The Mahabharata of Krishna Dwaipayana Vyasa Bk. 3 Pt. 2 by Translated by Kisari Mohan Ganguli

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The Mahabharata of

Krishna-Dwaipayana Vyasa

BOOK 3

VANA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

THE MAHABHARATA

VANA PARVA

PART 2

SECTION CXLV (continued from previous e-book)

And the ruddy geese, and the gallinules and the ducks and
the _karandavas_ and the _plavas_ and the parrots and the male _kokilas_
and the herons in confusion flew in all directions, while some proud
elephants urged by their mates, as also some lions and elephants in
rage, flew at Bhimasena. And as they were distracted at heart through
fear, these fierce animals discharging urine and dung, set up loud yells
with gapping mouths. Thereupon the illustrious and graceful son of the
wind-god, the mighty Pandava, depending upon the strength of his arms,
began to slay one elephant with another elephant and one lion with
another lion while he despatched the others with slaps. And on being
struck by Bhima the lions and the tigers and the leopards, in fright
gave loud cries and discharged urine and dung. And after having
destroyed these the handsome son of Pandu, possessed of mighty strength,
entered into the forest, making all sides resound with his shouts. And
then the long-armed one saw on the slopes of the Gandhamadana a
beautiful plantain tree spreading over many a _yojana_. And like unto a
mad lion, that one of great strength proceeded amain towards that tree
breaking down various plants. And that foremost of strong
persons--Bhima--uprooting innumerable plaintain trunks equal in height
to many palm-trees (placed one above another), cast them on all sides
with force. And that highly powerful one, haughty like a male lion, sent
up shouts. And then he encountered countless beasts of gigantic size,
and stags, and monkeys, and lions, and buffaloes, and aquatic animals.
And what with the cries of these, and what with the shouts of Bhima,
even the beasts and birds that were at distant parts of the wood, became
all frightened. And hearing those cries of beasts and birds, myriads of
aquatic fowls suddenly rose up on wetted wings. And seeing these fowls
of water, that bull among the Bharatas proceeded in that direction; and
saw a vast and romantic lake. And that fathomless lake was, as it were,
being fanned by the golden plantain trees on the coast, shaken by the
soft breezes. And immediately descending into the lake abounding in
lilies and lotuses, he began to sport lustily like unto a mighty
maddened elephant. Having thus sported there for a long while, he of
immeasurable effulgence ascended, in order to penetrate with speed into
that forest filled with trees. Then the Pandava winded with all his
might his loud-blowing shell. And striking his arms with his hands, the
mighty Bhima made all the points of heaven resound. And filled with the
sounds of the shell, and with the shouts of Bhimasena, and also with the
reports produced by the striking of his arms, the caves of the mountain
seemed as if they were roaring. And hearing those loud arm-strokes, like
unto the crashing of thunder, the lions that were slumbering in the
caves, uttered mighty howls. And being terrified by the yelling of the
lions, the elephants, O Bharata, sent forth tremendous roars, which
filled the mountain. And hearing those sounds emitted, and knowing also
Bhimasena to be his brother, the ape Hanuman, the chief of monkeys, with
the view of doing good to Bhima, obstructed the path leading to heaven.
And thinking that he (Bhima) should not pass that way, (Hanuman) lay
across the narrow path, beautified by plantain trees, obstructing it for
the sake of the safety of Bhima. With the object that Bhima might not
come by curse or defeat, by entering into the plantain wood, the ape
Hanuman of huge body lay down amidst the plantain trees, being overcome
with drowsiness. And he began to yawn, lashing his long tail, raised
like unto the pole consecrated to Indra, and sounding like thunder. And
on all sides round, the mountains by the mouths of caves emitted those
sounds in echo, like a cow lowing. And as it was being shaken by the
reports produced by the lashing of the tail, the mountain with its
summits tottering, began to crumble all around. And overcoming that
roaring of mad elephants, the sounds of his tail spread over the varied
slopes of the mountain.

