SECTION CXLII
(Sambhava Parva continued)
"Vaisampayana continued, 'On hearing that the heroic sons of Pandu endued
with excess of energy had become so mighty, king Dhritarashtra became
very miserable with anxiety. Then summoning unto his side Kanika, that
foremost of minister, well-versed in the science of politics and an
expert in counsels the king said, 'O best of Brahmanas, the Pandavas are
daily overshadowing the earth. I am exceedingly jealous of them. Should I
have peace or war with them? O Kanika, advise me truly, for I shall do as
thou biddest.
"Vaisampayana continued, 'That best of Brahmanas, thus addressed by the
king, freely answered him in these pointed words well-agreeing with the
import of political science."
"Listen to me, O sinless king, as I answer thee. And, O best of Kuru
kings, it behoveth you not to be angry with me after hearing all I say.
Kings should ever be ready with uplifted maces (to strike when
necessary), and they should ever increase their prowess. Carefully
avoiding all faults themselves they should ceaselessly watch over the
faults of their foes and take advantage of them. If the king is always
ready to strike, everybody feareth him. Therefore the king should ever
have recourse to chastisement in all he doeth. He should so conduct
himself that, his foe may not detect any weak side in him. But by means
of the weakness he detecteth in his foe he should pursue him (to
destruction). He should always conceal, like the tortoise concealing its
body, his means and ends, and he should always keep back his own weakness
from, the sight of others. And having begun a particular act, he should
ever accomplish it thoroughly. Behold, a thorn, if not extracted wholly,
produceth a festering sore. The slaughter of a foe who doeth you evil is
always praiseworthy. If the foe be one of great prowess, one should
always watch for the hour of his disaster and then kill him without any
scruples. If he should happen to be a great warrior, his hour of disaster
also should be watched and he should then be induced to fly. O sire, an
enemy should never be scorned, however contemptible. A spark of fire is
capable of consuming an extensive forest if only it can spread from one
object to another in proximity. Kings should sometimes feign blindness
and deafness, for if impotent to chastise, they should pretend not to
notice the faults that call for chastisement. On occasions, such as
these, let them regard their bows as made of straw. But they should be
always on the alert like a herd of deer sleeping in the woods. When thy
foe is in your power, destroy him by every means open or secret. Do not
show him any mercy, although he seeketh your protection. A foe, or one
that hath once injured thee, should be destroyed by lavishing money, if
necessary, for by killing him you mayest be at your ease. The dead can
never inspire fear. Thou must destroy the three, five and seven
(resources) of your foes. Thou must destroy your foes root and branch. Then
shouldst you destroy their allies and partisans. The allies and
partisans can never exist if the principal be destroyed. If the root of
the tree is torn up, the branches and twigs can never exist as before.
Carefully concealing your own means and ends, you shouldst always watch
thy foes, always seeking their flaws. Thou shouldst, O king, rule thy
kingdom, always anxiously watching your foes. By maintaining the perpetual
fire by sacrifices, by brown cloths, by matted locks, and by hides of
animals for your bedding, shouldst you at first gain the confidence of
thy foes, and when you has gained it you shouldst then spring upon them
like a wolf. For it hath been said that in the acquisition of wealth even
the garb of holiness might be employed as a hooked staff to bend down a
branch in order to pluck the fruits that are ripe. The method followed in
the plucking of fruits should be the method in destroying foes, for thou
shouldst proceed on the principle of selection. Bear your foe upon thy
shoulders till the time cometh when you canst throw him down, breaking
him into pieces like an earthen pot thrown down with violence upon a
stony surface. The foe must never be let off even though he addresseth
thee most piteously. No pity shouldst you show him but slay him at once.
By the arts of conciliation or the expenditure of money should the foe be
slain. By creating disunion amongst his allies, or by the employment of
force, indeed by every means in your power shouldst you destroy your foe.'
"Dhritarashtra said, 'Tell me truly how a foe can be destroyed by the
arts of conciliation or the expenditure of money, or by producing
disunion or by the employment of force.'
