“Kanika continued, ‘A king
should ever keep to himself his counsels (advice) without fear
of misrepresentation intending to harm, and while seeing everything with the
eyes of his spies, he should take care to hide his own emotions before the
spies of his enemies. Like a fisherman who becomes prosperous by catching and
killing fish, a king can never grow prosperous without tearing the vitals of
his enemy and without doing some violent activities. The might of your enemy,
as represented by his armed force, should ever be completely destroyed, by
ploughing it up (like weeds) and cutting
it down and otherwise paining it by disease, starvation, and want of drink. A person
in want never approaches (from love)
one in affluence; and when one's purpose has been accomplished, one has no need
to approach him whom he had previously looked to for its accomplishment.
Therefore, when you do anything never do it completely, but ever leave
something to be desired for by others (whose services you may need).
“One who is desirous of
prosperity should with attention seek allies and means, and carefully conduct
his wars. His efforts in these respects should always be guided by wisdom. A wise
king should ever act in such a way that friends and enemies may never know his
motive before the commencement of his acts. Let them know all when the act has
been commenced or ended, and as long as danger does not come, so long only you shall
act as if you are afraid. But when it has overtaken you, you must fight with it
courageously. He who trusts in an enemy who has been brought under subjection
by force, invites his own death as a crab by her act of conception. You should
always calculate the future act as already arrived (and arrange measures for meeting it), else, from want of calmness caused by speed,
you may overlook an important point in meeting it when it is before you.
“A person desirous of
prosperity should always exert with wisdom, adopting his measures to time and
place. He should also act with an eye to destiny, as it is capable of being
regulated by mantras and rites of yagna; and to Dharma, Arthaa, and kaamaa. It
is well-known that time and place (if taken into consideration) always produce the greatest good. If the enemy is insignificant, he
should not yet be ignored, for he may soon grow like a palmyra tree (botanically
known as Borassus flabellifer) extending
its roots or like a spark of fire in the deep forest that may soon burst into
an extensive forest fire. As a little fire gradually fed with sticks soon
becometh capable of consuming even the biggest blocks, so the person who
increases his power by making alliances and friendships soon becomes capable of
subjugating even the most formidable enemy. The hope you give to your enemy
should be long postponed before it is fulfilled; and when the time comes for
its fulfilment, invent some pretext for postponing 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 enemy, ever resemble swords in every particular; not showing
pity as these are sharp, hiding their intention as these are hidden in their
leather cases, striking when the opportunity comes as these are used on proper
occasions, sweeping off their enemies 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 (Dhritarashtra), direct yourself
towards the Pandavas and others also as policy dictates, act in such a way that
you may not have to grieve in future. Well do I know that you are endued with
every blessing, and possessed of every mark of good fortune. Therefore, O king (Dhritarashtra), protect yourself from Pandavas! O king (Dhritarashtra), Pandavas are stronger than their cousins
(your sons); therefore, O punisher of enemies
(Dhritarashtra), I tell you plainly
what you should do. Listen to it, O king, with your children, and having listened
to it, exert yourselves (to do the needful). O king (Dhritarashtra),
act in such a way that there may not be any fear for you from the Pandavas.
Indeed, adopt such measures in agreement with the science of policy that you
may not have to grieve in the future.’
“Vaishampaayana
continued, ‘Having delivered himself thus Kanika returned to his abode, while
the Kuru king Dhritarashtra became thoughtful and sad.’”
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