"On those sounds being heard the down of Bhima's body stood on end; and
he began to range that plantain wood, in search of those sounds. And
that one of mighty arms saw the monkey-chief in the plantain wood, on an
elevated rocky base. And he was hard to be looked at even as the
lightning-flash; and of coppery hue like that of the lightning-flash:
and endued with the voice of the lightning-flash; and quick moving as
the lightning-flash; and having his short flesh neck supported on his
shoulders; and with his waist slender in consequence of the fullness of
his shoulders. And his tail covered with long hair, and a little bent at
the end, was raised like unto a banner. And (Bhima) saw Hanuman's head
furnished with small lips, and coppery face and tongue, and red ears,
and brisk eyes, and bare white incisors sharpened at the edge. And his
head was like unto the shining moon; adorned with white teeth within the
mouth; and with mane scattered over, resembling a heap of _asoka_
flowers. And amidst the golden plantain trees, that one of exceeding
effulgence was lying like unto a blazing fire, with his radiant body.
And that slayer of foes was casting glances with his eyes reddened with
intoxication. And the intelligent Bhima saw that mighty chief of
monkeys, of huge body, lying like unto the Himalaya, obstructing the
path of heaven. And seeing him alone in that mighty forest, the
undaunted athletic Bhima, of long arms, approached him with rapid
strides, and uttered a loud shout like unto the thunder. And at that
shout of Bhima, beasts and birds became all alarmed. The powerful
Hanuman, however, opening his eyes partially looked at him (Bhima) with
disregard, with eyes reddened with intoxication. And then smilingly
addressing him, Hanuman said the following words, 'Ill as I am, I was
sleeping sweetly. Why hast thou awakened me? Thou shouldst show kindness
to all creatures, as thou hast reason. Belonging to the animal species,
we are ignorant of virtue. But being endued with reason, men show
kindness towards creatures. Why do then reasonable persons like thee
commit themselves to acts contaminating alike body, speech, and heart,
and destructive of virtue? Thou knowest not what virtue is, neither hast
thou taken council of the wise. And therefore it is that from ignorance,
and childishness thou destroyest the lower animals. Say, who art thou,
and what for hast thou come to the forest devoid of humanity and human
beings? And, O foremost of men, tell thou also, whither thou wilt go
to-day. Further it is impossible to proceed. Yonder hills are
inaccessible. O hero, save the passage obtained by the practice of
asceticism, there is no passage to that place. This is the path of the
celestials; it is ever impassable by mortals. Out of kindness, O hero,
do I dissuade thee. Do thou hearken unto my words. Thou canst not
proceed further from this place. Therefore, O lord, do thou desist. O
chief of men, to-day in very way thou art welcome to this place. If thou
think it proper to accept my words, do thou then, O best of men, rest
here, partaking of fruits and roots, sweet as ambrosia, and do not have
thyself destroyed for naught.'"

SECTION CXLVI

Vaisampayana said, "O represser of foes, hearing these words of the
intelligent monkey-chief, the heroic Bhima answered, 'Who art thou? And
why also hast thou assumed the shape of a monkey? It is a Kshatriya--one
of a race next to the Brahmanas--that asketh thee. And he belongeth to
the Kuru race and the lunar stock, and was borne by Kunti in her womb,
and is one of the sons of Pandu, and is the off spring of the windgod,
and is known by the name of Bhimasena.' Hearing these words of the Kuru
hero, Hanuman smiled, and that son of the wind-god (Hanuman) spake unto
that offspring of the windgod (Bhimasena), saying, 'I am a monkey, I
will not allow thee the passage thou desirest. Better desist and go
back. Do thou not meet with destruction.' At this Bhimasena replied.
'Destruction at anything else do I not ask thee about, O monkey. Do thou
give me passage. Arise! Do not come by grief at my hands.' Hanuman said,
'I have no strength to rise; I am suffering from illness. If go thou
must, do thou go by overleaping me.' Bhima said, 'The Supreme Soul void
of the properties pervadeth a body all over. Him knowable alone by
knowledge, I cannot disregard. And therefore, will I not overleap thee.
If I had not known Him from Whom become manifest all creatures, I would
have leapt over thee and also the mountain, even as Hanuman had bounded
over the ocean.' Thereupon Hanuman said, 'Who is that Hanuman, who had
bounded over the ocean? I ask thee, O best of men. Relate if thou
canst.' Bhima replied, 'He is even my brother, excellent with every
perfection, and endued with intelligence and strength both of mind and
body. And he is the illustrious chief of monkeys, renowned in the
Ramayana. And for Rama's queen, that king of the monkeys even with one
leap crossed the ocean extending over a hundred _yojanas_. That mighty
one is my brother. I am equal unto him in energy, strength and prowess
and also in fight. And able am I to punish thee. So arise. Either give
me passage or witness my prowess to-day. If thou do not listen to my
bidding, I shall send thee to the abode of Yama.'"

