Mahabharata: Volume 8 (64 page)

‘Bhishma said, “The bird spoke these words to King Brahmadatta. With the king’s permission, she then headed for her desired direction. This was the conversation between Brahmadatta and Pujani. O best among the Bharata lineage! I have recounted it to you. What else do you wish to hear?”’

‘Yudhishthira asked, “O descendant of the Bharata lineage! O grandfather! When the yugas progress and dharma decays, when the world is afflicted by bandits, how should one establish oneself?”

‘Bhishma replied, “O descendant of the Bharata lineage! I will tell you about the policy for times of calamity. At such a time, the lord of the earth should conduct himself by abandoning compassion. On this, there is the example of an ancient history. There was a conversation between Bharadvaja and King Shatruntapa. King Shatruntapa was a maharatha from Souvira. He approached Kaninka
⁶²
and asked him about his notion of artha. How can one obtain something that has not been got? Having obtained it, how can it be increased? When it has increased, how can it be protected? When it has been protected, how can it be used? The brahmana had determined the nature of artha.

‘“When he was asked about his determination of artha, he spoke these words, full of reason, in reply. ‘He
⁶³
must always raise the rod of chastisement. He must always exhibit his manliness. He must not have any weaknesses. He must look towards the weaknesses of others, searching for openings. On seeing that the rod is always raised, people will be extremely frightened. Therefore, all beings must be restrained with the rod. This is praised by learned people who have seen the truth. Out of the four, the rod is said to be the most important.
⁶⁴
When the foundation has been severed, all those who earn a living from it are also killed. When the root of a tree has been severed, how can the branches remain? A learned person first strikes down the root of the enemy’s side. After this, he makes all the aides and the allies
⁶⁵
follow him. At a time of difficulty, without thinking about it, he must follow good counsel, show great valour,
fight well and retreat well. He must be humble only in his words. His heart must be like a razor. He must first speak mildly, abandoning desire and anger. To accomplish an objective, he can have an alliance with a rival, but must not trust him. Having accomplished the objective, a clear-sighted person will quickly withdraw from the alliance. Assuming the guise of a friend, the enemy must be assured through conciliation. But one must always be careful about the enemy, since he is like a snake which has entered the house. If the intelligence of the other person can be overwhelmed, he must be conciliated with what has already happened. If the other person is not wise, he can be conciliated with the future. And a learned person can be conciliated with the present. If he
⁶⁶
desires prosperity, he must join his hands in supplication, take pledges, resort to conciliation, bow down his head at the time of speaking and even shed tears. As long as the time of calamity continues, the enemy can be borne on the shoulder. But when the right time arrives, he
⁶⁷
must be smashed, like an earthen pot against a rock. O Indra among kings! It is better to blaze for a short period of time like ebony, than to burn without smoke for a long period of time, like chaff of grain. If one knows about the nature of artha, it is futile to associate with an ungrateful person. Such a person only enjoys the riches and is disrespectful when the task has been accomplished. Therefore, in all tasks, something must be left incomplete.
⁶⁸
To ensure the best for himself, he must act like a cuckoo, a boar, Mount Meru, an empty house, a predatory beast and an actor.
⁶⁹
He must always be ready to rise up and go to the house of the enemy. Even if the enemy is not well, he must ask him about his welfare. Those who are lazy, those who are impotent, those who are proud, those who are scared of the
disapprobation of people and those who are perennially waiting, never accomplish their objectives. The enemy must not know about his weaknesses. But he must know about the weaknesses of the enemy. He must protect his own weaknesses, like a turtle hiding its limbs. Like a crane, he must think of accomplishing his objective.
⁷⁰
Like a lion, he must show his valour. He must be like a wolf in attacking. In running away, he must be like a rabbit. Drinking, gambling with the dice, women, hunting, singing and musical instruments can be indulged in, but any addiction is sinful. The bow can be made to resemble a blade of grass and he can sleep like a deer.
⁷¹
He should be blind when it is best to be blind and he can even resort to being deaf. A discerning person resorts to valour when it is the right time and the right place. If valour does not pay heed to time and place, it is unsuccessful. He must think about the right time and the wrong time, about his strengths and his weaknesses. He must engage himself only after he has discerned the relative strengths. Having made an enemy bow down through the use of the rod, if a king does not restrain him, he is clinging to death, like a pregnant she-mule.
⁷²