"Kanika replied, 'Listen, O monarch, to the history of a jackal dwelling
in days of yore in the forest and fully acquainted with the science of
politics. There was a wise jackal, mindful of his own interests who lived
in the company of four friends, viz., a tiger, a mouse, a wolf, and a
mongoose. One day they saw in the woods a strong deer, the leader of a
herd, whom, however, they could not seize for his fleetness and strength.
They thereupon called a council for consultation. The jackal opening the
proceedings said, 'O tiger, you hast made many an effort to seize this
deer, but all in vain simply because this deer is young, fleet and very
intelligent. Let now the mouse go and eat into its feet when it lieth
asleep. And when this is done, let the tiger approach and seize it. Then
shall we all, with great pleasure feast on it.' Hearing these words of
the jackal, they all set to work very cautiously as he directed. And the
mouse ate into the feet of the deer and the tiger killed it as
anticipated. And beholding the body of the deer lying motionless on the
ground, the jackal said unto his companions, 'Blessed be ye! Go and
perform your ablutions. In the meantime I will look after the deer.'
Hearing what the jackal said, they all went into a stream. And the jackal
waited there, deeply meditating upon what he should do. The tiger endued
with great strength, returned first of all to the spot after having
performed his ablutions. And he saw the jackal there plunged in
meditation. The tiger said, 'Why are you so sorrowful, O wise one! Thou
art the foremost of all intelligent beings. Let us enjoy ourselves today
by feasting on this carcass.' The jackal said, 'Hear, O mighty-armed one,
what the mouse hath said. He hath even said, O, fie on the strength of
the king of the beasts! This deer hath been slain by me. By might of my
arm he will today gratify his hunger.' When he hath boasted in such a
language, I, for my part, do not wish to touch this food.' The tiger
replied, 'If, indeed, the mouse hath said so, my sense is now awakened. I
shall, from this day, slay with the might of my own arms, creatures
ranging the forest and then feast on their flesh.' Having said this, the
tiger went away.
"And after the tiger had left the spot, the mouse came. And seeing the
mouse come, the jackal addressed him and said, 'Blest be thou, O mouse,
but listen to what the mongoose hath said. He hath even said, The carcass
of this deer is poison (the tiger having touched it with his claws). I
will not eat of it. On the other hand, if thou, O jackal, permittest it,
I will even slay the mouse and feast on him.' Hearing this the mouse
became alarmed and quickly entered his hole. And after the mouse had
gone, the wolf, O king, came there having performed his ablutions. And
seeing the wolf come, the jackal said unto him, 'The king of the beasts
hath been angry with thee. Evil is certain to overtake thee. He is
expected here with his wife. Do as you pleasest.' Thus was the wolf
also, fond of animal flesh, got rid of by the jackal. And the wolf fled,
contracting his body into the smallest dimensions. It was then that the
mongoose came. And, O king, the jackal, seeing him come, said, 'By the
might of my arm have I defeated the others who have already fled. Fight
with me first and then eat of this flesh as you please.' The mongoose
replied, 'When, indeed, the tiger, the wolf, and the intelligent mouse
have all been defeated by thee, heroes as they are, you seemest to be a
greater hero still. I do not desire to fight with thee.' Saying this, the
mongoose also went away.
"Kanika continued, 'When they all had thus left the place, the jackal,
well-pleased with the success of his policy, alone ate up that flesh. If
kings always act in this way, they can be happy. Thus should the timid by
exciting their fears, the courageous by the arts of conciliation, the
covetous by gift of wealth, and equals and inferiors by exhibition of
prowess be brought under your sway. Besides all this, O king, that I have
said, listen now to something else that I say.'