Vaisampayana continued. "Then knowing him (Bhima) to be intoxicated with
strength, and proud of the might of his arms, Hanuman, slighting him at
heart, said the following words, 'Relent thou, O sinless one. In
consequence of age, I have no strength to get up. From pity for me, do
thou go, moving aside my tail.' Being thus addressed by Hanuman, Bhima
proud of the strength of his arms, took him for one wanting in energy
and prowess, and thought within himself, 'Taking fast hold of the tail,
will I send this monkey destitute of energy and prowess, to the region
of Yama.' Thereat, with a smile he slightingly took hold of the tail
with his left hand; but could not move that tail of the mighty monkey.
Then with both arms he pulled it, resembling the pole reared in honour
of Indra. Still the mighty Bhima could not raise the tail with both his
arms. And his eye-brows were contracted up, and his eyes rolled, and his
face was contracted into wrinkles and his body was covered with sweat;
and yet he could not raise it. And when after having striven, the
illustrious Bhima failed in raising the tail, he approached the side of
the monkey, and stood with a bashful countenance. And bowing down,
Kunti's son, with joined hands, spake these words, 'Relent thou, O
foremost of monkeys; and forgive me for my harsh words. Art thou a
Siddha, or a god, or a Gandharva, or a Guhyaka? I ask thee out of
curiosity. Tell me who thou art that hast assumed the shape of monkey,
if it be not a secret, O long-armed one, and if I can well hear it. I
ask thee as a disciple, and I, O sinless one, seek thy refuge.'
Thereupon Hanuman said, 'O represser of foes, even to the extent of thy
curiosity to know me, shall I relate all at length. Listen, O son of
Pandu! O lotus-eyed one, I was begotten by the windgod that life of the
world--upon the wife of Kesari. I am a monkey, by name Hanuman. All the
mighty monkey-kings, and monkey-chiefs used to wait upon that son of the
sun, Sugriva, and that son of Sakra, Vali. And, O represser of foes, a
friendship subsisted between me and Sugriva, even as between the wind
and fire. And for some cause, Sugriva, driven out by his brother, for a
long time dwelt with me at the Hri-syamukh. And it came to pass that the
mighty son of Dasaratha the heroic Rama, who is Vishnu's self in the
shape of a human being, took his birth in this world. And in company
with his queen and brother, taking his bow, that foremost of bowmen with
the view of compassing his father's welfare, began to reside in the
Dandaka forest. And from Janasthana, that mighty Rakshasa monarch, the
wicked Ravana, carried away his (Rama's) queen by stratagem and force,
deceiving, O sinless one, that foremost of men, through the agency of a
Rakshasa, Maricha, who assumed the form of a deer marked with gem-like
and golden spots.'"