A tree with many flowers may bear no fruit. A tree with fruit may be difficult to climb. Sometimes, a mango may seem to be unripe, or cannot be shaken down. The hope should be appropriate to the time and one must not engage oneself if there is an obstacle. The obstacle is due to a cause and he must speak about the reasons that are behind those causes. As long as the reason for the fear has not presented itself, he must seem to be frightened and seek to counter it. Once the fear is seen to have presented itself, he must fearlessly strike against it. A man will not see anything fortunate as long as he does not surmount an uncertainty. If he surmounts the uncertainty, if he remains alive, he will see the fortune. He must know about what has not yet come. He must sever the danger that has presented itself. However, having pacified it, he must act so as to control it, in case it does not decay, but grows again. When the time for happiness has
presented itself, those who are intelligent do not think it is good policy to shun it, in the hope of future happiness. A person may have an alliance with an enemy and sleep, happily and trustfully. He is like a person who sleeps atop a tree and awakens only when he falls down. As long as one is capable, whether the task is mild or terrible, one must uplift oneself and act in accordance with dharma. He must tend to all the rivals of his rivals. He must know his own spies and those engaged by the enemy. Spies must be well-appointed in their tasks, in his country and in that of the enemy. Wicked men and ascetics must be made to enter the enemy’s kingdom. They act against dharma, are wicked in their conduct and are like thorns to people.
⁷³
They frequent gardens, pleasure grounds, watering places, dwelling houses for travellers, drinking houses, brothels, places of pilgrimage and assemblies. Knowing that they have come, he must control and pacify them. He must not trust a person who should not be trusted. He must not even trust someone who should be trusted. Danger results from trust. One must not trust without examination. Having generated the enemy’s trust through assertions of truth and reason, at the right time, when his
⁷⁴
position is somewhat unstable, one must strike back. He must suspect even those who should not be suspected. He must always suspect someone who should be suspected. There can be danger from someone who should be suspected and its root must be severed. Having generated the enemy’s confidence by not striking him, silence, ochre robes, matted hair and garments of hides, he must then leap on him, like a wolf. For the sake of increasing prosperity, those who created obstructions in the way of wealth must be slain—even if it is a son, a brother, a father, or a well-wisher. If there is an arrogant preceptor who does not know the difference between what should be done and what should not be done, and has thus deviated off the path, the rod must be used to chastise him. He must give his enemy gifts. But then, like a bird with a sharp beak, he must rise against him and destroy all his riches. Without having pierced the inner organs, without having performed terrible deeds
and without having killed like a fisherman, one does not obtain supreme prosperity. No one is born as an enemy. No one is born as a friend. Depending on capacity and circumstances, one becomes a friend or an enemy. An enemy must not be freed, even if he is lamenting piteously. One should not grieve after having killed someone who has caused an earlier injury. However, he must always act without malice and endeavour to accumulate and show favours. In a desire for prosperity, he must also endeavour to punish. Before striking, he must speak pleasantly. After striking, it should be even more pleasant. If the head has to be struck down, he must weep and sorrow. If he desires prosperity, he must placate the enemy, comfort him, show him honour and patience and give him reasons for hope. One should not create enmity over minor matters. One should not try to cross a river using one’s arms. The eating of a cow’s horn is a pointless exercise. One’s teeth are ground down and no juices are obtained. The three objectives have three evils and three bonds.
⁷⁵
Knowing the bonds that can tie one down, one must avoid the evils. A debt that is not repaid, a fire that has not gone out and an enemy who is not eliminated, repeatedly keep on growing. Therefore, even a trifle becomes difficult to resist. A debt that keeps on increasing and an enemy who has been defeated can lead to terrible calamity, like a disease that is ignored. One must always be careful and complete the task well. When a thorn is not properly cut out, it can create pain for a long time. The enemy’s kingdom must be destroyed by killing the men, devastating the roads and destroying the mines. The king must not be anxious and must be as far-sighted about the future as the vulture, as active as the dog, as valorous as the lion, as sceptical as the crow and have a movement like that of the snake. He must seed dissension among the foremost members of the groups and placate those who love him. He must protect the advisers and ensure that they do not create dissension and opposition. He will be
disrespected if he is mild. He will be hated if he is fierce. He must be fierce at a time when fierceness is required and mild at a time when mildness is required. Mildness can be used to kill those who are mild. Mildness can also be used to kill those who are terrible. There is nothing that cannot be obtained through mildness. Therefore, mildness is superior to fierceness. He must be mild at times and terrible at other times. In this way, his tasks become successful and he becomes superior to the enemy. When a learned man is against him, he must not be reassured simply because that person is a long distance away. An intelligent person has long arms and can be injurious, if he has been harmed. He must not cross when the other shore cannot be reached. He must not take what can be seized back again.

