deducting them from one's very food. This is a truth cited from the
treatise of Samvara well-known for his great powers of illusion, Fie on
the life of that king whose kingdom languishes. Fie on the life of that
man who from want of means goes to a foreign country for a living. The
king's roots are his treasury and army. His army, again, has its roots in
his treasury. His army is the root of all his religious merits. His
religious merits, again are the root of his subjects. The treasury can
never be filled without oppressing others. How 'then can the army be kept
without oppression? The king, therefore, in seasons of distress, incurs
no fault by oppressing his subjects for filling the treasury. For
performing sacrifices many improper acts are done. For this reason a king
incurs no fault by doing improper acts (when the object is to fill his
treasury in a season of distress). For the sake of wealth practices other
than those which are proper are followed (in seasons of distress). If (at
such times) such improper practices be not adopted, evil is certain to
result. All those institutions that are kept up for working destruction
and misery exist for the sake of collecting wealth.[397] Guided by such
considerations, all intelligent king should settle his course (at such
times). As animals and other things are necessary for sacrifices, as
sacrifices are for purifying the heart, and as animals, sacrifices, and
purity of the heart are all for final emancipation, even so policy and
chastisement exist for the treasury, the treasury exists for the army,
and policy and treasury and army all the three exist for vanquishing foes
and protecting or enlarging the kingdom. I shall here cite an example
illustrating the true ways of morality. A large tree is cut down for
making of it a sacrificial stake. In cutting it, other trees that stand
in its way have also to be cut down. These also, in falling down, kill
others standing on the spot. Even so they that stand in the way of making
a well-filled treasury must have to be slain. I do not see how else
success can be had. By wealth, both the worlds, viz., this and the other,
can be had, as also Truth and religious merit. A person without wealth is
more dead than alive. Wealth for the performance of sacrifices should be
acquired by every means. The demerit that attaches to an act done in a
season of distress is not equal to that which attaches to the same act if
done at other times, O Bharata! The acquisition of wealth and its
abandonment cannot both be possibly seen in the same person, O king! I do
not see a rich man in the forest. With respect to every wealth that is
seen in this world, every one contends with every one else, saying, 'This
shall be mine,' 'This shall be mine!' This is nothing, O scorcher of
foes, that is so meritorious for a king as the possession of a kingdom.
It is sinful for a king to oppress his subjects with heavy impositions at
ordinary times. In a season, however, of distress, it is quite different.
Some acquire wealth by gifts and sacrifices; some who have a liking for
penances acquire wealth by penances; some acquire it by the aid of their
intelligence and cleverness. A person without wealth is said to be weak,
while he that has wealth become powerful. A man of wealth may acquire
everything. A king that has well-filled treasury succeeds in
accomplishing everything. By his treasury a king may earn religious
merit, gratify his desire for pleasure, obtain the next world, and this
also. The treasury, however, should be filled by the aid of righteousness
and never by unrighteous practices, such, that is, as pass for righteous
in times of distress.
SECTION CXXXI
(Apaddharmanusasana Parva)
"Yudhishthira said, 'What, besides this, should be done by a king that is
weak and procrastinating, that does not engage in battle from anxiety for
the lives of his friends, that is always under the influence of fear, and
that cannot keep his counsels secret? What, indeed, should that king do
whose cities and kingdom have been partitioned and appropriated by foes,
who is divested of wealth, who is incapable (through such poverty) of
honouring his friends and attaching them to himself, whose ministers are
disunited or bought over by his enemies, who is obliged to stand in the
face of foes, whose army has dwindled away, and whose heart has been
agitated by some strong enemy?'
"Bhishma said, 'If the invading enemy be of pure heart and if he be
conversant with both morality and profit, a king of the kind you have
indicated should, with no loss of time, make peace with the invader and
bring about the restoration of those portions of the kingdom that have
already been conquered. If, again, the invader be strong and sinful and
seek to obtain victory by unrighteous means, the king should make peace
with him, too, by abandoning a portion of his territories. If the invader
be unwilling to make peace, the king should then abandon his very capital
and all his possessions for escaping from danger. If he can save his life
he may hope for similar acquisitions in future. What man conversant with
morality is there that would sacrifice his own self, which is a more
valuable possession, for encountering that danger from which escape can
be had by the abandonment of his treasury and army? A king should protect
the ladies of his household. If these fall into the hands of the enemy,
he should not show any compassion for them (by incurring the risk of his
own arrest in delivering them). As long as it is in his power, he should
never surrender his own self to the enemy.'