SECTION CXLVII

"Hanuman said, 'And after his wife was carried away, that descendant of
Raghu, while searching with his brother for his queen, met, on the
summit of that mountain, with Sugriva, chief of the monkeys. Then a
friendship was contracted between him and the high-souled Raghava. And
the latter, having slain Vali installed Sugriva in the kingdom. And
having obtained the kingdom, Sugriva sent forth monkeys by hundreds and
by thousands in search of Sita. And, O best of men, I too with
innumerable monkeys set out towards the south in quest of Sita, O
mighty-armed one. Then a mighty vulture Sampati by name, communicated
the tidings that Sita was in the abode of Ravana. Thereupon with the
object of securing success unto Rama, I all of a sudden bounded over the
main, extending for a hundred _yojanas_. And, O chief of the Bharatas,
having by my own prowess crossed the ocean, that abode of sharks and
crocodiles, I saw in Ravana's residence, the daughter of king Janaka,
Sita, like unto the daughter of a celestial. And having interviewed that
lady, Vaidehi, Rama's beloved, and burnt the whole of Lanka with its
towers and ramparts and gates, and proclaimed my name there, I returned.
Hearing everything from me the lotus-eyed Rama at once ascertained his
course of action, and having for the passage of his army constructed a
bridge across the deep, crossed it followed by myriads of monkeys. Then
by prowess Rama slew those Rakshasas in battle, and also Ravana, the
oppressor of the worlds together with his Rakshasa followers. And having
slain the king of the Rakshasas, with his brother, and sons and kindred,
he installed in the kingdom in Lanka the Rakshasa chief, Vibhishana,
pious, and reverent, and kind to devoted dependants. Then Rama recovered
his wife even like the lost Vaidic revelation. Then Raghu's son, Rama,
with his devoted wife, returned to his own city, Ayodhya, inaccessible
to enemies; and that lord of men began to dwell there. Then that
foremost of kings, Rama was established in the kingdom. Thereafter, I
asked a boon of the lotus-eyed Rama, saying, "O slayer of foes, Rama,
may I live as long as the history of thy deeds remaineth extant on
earth!" Thereupon he said, "So be it." O represser of foes, O Bhima,
through the grace of Sita also, here all excellent objects of
entertainment are supplied to me, whoever abide at this place. Rama
reigned for the thousand and ten hundred years. Then he ascended to his
own abode. Ever since, here Apsaras and Gandharvas delight me, singing
for aye the deeds of that hero, O sinless one. O son of the Kurus, this
path is impassable to mortals. For this, O Bharata, as also with the
view that none might defeat or curse thee, have I obstructed thy passage
to this path trod by the immortals. This is one of the paths to heaven,
for the celestials; mortals cannot pass this way. But the lake in search
of which thou hast come, lieth even in that direction.'"

