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Bhīṣma said:
This is the first conduct; now hear the second, O Bhārata. Any man who produces wealth must be protected by the king.
If the royal treasury is being stolen by the minister, whether he is hired or not, whoever informs Yudhiṣṭhira about the loss of the royal treasury.
One should keep what is to be heard and one's secrets protected from ministers, for, O Bhārata, it is mostly the ministers who destroy the one they intend to harm.
The protector of the royal treasury, when unprotected, is afflicted by all the destroyers of the treasury who assemble together, and he perishes.
Here too, the sage descended from Kālakavṛkṣa recited this ancient story to Kausalya.
We have heard that when Kṣemadarśin attained the sovereignty of the Kosalas, the sage of the Kālakavṛkṣīya lineage arrived.
He previously tied the crow in the cage and, seeking activity, repeatedly moved around the object of the one who sought safety.
I study the knowledge of the crows; my crows declare what is yet to come, what is past, and what exists at present.
Thus, he went around the kingdom repeatedly with men and inquired into the misdeeds of all the royal officers.
He, having thoroughly understood the affairs of that kingdom and all the misdeeds of the royal officers in every respect, acted accordingly.
He took the crow and went to see the king. Proclaiming, 'I am omniscient,' he was steadfast in his vow.
He then approached Kausalya, who was with the king and minister, and said: 'According to the crow's words, this was done by you there.'
That person and that person know that the royal treasury was taken by you. Thus the crow says this; let that person be quickly pursued.
In the same way, he always addressed others who stole the royal treasury; and it is never heard anywhere that any of his words were left unfulfilled.
O best of Kurus, all the royal officers, having been mistreated by him, passed over him and struck the sleeping crow at night.
In the forenoon, seeing the crow completely pierced by the arrow in the cage, the brāhmaṇa spoke auspicious words.
O king, I seek your assurance of safety, O lord, master of life and wealth. If you permit, I will speak words that are for your benefit in your presence.
He, who has gone for the sake of a friend, deeply afflicted, with devotion and with all his soul, and who, for your sake, takes away (your suffering), and who might speak thus, is endowed with patience.
Just as a charioteer awakens a good horse, he, wishing to fully awaken his friend who was overcome by excessive anger, subdued him for his own good.
A person who always desires sovereignty and wishes to enjoy it, understanding the nature of such a friend, should forgive him.
The king replied: "Why would I not tolerate anything you say to me, since I desire my own welfare?"
O brāhmaṇa, promise and speak if you truly wish. I will indeed do whatever you, O brāhmaṇa, will say to me.
The sage said:
Having understood the means, dangers, and your fears from the servant, I have come to your presence with devotion to fully explain the conduct.
This fault, previously mentioned by the teachers of royal servants, is that the livelihood dependent on the king is indeed a misguided path.
They say that one who is associated with kings is like one surrounded by venomous snakes; kings have many friends and likewise many enemies.
They say that among all fears, the greatest is for those who serve the king. O king, even in a single moment, fear may arise for them.
It is not possible for a king to be absolutely free from negligence, but one who desires prosperity should never be negligent in any way.
If a king errs due to negligence, his life is lost; just as one should sit near blazing fire, so should one approach a well-instructed king.
A person should always serve an angry master, who is the lord of life and wealth, just as one would cautiously approach a venomous serpent, never thinking 'I am independent.'
He suspects from ill-spoken words, evil deeds, improper establishment, improper seating, improper movement, gestures, and bodily actions.
When pleased, a king should accomplish all purposes like a deity; but when angry, like Agni, he should destroy everything from the root. Thus spoke Maya, O king, and so it is.
Now, I will repeatedly undertake an even greater purpose. A minister of my kind provides counsel and support in times of difficulty.
O king, for me the crow is associated with beings of Yama (death). Here, you are not blameworthy to me, nor are you dear to those for whom you are dear. But you should discern what is good and bad; do not be one whose mind is indirect or obscure.
Those who dwell in your house, except those who give to you, are desirous of the misfortune of beings; my association is with such as these.
O king, those who desire the kingdom immediately after your destruction, having plotted by means, succeed not otherwise.
