what the means and contrivances, productive of immediate fruit, are.
Robbers, transgressing all wholesome bounds, very often become destroyers
of property and religious merit. For resisting and restraining them. I
shall tell thee what the contrivances are, as indicated in the
scriptures. Listen to me as I speak of those means for the success of all
acts. Both kinds of wisdom, straight and crooked, should be within call
of the king. Though acquainted with it, he should not, however, apply
that wisdom which is crooked (for injuring others). He may use it for
resisting the dangers that may overtake him. Enemies frequently injure a
king by producing disunion (among his ministers or troops or allies or
subjects). The king, conversant with deceit, may, by the aid of deceit,
counteract those enemies. Leathern armour for protecting the bodies of
elephants, armour of the same material for bovine bulls, bones, thorns,
and keen-pointed weapons made of iron, coats of mail, yak-tails, sharp
and well-tempered weapons, all kinds of armour, yellow and red, banners
and standards of diverse hues, swords, and lances and scimitars of great
sharpness and battle-axes, and spears and shields, should be manufactured
and stored in abundance. The weapons should all be properly whetted. The
soldiers should be inspired with courage and resolution. It is proper to
set the troops in motion in the month of Chaitra or Agrahayana. The crops
ripen about that time and water also does not become scarce. That time of
the year, O Bharata, is neither very cold nor very hot. Troops should,
therefore, be moved at that time. If the enemy, however, be overtaken by
distress, troops should immediately be set in motion (without waiting for
such a favourable time). These (two) are the best occasions for the
motion of troops with a view to subjugate foes. That road which has
abundance of water and grass along it, which is level and easy of march,
should be adopted (in moving the troops). The regions lying near the road
(on both its sides) should previously be well ascertained through spies
possessed of skill and having an intimate knowledge of the woods. The
troops must not, like animals, be marched through woody regions. Kings
desirous of victory should, therefore, adopt good roads for marching
their troops. In the van should be placed a division of brave men, endued
with strength and high birth. As regards forts, that which has walls and
a trench full of water on every side and only one entrance, is worthy of
praise. In respect of invading foes, resistance may be offered from
within it. In pitching the camp, a region lying near the woods is
regarded as much better than one under the open sky by men conversant
with war and possessed of military accomplishments. The camp should be
pitched for the troops not far from such a wood. Pitching the camp at
such a place, planting the foot-soldiers in a position of safety, and
collision with the foe as soon as he comes, are the means for warding off
danger and distress. Keeping the constellation called Ursa Major[295]
behind them, the troops should fight taking up their stand like hills. By
this means, one may vanquish even foes that are irresistible. The troops
should be placed in such a position that the wind, the sun, and the
planet Sukra[296] should blow and shine from behind them. As means for
ensuing victory the wind is superior to the Sun, and the Sun is superior
to Sukra, O Yudhishthira. Men conversant with war approve of a region
that is not miry, not watery, not uneven, and not abounding with bricks
and stone, as well-fitted for the operations of cavalry. A field that is
free from mire and holes is fitted for car-warriors. A region that is
overgrown with bushes and large trees and that is under water is fitted
for elephant-warriors. A region that has many inaccessible spots, that is
overgrown with large trees and topes of cane bushes, as also a
mountainous or woody tract, is well-fitted for the operations of
infantry. An army, O Bharata, which has a large infantry force, is
regarded very strong. An army in which cars and horsemen predominate is
regarded to be very effective in a clear (unrainy) day. An army, again;
in which footsoldiers and elephants predominate becomes effective in the
rainy season. Having attended to these points (about the characters of
the different kinds of forces and the manner of marching, quartering, and
leading them), the king should turn his attention to the characteristics
of place and time. That king, who having attended to all these
considerations, sets out under a proper constellation and on an
auspicious lunation, always succeeds in obtaining victory by properly
leading his troops. No one should slay those that are asleep or thirsty