SECTION CXLVIII

Vaisampayana continued, "Thus addressed, the powerful Bhimasena of
mighty arms, affectionately, and with a cheerful heart, bowed unto his
brother, Hanuman, the monkey-chief, and said in mild words, 'None is
more fortunate than I am; now have I seen my elder brother. It is a
great favour shown unto me; and I have been well pleased with thee. Now
I wish that thou mayst fulfil this desire of mine. I desire to behold, O
hero, that incomparable form of thine, which thou at that time hadst
had, in bounding over the main, that abode of sharks and crocodiles.
Thereby I shall be satisfied, and also believe in thy words.' Thus
addressed, that mighty monkey said with a smile, 'That form of mine
neither thou, not any one else can behold. At that age, the state of
things was different, and doth not exist at present. In the Krita age,
the state of things was one; and in the Treta, another; and in the
Dwapara, still another. Diminution is going on this age; and I have not
that form now. The ground, rivers, plants, and rocks, and _siddhas_,
gods, and celestial sages conform to Time, in harmony with the state of
things in the different yugas. Therefore, do not desire to see my former
shape, O perpetuator of the Kuru race. I am conforming to the tendency
of the age. Verily, Time is irresistible.' Bhimasena said, 'Tell me of
the duration of the different yugas, and of the different manners and
customs and of virtue, pleasure and profit, and of acts, and energy, and
of life and death in the different yugas.' Thereupon Hanuman said, 'O
child, that yuga is called Krita when the one eternal religion was
extant. And in that best of yugas, every one had religious perfection,
and, therefore, there was no need of religious acts. And then virtue
knew no deterioration; nor did people decrease. It is for this that this
age is called Krita (perfect). But in time the yuga had come to be
considered as an inferior one. And, O child, in the Krita age, there
were neither gods, nor demons, nor Gandharvas, nor Yakshas, nor
Rakshasas, nor Nagas. And there was no buying and selling. And the Sama,
the Rich, and the Yajus did not exist. And there was no manual labour.
And then the necessaries of life were obtained only by being thought of.
And the only merit was in renouncing the world. And during that yuga,
there was neither disease, nor decay of the senses. And there was
neither malice, nor pride, nor hypocrisy, nor discord, nor ill-will, nor
cunning, nor fear, nor misery, nor envy, nor covetousness. And for this,
that prime refuge of Yogis, even the Supreme Brahma, was attainable to
all. And Narayana wearing a white hue was the soul of all creatures. And
in the Krita Yuga, the distinctive characteristics of Brahmanas,
Kshatriyas, Vaisyas, and Sudras were natural and these ever stuck to
their respective duties. And then Brahma was the sole refuge, and their
manners and customs were naturally adapted to the attainment of Brahma
and the objects of their knowledge was the sole Brahma, and all their
acts also had reference to Brahma. In this way all the orders attained
merit. And one uniform Soul was the object of their meditation; and
there was only one _mantra_ (the _Om_), and there was one ordinance. And
although of different characteristics, all of them followed a single
Veda; and they had one religion. And according to the divisions of time,
they led the four modes of life, without aiming at any object, and so
they attained emancipation. The religion consisting in the
identification of self with Brahma indicates the Krita Yuga. And in the
Krita Yuga, the virtue of the four orders is throughout entire in
four-fold measure. Such is the Krita Yuga devoid of the three qualities.
Do thou also hear from me of the character of the Treta Yuga. In this
age, sacrifices are introduced, and virtue decreaseth by a quarter. And
Narayana (who is the Soul of all creatures) assumeth a red colour. And
men practise truth, and devote themselves to religion and religious
rites. And thence sacrifices and various religious observances come into
existence. And in the Treta Yuga people begin to devise means for the
attainment of an object; and they attain it through acts and gifts. And
they never deviate from virtue. And they are devoted to asceticism and
to the bestowal of gifts. And the four orders adhere to their respective
duties; and perform rites. Such are the men of the Treta Yuga. In the
Dwapara Yuga, religion decreaseth by one half. And Narayana weareth a
yellow hue. And the Veda becometh divided into four parts. And then some
men retain (the knowledge of) the four Vedas, and some of three Vedas,
and some of one Veda, while others do not know even the Richs. And on
the Shastras becoming thus divided, acts become multiplied. And largely
influenced by passion, people engage in asceticism and gifts. And from
their incapacity to study the entire Veda, it becomes divided into
several parts. And in consequence of intellect having decreased, few are
established in truth. And when people fall off from truth, they become
subject to various diseases; and then lust, and natural calamities
ensue. And afflicted with these, people betake themselves to penances.
And some celebrate sacrifices, desiring to enjoy the good things of
life, or attain heaven. On the coming of the Dwapara Yuga, men become
degenerate, in consequence of impiety. O son of Kunti, in the Kali Yuga
a quarter only of virtue abideth. And in the beginning of this iron age,
Narayana weareth a black hue. And the Vedas and the institutes, and
virtue, and sacrifices, and religious observances, fall into disuse. And
(then) reign _iti_[1], and disease, and lassitude, and anger and other
deformities, and natural calamities, and anguish, and fear of scarcity.
And as the yugas wane, virtue dwindles. And as virtue dwindles away,
creatures degenerate. And as creatures degenerate, their natures undergo
deterioration. And the religious acts performed at the waning of the
yugas, produce contrary effects. And even those that live for several
yugas, conform to these changes. O represser of foes, as regards thy
curiosity to know me, I say this,--Why should a wise person be eager to
know a superfluous matter? (Thus), O long-armed one, have I narrated in
full what thou hadst asked me regarding the characteristics of the
different yugas. Good happen to thee! Do thou return.'"