"Yudhishthira said, 'When his own people are dissatisfied with him, when
he is oppressed by invaders, when his treasury is exhausted, and when his
counsels are divulged, what should the king then do?'
"Bhishma said, 'A king, under such circumstances, should (if his enemy be
righteous) seek to make peace with him. If the enemy be unrighteous, he
should then put forth his valour. He should, by such means, seek to cause
the foe to withdraw from his kingdom; or fighting bravely, he should lay
down his life and ascend to heaven. A king can conquer the whole earth
with the help of even a small force if that force be loyal, cheerful, and
devoted to his good. If slain in battle, he is sure to ascend to heaven.
If he succeeds in slaying (his enemies), he is sure to enjoy the earth.
By laying down one's life in battle, one obtains the companionship of
Indra himself.'"
SECTION CXXXII
"Yudhishthira said, 'When practices fraught with high morality and
beneficial to the world, (viz., those that appertain to righteous rule)
disappear, when all the means and resources for the support of life fall
into the hands of robbers, when, indeed, such a calamitous time sets in,
by what means should a Brahmana, O grandsire, who from affection is
unable to desert his sons and grandsons, subsist?'
"Bhishma said, 'When such a time sets in, the Brahmana should live by the
aid of knowledge. Everything in this world is for them that are good.
Nothing here is for them that are wicked. He who making himself an
instrument of acquisition, takes wealth from the wicked and gives it unto
them that are good, is said to be conversant with the morality of
adversity. Desirous of maintaining his rule, the king, O monarch, without
driving his subjects to indignation and rebellion, may take what is not
freely given by the owner, saying, 'This is mine!' That wise man who,
cleansed by the possession of knowledge and might and of righteous
conduct at other times, acts censurably in such season, does not really
deserve to be censured. They who always support themselves by putting
forth their might never like any other method of living. They that are
endued with might, O Yudhishthira, always live by the aid of prowess. The
ordinary scriptures, that exist (for seasons of distress) without
exceptions of any kind, should be practised by a king (at such times). A
king, however, that is endued with intelligence, while following those
scriptures, would do something more.[398] At such times, however, the
king should not oppress, Ritwijas, and Purohitas and preceptors and
Brahmanas, all of whom are honoured and held in high esteem. By
oppressing them, even at such times, he incurs reproach and sin. This
that I tell thee is regarded as an authority in the world. Indeed, this
is the eternal eye (by which practices in seasons of distress are to be
viewed). One should be guided by his authority. By this is to be judged
whether a king is to be called good or wicked. It is seen that many
persons residing in villages and towns, actuated by jealousy and wrath,
accuse one another. The king should never, at their words, honour or
punish anybody. Slander should never be spoken. If spoken, it should
never be heard. When slanderous converse goes on, one should close one's
ears or leave the place outright. Slanderous converse is the
characteristic of wicked men. It is an indication of depravity. They, on
the other hand, O king, who speak of the virtues of others in assemblies
of the good, are good men. As a pair of sweet-tempered bulls governable
and well-broken and used to bear burthens, put their necks to the yoke
and drag the cart willingly, even so should the king bear his burthens
(in seasons of distress). Others say that a king (at such times) should
conduct himself in such a way that he may succeed in gaining a large
number of allies. Some regard ancient usage as the highest indication of
righteousness. Others, viz., they that are in favour of the conduct
pursued by Sankha, towards Likhita, do not hold this opinion. They do not
advance such an opinion through either malice or covetousness[399].