or fatigued, or those whose accoutrements have fallen away, or one that
has set his heart on final emancipation,[297] or one that is flying away,
or one that is walking (unprepared) along a road, or one engaged in
drinking or eating, or one that is mad, or one that is insane, or one
that has been wounded mortally, or one that has been exceedingly weakened
by his wounds, or one that is staying trustfully, or one that has begun
any task without having been able to complete it,[298] or one that is
skilled in some especial art (as mining, etc.), or one that is in grief,
or one that goes out of the camp for procuring forage or fodder, or men
who set up camps or are camp-followers, or those that wait at the gates
of the king or of his ministers, or those that do menial services (unto
the chiefs of the army), or those that are chiefs of such servants. Those
amongst thy warriors that break the rank of foes, or rally thy retreating
troops, should have their pay doubled and should be honoured by thee with
food, drink, and seats equal to thy own. Those amongst such that are
chiefs of ten soldiers should be made chiefs of a hundred. That heedful
hero again (amongst them) who is the chief of a hundred soldiers should
be made the chief of a thousand. Collecting together the principal
warriors, they should be addressed, thus: 'Let us swear to conquer, and
never to desert one another. Let those that are inspired with fear stay
here. Let those also stay here that would cause their chiefs to be slain
by themselves neglecting to act heroically in the press of battle. Let
such men come as would never break away from battle or cause their own
comrades to be slain. Protecting their own selves as also their comrades,
they are certain to slay the enemy in fight. The consequence of flying
away from battle are loss of wealth, death, infamy, and reproach.
Disagreeable and cutting speeches have to be heard by that man who flies
away from battle, who loses his lips and teeth,[299] who throws away all
his weapons, or who suffers himself to be taken as a captive by the foe.
Let such evil consequences always overtake the warriors of our foes.
Those that fly away from battle are wretches among men. They simply swell
the tale of human beings on earth. For true manhood, however, they are
neither here nor hereafter. Victorious foes, O sire, proceed cheerfully.
Their praises recited the while by bards, in pursuit of the flying
combatants. When enemies, coming to battle tarnish the fame of a person,
the misery the latter feels is more poignant, I think, than that of death
itself. Know that victory is the root of religious merit and of every
kind of happiness. That which is regarded as the highest misery by
cowards is cheerfully borne by those that are heroes.[300] Resolved upon
acquiring heaven, we should fight, regardless of life itself, and
determined to conquer or die, attain a blessed end in heaven. Having
taken such an oath, and prepared to throwaway life itself, heroes should
courageously rush against the enemy's ranks. In the van should be placed
a division of men armed with swords and shields. In the rear should be
placed the car-division. In the space intervening should be placed other
classes of combatants. This should be the arrangement made for assailing
the foe. Those combatants in the army that are veterans should fight in
the van. They would protect their comrades behind them. Those amongst the
army that would be regarded as foremost for strength and courage, should
be placed in the van. The others should stand behind them. They that are
inspired with fear should, with care, be comforted and encouraged. These
weaker combatants should be placed on the field (without being withdrawn)
for at least showing the number of the army (to the foe).[301] If the
troops are few, they should be drawn close together for the fight. At
times, if their leader wishes, the close array may be extended wide. When
a small number of troops is to fight with a great army, the array called
Suchimukha should be formed.[302] When a small force is engaged with a
large one, the leader of the former may shake hands with his men and
utter loud cries to effect, 'The enemy has broken! The enemy has broken!'
Those among them that are endued with strength should resist the enemy,
loudly unto their comrades, 'Fresh friends have arrived! Fearlessly
strike at your foes!' Those that are in advance of the rest should utter
loud shouts and make diverse kinds of noises, and should blow and beat
Krakachas, cow-horns, drums, cymbals, and kettle-drums.'"
SECTION CI
"Yudhishthira said, 'Of what disposition, of what behaviour, of what
form, how acoutred, and how armed should the combatants be in order that
they may be competent for battle?'