[1] Iti means these six things, unfavourable to crops--excessive
rain, drought, rats, locusts, birds, and a neighbouring hostile
king.

SECTION CXLIX

"Bhimasena said, 'Without beholding thy former shape, I will never go
away. If I have found favour with thee, do thou then show me thine own
shape.'"

Vaisampayana continued, "Being thus addressed by Bhima, the monkey with
a smile showed him that form of his in which he had bounded over the
main. And wishing to gratify his brother, Hanuman assumed a gigantic
body which (both) in length and breadth increased exceedingly. And that
monkey of immeasurable effulgence stood there, covering the plantain
grove furnished with trees, and elevating himself to the height reached
by the Vindhya. And the monkey, having attained his lofty and gigantic
body like unto a mountain, furnished with coppery eyes, and sharp teeth,
and a face marked by frown, lay covering all sides and lashing his long
tail. And that son of the Kurus, Bhima, beholding that gigantic form of
his brother, wondered, and the hairs of his body repeatedly stood on
end. And beholding him like unto the sun in splendour, and unto a golden
mountain, and also unto the blazing firmament, Bhima closed his eyes.
Thereupon Hanuman addressed Bhima with a smile, saying, 'O sinless one,
thou art capable of beholding my size up to this extent. I can, however,
go on swelling my size as long as I wish. And, O Bhima, amidst foes, my
size increaseth exceedingly by its own energy.'"

Vaisampayana said, "Witnessing that dreadful and wonderful body of
Hanuman, like unto the Vindhya mountain, the son of the wind-god became
bewildered. Then with his down standing erect, the noble-minded Bhima,
joining his hands, replied unto Hanuman saying (there), 'O lord, by me
have been beheld the vast dimensions of thy body. Do thou (now), O
highly powerful one, decrease thyself by thy own power. Surely I cannot
look at thee, like unto the sun risen, and of immeasurable (power), and
irrepressible, and resembling the mountain Mainaka. O hero, to-day this
wonder of my heart is very great, that thou remaining by his side, Rama
should have encountered Ravana personally. Depending on the strength of
thy arms, thou wert capable of instantly destroying Lanka, with its
warriors, and horses, elephants and chariots. Surely, O son of the
wind-god, there is nothing that is incapable of being achieved by thee;
and in fight, Ravana together with his followers was no match for thee
single-handed.'"