Examples are seen of even great Rishis who have laid down that even
preceptors, if addicted to evil practices, should be punished. But
approvable authority there is none for such a proposition. The gods may
be left to punish such men when they happen to be vile and guilty of
wicked practices. The king who fills his treasury by having recourse to
fraudulent devices, certainly falls away from righteousness. The code of
morality which is honoured in every respect by those that are good and in
affluent circumstances, and which is approved by every honest heart,
should be followed. He is said to be conversant with duty who knows duty
as depending on all the four foundations. It is difficult to find out the
reasons on which duties stand even as it is difficult to find out the
legs of the snake.[400] As a hunter of beasts discovers the track of a
shaft-struck deer by observing spots of blood on the ground, even so
should one seek to discover the reasons of duties. This should a man
tread with humility along the path trod by the good. Such, indeed, was
the conduct of the great royal sages of old, O Yudhishthira!'"
SECTION CXXXIII
"Bhishma said, 'The king should, by drawing wealth from his own kingdom
as also from the kingdoms of his foes, fill his treasury. From the
treasury springs his religious merit, O son of Kunti, and it is in
consequence of the treasury that the roots of his kingdom extend. For
these reasons the treasury must be filled; and when filled; it should be
carefully protected (by putting a stop to all useless expenditure), and
even sought to be increased. This is the eternal practice. The treasury
cannot be filled by (acting with) purity and righteousness, nor by
(acting with) heartless cruelty. It should be filled by adopting a middle
course. How can a weak king have a treasury? How again can a king who has
no treasury have strength? How can a weak man have kingdom? Whence again
can one without a kingdom obtain prosperity? For a person of high rank,
adversity is like death. For this reason the king should always increase
his treasury, and army, and allies and friends. All men disregard a king
with an empty treasury. Without being gratified with the little that such
a king can give, his servants never express any alacrity in his business.
In consequence of his affluence, the king succeeds in obtaining great
honours. Indeed, affluence conceals his very sins, like robes concealing
such parts of a feminine form as should not be exposed to the view. Those
with whom the king has formerly quarrelled become filled with grief at
the sight of his new affluence. Like dogs they once more take service
under him, and though they wait only for an opportunity to slay him, he
takes to them as if nothing has happened. How, O Bharata, can such a king
obtain happiness? The king should always exert for acquiring greatness.
He should never bend down in humility.[401] Exertion is manliness. He
should rather break at an unfavourable opportunity than bend before any
one. He should rather repair to the forest and live therewith the wild
animals. But he should not still live in the midst of ministers and
officers who have like robbers broken through all restraints. Even the
robbers of the forest may furnish a large number of soldiers for the
accomplishment of the fiercest of deeds. O Bharata! If the king
transgresses all wholesome restraints, all people become filled with
alarm. The very robbers who know not what compassion is, dread such a
king.[402] For this reason, the king: should always establish rules and
restraints for gladdening the hearts of his people. Rules in respect of
even very trivial matters are hailed with delight by the people. There
are men who think that this world is nothing and the future also is a
myth. He that is an atheist of this type, though his heart is agitated by
secret fears, should never be trusted. If the robbers of the forest,
while observing other virtues, commit depredations in respect only of
property, those depredations may be regarded as harmless. The lives of
thousands of creatures are protected in consequence of robbers observing
such restraints. Slaying an enemy who is flying away from battle,
ravishment of wives, ingratitude, plundering the property of a Brahmana,
depriving a person of the whole of his property, violation of maidens,
continued occupation of villages and towns as their lawful lords, and
adulterous congress with other people's wives - these are regarded as
wicked acts among even robbers, and robbers should always abstain from
them. It is again certain that those kings who strive (by making peace)
to inspire confidence upon themselves in the hearts of the robbers,
succeed, after watching all their ins and outs, in exterminating them.
For this reason, in dealing with robbers, it is necessary that they
should not be exterminated outright.[403] They should be sought to be
brought under the king's way. The king should never behave with cruelty
towards them, thinking that he is more powerful than they. Those kings
that do not exterminate them outright have no fear of extermination to
themselves. They, however, that do exterminate them have always to live
in fear in consequence of that act.'"