"Bhishma said, 'It is proper that those weapons and vehicles should be
adopted (by particular bodies of combatants) with which they have become
familiar by use. Brave soldiers, adopting those weapons and vehicles,
engage in battle. The Gandharvas, the Sindhus, and the Sauviras fight
best with their nails and lances. They are brave and endued with great
strength. Their armies are capable of vanquishing all forces, The
Usinaras are possessed of great strength and skilled in all kinds of
weapons. The Easterners are skilled in fighting from the backs of
elephants and are conversant with all the ways of unfair fight. The
Yavanas, the Kamvojas, and those that dwell around Mathura are well
skilled in fighting with bare arms. The Southerners are skilled in
fighting sword in hand. It is well-known that persons possessed of great
strength and great courage are born in almost every country. Listen to me
as I describe their indications. They that have voices and eyes like
those of the lion or the tiger, they that have a gait like that of the
lion and the tiger, and they that have eyes like those of the pigeon or
the snake, are all heroes capable of grinding hostile ranks.[303] They
that have a voice like deer, and eyes like those of the leopard or the
bull, are possessed of great activity. They whose voice resembles that of
bells, are excitable, wicked, and wrathful. They that have a voice deep
as that of the clouds, that have wrathful face, or faces like those of
camels, they that have hooked noses and tongues, are possessed of great
speed and can shoot or hurl their weapons to a great distance. They that
have bodies curved like that of the cat, and thin hair and thin skin,
become endued with great speed and restlessness and almost invincible in
battle. Some that are possessed of eyes closed like those of the iguana,
disposition that is mild, and speed and voice like the horses, are
competent to fight all foes. They that are of well-knit and handsome and
symmetrical frames, and broad chests, that become angry upon hearing the
enemy's drum or trumpet, that take delight in affrays of every kind, that
have eyes indicative of gravity, or eyes that seem to shoot out, or eyes
that are green, they that have faces darkened with frowns, or eyes like
those of the mongoose, are all brave and capable of casting away their
lives in battle. They that have crooked eyes and broad foreheads and
cheek-bones not covered with flesh and arms strong as thunder-bolts and
fingers bearing circular marks, and that are lean with arteries and
nerves that are visible, rush with great speed when the collision of
battle takes place. Resembling infuriated elephants, they become
irresistible. They that have greenish hair ending in curls, that have
flanks, cheeks, and faces fat and full of flesh, that have elevated
shoulders and broad necks, that have fearful visages and fat calves, that
are fiery like (Vasudeva's horse) Sugriva or like the offspring of
Garuda, the son of Vinata, that have round heads, large mouths, faces
like those of cats, shrill voice and wrathful temper, that rush to
battle, guided by its din, that are wicked in behaviour and full of
haughtiness, that are of terrible countenances, and that live in the
outlying districts, are all reckless of their lives and never flyaway
from battle. Such troops should always be placed in the van. They always
slay their foes in fight and suffer themselves to be slain without
retreating. Of wicked behaviour and outlandish manners, they regard soft
speeches as indications of defeat. If treated with mildness, they always
exhibit wrath against their sovereign.'"
SECTION CII
"Yudhishthira said. 'What are the well-known indications, O bull of
Bharata's race, of the (future) success of an army? I desire to know
them.'
"Bhishma said, 'I shall tell thee, O bull of Bharata's race, all the
well-known indications of the (future) success of an army. When the gods
become angry and inert are urged by fate, persons of learning, beholding
everything with the eye of heavenly knowledge, perform diverse auspicious
acts and expiatory rites including homa and the silent recitation of
mantras, and thus allay all evils.[304] That army in which the troops and
the animals are all undepressed and cheerful. O Bharata, is sure to win a
decided victory. The wind blows favourably from behind such troops.
Rainbows appear in the sky. The clouds cast their shadows upon them and
at times the sun shines upon them. The jackals become auspicious to them,
and ravens and vultures as well. When these show such regard to the army,
high success is sure to be won by it. Their (sacrificial) fires blaze up
with a pure splendour, the light going upwards and the smokeless flames
slightly bending towards the south. The libations poured thereon emit an
agreeable fragrance. These have been said to be the indications of future
success. The conchs and drums, blown and beat, send forth loud and deep
peals. The combatants become filled with alacrity. These have been said
to be the indications of future success. If deer and other quadrupeds be
seen behind or to the left of those that have already set out for battle
or of those that are about to set out, they are regarded auspicious. If
they appear to the right of the warriors while about to engage in
slaughter, that is regarded as an indication of success. If, however,
they make their appearance in the van of such persons, they indicate
disaster and defeat. If these birds, viz., swans and cranes and
Satapatras and Chashas utter auspicious cries, and all the able-bodied
combatants become cheerful, these are regarded as indications of future
success. They whose array blazes forth with splendour and becomes
terrible to look at in consequence of the sheen of their weapons,
machines, armour, and standards as also of the radiant complexion of the
faces of the vigorous men that stand within it, always succeed in
vanquishing their foes. If the combatants of a host be of pure behaviour
and modest deportment and attend to one another in loving-kindness, that
is regarded as an indication of future success. If agreeable sounds and
orders and sensations of touch prevail, and if the combatants become
inspired with gratitude and patience, that is regarded as the root of
success. The crow on the left of a person engaged in battle and on the
right of him who is about to engage in it, is regarded auspicious.
