12.136
Yudhishthira said.
O best of the Bharatas, everywhere intelligence is considered the highest. Intelligence that is yet to arise, or that which arises but is delayed, leads to destruction.
O best of the Bharatas, I wish to hear that supreme wisdom by which, O king, one would not be confounded when surrounded by enemies.
O best of the Kurus, skilled in dharma and artha, wise and expert in all śāstras, I ask you—please explain that to me.
I wish to hear in full, according to rule, how a king, when seized by many enemies, should act.
Indeed, many enemies and adversaries, having been previously afflicted, strive together to rescue even a single king who is in difficulty.
How can one who is weak, besought from all sides by the mighty, possibly stand alone without any help?
O best of the Bharatas, how should one discern a friend and an enemy? How should one act in situations involving both, in the space between friend and foe?
O king, when an enemy has become a friend in a situation requiring discernment, how should a person act, or what should he do to become happy?
Who should initiate conflict, and who should form alliances? How should a weak person who is neutral among enemies conduct himself? Thus.
O Parantapa, this is indeed the highest duty among all actions. There is hardly anyone who speaks of this, and even a listener is very rare.
O mighty-armed one, except for Bhīṣma, the son of Śāntanu, who is steadfast in truth and self-control, after investigating this, please tell me everything.
Bhīṣma said.
O Yudhishthira, this question, prompted by you, is a sign of virtue. Listen, my son, as I tell you completely the secret concerning calamities, O Bhārata.
An enemy may become a friend, and a friend may turn hostile. The outcome of actions always follows the path determined by the union of power.
Therefore, one should trust and engage in conflict only after understanding the place and time, and determining what is to be done and not to be done.
O Bhārata, the wise and those who seek welfare should always form alliances; even with enemies, alliances should be made, for life must be protected.
O Bhārata, an unwise man who always does not make alliance with enemies should not attain any object or even any fruits.
He who forms an alliance with a false friend and opposes a true friend, after carefully considering the reasoning connected with purpose, obtains very great results.
Here too, an ancient story is told: the conversation between the cat and the mouse beneath the banyan tree.
In a certain part of the great forest, there stood a huge banyan tree, its branches entwined with creepers and teeming with flocks of many kinds of birds.
A beautiful tree with spreading branches, resembling a cloud, offering cool shade, has grown in the wilderness all around, and is surrounded by wild beasts and animals.
At the root of that tree, having constructed a burrow with a hundred openings, there lived a very wise mouse named Palita.
And on its branches, having taken refuge, lived happily in front a cat named Lomaśa, the destroyer of bird-beings.
There, having arrived, the outcaste who had made enmity his banner engaged the destroyer in battle every day after sunset.
There, after properly arranging the sinew-made nooses, he goes home, rests comfortably, and passes the night until morning.
There, many kinds of animals were always caught at night; sometimes, even the cat, though alert, was caught there.
When the great wise one was bound in that situation, knowing that the enemy was always an aggressor and recognizing the time, the aged man moved about with complete fearlessness.
While he was following him in that forest, moving about trustfully, he soon found some food—meat.
He climbed onto the execution machine and ate the bait. Above him, he laughed inwardly at his bound rival.
But while he was engrossed in the bait, at some point, as he looked around, he saw that another terrible enemy had come upon him.
Nakula, called Harika, who is copper-eyed and restless, lies in the cave of the earth, resembling the flower of an arrow.
Attracted by the scent of a mouse, it quickly approached; standing on the ground with its mouth licking and face turned upwards, ready to eat.
He saw another enemy who had entered the branch, an owl named Candraka, sharp-beaked and a night-wanderer, dwelling in a hollow.
Then, regarding the past matter of the mongoose and the owl, he was seized by this thought, having encountered a very great fear.
When calamity and great distress are present, and death is imminent, when fear arises from all sides, how should a well-wisher act?
Thus, being surrounded on all sides and perceiving everything equally, he became tormented by fear and undertook this supreme course.
Life, even if it lasts a hundred years, is mostly filled with calamities and destruction; everywhere there are doubts, and now this calamity has come upon us.