O king, out of fear of them, I will go to another hermitage. Indeed, my arrow shot by them has fallen upon the crow, O lord.
By disguise, my crow too was sent to Yama's abode. O king, I have seen this with the vision gained through long austerity.
I, who am like a crow with a hook, have not crossed you, the river endowed with many crocodiles, fishes, alligators, and groups of whale-fish.
A cave, like those in the Himalayas, filled with trees, stones, and thorns, and teeming with tigers, lions, and elephants, was hard to approach and difficult to enter.
A dark fortress can be reached by fire or by boats, but when it comes to attacking a royal fortress, the wise know of no means.
Your kingdom is dense and shrouded in the deepest darkness. Here, trust is not possible, not even for you—so how could it be for me?
Therefore, this is not an auspicious place, for here good and bad are treated equally. Indeed, killing occurs here for both the virtuous and the wicked, and there is no doubt about it.
Destruction should be meted out to the evil-doer according to justice; how can killing be for the virtuous? It is not proper to remain here for long; therefore, the wise should depart quickly.
O king, there is a river called Sita in which even a raft sinks. Likewise, I consider this analogy to be a net that destroys everything.
You are like a honey-fall, but your food is mixed with poison; your nature is like that of the wicked, not the good. O king, you are like a well surrounded by venomous snakes.
Just as a river with difficult fords, large banks, and full of karīra and vetra plants, yet with sweet water, so are you, O king. Though surrounded by dogs, vultures, and jackals, you are indeed like a royal swan. "12-83-46"
Just as, when the underwood grows by relying on a great tree, it eventually covers that tree and, surpassing it, continues to grow.
Just as a forest fire burns fiercely when fed with fuel, so too, O king, is the case with those ministers; therefore, examine them carefully.
O king, it is you who made them and protected them; yet, disregarding you, they now seek to harm what you hold dear.
Negligence, when dwelt upon by one who is suspicious, is guarded like a snake inside the house or like a hero's wife in her home. Character, when examined by a co-dweller of the king, is similarly protected.
Is the king self-controlled? Are his close associates under control? Is the king dear to his people? Are the subjects dear to the king?
O best of kings, I, who have come here seeking knowledge, find you as pleasing to me as food is to a hungry man.
My ministers are not pleasing to me, just as water is not pleasing to one who is free from desire. Your ministers act only for gain; thus, the fault has indeed been made in me by them.
There is no other cause; of this I have no doubt here.
I am not truly angry with them; what has gone to them is like a fault. Indeed, fear from an enemy who is hard to destroy is like fear from a serpent with a broken back.
The king said:
O best of Brāhmaṇas, having been honored with even greater hospitality and respect, please dwell again in my house.
O Brāhmaṇa, those who do not wish for you will not remain in my house. Know this from yourself alone: what is to happen next, now.
O Lord, just as punishment is given for evil and reward for good, in the same way, after due consideration, assign me to what is for the best.
The sage said:
Do not reveal this fault; address each and every weakness. Then, having understood the cause, destroy the person responsible.
O king, even many thorns with a single fault may be crushed; therefore, out of fear of breach of secret counsel, I say this to you.
But we Brāhmaṇas are said to be gentle in punishment and compassionate; I wish well-being for you, for others, just as for myself.
O king, I declare myself to be your relative. I am known as the sage of the Kālaka tree lineage.
O king, he was the friend of your father and yours, approved and steadfast in truth; when your kingdom was afflicted and your father had passed away.
Having renounced all desires, I then practiced austerity; out of affection for you, I declare this: do not be confused again.
O king, having experienced both pain and pleasure and having attained the kingdom by chance, and with the support of the ministers, how is it that you are negligent?
Bhīṣma said:
Then, once again, a great auspicious ceremony arose in the royal family. And when the foremost among Brāhmaṇas arrived in the priestly family.
Having established one sovereignty over the earth, the illustrious sage, descendant of the Kalaka tree, performed excellent sacrifices for Kausalya.
O Bhārata, having listened to those beneficial words, Kausalya ruled the earth, and the king acted exactly as was instructed by him.