Appearing at the back, it indicates non-fulfilment of the objects in
view, while its appearance in the front forebodes danger. Even after
enlisting a large army consisting of the four kinds of forces, thou
shouldst, O Yudhishthira, first behave peacefully. If thy endeavours
after peace fail, then mayst thou engage in battle. The victory, O
Bharata, that one acquired by battle is very inferior. Victory in battle,
it seems, is dependent on caprice or destiny. When a large army breaks
and the troops begin to fly away, it is exceedingly difficult to check
their flight. The impetuosity of the flight resembles that of a mighty
current of water or of a frightened herd of deer. Some have broken. For
this, without adequate cause, others break, even they that are brave and
skilled in fight. A large army, consisting of even brave soldiers, is
like a large herd of Ruru deer.[305] Sometimes again it may be seen that
even fifty men, resolute and relying upon one another, cheerful and
prepared to lay down their lives, succeed in grinding enemies numerically
much superior. Sometimes even five, or six, or seven men, resolute and
standing close together, of high descent and enjoying the esteem of those
that know them, vanquish foes much superior to them in number. The
collision of battle is not desirable as long as it can be avoided. The
policy of conciliation, or producing disunion, and making gifts should
first be tried, the battle, it is said, should come after these. At the
very sight of a (hostile) force, fear paralyses the timid, even as at the
sight of the blazing bolt of heaven they ask, 'Oh, upon what would it
fall?'[306] Having ascertained that a battle is raging, the limbs of
those that go to join it, as also of him that is conquering, perspire
profusely.[307] The entire country. O king, (that is the seat of war),
becomes agitated and afflicted with all its mobile and immobile
population. The very marrow of embodied creatures scorched with the heat
of weapons, languishes with pain. A king should, therefore, on all
occasions, apply the arts of conciliation, mixing them with measures of
severity. When people are afflicted by foes, they always show a
disposition to come to terms.[308] Secret agents should be sent for
producing disunion amongst the allies of the foe. Having produced
disunion, it is very desirable that peace should then be made with that
king who happens to be more powerful than the foe (sought to be crushed).
If the invader does not proceed in the way, he can never succeed in
completely crushing his foe. In dealing with the foe, care should be
taken for hemming him in from all sides. Forgiveness always comes to
those that are good. It never comes to those that are bad. Listen now, O
Partha, to the uses of forgiveness and of severity. The fame of a king
who displays forgiveness after conquest spreads more widely. The very
foes of a person that is of a forgiving disposition trust him even when
he becomes guilty of a grave transgression. Samvara has said that having
afflicted a foe first, forgiveness should be shown afterwards, for a
wooden pole, if made straight without the application of heat in the
first instance, very soon assumes its former state. Persons skilled in
the scriptures do not, however, applaud this. Nor do they regard this as
an indication of a good king. On the other hand, they say that a foe
should be subdued and checked, like a sire subduing and checking a son,
without anger and without destroying him. If, O Yudhishthira, a king
becomes severe, he becomes an object of hatred with all creatures. If, on
the other hand, he becomes mild, he becomes disregarded by all. Do thou,
therefore, practise both severity and mildness. Before smiting, O
Bharata, and while smiting, utter sweet words; and having smitten, show
them compassion and let them understand that thou art grieving and
weeping for them. Having vanquished an army, the kind should address the
survivors saying, 'I am not at all glad that so many have been slain by
my troops. Alas, the latter, though repeatedly dissuaded by me, have not
obeyed my direction. I wish they .(that are slain) were all alive. They
do not deserve such death. They were all good men and true, and
unretreating from battle. Such men, indeed, are rare. He that has slain
such a hero in battle, has surely done that which is not agreeable to
me.' Having uttered such speeches before the survivors of the vanquished
foe, the king should in secret honour those amongst his own troops that
have bravely slain the foe. For soothing the wounded slayers for their
sufferings at the hand of the foe, the king, desirous of attaching them
to himself, should even weep, seizing their hands affectionately. The
king should thus, under all circumstances, behave with conciliation. A
king that is fearless and virtuous, becomes the beloved of all creatures.