SECTION CXXXIV
"Bhishma said, 'In this connection, persons acquainted with the
scriptures declare this text in respect of duty, viz., for a Kshatriya
possessed of intelligence and knowledge, (the earning of) religious merit
and (the acquisition of) wealth, constitute his obvious duties. He should
not, by subtle discussions on duty and unseen consequences in respect of
a future world, abstain from accomplishing those two duties. As it is
useless to argue, upon seeing certain foot-prints on the ground, whether
they are wolf's or not, even so is all discussion upon the nature of
righteousness and the reverse. Nobody in this world ever sees the fruits
of righteousness and unrighteousness. A Kshatriya, therefore, should seek
the acquisition of power. He that is powerful is master of everything.
Wealth leads to the possession of an army. He that is powerful[404]
obtains intelligent advisers. He that is without wealth is truly fallen.
A little (of anything in the world) is regarded as the dirty remnant of a
feast.[405] If a strong man does even many bad acts, nobody, through
fear, says or does anything (for censuring or checking him). If
righteousness and Power be associated with Truth, they can then rescue
men from great perils. If, however, the two be compared, Power will
appear to be superior to Righteousness. It is from Power that
Righteousness springs. Righteousness rests upon Power as all immobile
things upon the earth. As smoke depends upon the wind (for its motion),
even so Righteousness depends upon Power. Righteousness which is the
weaker of the two depends for its support upon a tree. Righteousness is
dependent on them that are powerful even as pleasure is dependent upon
them that are given to enjoyment. There is nothing that powerful men
cannot do. Everything is pure with them that are powerful. A powerless
man, by committing evil acts can never escape. Men feel alarmed at his
conduct even as they are alarmed at the appearance of a wolf. One fallen
away from a state of affluence leads a life of humiliation and sorrow. A
life of humiliation and reproach is like death itself The learned have
said that when in consequence of one's sinful conduct one is cast off by
friends and companions, one is pierced repeatedly by the wordy darts of
others and one has to burn with grief on that account. Professors of
scriptures have said with respect to the expiation of sinfulness that one
should (if stained with sinfulness) study the three Vedas, wait upon and
worship the Brahmanas, gratify all men by looks, words, and acts, cast
off all meanness, marry in high families, proclaim the praises of others
while confessing one's own worthlessness, recite mantras, perform the
usual water-rites, assume a mildness of behaviour, and abstain from
speaking much, and perform austere penances, seek the refuge of Brahmanas
and Kshatriyas. Indeed, one who has committed many evil acts, should do
all this, without being angry at the reproaches uttered by men. By
conducting one's self in this way, one may soon become cleansed of all
his sins and regain the regard of the world. Indeed, one wins great
respect in this world and great rewards in the next, and enjoys diverse
kinds of happiness here by following such conduct and by sharing his
wealth with others.'"
SECTION CXXXV
"Bhishma said, 'In this connection is cited the old story of a robber who
having in this would been observant of restraints did not meet with
destruction in the next. There was a robber of the name of Kayavya, born
of a Kshatriya father and a Nishada mother. Kayavya was a practiser of
Kshatriya duties. Capable of smiting, possessed of intelligence and
courage, conversant with the scriptures, destitute of cruelty, devoted to
the Brahmanas, and worshipping his seniors and preceptors with reverence,
he protected the ascetics in the observance of their practices. Though a
robber, he still succeeded in winning felicity in heaven. Morning and
evening he used to excite the wrath of the deer by chasing them. He was
well conversant with all the practices of the Nishadas as also of all
animals living in the forest. Well acquainted with the requirements of
time and place, he roved over the mountains. Acquainted as he was with
the habits of all animals, his arrows never missed their aim, and his
weapons were strong. Alone, he could vanquish many hundreds of troops. He
worshipped his old, blind, and deaf parents in the forest every day. With
honey and flesh and fruits and roots and other kinds of excellent food,
he hospitably entertained all persons deserving of honour and did them
many good offices. He showed great respect for those Brahmanas that had
retired from the world for taking up their residence in the woods.