‘Yudhishthira said, “When the supreme forms of dharma decay and are transgressed by all the people, adharma transforms into dharma and dharma goes into adharma. Boundaries are broken down and the determination to follow dharma is agitated. O lord of the earth! The world is oppressed by kings and thieves. All the ashramas are confused and the duties are destroyed. O descendant of the Bharata lineage! Fear is seen from desire, confusion and
avarice. O king! Everyone is always distrustful and frightened. They use fraud to kill and deceive each other. The country is ablaze and brahmanas are afflicted. The rains do not shower down. Dissension and strife arise. All the means of sustenance on earth are taken over by bandits. When that terrible time arrives, how does a brahmana survive? O lord of men! Because of extreme compassion, he may be unwilling to give up his sons and grandsons.
⁷⁷
O grandfather! How will he conduct himself? Tell me that. How will the king conduct himself when the world has been rendered impure? O scorcher of enemies! How can artha and dharma be prevented from decaying?”

‘Bhishma replied, “O great king! The king is the foundation for the people to obtain yoga, kshema, good rains and lack of fear from disease and death. O bull among the Bharata lineage! I have no doubt that the king is the foundation of everything in krita, treta, dvapara and kali. When a time that causes confusion among subjects arrives, one must live on the basis of the strength of discernment. On this, an ancient history is recounted. It concerns a conversation between Vishvamitra and a chandala in the hut of the chandala. O king! In ancient times, in the intervening period
⁷⁸
between treta and dvapara, it was ordained by destiny that there should be a terrible drought for twelve years. At the end of the yuga, subjects became extremely aged. As treta gave away and dvapara took hold, the thousand-eyed one
⁷⁹
did not rain. Jupiter
⁸⁰
moved in a retrograde direction. The moon abandoned its characteristics and moved along a southern path. There was no dew at the end of the night. There were no collections of clouds. The flow of water in the rivers became less and in some places, it disappeared. Because of destiny, the natural condition and beauty of lakes, rivers, wells and springs were destroyed. The water in waterbodies dried up and water was no longer distributed.
⁸¹
There were no sacrifices and recitations of svadha. All the auspicious sounds of vashatkara also
ceased. Agriculture and animal husbandry were destroyed. Shops and markets disappeared. There were no assemblies of people and all the great festivals vanished. Bones and skeletons were strewn around. The place was frequented by large numbers of demons. Most of the cities were emptied. Villages and habitations were burnt up. Sometimes, this was because of thieves. Sometimes, this was because of weapons. Sometimes, this was because of oppressive kings. They were afraid of each other and the desolate spots were also generally empty. No resolutions were made to the gods. The old and the young were abandoned. Cows, goats and buffaloes fought against each other
⁸²
and perished. Brahmanas were killed. There was an end to protection. The stores of herbs were destroyed. The men and the earth turned almost brown then. O Yudhishthira! At that fearful time, dharma was in decay. All the mortals were hungry and ate each other. The rishis abandoned their rituals. They abandoned the sacrificial fire and the gods. They abandoned their hermitages and ran around, here and there.

‘“The illustrious maharshi Vishvamitra was without a house.
⁸³
The intelligent one was afflicted by hunger and wandered around in every direction. On one occasion, in the forest, he came upon the houses of violent shvapachas, who killed animals and ate their flesh. The place was strewn with broken pots and the hides of dogs. There were heaps of shattered bones from boars and asses. There were pots made of skulls. It was strewn with garments of the dead and ornamented with used garlands.
⁸⁴
The huts were decorated with garlands made from the cast-off skins of snakes. The temples bore flags made out of the feathers of owls. There were iron bells and the place was surrounded by packs of dogs. Afflicted by hunger, the great rishi, Gadhi’s son, entered there. He made great efforts to search for some food there. Though he was begging for alms, Koushika could find nothing there.
⁸⁵
There was no meat, rice, roots or fruit, or anything else. Koushika thought, ‘Alas! A great hardship has come upon me.’ Because of his weakness, in that hamlet of the chandalas, he fell down on the ground. O supreme among kings! The sage thought, ‘Do I have any good merits left? How can I avoid a pointless death?’ O king! The sage then saw some dog meat hung out from a rope in the chandala’s house, from an animal that had just been killed by a weapon. He thought, ‘I must steal this now. Other than this, there is no other means for me to remain alive. In a time of catastrophe, it has been determined that even an especially distinguished person can steal. It has been determined that this must be in succession, from an earlier category to the next. One must first take from someone who is inferior and then from someone who is equal. If these are impossible, one can take from an eminent person, even if he follows dharma. I will therefore take it from those who live on the outside fringes. I do not see any sin in this theft. I will steal the meat.’ O descendant of the Bharata lineage! Having used his intelligence to determine this, Vishvamitra, the great sage, began to sleep at the spot where he had fallen down. When he saw that it was night and everyone in the chandala hamlet was asleep, the illustrious one arose and gently entered the hut.