All creatures, also, O Bharata, trust such a ruler. Winning their trust,
he succeeds in enjoying the earth as he pleases. The king should,
therefore, by abandoning deceitfulness, seek to obtain the trust of all
creatures. He should also seek to protect his subjects from all fears if
he seek to enjoy the earth.'"
SECTION CIII
"Yudhishthira said, 'Tell me, O grandsire, how a kin should behave
towards foe that is mild, towards one that is fierce, and towards one
that has many allies and a large force.'
"Bhishma said, 'In this connection is cited, O Yudhishthira. the old
narrative of the discourse between Vrihaspati and Indra. Once on a time,
that slayer of hostile heroes, viz., Vasava, the chief of the celestials,
joining his palms, approached Vrihaspati, and saluting him, said these
words.'
"Indra said. 'How, O regenerate one, should I behave towards my foes? Row
should I subdue them by means of contrivances, without exterminating
them? In a collision between two armies, victory may be won by either
side. In what way should I behave so that this blazing prosperity that I
have won and that scorches all my enemies may not desert me?' Thus
addressed, Vrihaspati, skilled in Virtue, Profit, and Pleasure, possessed
of a knowledge of kingly duties, and endued with great intelligence,
answered Indra in the following words.'
"Vrihaspati said, 'One should never wish to subdue one's foes by quarrel.
Excited with wrath and bereft of forgiveness, boys only seek quarrel. One
that desires the destruction of a foe should not put that foe on his
guard. On the other hand, one should never exhibit one's ire or fear or
joy. He should conceal these within his own bosom. Without trusting one's
foe in reality, one should behave towards him as if one trusted him
completely. One should always speak sweet words unto one's foes and never
do anything that is disagreeable. One should abstain from fruitless acts
of hostility as also from insolence of speech. As a fowler, carefully
uttering cries similar to those of the birds he wishes to seize or kill.
captures and brings them under his power, even so should a king, O
Purandara, bring his foes under subjection and then slay them if he
likes. Having overcome one's foes, one should not sleep at ease. A foe
that is wicked raises his head again like afire carelessly put out making
its appearance again. When victory may be won by either side, a hostile
collision of arms should be avoided. Having lulled a foe into security,
one should reduce him into subjection and gain one's object. Having
consulted with his ministers and with intelligent persons conversant with
policy, a foe that is disregarded and neglected, being all along
unsubdued at heart, smites at the proper season, especially when the
enemy makes a false step. By employing trusted agents of his own, such a
foe would also render the other's forces inefficient by producing
disunion. Ascertaining the beginning, the middle and the end of his
foes,[309] a king should in secret cherish feelings of hostility towards
them. He should corrupt the forces of his foe, ascertaining everything by
positive proof, using the arts of producing disunion, making gifts, and
applying poison. A king should never live in companionship with his foes.
A king should wait long and then slay his foes. Indeed, he should wait,
expecting the opportunity, so that he might come down upon his foe at a
time when the latter would not expect him in the least. A king should
never slay a large number of the troops of his foe, although he should
certainly do that which would make his victory decisive. The king should
never do such an injury to his foe as would rankle in the latter's
heart.[310] Nor should he cause wounds by wordy darts and shafts. If the
opportunity comes, he should strike at him, without letting it slip.