Killing the deer, he often took flesh to them. As regards those that were
unwilling, from fear of others, to accept gifts from him because of the
profession he followed, he used to go to their abodes before dawn and
leave flesh at their doors.[406] One day many thousands of robbers,
destitute of compassion in their conduct and regardless of all
restraints, desired to elect him as their leader.'
"The robbers said, 'Thou art acquainted with the requirements of place
and time. Thou hast wisdom and courage. Thy firmness also is great in
everything thou undertakest. Be thou our foremost of leaders, respected
by us all, We will do as thou wilt direct. Protect us duly, even as a
father or mother.'
"Kayavya said, 'Never kill ye a woman, or one that from fear keeps away
from the fight, or one that is a child, or one that is an ascetic. One
that abstains from fight should never be slain, nor should women be
seized or brought away with force. None of you should ever slay a woman
amongst all creatures. Let Brahmanas be always blessed and you should
always fight for their good. Truth should never be sacrificed. The
marriages of men should never be obstructed. No injury should be
inflicted on those houses in which the deities, the Pitris, and guests
are worshipped. Amongst creatures, Brahmanas deserve to be exempted by
you in your plundering excursions. By giving away even your all, you
should worship them. He who incurs the wrath of the Brahmanas, he for
whose discomfiture they wish, fails to find a rescuer in the three
worlds. He who speaks ill of the Brahmanas and wishes for their
destruction, himself meets with destruction like darkness at sunrise.
Residing here, ye shall acquire the fruits of your valour. Troops shall
be sent against those that will refuse to give us our dues. The rod of
chastisement is intended for the wicked. It is not intended for
self-aggrandisement. They who oppress the god deserve death, it is said.
They who seek to aggrandise their fortunes by afflicting kingdoms in
unscrupulous ways, very soon come to be regarded as vermin in a dead
body. Those robbers again that would conduct themselves by conforming to
these restraints of the scriptures, would soon win salvation although
leading a plundering life.'
"Bhishma continued, 'Those robbers, thus addressed, obeyed all the
commands of Kayavya. By desisting from sin, they obtained great
prosperity. By behaving himself in such a way by thus doing good to the
honest and by thus restraining the robbers from bad practices, Kayavya
won great success (in the next world). He who always thinks of this
narrative of Kayavya will not have any fear from the denizens of the
forest, in fact, from any earthly creature. Such a man will have no fear
from any creature, O Bharata! He will have no fear from wicked men. If
such a man goes to the forest, he will be able to live there with the
security of a king.'"
SECTION CXXXVI
"Bhishma said, 'In this connection, viz., the method by which a king
should fill his treasury, persons acquainted with the scriptures of olden
days cite the following verses sung by Brahman himself. The wealth of
persons who are given to the performance of sacrifices, as also the
wealth dedicated to the deities, should never be taken. A Kshatriya
should take the wealth of such persons as never perform religious rites
and sacrifices as are on that account regarded to be equal to robbers.
All the creatures that inhabit the earth and all the enjoyments that
appertain to sovereignty, O Bharata, belong to the Kshatriyas. All the
wealth of the earth belongs to the Kshatriya, and not to any person else.
That wealth the Kshatriya should use for keeping up his army and for the
performance of sacrifice. Tearing up such creepers and plants as are not
of any use, men burn them for cooking such vegetables as serve for
food.[407] Men conversant with duty have said that his wealth is useless
who does not, with libations of clarified butter, feed the gods, the
Pitris, and men. A virtuous ruler, O king, should take away such wealth.
By that wealth a large number of good people can be gratified. He should
not, however, hoard that wealth in his treasury. He who makes himself an
instrument of acquisition and taking away wealth from the wicked gives
them to those that are good is said to be conversant with the whole
science of morality. A king should extend his conquests in the next world
according to the measure of his power, and as gradually as vegetable
products are seen to grow. As some ants are seen to grow from no adequate
cause, even so sacrifice spring from no adequate cause.[408] As flies and
gnats and ants are driven off from the bodies of kine and other domestic
cattle (at the time of milking them), even so should persons who are
averse to the performance of sacrifices should be similarly driven off
from the kingdom. This is consistent with morality. As the dust that lies
on the earth, if pounded between two stones, becomes finer and finer,
even so questions of morality, the more they are reflected upon and
discussed, become finer and finer.'"
