The Mahabharata of Krishna Dwaipayana Vyasa by Kisari Mohan Ganguli (Translator)

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"The Pandavas, hearing the terrible wail of the beaten host, reverentially
saluted Drona and ascended their chariots. Then Arjuna hastily bidding
Yudhishthira not to engage in the fight, rushed forward, appointing the
sons of Madri (Nakula and Sahadeva) the protectors of his chariot-wheels,
while Bhimasena ever fighting in the van, mace in hand, ran ahead. The
sinless Arjuna, thus accompanied by his brothers, hearing the shouts of
the enemy, advanced towards them, filling the whole region with the rattle
of his chariot-wheels. And like a Makara entering the sea, the mighty-
armed Bhima, resembling a second Yama, mace in hand, entered the Panchala
ranks, fiercely roaring like the ocean in a tempest. And Bhima, mace in
hand, first rushed towards the array of elephants in the hostile force,
while Arjuna, proficient in battle, assailed that force with the prowess
of his arms. And Bhima, like the great Destroyer himself, began to slay
those elephants with his mace. Those huge animals, like unto mountains,
struck with Bhima's mace, had their heads broken into pieces. Covered with
stream of blood, they began to fall upon the ground like cliffs loosened
by thunder. And the Pandavas prostrated on the ground elephants and horses
and cars by thousands and slew many foot-soldiers and many car-warriors.
Indeed, as a herdsman in the woods driveth before him with his staff
countless cattle with ease, so did Vrikodara drive before him the chariots
and elephants of the hostile force.

"Meanwhile, Phalguna, impelled by the desire of doing good unto
Bharadwaja's son, assailed the son of Prishata with a shower of arrows and
felled him from the elephant on which he was seated. And, O monarch,
Arjuna, like unto the terrible fire that consumeth all things at the end
of the Yuga, began to prostrate on the ground horses and cars and
elephants by thousands. The Panchalas and the Srinjayas, on the other hand,
thus assailed by the Pandava, met him with a perfect shower of weapons of
various kinds. And they sent up a loud shout and fought desperately with
Arjuna. The battle became furious and terrible to behold. Hearing the
enemy's shouts, the son of Indra was filled with wrath and assailing the
hostile host with a thick shower of arrows, rushed towards it furiously
afflicting it with renewed vigour. They who observed the illustrious
Arjuna at that time could not mark any interval between his fixing the
arrows on the bowstring and letting them off. Loud were the shouts that
rose there, mingled with cheers of approval. Then the king of the
Panchalas, accompanied by (the generalissimo of his forces) Satyajit,
rushed with speed at Arjuna like the Asura Samvara rushing at the chief of
the celestials (in days of yore). Then Arjuna covered the king of Panchala
with a shower of arrows. Then there arose a frightful uproar among the
Panchala host like unto the roar of a mighty lion springing at the leader
of a herd of elephants. And beholding Arjuna rushing at the king of
Panchala to seize him, Satyajit of great prowess rushed at him. And the
two warriors, like unto Indra and the Asura Virochana's son (Vali),
approaching each other for combat, began to grind each other's ranks. Then
Arjuna with great force pierced Satyajit with ten keen shafts at which
feat the spectators were all amazed. But Satyajit, without losing any time,
assailed Arjuna with a hundred shafts. Then that mighty car-warrior,
Arjuna, endued with remarkable lightness of motion, thus covered by that
shower of arrows, rubbed his bow-string to increase the force and velocity
of his shafts. Then cutting in twain his antagonist's bow, Arjuna rushed
at the king of the Panchalas, but Satyajit, quickly taking up a tougher
bow, pierced with his arrows Partha, his chariot, charioteer, and horses.
Arjuna, thus assailed in battle by the Panchala warrior, forgave not his
foe. Eager to slay him at once, he pierced with a number of arrows his
antagonist's horses, flags, bow, clenched (left) fist, charioteer, and the
attendant at his back. Then Satyajit, finding his bows repeatedly cut in
twain and his horses slain, desisted from the fight.

"The king of the Panchalas, beholding his general thus discomfited in the
encounter, himself began to shower his arrows upon the Pandava prince.
Then Arjuna, that foremost of warriors, crowned with success, began to
fight furiously, and quickly cutting his enemy's bow in twain as also his
flagstaff which he caused to fall down, pierced his antagonist's horses,
and charioteer also with five arrows. Then throwing aside his bow Arjuna
took his quiver, and taking out a scimitar and sending forth a loud shout,
leaped from his own chariot upon that of his foe. And standing there with
perfect fearlessness he seized Drupada as Garuda seizeth a huge snake
after agitating the waters of the ocean. At the sight of this, the
Panchala troops ran away in all directions.

"Then Dhananjaya, having thus exhibited the might of his arm in the
presence of both hosts, sent forth a loud shout and came out of the
Panchala ranks. And beholding him returning (with his captive), the
princes began to lay waste Drupada's capital. Addressing them Arjuna said,
'This best of monarchs, Drupada, is a relative of the Kuru heroes.
Therefore, O Bhima, slay not his soldiers. Let us only give unto our
preceptor his fee.'