Such, O chief of the gods, should be the conduct of a king desirous of
slaying his foes towards those that are his foes. If an opportunity, with
respect to the man who waits for it, once passes away, it can never be
had again by the person desirous of acting. Acting according to the
opinions of the wise, a king should only break the strength of his foe.
He should never, when the opportunity is not favourable, seek to
accomplish his objects. Nor should he, when the opportunity is at hand,
persecute his foe.[311] Giving up lust and wrath and pride, the king
should, acting with heedfulness, continually watch for the laches of his
foes. His own mildness, the severity of his punishments, his inactivity
and heedlessness, O chief of the gods, and the deceitful contrivances
well applied (by his foes), ruin a foolish ruler. That king who can
conquer these four faults and counteract the deceitful contrivances of
his enemies succeeds, without doubt, in smiting them all. When only one
minister (without needing any help) is competent to accomplish a secret
object (of the king), the king should consult with that one minister only
in respect of such object. Many ministers, if consulted, endeavour to
throw the burden of the task upon one another's shoulders and even give
publicity to that object which should be kept secret. If consultation
with one be not proper, then only should the king consult with many. When
foes are unseen, divine chastisement should be invoked upon them; when
seen, the army, consisting of four kinds of forces, should be moved.[312]
The king should first use the arts of producing disunion, as also those
of conciliation. When the time for each particular means comes, that
particular means should be applied. At times, the king should even
prostrate himself before a powerful foe. It is again desirable that
acting heedfully himself, he should seek to compass the victor's
destruction when the latter becomes heedless. By prostrating one's self,
by gift of tribute, by uttering sweet words, one should humble one's self
before a more powerful king. One should (when the occasion for such acts
comes) never do anything that may arouse the suspicions of one's powerful
foe. The weaker ruler should, under such circumstances, carefully avoid
every act that may awaken suspicion. A victorious king, again, should not
trust his vanquished foes, for they that are vanquished always remain
wakeful. There is nothing, O best of duties, that is more difficult of
accomplishment than the acquisition of prosperity, O ruler of the
immortals, by persons of a restless disposition. The very existence of
persons of restless disposition is fraught with danger. Kings should,
therefore, with close attention, ascertain their friends and foes. If a
king becomes mild, he is disregarded. If he becomes fierce, he inspires
people with dread. Therefore, do not be fierce. Do, not, again, be mild.
But be both fierce and mild. As a rapid current ceaselessly cats away the
high bank and causes large landslips, even so heedlessness and error
cause a kingdom to be ruined. Never attack many foes at the same time. By
applying the arts of conciliation, or gift, or production of disunion, O
Purandara, they should be ground one by one. As regards the remnant,
(being few in number,) the victor may behave peacefully towards them. An
intelligent king, even if competent for it, should not begin to crush all
(his foes) at once.[313] When a king happens to have a large army
consisting of sixfold forces[314] and teeming with horse, elephants,
cars, foot, and engines, all devoted to him, when he thinks himself
superior to his foe in many respects upon a fair comparison, then should
he openly smite the foe without hesitation. If the foe be strong, the
adoption of a policy of conciliation (towards him) is not worthy of
approbation. On the other hand, chastisement by secret means is the
policy that should be adopted. Nor should mildness of behaviour be
adopted towards such foes, nor repeated expedition, for loss of crops,
poisoning of wells and tanks, and suspicion in respect of the seven
branches of administration, should be avoided.[315] The king should, on
such occasions, apply diverse kinds of deception, diverse contrivances
for setting his foes against one another, and different kinds of
hypocritical behaviour. He should also, through trusted agents, ascertain
the doings of his foes in their cities and provinces. Kings, O slayer of
Vala and Vritra, pursuing their foes and entering their towers, seize and
appropriate the best things that are obtainable there, and devise proper
measures of policy in their own cities and dominions. Making gifts of
wealth unto them in private, and confiscating their possessions publicly,
without, however, injuring them materially, and proclaiming that they are
all wicked men that have suffered for their own misdeeds, kings should
send their agents to the cities and provinces of their foes. At the same
time, in their own cities, they should, through other persons conversant
with the scriptures, adorned with every accomplishment, acquainted with
the ordinances of the sacred books and possessed of learning cause
incantations and foe-killing rites to be performed.'