SECTION CXXXVII
"Bhishma said, 'These two, viz., one that provides for the future, and
one possessed of presence of mind, always enjoy happiness. The man of
procrastination, however, is lost. In this connection, listen attentively
to the following excellent story of a procrastinating person in the
matter of settling his course of action. In a lake that was not very deep
and which abounded with fishes, there lived three Sakula fishes that were
friends and constant companions. Amongst those three one had much
forethought and always liked to provide for what was coming. Another was
possessed of great presence of mind. The third was procrastinating. One
day certain fishermen coming to that lake began to bale out its waters to
a lower ground through diverse outlets. Beholding the water of the lake
gradually decreasing, the fish that had much foresight, addressing his
two companions on that occasion of danger, said, 'A great danger is about
to overtake all the aquatic creatures living in this lake. Let us
speedily go to some other place before our path becomes obstructed. He
that resists future evil by the aid of good policy, never incurs serious
danger. Let my counsels prevail with you. Let us all leave this place'
That one amongst the three who was procrastinating then answered, 'It is
well said. There is, however, no need of such haste. This is my
deliberate opinion.' Then the other fish, who was noted for presence of
mind, addressed his procrastinating companion and said, 'When the time
for anything comes, I never fail to provide for it according to policy.'
Hearing the answers of his two companions, he of great forethought and
considerable intelligence immediately set out by a current and reached
another deep lake. The fishermen, Seeing that all the water had been
baled out, shut in the fishes that remained, by diverse means. Then they
began to agitate the little water that remained, and as they began to
catch the fish, the procrastinating Sakula was caught with many others.
When the fisherman began to tie to a long string the fishes they had
caught, the Sakula who was noted for presence of mind thrust himself into
the company of those that had been so tied and remained quietly among
them, biting the string, for he thought that he should do it to give the
appearance of being caught. The fishermen believed that all the fishes
attached to the string had been caught. They then removed them to a piece
of deep water for washing them. Just at that time the Sakula noted for
presence of mind, leaving the string, quickly escaped. That fish,
however, who had been procrastinating, foolish and senseless and without
intelligence as he was, and, therefore, unable to escape, met with death.
"'Thus every one meets with destruction, like the procrastinating fish,
who from want of intelligence cannot divine the hour of danger. That man,
again, who regarding himself clever does not seek his own good in proper
time, incurs great danger like the Sakula who had presence of mind. Hence
these two only, viz., he that has much forethought and he that has
presence of mind, succeed in obtaining happiness. He, however, that is
procrastinating meets with destruction. Diverse are the divisions of
time, such as Kashtha, Kala, Muhurta, day, night, Lava, month, fortnight,
the six seasons, Kalpa, year. The divisions of the earth are called
place. Time cannot be seen. As regards the success of any object or
purpose, it is achieved or not achieved according to the manner in which
the mind is set to think of it. These two, viz., the person of
forethought and the person of presence of mind, have been declared by the
Rishis to be the foremost of men in all treatises on morality and profit
and in those dealing with emancipation. One, however, that does
everything after reflection and scrutiny, one that avails oneself of
proper means for the accomplishment of one's objects, always succeeds in
achieving much. Those again that act with due regard to time and place
succeed in winning results better than the mere man of foresight and the
man of presence of mind.'"
SECTION CXXXVIII
"Yudhishthira said, 'Thou hast, O bull of Bharata's race, said that that
intelligence which provides against the future, as well as that which can
meet present emergencies, is everywhere superior, while procrastination
brings about destruction. I desire, O grandsire, to hear of that superior
intelligence aided by which a king, conversant with the scriptures and
well versed with morality and profit, may not be stupefied even when
surrounded by many foes. I ask thee this, O chief of Kuru's race! It
behoveth thee to discourse to me on I his. I desire to hear everything,
comfortable to what has been laid down in the scriptures, about the
manner in which a king should conduct himself when he is assailed by many
foes. When a king falls into distress, a large number of foes, provoked
by his past acts, range themselves against him and seek to vanquish him.