‘“The chandala was asleep. His eyes were covered with mucus. His voice was broken and harsh and he was unpleasant to look at. He asked, ‘When the hamlet of the chandalas is asleep, who is stirring the rope? I am awake. I am not asleep. I am terrible and I will kill you.’ At these sudden and forceful words and anxious at the prospect of his actually doing this, he replied, ‘I am Vishvamitra.’ The chandala heard these words from the maharshi who had perfected his soul and was terrified. He leapt up from his supine position. Tears flowed from his eyes.

‘“He joined his hands in salutation, showed a great deal of honour and told Koushika, ‘O, brahmana! What do you wish to do here in the night?’ Vishvamitra assured Matanga
⁸⁶
and replied, ‘I am hungry and have almost lost my life. I will steal the dog’s haunch.
The breath of my life is ebbing away. The hunger is destroying my memory. Though I know my own dharma, I will steal the dog’s haunch. Despite begging everywhere, I could find no food until I saw some in your house. Then I turned my mind to sin. I will steal the dog’s haunch. A thirsty person will drink dirty water. There is no shame for someone who is looking for food. Hunger destroys dharma. I will steal the dog’s haunch. Agni is the priest and the mouth of the gods and the illustrious one’s footsteps are clean. Just as the one who devours everything still remains a brahmana, know that so will I, according to dharma.’ The chandala said, ‘O maharshi! Listen to my words. Having heard me, act accordingly, so that dharma is not made to decay. The learned say that dogs are the worst among animals. The worst part of the body is said to be the thighs and the haunches. O maharshi! You did not act properly when you decided to commit this perverse deed. You should not steal from a chandala, in particular, food that you should not eat. Look towards some other means so that you may be successful in remaining alive. O great sage! Do not destroy your austerities because of this greed for meat. You know that this is a forbidden path. You should not act so as to mix up dharma.
⁸⁷
O supreme among those who know about dharma! You should not abandon dharma.’ O king! O bull among the Bharata lineage! Having been thus addressed, the great sage, Vishvamitra, afflicted by hunger, again replied in these words. ‘I have been running around for a very long time, without any food. There is no other means for me to remain alive. If one faces a hardship, one should do whatever is possible to remain alive, and if possible, act in accordance with dharma. Indra’s dharma is from kshatriyas and Agni’s for brahmanas. The brahmana Agni is my strength and I will eat at the time when I am hungry. One should unhesitatingly act so as to remain alive. It is better to be alive than dead. One can follow dharma only if one remains alive. In my desire to remain alive, I will also eat what should not be eaten. I have used my intelligence to determine this earlier. Grant me permission. I am following
the dharma of remaining alive and will cleanse all the impurities through my knowledge and austerities, like stellar bodies dispelling great darkness.’ The shvapacha said, ‘If you eat this, I do not think that you will obtain your breath of life, a long lifespan, or the satisfaction of amrita. Beg for something else. Do not set your mind on begging for, and eating, dogs. Dogs should not be eaten by brahmanas.’ Vishvamitra replied, ‘O shvapacha! At a time of famine, no other meat is easily available, or rice. Nor do I possess riches. I am afflicted by hunger and have lost all hope of even being able to move. I think that dog meat will provide the six different kinds of flavours.’
⁸⁸
The shvapacha said, ‘O brahmana! Brahmanas and kshatriyas should only eat five animals that have five claws.
⁸⁹
If you accept the proofs of the sacred texts, do not pointlessly have a desire to eat what should not be eaten.’ Vishvamitra replied, ‘When he was hungry, Agastya ate the asura Vatapi.
⁹⁰
I am afflicted and agitated by hunger. I will eat the dog’s haunch.’ The shvapacha said, ‘Beg for something else. You should not act like this. You should certainly not act in this way. However, since you so wish, take the dog’s haunch.’ Vishvamitra replied, ‘The virtuous act in accordance with dharma and I will follow their conduct.
⁹¹
I think that eating this dog’s haunch is better than eating food obtained from sacrifices.’ The shvapacha said, ‘If someone has followed an unrighteous path, this does not become eternal dharma. You should not vainly engage in wicked conduct on the basis of deceitful and false reasons.’ Vishvamitra replied, ‘Since I am a rishi, I will not do anything wicked, or anything that should not be done. I think that a dog and a deer are the same. Therefore, I will eat the dog’s haunch.’ The shvapacha said, ‘The rishi’s