"Indra said, 'What are the indications, O best of regenerate ones, of a
wicked person? Questioned by me, tell me how I am to know who is wicked.'
"Vrihaspati said, A wicked person is he who proclaims the faults of
others at their back, who is inspired with envy at the accomplishments of
others, and who remains silent when the merits of other people are
proclaimed in his presence, feeling a reluctance to join in the chorus.
Mere silence on such occasions is no indication of wickedness. A wicked
person, however, at such times breathe heavily, bites his lips, and
shakes his head. Such a person always mixes in society and speaks
irrelevantly.[316] Such a man never does what he promises, when the eye
of the person to whom he has given the assurance is not upon him. When
the eye of the person assured is on him, the wicked man does not even
allude to the subject. The wicked man eats by himself (and not with
others on the same board), and finds fault with the food placed before
him, saying, 'All is not right today as on other days.' His disposition
shows itself in the circumstances connected with his sitting, lying, and
riding. Sorrowing on occasions of sorrow and rejoicing on occasions of
joy, are the indications of a friend. An opposite behaviour furnishes the
indications of an enemy. Keep in thy heart these sayings, O ruler of the
gods! The disposition of wicked men can never be concealed. I have now
told thee, O foremost of deities, what the indications of a wicked person
are. Having listened to the truths laid down in the scriptures, follow
them duly, O ruler of the celestials!'
"Bhishma continued, 'Having heard these words of Vrihaspati, Purandara,
employed in subduing his foes, acted strictly according to them. Bent
upon victory, that slayer of foes, when the opportunity came, obeyed
these instructions and reduced all his enemies to subjection.'"
SECTION CIV
"Yudhishthira said, 'How should a righteous king, who is opposed by his
own officers, whose treasury and army are no longer under his control,
and who has no wealth, conduct himself for acquiring happiness?'
"Bhishma said, 'In this connection, the story of Kshemadarsin is often
recited. I shall narrate that story to thee. Listen to it, O
Yudhishthira! It has been heard by us that in days of old, when prince
Kshemadarsin became weak in strength and fell into great distress, he
repaired to the sage Kalakavrikshiya, and saluting him humbly, said unto
him these words.'[317]
"The king said, 'What should a person like me who deserves wealth but who
has, after repeated efforts, failed to recover his kingdom, do, O
Brahmana, excepting suicide, thieving and robbery, acceptance of refuge
with others, and other acts of meanness of a similar kind? O best of men,
tell me this. One like thee that is conversant with morality and full of
gratefulness is the refuge of a person afflicted by disease either mental
or physical. Man should cast off his desires. By acting in that way, by
abandoning joy and sorrow, and earning the wealth of knowledge, he
succeeds in obtaining felicity.[318] I grieve for them that adhere to
worldly happiness as dependent on wealth. All that, however, vanishes
like a dream. They that can abandon vast wealth achieve a very difficult
feat. As regards ourselves we are unable to abandon that wealth which is
even no longer existent.[319] I am divested of prosperity and have fallen
into a miserable and joyless plight. Instruct me, O Brahmana, what
happiness I may yet strive for.' Thus addressed by the intelligent prince
of Kosala, the sage Kalakavrikshiya of great splendour made the following
answer.'
"The sage said, 'Thou hast, it seems, already understood it. Possessed of
knowledge as thou art, thou shouldst act as thou thinkest. Thy belief is
right, viz., All this that I see is unstable, myself as also everything
that I have. Know, O prince, that those things which thou regardest as
existing are in reality non-existent. The man of wisdom knows this, and
accordingly is never pained whatever the distress that may overwhelm him.
Whatever has taken place and whatever will take place are all unreal.
When thou wilt know this which should be known by all, thou shalt be
freed from unrighteousness. Whatever things had been earned and acquired
by those that came before, and whatever was earned and acquired by those
that succeeded them, have all perished. Reflecting on this, who is there
that will yield to grief? Things that were, are no more. Things that are,
will again be (no more). Grief has no power to restore them. One should
not, therefore, indulge in grief. Where, O king, is thy sire to-day, and
where thy grandsire? Thou seest them not today, nor do they see thee now.
