12.128
Yudhiṣṭhira said.
O Bhārata, what path remains for a king who is abandoned by friends, surrounded by many enemies, whose treasury is depleted and who is weak in strength?
One who has a corrupt minister and helper, whose secrets are known everywhere, and who is being displaced from his kingdom, sees no other way.
When the weak, attacked by a stronger enemy force, and the unorganized kingdom disregards place and time.
If something is not attainable by conciliation, division, or even by excessive oppression; or if life or wealth is at stake, then what good deed can there be in such a situation?
Bhīṣma said.
O bull among the Bharatas, you have exceedingly asked me about the secret dharma. If not asked, I am not able to speak of this dharma, Yudhishthira.
O best of the Bharatas, righteousness is indeed subtler than speech and intellect. One who, having heard and worshipped it, follows good conduct, becomes a virtuous person at all times.
Whether one becomes wealthy or not is determined by action preceded by intelligence; this is the kind of question you have resolved with your intellect.
Listen, O Bhārata, to a means abundant in dharma for the purpose of the journey. I do not desire such a dharma for the sake of dharma. Here, among the wealthy, giving sorrow may occur, but afterwards, forgiveness is considered.
By following and ascertaining all the paths, the more a person constantly studies the scripture, the more he understands, and knowledge becomes pleasing to him.
Due to lack of knowledge, a person experiences disunion. Indeed, it is from ignorance that disunion arises, while union brings prosperity once again.
Listen to this statement without doubt or envy: When a king's treasury is depleted, the loss of power inevitably follows.
The king should build up his treasury from those without resources just as one draws water from a dry place; when the time is right, he should show them favor. This is the current duty here.
O Bhārata, having attained the dharma of expediency practiced by the ancients, there is a different dharma for the capable in times of calamity, and yet another.
The eastern chamber is called dharma; intellect is considered greater than dharma. Even after attaining dharma, if the weaker does not act justly, he does not obtain its benefit.
Since the absolute origin of wealth is not known, it is said that even in adversity, actions characterized by dharma are recognized as dharma.
The sages know that unrighteousness arises in whom; you doubt whether the immediate successor of the Kṣatriya is such a person.
It is said that one should act in such a way that one's duty does not weaken and one does not fall under the power of the enemy; one should not let oneself be discouraged.
A composed person should not act solely for virtue, for another, or for oneself; rather, it is determined that by all means, one should strive to uplift oneself.
O dear, among those who know dharma, it is determined that in the skill of dharma, effort is the life of the kṣatriya; it is from the strength of the arms—so declares the scripture.
O Bhārata, when his means of livelihood are obstructed, a Kṣatriya should not take from anyone except from the property of an ascetic or a Brāhmaṇa.
Just as a Brāhmaṇa, when in distress, may even cause what is not to be offered in sacrifice to be offered, and may eat foods that are otherwise forbidden, so it is in this case—there is no doubt about it.
For the afflicted, what use is a door or even a wrong path, or for the resolute? When one is afflicted, he flees even from a place without a door.
For him, apart from treasury, strength, and knowledge, defeat by all people results. The life of alms is not prescribed, nor is livelihood as an actor or śūdra.
The occupation that comes immediately after one's own prescribed duty is that of subsisting on others; for those who bear this, the primary rule is to live according to a secondary code of conduct.
Even among Brāhmaṇas, when livelihood is lost, it has been seen that one who has fallen into distress subsists on dharmas by unjust means.
For a kṣatriya, there should never be any doubt—this is always certain. He should take from the distinguished and never falter in any way.
The Kṣatriya is recognized as both the slayer and protector of the people; therefore, the collection of dues must be carried out by a Kṣatriya or his kin, while ensuring protection.
O king, nowhere else does the practice of violence exist here for anyone; not even for a solitary sage wandering from the forest.
O best of the Kurus, it is not possible to live by adopting a livelihood merely written on a conch-shell, especially for one who desires to protect his subjects.
Mutual protection between the king and the kingdom in times of adversity must always be practiced here; this is the eternal duty.
Just as the king protects the kingdom in times of calamity with abundant resources, so too should the kingdom protect the king in times of adversity.
When famine has occurred, the king should not make any distinction in the kingdom regarding treasury, punishment, army, friend, or any other accumulated resources.
The essence is attained through devotion, as understood by those versed in dharma. Here, this is said to be the manifestation of Śambara's great illusion.
Condemn the life of that king in whose kingdom even the lowest man suffers from lack of livelihood, even if he knows the words of Śibi.
For a king, the treasury and the army are fundamental; the treasury is the basis of strength; all duties are rooted in that, and the subjects are again rooted in dharma.
Without oppressing others, it is not possible to maintain a treasury here; then how can strength be maintained? For that purpose, even by oppressing, one does not deserve to incur fault.
If an improper act is performed for the sake of sacrifice, then for this reason, the king does not incur blame.
One thing may serve a purpose, another may be its opposite, and yet another may serve no purpose at all; all these are indeed marks of purpose. Thus, with discernment, the wise should determine the proper course of action.
Whatever else exists is for the sake of sacrifice; in sacrifice, there is no other purpose. All that is for the purpose of sacrifice is indeed the means of sacrifice.
Here I will present a simile that reveals the essence of dharma: Just as the sacrificial post is cut for the sake of sacrifice, so too are there those who act as obstacles.
Some trees, standing nearby, certainly cut down others; and those, as they fall, also strike other trees.
O scorcher of foes, thus, regarding the great treasury, I do not see any success here unless those men who are its enemies are slain.
By wealth, both worlds are conquered; this is considered supreme. Likewise, truth and the speech of dharma—just as there is no one without wealth, so it is.
O Bhārata, one should acquire wealth by all means for the purpose of sacrifice; in matters of right and wrong, there should not be equal fault in this way.
O Bhārata, O king, these two are not born in any way. Indeed, I do not see wealthy people anywhere in the forests.
Whatever wealth is seen here on earth, people desire, saying, "May this be mine, may this be mine."
O Parantapa, there is no dharma equal to sovereignty; what is called dharma for kings is only for times of calamity, otherwise it is different.
Some accumulate wealth by giving, some by action, others by austerity, and ascetics by penance; others by intelligence, by skill, and also others collect wealth.
It is said that a person without wealth is weak, and with wealth, one becomes strong. Everything is attainable for the wealthy; the one with a treasury overcomes all. From the treasury arise righteousness, desire, the highest world, and also this world.