If I suddenly go to the ground, the mongoose might get me; and if I stay here, the cat, freed from the snare, and the owl might get me.
But truly, a wise person like me should not fall into delusion. I will strive in life as long as I am able to control my breath.
Truly, wise people endowed with intelligence and proficient in the science of ethics do not become confused when faced with calamity or even after attaining great wealth.
But at present, I do not see any other way for this creature to escape from the cat; indeed, he is in a difficult situation, and I must take significant action for him.
As one seeking to preserve my life, how is it that you have today been sought by three enemies? Therefore, I shall indeed take refuge in this enemy, the cat.
Relying on the science of arms, I reflect on what is beneficial for him, so that, with foresight, I may outwit this host of enemies.
This person is my utter enemy and has reached the height of unfairness. If possible, let the deluded one be made to understand his own interest through association.
The teachers say that in times of difficulty, one who desires to survive should, upon encountering calamity, make an alliance with me—even accept the encamped enemy if he is powerful.
A wise enemy is better than an unwise friend; for my life is now dependent on my enemy, the cat.
Indeed, I will now explain the reason for self-protection. Even this enemy, by association, may become wise.
Then, the mouse, who understood the essence of meaning and the right time for alliance and separation, first spoke these conciliatory words to the cat.
I speak to you with friendship, O cat, hoping you are alive; I truly wish for your well-being, for our welfare is shared by both of us.
Do not despair, gentle one; you will live as before. I will rescue you; indeed, I would give up my life for your sake.
There is an abundant means here that appears to me, by which you too can attain liberation, the highest good, just as I have.
I have indeed found this means, having considered with my own intellect; it is for both our benefit, for you and for myself, and is truly good for us both.
Because the mongoose and the owl, both with evil intent, are stationed all around, the cat does not attack; thus, I am safe for now.
This Kauśika, with restless eyes and cooing, looks at me; as I stand on the tip of a tree branch, I am greatly frightened of him.
Among the virtuous, friendship is formed by walking seven steps together; you are my companion, O wise one. I will offer you companionship—there is no fear of death for you.
O cat, you are truly not able to cut the snare without me. I will cut your snare if you do not harm me.
You have taken refuge at the top of the tree, and I at its root. We both have lived here for a long time on this tree; this is indeed known to you.
The wise never praise those who neither trust anyone nor are trusted by anyone, for their minds are always agitated.
Therefore, may our affection grow and our association be true. The wise do not praise what is untimely and without purpose.
Listen carefully to this reasoned argument as it truly is. I wish for your life, and you wish for mine.
Someone crosses a very deep and great river with the help of a log. He helps the log to cross, and in turn, he too is helped across by the log.
Such a union between us will be easily overcome; I will help you cross, and you will help me cross.
Having thus spoken, Palita, seeking the welfare of both, waited for the right time to accept what was reasonable.
Then, having heard his well-spoken words, the wise enemy, wishing to understand the reasoning, the cat spoke as follows.
The intelligent and eloquent one, repeating those words, having observed her final condition, honored her in return with conciliatory words.
Then the hairy cat, with sharp-pointed teeth and eyes like a cat's-eye gem, slowly looked at the mouse and spoke.
I am pleased, gentle one; may good befall you, since you wish for my life. If you know what is best, let it be done without hesitation.
I am indeed in a firm predicament, and you are in an even greater predicament than I am. Let a union be made between the two of us who are afflicted; do not hesitate or deliberate.
Arrange what needs to be done at the proper time so that it succeeds for both of us. When I am freed from difficulty, your effort will not be in vain.
I have laid down my pride, I am devoted, I am your disciple and well-wisher; I act under your command and have taken refuge in you.
Thus, when addressed in this manner, the old one, seeing the cat subdued, spoke these beneficial words, expressing the intended and meaningful sense.
What you have said is noble; for one such as yourself, this is not surprising. Now, listen to the path I know that leads to welfare.
I shall follow you in, for I have great fear of the mongoose; protect me, do not kill me, and I am able to secure your release.