Reflecting on thy own instability, who dost thou grieve for them? Reflect
with the aid of thy intelligence, and thou wilt understand that verily
thou shalt cease to be. Myself, thyself, O king, thy friends, and thy
foes, shall, without doubt, cease to be. Indeed, everything will cease to
be. Those men that are now of twenty or thirty years of age will, without
doubt, all die within the next hundred years. If a man cannot have the
heart to give up his vast possessions, he should then endeavour to think
his possessions are not his own and by that means seek to do good to
himself.[320] Acquisitions that are future should be regarded by one as
not one's own. Acquisitions that have disappeared, should also be
regarded by one as not one's own. Destiny should be regarded as all
powerful. They that think in this strain are said to be possessed of
wisdom. Such a habit of looking at things is an attribute of the good.
Many persons who are equal or superior to thee in intelligence and
exertion, though deprived of wealth, are not only alive but are never
ruling kingdoms. They are not, like thee. They do not indulge in grief
like thee. Therefore, cease thou to grieve in this way. Art thou not
Superior to those men, or at least equal to them in intelligence and
exertion?'" The king said, 'I regard the kingdom which I had with all its
appendages to have been won by me without any exertion. All-powerful
Time, however, O regenerate one, has swept it away. The consequence,
however, that I see, of my kingdom having been swept away by Time as by a
stream, is that I am obliged to support upon whatever I obtain (by
charity).'
"The sage said, 'Moved by the knowledge of what is true (in life) one
should never grieve for either the past or the future. Be thou of such a
frame of mind. O prince of Kosala, in respect of every affair that may
engage thy attention. Desiring to obtain only that which is obtainable
and not that which is unobtainable, do thou enjoy thy present possessions
and never grieved for that which is absent. Be thou delighted, O prince
of Kosala, with whatever thou succeedest in winning with ease. Even if
divested of prosperity, do not grieve for Abut seek to preserve a pure
disposition. Only an unfortunate man who is of a foolish understanding,
when deprived of former prosperity, censures the supreme Ordainer,
without being contented with his present possessions. Such a person
regards others, however undeserving, as men blessed with prosperity. For
this reason, they that are possessed of malice and vanity and filled with
a sense of their own importance, suffer more misery still. Thou however,
O king, art not stained by such vices. Endure the prosperity of others
although thou art thyself divested of prosperity. They that are possessed
of dexterity succeed in enjoying that prosperity which is vested in
others.[321] Prosperity leaves the person that hates others. Men
possessed of righteous behaviour and wisdom and conversant with the
duties of Yoga renounce prosperity and sons and grandsons of their own
accord. Others, regarding earthly wealth to be exceedingly unstable and
unattainable, dependent as it is upon ceaseless action and effort, are
also seen to renounce it.[322] Thou seemest to be possessed of wisdom.
Why dost thou then grieve so piteously, desiring things that should not
be desired, that are unstable, and that are dependent on others? Thou
desirest to enquire after that particular frame of mind (which would
enable thee to enjoy felicity notwithstanding the loss of thy
possessions). The advice I give thee is to renounce all those objects of
desire. Objects that should be avoided appear in the guise of those that
should be striven for, while those that should be striven for appear in
the guise of objects that should be avoided. Some lose their wealth in
the pursuit of wealth. Others regard wealth as the root of infinite
happiness, and, therefore pursue it eagerly. Some again, delighted with
wealth, think that there is nothing superior to it. In his eager desire
for the acquisition of wealth, such a person loses all other objects of
life. If, O prince of Kosala, a person loses that wealth which had been
earned with difficulty and which had been proportionate to his desires,
he then, overcome by the inactivity of despair, gives up all desire of
wealth. Some persons of righteous souls and high birth betake themselves
to the acquisition of virtue. These renounce every kind of worldly
happiness from desire of winning felicity in the other world. Some
persons lay down life itself, moved by the desire of acquiring wealth.
These do not think that life has any use if dissociated from wealth.
Behold their pitiable condition. Behold their foolishness. When life is
so short and uncertain, these men, moved by ignorance, set their eyes on