Vaisampayana continued, "Thus addressed by Bhima, Hanuman, the chief of
monkeys, answered in affectionate words uttered in solemn accents. 'O
mighty-armed one, O Bharata, it is even as thou sayest. O Bhimasena,
that worst of Rakshasas was no match for me. But if I had slain
Ravana--that thorn of the worlds--the glory of Raghu's son would have
been obscured;--and for this it is that I left him alone. By slaying
that lord of the Rakshasas together with his followers, and bringing
back Sita unto his own city, that hero hath established his fame among
men. Now, O highly wise one, being intent on the welfare of thy
brothers, and protected by the wind-god, do thou go along a fortunate
and auspicious way. O foremost of the Kurus, this way will lead thee to
the Saugandhika wood. (Proceeding in this direction), thou wilt behold
the gardens of Kuvera, guarded by Yakshas and Rakshasas. Do thou not
pluck the flowers (there) personally by thy own force; for the gods
deserve regard specially from mortals. O best of the Bharata race, the
gods confer their favour (upon men), (being propitiated) by offerings,
and _homas_, and reverential salutations, and recitation of _mantras_,
and veneration, O Bharata. Do thou not, therefore, act with rashness, O
child; and do thou not deviate from the duties of thy order. Sticking to
the duties of thy order, do thou understand and follow the highest
morality. Without knowing duties and serving the old, even persons like
unto Vrihaspati cannot understand profit and religion. One should
ascertain with discrimination those cases in which vice goeth under the
name of virtue, and virtue goeth under the name of vice,--(cases) in
which people destitute of intelligence become perplexed. From religious
observances proceedeth merit; and in merit are established the Vedas;
and from the Vedas sacrifices come into existence; and by sacrifices are
established the gods. The gods are maintained by the (celebration of)
sacrifices prescribed by the Vedas and the religious ordinances; while
men maintain themselves by (following) the ordinances of Vrihaspati and
Usanas and also by these avocations, by which the world is
maintained,--serving for wages, (receiving) taxes, merchandise,
agriculture and tending kine and sheep. The world subsisteth by
profession. The (study of the) three Vedas and agriculture and trade and
government constitutes, it is ordained by the wise, the professions of
the twice born ones; and each order maintaineth itself by following the
profession prescribed for it. And when these callings are properly
pursued, the world is maintained with ease. If, however, people do not
righteously lead their lives, the world becometh lawless, in consequence
of the want of Vedic merit and government. And if people do not resort
to (their) prescribed vocations, they perish, but by regularly following
the three professions, they bring about religion. The religion of the
Brahmanas consisteth in the knowledge of the soul and the hue of that
order alone is universally the same. The celebration of sacrifices, and
study and bestowal of gifts are well-known to be the three duties common
(to all these orders). Officiating at sacrifices, teaching and the
acceptance of gifts are the duties of a Brahmana. To rule (the subjects)
is the duty of the Kshatriya; and to tend (cattle), that of the Vaisya,
while to serve the twice-born orders is said to be the duty of the
Sudra. The Sudras cannot beg alms, or perform _homas_, or observe vows;
and they must dwell in the habitation of their masters. Thy vocation, O
son of Kunti, is that of the Kshatriya, which is to protect (the
subjects). Do thou carry out thy own duties, in an humble spirit,
restraining thy senses. That king alone can govern, who taketh counsel
of experienced men, and is helped by honest, intelligent and learned
ministers; but a king who is addicted to vices, meeteth with defeat.
Then only is the order of the world secured, when the king duly
punisheth and conferreth favours. Therefore, it is necessary to ascertain
through spies the nature of the hostile country, its fortified places
and the allied force of the enemy and their prosperity and decay and the
way in which they retain the adhesion of the powers they have drawn to
their side. Spies are among the important auxiliaries of the king; and
tact, diplomacy, prowess, chastisement, favour and cleverness lead to
success. And success is to be attained through these, either in
separation, or combined--namely, conciliation, gift, sowing dissensions,
chastisement, and sight. And, O chief of the Bharatas, polity hath for
its root diplomacy; and diplomacy also is the main qualification of
spies. And polity, if well judged conferreth success. Therefore, in
matters of polity the counsels of Brahmanas should be resorted to. And
in secret affairs, these should not be consulted,--namely, a woman, a
sot, a boy, a covetous person, a mean-minded individual, and he that
betrayeth signs of insanity. Wise men only should be consulted, and
affairs are to be despatched through officers that are able. And polity
must be executed through persons that are friendly; but dunces should in
all affairs be excluded. In matters religious, pious men; and in matters
of gain, wise men; and in guarding families, eunuchs; and in all crooked
affairs, crooked men, must be employed. And the propriety or impropriety
of the resolution of the enemy, as also their strength or weakness, must
be ascertained through one's own as well as hostile spies. Favour should
be shown to honest persons that have prudently sought protection; but
lawless and disobedient individuals should be punished. And when the
king justly punisheth and showeth favour, the dignity of the law is well
maintained, O son of Pritha, thus have I expounded, unto thee the hard
duties of kings difficult to comprehend. Do thou with equanimity
observe these as prescribed for thy order. The Brahmanas attain heaven
through merit, mortification of the senses, and sacrifice. The Vaisyas
attain excellent state through gifts, hospitality, and religious acts.
The Kshatriyas attain the celestial regions by protecting and chastising
the subjects, uninfluenced by lust, malice, avarice and anger. If kings
justly punish (their subjects), they go to the place whither repair
meritorious persons.'"

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