Ulūka requests that I be protected; the petty one indeed asks for me. I swear to you by truth, O friend, I will cut your bonds.
Hearing those fitting and meaningful words, Lomaśa, delighted, looked up at the grey-haired one and welcomed him with honor.
He honored the old cat and remained friendly. After careful thought, the wise one, pleased, spoke quickly.
Come quickly, good fortune to you! You are my friend as dear as life itself. By your wise favor, I shall soon regain my life.
If it is possible for me to do anything for you today, as those before have done, then command me; I will do it. Let there be an alliance between us, O friend.
Freed from doubts, together with your friends, groups, and relatives, I will perform all actions that are dear and beneficial.
O gentle one, having been freed from this misfortune, I too might be able to generate affection for you and to reciprocate it.
After making the cat understand his own purpose, the mouse, now very confident, entered and freely moved about to accomplish his objectives.
Thus, having been comforted by the cat, the wise mouse confidently slept on the cat's chest as if with his father and mother.
But when the mouse merged into the cat's limbs, the mongoose and the owl, seeing this, disappointed, went back to their homes.
But he, merged in his limbs, aged and a knower of place and time, slowly and slowly, O king, desiring the right moment, cut off the bonds.
Then the cat, troubled by its bonds, saw the mouse cutting the cords, but noticed that the mouse was not hurrying, while he himself was filled with urgency.
Then, seeing the aged mouse not hurrying to cut the nooses, the cat began to urge him.
Why, gentle one, do you not hasten? Why, accomplished one, do you disregard? Cut the bonds, O destroyer of enemies! In the past, even a dog-cooker attains (liberation).
Thus addressed in haste, the wise old man spoke to the cat, who lacked discernment and was submissive, words intended for his own benefit.
Remain silent, gentle one; do not hurry or be confused. We alone here know the right time—time itself is not to be disregarded.
An action started at the wrong time does not achieve its purpose; but the same action, when begun at the right time, leads to great results.
If you are released at the wrong time, I would indeed have fear from you. Therefore, wait for the right time. Why are you in such a hurry, O friend?
As long as I see the outcaste approaching with a weapon in hand, then, when a common danger has arisen, I will cut your noose.
At that time, when you are released, you should climb only the tree. For you, nothing else will be more important than preserving your life.
Then, when your fear has subsided and you are frightened and afraid, O Lomaśa, I will enter the hole; you will go to the branch.
Thus, when the cat, who was wise, desirous of life, and understood the essence of speech, was addressed by the mouse for his own welfare, he spoke.
Then Lomasha, having quickly completed his own duty and showing proper humility, spoke these words to the mouse who was slow to act.
The virtuous do not perform a friend's duties with affection in this way; it is as you have been freed from difficulty by me, who was in haste.
In the same way, you, acting swiftly, should do what is beneficial for me. Make every effort, O wise one, so that well-being may come to both of us.
Or perhaps, remembering old enmity, you are hastening my end. See, the result of evil deeds is clear: my life is coming to an end.
Whatever unpleasant thing I may have done previously out of ignorance, please do not keep that in your mind; I ask your forgiveness, be gracious to me.
Then the wise mouse, learned in the śāstra and esteemed for his intellect, spoke these excellent words to the cat who had spoken thus.
O cat, I have heard your intention as you pursue your own interest. Now, you should also understand my intention as I pursue my own interest.
A friend who is to be handled as if fearful, a friend who is associated with fear—such a one should be protected, just as one would protect one's hand from the mouth of a serpent.
If, after making an alliance with the powerful, one does not protect oneself, it is like eating something unwholesome; that act leads to one's own harm.
No one is truly anyone's friend or well-wisher; relationships are formed by mutual interests, just as wild elephants are bound by other elephants.
Indeed, no one pays attention to the doer once the work is accomplished. Therefore, all tasks, even those with some remainder, should be ensured to completion.
Even at that time, you, filled with fear of fame by day, are not able to seize me, being intent on fleeing.
Although the abundance of threads has been cut, one thread remains. I will quickly cut that as well; be at peace, Lomasha.