How may, a king, weak and alone, succeed in holding up his head when he
is challenged on all sides by many powerful kings leagued together? How
does a king at such times make friends and foes? How should he, O bull of
Bharata's race, behave at such a time towards both friends and foes? When
those that have indications of friends really become his foes, what
should the king then do if he is to obtain happiness? With whom should he
make war and with whom should he make peace? Even if he be strong, how
should he behave in the midst of foes? O scorcher of foes, this I regard
to be the highest of all questions connected with the discharge of kingly
duties. There are few men for listening to the answer of this question
and none to answer it save Santanu's son, Bhishma, firmly wedded to truth
and having all his senses under control. O thou that art highly blessed
reflect upon it and discourse to me on it!'
"Bhishma said, 'O Yudhishthira, this question is certainly worthy of
thee. Its answer is fraught with great happiness. Listen to me, O son, as
I declare to thee, O Bharata, all the duties generally known that should
be practised in seasons of distress. A foe becomes a friend and a friend
also becomes a foe. The course of human actions, through the combination
of circumstances, becomes very uncertain. As regards, therefore, what
should be done and what should not, it is necessary that paying heed to
the requirements of time and place, one should either trust one's foes or
make war. One should, even exerting, one's self to one's best, make
friends with men of intelligence and knowledge that desire one's welfare.
One should make peace with even one's foes, when, O Bharata, one's life
cannot otherwise be saved. That foolish man who never makes peace with
foes, never succeeds in winning any gain or acquiring any of those fruits
for which others endeavour. He again who makes peace with foes and
quarrels with even friends after a full consideration of circumstances,
succeeds in obtaining great fruits. In this connection is cited the old
story of the discourse between a cat and a mouse at the foot of a banian.'
"Bhishma continued, 'There was a large banian in the midst of an
extensive forest. Covered with many kinds of creepers, it was the resort
of diverse kinds of birds. It had a large trunk from which numerous
branches extended in all directions. Delightful to look at, the shade it
afforded was very refreshing. It stood in the midst of the forest, and
animals of diverse species lived on it. A mouse of great wisdom, named
Palita, lived at the foot of that tree, having made a hole there with a
hundred outlets. On the branches of the tree there lived a cat, of the
name of Lomasa, in great happiness, daily devouring a large number of
birds. Some time after, a Chandala came into the forest and built a hut
for himself. Every evening after sunset he spread his traps. Indeed,
spreading his nets made of leathern strings he went back to his hut, and
happily passing the night in sleep, returned to the spot at the dawn of
day. Diverse kinds of animals fell into his traps every night. And it so
happened that one day the cat, in a moment of heedlessness, was caught in
the snare. O thou of great wisdom, when his foe the cat who was at all
times an enemy of the mouse species was thus caught in the net, the mouse
Palita came out of his hole and began to rove about fearlessly. While
trustfully roving through the forest in search of food, the mouse after a
little while saw the meat (that the Chandala had spread there as lure).
Getting upon the trap, the little animal began to eat the flesh. Laughing
mentally, he even got upon his enemy entangled helplessly in the net.
Intent on eating the flesh, he did not mark his own danger, for as he
suddenly cast his eyes he saw a terrible foe of his arrived at that spot.