"Kanika continued, 'If your son, friend, brother, father, or even the
spiritual preceptor, anyone becometh your foe, you shouldst, if desirous
of prosperity, slay him without scruples. By curses and incantations, by
gift of wealth, by poison, or by deception, the foe should be slain. He
should never be neglected from disdain. If both the parties be equal and
success uncertain, then he that acteth with diligence groweth in
prosperity. If the spiritual preceptor himself be vain, ignorant of what
should be done and what left undone, and vicious in his ways, even he
should be chastised. If you are angry, show thyself as if you are not
so, speaking even then with a smile on your lips. Never reprove any one
with indications of anger (in your speech). And O Bharata, speak soft
words before you smitest and even while you are smiting! After the
smiting is over, pity the victim, and grieve for him, and even shed
tears. Comforting your foe by conciliation, by gift of wealth, and smooth
behaviour, you must smite him when he walketh not aright. Thou shouldst
equally smile the heinous offender who liveth by the practice of virtue,
for the garb of virtue simply covereth his offences like black clouds
covering the mountains. Thou shouldst burn the house of that person whom
thou punishest with death. And you shouldst never permit beggars and
atheists and thieves to dwell in your kingdom. By a sudden sally or
pitched battle by poison or by corrupting his allies, by gift of wealth,
by any means in your power, you shouldst destroy your foe. Thou mayest act
with the greatest cruelty. Thou shouldst make your teeth sharp to give a
fatal bite. And you should ever smite so effectually that your foe may
not again raise his head. Thou shouldst ever stand in fear of even one
from whom there is no fear, not to speak of him from whom there is such.
For if the first be ever powerful he may destroy you to the root (for
thy unpreparedness). Thou shouldst never trust the faithless, nor trust
too much those that are faithful, for if those in whom you confidest
prove your foes, you are certain to be annihilated. After testing their
faithfulness you shouldst employ spies in your own kingdom and in the
kingdoms of others. Thy spies in foreign kingdoms should be apt deceivers
and persons in the garb of ascetics. Thy spies should be placed in
gardens, places of amusement, temples and other holy places, drinking
halls, streets, and with the (eighteen) tirthas (viz., the minister, the
chief priest, the heir-presumptive, the commander-in-chief, the
gate-keepers of the court, persons in the inner apartments, the jailor,
the chief surveyor, the head of the treasury, the general executant of
orders, the chief of the town police, the chief architect, the chief
justice, the president of the council, the chief of the punitive
department, the commander of the fort, the chief of the arsenal, the
chief of the frontier guards, and the keeper of the forests), and in
places of sacrifice, near wells, on mountains and in rivers, in forests,
and in all places where people congregate. In speech you shouldst ever
be humble, but let your heart be ever sharp as razor. And when you art
engaged in doing even a very cruel and terrible act, you shouldst talk
with smiles on your lips. If desirous of prosperity, you shouldst adopt
all arts--humility, oath, conciliation. Worshipping the feet of others by
lowering your head, inspiring hope, and the like. And, a person conversant
with the rules of policy is like a tree decked with flowers but bearing
no fruit; or, if bearing fruit, these must be at a great height not
easily attainable from the ground; and if any of these fruits seem to be
ripe care must be taken to make it appear raw. Conducting himself in such
a way, he shall never fade. Virtue, wealth and pleasure have both their
evil and good effects closely knit together. While extracting the effects
that are good, those that are evil should be avoided. Those that practise
virtue (incessantly) are made unhappy for want of wealth and the neglect
of pleasure. Those again in pursuit of wealth are made unhappy for the
neglect of two others. And so those who pursue pleasure suffer for their
inattention to virtue and wealth. Therefore, you shouldst pursue virtue,
wealth and pleasure, in such a way that you mayest not have to suffer
therefrom. With humiliation and attention, without jealousy and
solicitous of accomplishing your purpose, shouldst thou, in all sincerity,
consult with the Brahmanas. When you are fallen, you shouldst raise
thyself by any means, gentle or violent; and after you hast thus raised
thyself you shouldst practise virtue. He that hath never been afflicted
with calamity can never have prosperity. This may be seen in the life of
one who surviveth his calamities. He that is afflicted with sorrow should