As those two continued their conversation in this manner, and both were afflicted, the night waned; fear entered Lomaśa.
Then, at dawn, a deformed, black and tawny figure, with large buttocks, swollen and rough, surrounded by a pack of dogs, appeared.
A person named Parigha, an outcaste with conch-shaped ears, a large mouth, grey hair, and a terrifying appearance, was seen holding a weapon.
Seeing him, who looked like Yama's messenger, the cat, terrified, said to the old mouse, "What will you do now?"
Then, also, the very frightened mongoose and owl, having seen him who was terrible in appearance, at that moment fell into despair.
Because the two strong and intelligent ones have united, it is impossible to overpower them either by force or by good strategy.
Having formed an alliance for their own purpose, the owl and the mongoose, upon seeing the cat and the mouse, quickly went to their respective homes.
Then the mouse cut the cat's thread. Once freed, the cat immediately leapt at him towards the tree.
He, freed from that fear and from the terrible enemy, the gray-haired Lomaśa entered a hole and resorted to a branch.
O best of the Bharatas, the outcaste, having taken the corpse and having observed everything, became disheartened and immediately departed from that place. The outcaste then went to his own house.
Then, having escaped from that fear and having attained the rare gift of life, the grey-haired Lomaśa, who was at the tip of the tree, spoke to the one who was in the hole.
Without having made any agreement, I was suddenly overwhelmed. Surely, you do not suspect me, who is grateful and to whom good has been done?
After having gone and given me your trust and your life, why do you not come near me at the time of enjoyment with friends?
If, after making friends earlier, one does not maintain those friendships later, such a foolish person does not gain friends in times of hardship and misfortune.
O friend, by your own capability you have made me your friend; since I have attained friendship, you are worthy to enjoy (that friendship with) me.
All my friends and relatives will honor you as students honor a beloved teacher.
I too will worship you together with my friends, associates, and relatives. Who that is grateful would not worship the giver of life?
May you, O lord, be the protector of my body, my house, and all my possessions, and be the supervisor of everything for me.
Be my minister, O wise one, govern me like a father indeed. You have no fear from me—I swear by my own life.
By your intelligence, O Uśanas, you are directly the embodiment of strength; we have been appointed by you. Surely, one who is endowed with the power of your mantra will certainly attain victory.
Thus, when addressed with further conciliatory words by the cat, the mouse, who was wise in the highest truth, gently spoke words for his own benefit.
O Lomaśa, I have heard all that you have said; now, as I speak, listen also to what occurs to me.
One should recognize friends and understand enemies; this subtle truth is observed in this world and is accepted by the wise.
Those who appear as enemies but are actually friends, and those who appear as friends but are actually enemies—such enemies, even when appeased, do not realize the truth, being overcome by passion and greed.
No one is an enemy or a friend by birth; it is through circumstances and abilities that friendships and enmities arise.
One who perceives his own benefit in another lives as long as that benefit exists. He remains a friend only as long as there is no reversal of that benefit.
There is no such thing as lasting friendship, nor is enmity ever permanent. Friendships and enmities arise out of self-interest.
A friend may become an enemy at some point in time, and an enemy may become a friend; for self-interest is indeed stronger.
He who trusts friends but does not rely on enemies, and acts without understanding the reasoning behind actions, his life is as good as lost.
If one makes a decision in auspicious matters without understanding the reasoning, whether it concerns a friend or an enemy, even his mind will become unsettled.
Do not trust the untrustworthy, and even with the trustworthy, be cautious. Trust can give rise to fear, and it can even destroy the very foundations.
Fathers, mothers, sons, maternal uncles, nephews, and other relatives are seen to be connected only by meaningful association.
Even mother and father abandon a beloved fallen son; people protect themselves; see how self-interest is paramount.
I consider him to be cunningly wise, who, immediately after attaining liberation, seeks to perform his duties by the easiest means, without any doubt.
Here, you were brought down from the banyan tree. Earlier, the act of uprooting had been set in motion, but because of your fickleness, you did not realize it.
There is no one more fickle than oneself; how could others be? Therefore, the fickle mind destroys all actions without doubt.