"Vaisampayana continued, 'O king, thus prevented by Arjuna, the mighty
Bhimasena, though unsatiated with the exercise of battle, refrained from
the act of slaughter. And, O bull of the Bharata race, the princes then,
taking Drupada with them after having seized him on the field of battle
along with his friends and counsellors, offered him unto Drona. And Drona
beholding Drupada thus brought under complete control--humiliated and
deprived of wealth--remembered that monarch's former hostility and
addressing him said, 'Thy kingdom and capital have been laid waste by me.
But fear not for thy life, though it dependeth now on the will of thy foe.
Dost thou now desire to revive thy friendship (with me)?' Having said this,
he smiled a little and again said, 'Fear not for thy life, brave king! We,
Brahmanas, are ever forgiving. And, O bull among Kshatriyas, my affection
and love for thee have grown with me in consequence of our having sported
together in childhood in the hermitage. Therefore, O king, I ask for thy
friendship again. And as a boon (unasked), I give thee half the kingdom
(that was thine). Thou toldest me before that none who was not a king
could be a king's friend. Therefore is it, O Yajnasena, that I retain half
thy kingdom. Thou art the king of all the territory lying on the southern
side of the Bhagirathi, while I become king of all the territory on the
north of that river. And, O Panchala, if it pleaseth thee, know me hence
for thy friend.'

"On hearing these words, Drupada answered, 'Thou art of noble soul and
great prowess. Therefore, O Brahmana, I am not surprised at what thou
doest. I am very much gratified with thee, and I desire thy eternal
friendship.'

"Vaisampayana continued, 'After this, O Bharata, Drona released the king
of Panchala, and cheerfully performing the usual offices of regard,
bestowed upon him half the kingdom. Thenceforth Drupada began to reside
sorrowfully in (the city of) Kampilya within (the province of) Makandi on
the banks of the Ganga filled with many towns and cities. And after his
defeat by Drona, Drupada also ruled the southern Panchalas up to the bank
of the Charmanwati river. And Drupada from that day was well-convinced
that he could not, by Kshatriya might alone, defeat Drona, being very much
his inferior in Brahma (spiritual) power. And he, therefore, began to
wander over the whole earth to find out the means of obtaining a son (who
would subjugate his Brahmana foe).

"Meanwhile Drona continued to reside in Ahicchatra. Thus, O king, was the
territory of Ahicchatra full of towns and cities, obtained by Arjuna, and
bestowed upon Drona."

SECTION CXLI

(Sambhava Parva continued)

"Vaisampayana continued, 'After the expiration, O king, of a year from
this, Dhritarashtra, moved by kindness for the people, installed
Yudhishthira, the son of Pandu, as the heir-apparent of the kingdom on
account of his firmness, fortitude, patience, benevolence, frankness and
unswerving honesty (of heart). And within a short time Yudhishthira, the
son of Kunti, by his good behaviour, manners and close application to
business, overshadowed the deeds of his father. And the second Pandava,
Vrikodara, began to receive continued lessons from Sankarshana (Valarama)
in encounters with the sword and the mace and on the chariot. And after
Bhima's education was finished, he became in strength like unto Dyumatsena
himself and continuing to live in harmony with his brothers, he began to
exert his prowess. And Arjuna became celebrated for the firmness of his
grasp (of weapons), for his lightness of motion, precision of aim, and his
proficiency in the use of the Kshura, Naracha, Vala and Vipatha weapons,
indeed, of all weapons, whether straight or crooked or heavy. And Drona
certified that there was none in the world who was equal to Arjuna in
lightness of hand and general proficiency.