⁹²
right to eat and the act that he did was for the sake of brahmanas. Dharma is that which is not wicked and it must be protected, by whatever means that are possible.’ Vishvamitra replied, ‘I am a brahmana and this body
is my friend. In this world, it is worshipped as the most loved. Since I desire to maintain it, I will take this. I am not frightened of any violence that may result from this.’ The shvapacha said, ‘Do as you wish. There are men who act so as to give up their lives, instead of eating what should not be eaten. They obtain all their desires. O learned one! Since you are afflicted by hunger, do what appeals to you.’ Vishvamitra replied, ‘There is an uncertainty about what will happen to me after death. Perhaps all my deeds will be destroyed. If I protect the foundation by eating what should not be eaten, I may still return with a cleansed soul.
⁹³
In my knowledge, I am satisfied that the two
⁹⁴
are distinct, like the skin and sight, and thinking that they are the same is confusion. I am certain that if I act in this way, I will not become someone like you.’
⁹⁵
The shvapacha said, ‘My view is that this downfall is misery. It is because of this that I am committing the evil act of censuring a virtuous brahmana.’ Vishvamitra replied, ‘Even when frogs croak, cows drink. You have no right to dharma. Do not praise yourself greatly.’ The shvapacha said, ‘O brahmana! I entreated you as a well-wisher. I felt compassion for you. Therefore, accept what is best. Because of greed, do not eat the dog.’ Vishvamitra replied, ‘If you are my well-wisher and desire my happiness, then save me from this distress. I know what dharma is. Give me the dog’s haunch.’ The shvapacha said, ‘I am not interested in giving you this. Nor can I ignore my own food being taken away. O brahmana! Both of us will be stained by sins—I, because I am the giver, and you, because you are receiving it.’ Vishvamitra replied, ‘After perpetrating this wicked act today, if I am still alive and roam around, I will act so as to greatly cleanse myself. Having purified myself, I will obtain dharma. Of these two,
⁹⁶
tell me which is better.’ The shvapacha said, ‘The atman is the witness to everything that is done in this world. You yourself know
what is wicked here. I think that anyone who is prepared to eat dog meat will not be ready to abstain from anything.’ Vishvamitra replied, ‘There is no sin in taking it, or eating it. It is always good policy to allow for exceptions. There has been no violence. No false words have been spoken. This can therefore be eaten and there will be no grave sin.’ The shvapacha said, ‘If this is the reason behind your eating it, it has no rationale from the Vedas, or from dharma. O Indra among brahmanas! Therefore, as you have said, I do not see any sin attached to food that should not be eaten, or from your eating it.’ Vishvamitra replied, ‘It is not seen that there is a great sin from eating this. If one drinks liquor, one is bound to fall down—these are only words used in this world. This is also true of many other similar deeds. Such deeds do not bring about the slightest bit of downfall.’ The shvapacha said, ‘If a person is learned, his good conduct restrains him from going to where he should not, from becoming inferior and from being censured. But because of desire, if he nevertheless goes to such a place, he will have to bear the punishment.’ Having told Koushika this, Matanga desisted.

‘“Having made up his mind, Vishvamitra took the dog’s haunch. In a desire to remain alive, the great sage seized those five limbs.
⁹⁷
The great sage went to the forest, to gratify his wife with this. At that time, Vasava began to rain down. All the subjects were revived and the herbs were generated. The illustrious Vishvamitra performed austerities and burnt his sins. In the course of time, he obtained great and extraordinary success. If a learned person confronts a calamity and desires to remain alive, as long as he is not miserable in his heart and knows of different means, he must cheerfully use every method to save himself. One must thus always resort to one’s intelligence and remain alive. If a man remains alive, he obtains what is sacred and sees fortune. O Kounteya! Therefore, resort to the intelligence used by learned people in determining dharma and adharma. Make efforts and conduct yourself in this world accordingly.”’