He sweetly says, 'You are indeed dear to me.' Listen to me as I explain in detail how all of that is a false statement.
Affection arises due to a cause; enmity also arises due to a cause. In this world, people seek their own interests—no one is truly dear to anyone else.
I have never known, here, any affection—whether it be the friendship of uterine brothers, of brothers, or of husband and wife—that is truly without cause.
Even if brothers or a wife are angry for some other reason, by their very nature they become affectionate again; but another person does not become affectionate in this way.
One becomes dear by giving gifts and by pleasant speech; others are pleased by mantras, homa, and japa for the sake of accomplishing tasks.
Affection arises only from its cause; it does not exist for us in another cause. When the cause is destroyed, that affection also departs.
What could be the reason, I wonder, that makes me dear to you? Even apart from the context of association, we are considered wise.
Time changes the cause, and self-interest follows it. The wise recognize their own interest, and the world follows the wise.
You should not say such words to a learned person skilled in self-interest; at the wrong time, when not in difficulty, this is your self-interested motive.
Therefore, I do not deviate from my own purpose, being firmly established in matters of alliance and hostility; just as the forms of clouds change from moment to moment.
See how, just today, one becomes an enemy, then again just today a friend; and again just today an enemy—observe the fickleness of strategies.
There was friendship between us only as long as the cause existed in the past. That friendship has now ended, departing with the very cause as time passed.
You, who were utterly my enemy, by your capability attained friendship. That task is accomplished; your nature has reverted to enmity.
He, having thus truly understood the scriptures composed, how should I enter the bond created by you? Tell me that.
By your strength I am freed, and by my strength, you are likewise freed. When mutual favor has been accomplished, there is no further meeting.
O gentle one, today you have accomplished your purpose, and so have we. There is nothing else I require of you except for eating.
I am the food, you are the eater; I am weak, you are strong. There is no alliance between us when we are engaged in adversity and strength.
I believe that your wisdom is such that, immediately after liberation, you certainly seek food as an easy means, without any doubt.
You are bound only for the sake of food; he, released and driven by hunger, has set out, and having targeted the one who knows the śāstra, will certainly eat me today.
I know you are hungry and it is your time to eat. Therefore, you are seeking me again as your food.
O friend, it is not possible for me to perform the service for which you abandon your own son and wife to me.
Having seen me together with you, why would your beloved wife, sons, and those affectionate to you, not eat me, being delighted?
I will not meet with you; the reason for our meeting has ended. Meditate on the auspicious (Shiva) while you remain here; if you remember good deeds, they are recalled.
What wise person would pursue sense objects, which, when sought by the hungry and afflicted, only become food for the enemy?
May well-being be yours. I will go, even from afar, O brāhmaṇa. I will not join you. Be content, O Lomaśa.
Association with the powerful is never advisable. O wise one, even the calm-natured strong should always be regarded with caution by me.
If you have any task for me, tell me what I should do for you. I will give you everything you desire, but I will never give myself.
For one's own sake, one should be prepared to abandon even progeny, kingdom, jewels, and wealth; indeed, having given up everything, one must protect oneself by one's own means.
Let sovereignty, wealth, and jewels remain even with an enemy; for it is well known that these return to the living, as we have heard.
One should never give oneself away as one gives away wealth or jewels. Rather, the self must be protected at all costs, even by sacrificing spouses or wealth.
Calamities caused by one's own faults do not befall those who act with well-examined and self-protected systems.
The strong properly understand their weak enemies; their intellect, having made a firm resolve for their own purpose, is not shaken.
Thus, when this was revealed and he was rebuked by the grey-haired one, the cat, feeling ashamed, addressed the mouse with these words.
I consider your wisdom, as you are devoted to my welfare, and you have spoken with the essence of meaning, though my views are diverse.
But, O noble one, you should not think of me otherwise here; my friendship for you, which has arisen from your giving of life, has come from you.
I am especially a knower of dharma, qualities, and deeds. Among friends, I am affectionate, and especially so towards those like you.
