelligence are tied to their houses by bonds of affection. They have bad wives who devour their flesh, like female crabs and young crabs.57 Other men are deficient in intelligence and think of homes, fields, friends and their own country as belonging to them. But one must flee from a country that is afflicted, or is plagued by disease and famine. One must always go and dwell elsewhere and live there, always respected. Therefore, I will go elsewhere. I do not wish to dwell with you. O king! What has been done by your son cannot be accepted. One must keep a bad wife, a bad son, a bad king, a bad relative and a bad country a great distance away. There is no trust in a bad friend. How can there be pleasure in a bad wife? There can be no growth in a bad kingdom. There can be no livelihood in a bad country. There can be no association with a bad friend, because that friendship will always be fickle. When there is a monetary disaster, a bad relative becomes disrespectful. One who speaks pleasantly is truly a wife. One who provides growth is truly a son. If there is trust, one is truly a friend. If there is a livelihood, that is truly a country. Though the king is fierce in his rule, there is no exercise of force. He58 cherishes the poor and does not avoid an association with them. The wife, the country, friends, sons, allies and relatives—all these possess qualities, and the king has the eye of dharma. A king who is careful and rules is the foundation of the three objectives.59 The subjects who do not know about dharma are restrained and head towards their destruction. A tax can be imposed and one-sixth can be collected as tax. However, a king who does not protect the subjects well is nothing but a thief. If a king himself grants assurance but does not act according to that norm, he is wicked. He will collect the adharma of all the people and go to hell. If a king grants assurance and acts according to that norm, he is known as one who protects the subjects according to dharma and grants every kind of happiness. Prajapati Manu said that a king possesses seven attributes—father, mother, preceptor, protector, Agni, Vaishravana60 and Yama. By exhibiting compassion towards the subjects, the king is the father of the kingdom. A man who behaves falsely towards him is reborn as inferior species. By nourishing those who are distressed, he is like a mother. Like Agni, he consumes wicked ones. By controlling, he is like Yama. By releasing objects of desire, he is like Kubera, the one who grants wishes. Like a preceptor, he instructs about dharma. He protects like a protector. When the king delights the residents of the city and the countryside with his qualities, he protects with his attributes and with dharma and is not dislodged from his kingdom. He himself knows about the rites followed in the city and the countryside. That king enjoys happiness, in this world and in the next. If the subjects are always anxious and oppressed by the burden of taxes, or overcome by various calamities, then he61 will head towards destruction. When his subjects prosper, like large lotuses in a pond, he attains greatness in the worlds and enjoys a share in the fruits of all sacrifices. O king! Strife with a strong person is not praised. If one is seized by a stronger person, how can there be a kingdom? How can there be happiness?’”
Mahabharata: Volume 8 Page 54