be consoled by the recitation of the history of persons of former times
(like those of Nala and Rama). He whose heart hath been unstrung by
sorrow should be consoled with hopes of future prosperity. He again who
is learned and wise should be consoled by pleasing offices presently
rendered unto him. He who, having concluded a treaty with an enemy,
reposeth at ease as if he hath nothing more to do, is very like a person
who awaketh, fallen down from the top of a tree whereon he had slept. A
king should ever keep to himself his counsels without fear of calumny,
and while beholding everything with the eyes of his spies, he should take
care to conceal his own emotions before the spies of his enemies. Like a
fisherman who becometh prosperous by catching and killing fish, a king
can never grow prosperous without tearing the vitals of his enemy and
without doing some violent deeds. The might of your foe, as represented by
his armed force, should ever be completely destroyed, by ploughing it up
(like weeds) and mowing it down and otherwise afflicting it by disease,
starvation, and want of drink. A person in want never approacheth (from
love) one in affluence; and when one's purpose hath been accomplished,
one hath no need to approach him whom he had hitherto looked to for its
accomplishment. Therefore, when you doest anything never do it
completely, but ever leave something to be desired for by others (whose
services you mayest need). One who is desirous of prosperity should with
diligence seek allies and means, and carefully conduct his wars. His
exertions in these respects should always be guided by prudence. A
prudent king should ever act in such a way that friends and foes may
never know his motive before the commencement of his acts. Let them know
all when the act hath been commenced or ended, and as long as danger doth
not come, so long only shall you act as if you are afraid. But when it
hath overtaken thee, you must grapple with it courageously. He who
trusteth in a foe who hath been brought under subjection by force,
summoneth his own death as a crab by her act of conception. Thou shouldst
always reckon the future act as already arrived (and concert measures for
meeting it), else, from want of calmness caused by haste, you mayest
overlook an important point in meeting it when it is before thee. A
person desirous of prosperity should always exert with prudence, adopting
his measures to time and place. He should also act with an eye to destiny
as capable of being regulated by mantras and sacrificial rites; and to
virtue, wealth, and pleasure. It is well-known that time and place (if
taken into consideration) always produce the greatest good. If the foe is
insignificant, he should not yet be despised, for he may soon grow like a
palmyra tree extending its roots or like a spark of fire in the deep
woods that may soon burst into an extensive conflagration. As a little
fire gradually fed with faggots soon becometh capable of consuming even
the biggest blocks, so the person who increaseth his power by making
alliances and friendships soon becometh capable of subjugating even the
most formidable foe. The hope you givest unto your foe should be long
deferred before it is fulfilled; and when the time cometh for its
fulfilment, invent some pretext for deferring it still. Let that pretext
be shown as founded upon some reason, and let that reason itself be made
to appear as founded on some other reason. Kings should, in the matter of
destroying their foes, ever resemble razors in every particular;
unpitying as these are sharp, hiding their intents as these are concealed
in their leathern cases, striking when the opportunity cometh as these
are used on proper occasions, sweeping off their foes with all their
allies and dependants as these shave the head or the chin without leaving
a single hair. O supporter of the dignity of the Kurus, bearing thyself
towards the Pandavas and others also as policy dictateth, act in such a
way that you mayest not have to grieve in future. Well do I know that
thou are endued with every blessing, and possessed of every mark of good
fortune. Therefore, O king, protect thyself from the sons of Pandu! O
king, the sons of Pandu are stronger than their cousins (thy sons);
therefore, O chastiser of foes, I tell you plainly what you shouldst
do. Listen to it, O king, with your children, and having listened to it,
exert yourselves (to do the needful). O king, act in such a way that
there may not be any fear for you from the Pandavas. Indeed, adopt such
measures consonant with the science of policy that you mayest not have
to grieve in the future.'
"Vaisampayana continued, 'Having delivered himself thus Kanika returned
to his abode, while the Kuru king Dhritarashtra became pensive and
melancholy.'"
--------------------END OF PARVA 1 : UPA-PARVA 142 ---------------------