"One day, Drona, addressing Arjuna before the assembled Kaurava princes,
said, 'There was a disciple of Agastya in the science of arms called
Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I
obtained from him a weapon called Brahmasira which could never be futile
and which was like unto thunder itself, capable of consuming the whole
earth. That weapon, O Bharata, from what I have done, may now pass from
disciple to disciple. While imparting it to me, my preceptor said, 'O son
of Bharadwaja, never shouldst thou hurl this weapon at any human being,
especially at one who is of poor energy. Thou hast, O hero, obtained that
celestial weapon. None else deserveth it. But obey the command of the
Rishi (Agnivesa).' And, look here, Arjuna, give me now the preceptorial
fee in the presence of these thy cousins and relatives.' When Arjuna, on
hearing this, pledged his word that he would give what the preceptor
demanded, the latter said, 'O sinless one, thou must fight with me when I
fight with thee.' And that bull among the Kuru princes thereupon pledged
his word unto Drona and touching his feet, went away northward. Then there
arose a loud shout covering the whole earth bounded by her belt of seas to
the effect that there was no bowman in the whole world like unto Arjuna.
And, indeed, Dhananjaya, in encounters with the mace and the sword and on
the chariot as also with the bow, acquired wonderful proficiency. Sahadeva
obtained the whole science of morality and duties from (Vrihaspati) the
spiritual chief of celestials, and continued to live under the control of
his brothers. And Nakula, the favourite of his brothers taught by Drona,
became known as a skilful warrior and a great car-warrior (Ati-ratha).
Indeed, Arjuna and the other Pandava princes became so powerful that they
slew in battle the great Sauvira who had performed a sacrifice extending
over three years, undaunted by the raids of the Gandharvas. And the king
of the Yavanas himself whom the powerful Pandu even had failed to bring
under subjection was brought by Arjuna under control. Then again Vipula,
the king of the Sauviras, endued with great prowess, who had always shown
a disregard for the Kurus, was made by the intelligent Arjuna to feel the
edge of his power. And Arjuna also repressed by means of his arrows (the
pride of) king Sumitra of Sauvira, also known by the name of Dattamitra
who had resolutely sought an encounter with him. The third of the Pandava
princes, assisted by Bhima, on only a single car subjugated all the kings
of the East backed by ten thousand cars. In the same way, having conquered
on a single car the whole of the south, Dhananjaya sent unto the kingdom
of the Kurus a large booty.

"Thus did those foremost of men, the illustrious Pandavas, conquering the
territories of other kings, extend the limits of their own kingdom. But
beholding the great prowess and strength of those mighty bowmen, king
Dhritarashtra's sentiments towards the Pandavas became suddenly poisoned,
and from that day the monarch became so anxious that he could hardly
sleep."

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 thee 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 thee evil is always praiseworthy. If the foe be one of great
prowess, one should 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 thy power, destroy him by every means open or secret. Do not
show him any mercy, although he seeketh thy protection. A foe, or one that
hath once injured thee, should be destroyed by lavishing money, if
necessary, for by killing him thou mayest be at thy ease. The dead can
never inspire fear. Thou must destroy the three, five and seven
(resources) of thy foes. Thou must destroy thy foes root and branch. Then
shouldst thou 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 thy own means and ends, thou shouldst always watch thy foes,
always seeking their flaws. Thou shouldst, O king, rule thy kingdom,
always anxiously watching thy foes. By maintaining the perpetual fire by
sacrifices, by brown cloths, by matted locks, and by hides of animals for
thy bedding, shouldst thou at first gain the confidence of thy foes, and
when thou has gained it thou 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 thy foe upon thy
shoulders till the time cometh when thou 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 thou 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 thy power shouldst thou destroy thy 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, thou 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
art thou 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 thou 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, thou 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 thy sway. Besides all this, O king, that I have
said, listen now to something else that I say.'

"Kanika continued, 'If thy son, friend, brother, father, or even the
spiritual preceptor, anyone becometh thy foe, thou 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 thou art angry, show thyself as if thou art not so,
speaking even then with a smile on thy lips. Never reprove any one with
indications of anger (in thy speech). And O Bharata, speak soft words
before thou smitest and even while thou art smiting! After the smiting is
over, pity the victim, and grieve for him, and even shed tears. Comforting
thy foe by conciliation, by gift of wealth, and smooth behaviour, thou
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 thou shouldst never permit beggars and atheists and
thieves to dwell in thy kingdom. By a sudden sally or pitched battle by
poison or by corrupting his allies, by gift of wealth, by any means in thy
power, thou shouldst destroy thy foe. Thou mayest act with the greatest
cruelty. Thou shouldst make thy teeth sharp to give a fatal bite. And thou
should ever smite so effectually that thy 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 thee 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 thou confidest prove thy foes, thou art
certain to be annihilated. After testing their faithfulness thou shouldst
employ spies in thy 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 thou shouldst ever be humble, but let thy heart be ever sharp as
razor. And when thou art engaged in doing even a very cruel and terrible
act, thou shouldst talk with smiles on thy lips. If desirous of prosperity,
thou shouldst adopt all arts--humility, oath, conciliation, worshipping
the feet of others by lowering thy 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, thou shouldst pursue virtue, wealth and pleasure, in such a way
that thou mayest not have to suffer therefrom. With humiliation and
attention, without jealousy and solicitous of accomplishing thy purpose,
shouldst thou, in all sincerity, consult with the Brahmanas. When thou art
fallen, thou shouldst raise thyself by any means, gentle or violent; and
after thou hast thus raised thyself thou 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 thy
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
thou doest anything never do it completely, but ever leave something to be
desired for by others (whose services thou 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 thou act as if thou art
afraid. But when it hath overtaken thee, thou 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, thou 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 thou givest unto thy 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 thou
mayest not have to grieve in future. Well do I know that thou art 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 thee plainly what thou shouldst do. Listen to it,
O king, with thy 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 thee from the Pandavas. Indeed, adopt such measures consonant with the
science of policy that thou mayest not have to grieve in the future.'