That foe was none else than a restless mongoose of coppery eyes, of the
name of Harita. Living in underground holes, its body resembled the
flower of a reed. Allured to that spot by the scent of the mouse, the
animal came there with great speed for devouring his prey. And he stood
on his haunches, with head upraised, licking the corners of his mouth
with his tongue. The mouse beheld at the same time another foe living in
the trees, then sitting on the branch of the banian. It was a
night-prowling owl of the name of Chandraka of sharp beaks. Having become
an object of sight with both the mongoose and the owl, the mouse, in
great alarm, began to think in this strain: 'At such a season of great
danger, when death itself is staring me in the face, when there is fear
on every side, how should one act that wishes for one's good? Encompassed
on all sides by danger, seeing fear in every direction, the mouse, filled
with alarm for his safety, made a high resolution. Warding off even
innumerable dangers by hundreds of means, one should always save one's
life. Danger, at the present moment, encompasses me on every side. If I
were to descend from this trap on the ground, without adequate
precautions, the mongoose will surely seize and devour me. If I remain on
this trap, the owl will surely seize me. If, again, that cat succeeds in
disentangling himself from the net, he also is certain to devour me. It
is not proper, however, that a person of our intelligence should lose his
wits. I shall, therefore, strive my best to save my life, aided by proper
means and intelligence. A person possessed of intelligence and wisdom and
conversant with the science of policy never sinks, however great and
terrible the danger that threatens him. At present, however, I do not
behold any other refuge than this cat. He is an enemy. But he is in
distress. The service that I can do him is very great. Sought to be made
a prey by three foes, how should I now act for saving my life? I should
now seek the protection of one of those foes, viz., the cat. Taking the
aid of the science of policy, let me counsel the cat for his good, so
that I may, with my intelligence, escape from all the three. The cat is
my great foe, but the distress into which he has fallen is very great.
Let me try whether I can succeed in making this foolish creature
understand his own interests. Having fallen into such distress, he may
make peace with me. A person when afflicted by a stronger one should make
peace with even an enemy. Professors of the science of policy say that
even this should be the conduct of one who having fallen into distress
seeks the safety of his life. It is better to have a learned person for
an enemy than a fool for a friend. As regards myself, my life now rests
entirely in the hands of my enemy the cat. I shall now address the cat on
the subject of his own liberation. Perhaps, at this moment, it would not
be wrong to take the cat for an intelligent and learned foe.' Even thus
did that mouse, surrounded by foes, pursue his reflections. Having
reflected in this strain, the mouse, conversant with the science of
Profit and well acquainted with occasions when war should be declared and
peace made, gently addressed the cat, saying, 'I address thee in
friendship, O cat! Art thou alive? I wish thee to live! I desire the good
of us both. O amiable one, thou hast no cause for fear. Thou shalt live
in happiness. I shall rescue thee, if, indeed, thou dost not slay me.
There is an excellent expedient in this case, which suggests itself to
me, and by which you may obtain your escape and I may obtain great
benefit. By reflecting earnestly I have hit upon that expedient for thy
sake and for my sake, for it will benefit both of us. There are the
mongoose and the owl, both waiting with evil intent. Only so long, O cat,
as they do not attack me, is my life safe. There that wretched owl with
restless glances and horrid cries is eyeing me from the branch of that
tree. I am exceedingly frightened by it. Friendship, as regards the good,
is seven-paced.[409] Possessed of wisdom as thou art, thou art my friend.
I, shall act towards thee as a friend. Thou needst have no fear now.
Without my help, O cat, thou wilt not succeed in tearing the net. I,
however, shall cut the net for serving thee, if thou abstain from killing
me. Thou hast lived on this tree and I have lived at its foot. Both of us
have dwelt here for many long years. All this is known to thee. He upon
whom nobody places his trust, and he who never trusts another, are never
applauded by the wise. Both of them are unhappy. For this reason, let our
love for each other increase, and let there be union amongst us two. Men
of wisdom never applaud the endeavour to do an act when its opportunity
has passed away. Know that this is the proper time for such an
understanding amongst us. I wish that thou shouldst live, and thou also
wishest that I should live. A man crosses a deep and large river by a
piece of wood. It is seen that the man takes the piece of wood to the
other side, and the piece of wood also takes the man to the other side.
Like this, our compact, also will bring happiness to both of us. I will
rescue thee, and thou also wilt rescue me.' Having said these words that
were beneficial to both of them, that were fraught with reason and on
that account highly acceptable, the mouse Palita waited in expectation of
an answer.
"'Hearing these well-chosen words, fraught with reason and highly
acceptable, that the mouse said, the mouse's foe possessed of judgment
and forethought, viz., the cat spoke in reply. Endued with great
intelligence, and possessed of eloquence, the cat, reflecting upon his
own state, praised the Words of the speaker and honoured him by gentle
words in return. Possessed of sharp foreteeth and having eyes that