Therefore, O noble one, in this situation, you should not try to stop me; for if you try to prevent me, I would give up my life along with my kinsmen.
O knower of the essence of dharma, the wise consider the word 'dhik' as applying to high-minded ones like me. You should not suspect me of seeking death.
Thus, as he was being praised by the cat, the mouse, with a mind deep in feeling, spoke these words to the cat.
O good man, though you have understood the meaning of what is heard, I am neither pleased nor do I trust you. Neither by praises nor by heaps of wealth can I be won over by you again.
O friend, the wise do not fall under the sway of enemies without cause. In this matter, listen to the two verses composed by Ushanas.
When undertaking an action shared with an enemy, after forming an alliance with the stronger party, one should proceed attentively and with strategy; even after achieving one's objective, one should not place trust.
Therefore, in every situation, one should safeguard one's own life; for possessions, progeny, and everything else exist only for the living.
In summary, among treatises on ethics, distrust is considered the highest principle. Therefore, for a person, distrust of others is greatly beneficial for oneself.
The weak who do not trust their enemies are not killed; but those who trust are quickly killed, even if they are strong, by the weak.
O cat, I must always protect myself from those like you. You too should protect yourself from the outcaste and the sins of birth.
While he was speaking thus, the cat, terrified by fear, quickly went to his own hole from there.
Then, the wise elder, who understood the true essence of the scriptures, after expressing his intellectual power, went to another cave.
Thus, by the intelligence of the wise, the weak can overcome the mighty; one aged person can overcome many enemies.
A wise person should form an alliance even with a capable non-friend. The mouse and the cat were both freed by relying on each other.
Thus, O king, I have shown you the path of the kṣatriya's duty. Now, listen again as I explain it both in detail and in summary.
Although they had been enemies, they developed the highest affection for each other. Both of them indeed had the thought to unite with one another.
There, the wise person acts with proper intention, relying on the strength of intellect; but even the wise may be misunderstood or misrepresented by the unwise due to negligence.
Therefore, the fearful behaves like the fearless, and the mistrusting like the trusting. Indeed, one who is vigilant does not falter, nor does one who falters perish.
O Yudhishthira, the knowers of truth have always said: 'At the proper time, make alliance even with an enemy; at the proper time, have conflict even with a friend; act as is appropriate.'
O great king, thus reflecting and understanding the meaning of the scriptures, if accused, one should act with vigilance and caution, as if fearful, even before any danger arises.
Arrangements, actions, and recollection should be made as if one were afraid; from fear, intelligence arises, which is careful and born of effort.
O king, there is no fear for the fearful when danger has not yet arrived. But for the fearless, due to overconfidence, a very great fear arises.
A mantra should never be given to a coward under any circumstances; for if given to one who is ignorant, it may end up with those who seek only a superficial understanding.
Therefore, one who is fearful should behave as if fearless, and one who is mistrusting as if trusting; understanding the gravity of actions, one should never engage in anything untrue.
Thus, O Yudhishthira, I have narrated this history. Having heard it, you should conduct yourself properly among your friends.
Having acquired excellent intellect, understanding the distinction between enemy and friend, knowing the proper time for alliance and conflict, and the means of liberation even in adversity.
When an action is shared with an enemy, and an alliance is made with the stronger party, one should proceed to meet with strategy; even after achieving one's objective, one should not place trust (in the other party).
O Yudhiṣṭhira, follow this policy which is not opposed to the three aims of life; arise, and from what you have heard, further delight your subjects.
O Pāṇḍava, may your journey be together with the Brāhmaṇas. For, O Bhārata, the Brāhmaṇas indeed attain the highest good both in this world and in heaven.
O king, these who know dharma, who are grateful and always honored for their auspicious deeds, have been so due to their previous conquests, O lord.
O king, you will obtain the kingdom, supreme excellence, royal glory, and fame; and also the continuity of your lineage, in accordance with justice and proper order.
O Bhārata, among the two—treaty and conflict—this well-spoken counsel, arising from special intelligence, should always be practiced by the king after due consideration, especially in the midst of enemies.
