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Yudhishthira said.
O Bhārata, when the age declines and dharma is diminished in the world, and when the world is afflicted by robbers, O grandsire, how can one remain steadfast?
Bhīṣma said.
O Bhārata, I shall now tell you the policy to be followed in times of calamity. At such times, a king should act as required by the situation, even abandoning compassion if necessary.
Here too, they recount this ancient story: the conversation between Bharadvāja and King Śatruntapa.
The king of the Sauvīras, Śatruntapa, a great chariot-warrior, approached Kaṇiṅka and asked him to clarify the matter.
How does the desire to obtain arise for what is not obtained? By whom is the obtained increased? By whom should what is increased be protected? How should what is protected be managed?
To him, for the sake of decision, the Brāhmaṇa, having determined the matter that was asked, spoke this statement as a reasoned answer.
He should always be ready to punish, always display open courage; be flawless, observant of others' faults, and attentive to their weaknesses.
People are always greatly afraid of one who wields punishment. Therefore, all beings should be kept under control by means of punishment.
Thus, the learned and those who see the truth praise in this way. Therefore, among the fourfold, punishment is said to be the principal one.
If the root and foundation are cut, all those who depend on it are destroyed. How could the branches remain if the root of the tree is cut?
A wise person should first cut off the root of the opposing side; then he should subdue all their allies and the entire faction.
In times of crisis, actions should be well-planned, decisive, and skillful—one should act without hesitation or overthinking.
One should not only appear restrained in speech, but also be truly so at heart, like a razor is sharp within. One who speaks gently should also avoid desire and anger.
When dealing with a matter in the presence of rivals, after making an agreement, one should not trust; the wise person who has accomplished his objective should quickly withdraw from there.
One should conciliate an enemy who appears as a friend with gentle words, but always remain wary of him, just as one would be of a serpent that has entered the house.
One whose intellect is disregarded should be conciliated with reference to the past; the dull-witted with reference to the future; and the wise with reference to the present.
One who desires prosperity should, with joined palms, take an oath, speak soothing words, bow the head, and also shed tears.
Carry this friend on your shoulder until the time changes. Then, when the right time comes, break him like a pot on a stone.
O king, even for a moment, one should shine brightly like the fire of tinduka wood, not smolder for long without flame like the fire of husk.
One should not assign valuable tasks to the ungrateful; for even if they are able to enjoy the benefits, those whose work is done are disregarded. Therefore, all tasks, even those with some remainder, should be made to be completed.
One should practice whatever is excellent among the qualities of the cuckoo, the boar, Mount Meru, the empty house, the tiger, and devotion.
He should repeatedly rise and, always attentive, visit the enemy's houses and inquire about their welfare, even if things are not well.
Objects of desire are not attained by the lazy, the impotent, the proud, those afraid of public opinion, or those who are always waiting.
Do not seek out the faults of others, but be aware of your own; conceal your shortcomings as a tortoise draws in its limbs, and guard your own vulnerabilities.
One should think over objectives like a crane, act with courage like a lion, seize opportunities like a wolf, and leap away from danger like a hare.
Drinking, gambling, association with women, hunting, singing, and instrumental music—these should be pursued with discretion, for excessive indulgence in these is indeed harmful.
One should fashion a bow from grass, sleep on a bed of deer-skin; at times of darkness, act as if blind, and even feign deafness if needed.
The wise person should act boldly only after considering the place and time, for any bold action that ignores these factors will be fruitless.
After carefully considering the right time and opportunity, and assessing one's own strengths and weaknesses, and understanding the relative strengths, one should accordingly engage oneself in action.
A king who does not restrain an enemy who has come under his power by punishment remains as if embracing death, just as a mule (remains) with a womb.
It may be well-flowered, may bear fruit, may be fruitful and difficult to climb; it may be unripe, appear ripe, and not fall off for anyone.
One should foster hope at the right time and associate it with obstacles; one should describe the obstacle as arising from a cause, and the cause also as arising from a reason.
One should make preparations with caution while danger has not yet come; but when danger has arrived, it should be confronted with fearlessness.
Unless a man overcomes doubt, he cannot see auspicious things. But if he overcomes doubt again and survives, he perceives them.
One should be aware of what is yet to come and avoid present dangers. Furthermore, one should observe whatever has happened as a result of increase or decrease.
It is not the way of the wise to abandon present happiness for the sake of hoping for future happiness.
He who, having made peace with an enemy, sleeps happily in trust, is like one who sleeps atop a tree and only wakes up after he has fallen.
Here, by whatever means—gentle or harsh—one who is capable should uplift the afflicted self by action, and should practice dharma.
One should recognize those rivals who disgrace all other enemies, and also be aware of the spies appointed by outsiders.
A well-appointed spy should be employed both for one's own and another's (interests); he should send heretics, ascetics, and similar persons into the foreign kingdom.
In gardens, monasteries, rest-houses, residences, drinking-houses, abodes, sacred places, and assemblies.
Those who transgress dharma and evil-doers are the thorns of the world. Recognizing them, one should restrain and pacify them.
One should not trust the untrustworthy, nor should one trust even the trustworthy without examination. Fear follows even the trusted; therefore, one should not trust without proper scrutiny.
After gaining the other's trust by a fundamental reason, then, when his position is slightly unsettled, one should strike.
One should always be cautious, even about things that seem harmless; always be wary of the suspicious. For, danger that arises from the suspicious can uproot everything.
Just as a wolf, after gaining the enemy's trust by appearing attentive, silent, wearing ochre robes, and with matted hair and deer skin, destroys him, so should one act.
Whether it is a son, or a brother, or a father, or a friend—if they cause obstacles to wealth, even if they are promoters of prosperity, they are to be destroyed.
Even if it is a teacher, if he is arrogant and does not know what should or should not be done, punishment becomes a means of discipline for one who has taken the wrong path.
A twice-born (Brahmin) who responds to others only with abundant retaliation, despite receiving respect, salutations, and gifts, is like a sharp-beaked bird.
One does not attain the highest prosperity without cutting the vital spots, performing cruel deeds, or killing like a fish-killer.
No one is born as an enemy or a friend; it is through circumstances and abilities that friendships and enmities arise.
One should never release an enemy, even if he speaks compassionate words; one should not inflict pain there, but should kill one who has previously caused harm.
One should always strive, without envy, to support and favor others; and one who desires prosperity must also diligently practice restraint.
Even when about to strike, one should speak pleasantly; even after striking, a dear one should respond kindly. Even after severing his head, one may cry, grieve, or otherwise show sorrow.
One who desires prosperity should invite (others) with conciliation, respect, and forbearance; this is to be done as the cause of hope.
One should not engage in pointless enmity, nor attempt to cross a river with only one's arms. Eating a cow's horn is both useless and harmful to health; it only wears down the teeth and yields no nourishment.
In the pursuit of the three aims of life, there are three kinds of painful consequences. Knowing the assessment of consequences, one should indeed avoid pain.
Even a small amount of remaining debt, fire, or enemy, if not checked, will repeatedly grow.
Increasing debt, disregarded enemies, and severe diseases that are neglected also bring about ruin.
One should always act properly and remain attentive; even a poorly removed thorn can cause trouble for a long time.
One should destroy the enemy kingdom by killing its people, spoiling its roads, and destroying its mines.
One should act with the vision of a vulture, the concentration of a heron, the activity of a dog, the courage of a lion, without agitation, with the suspicion of a crow, and the conduct of a serpent.
He should protect his ministers even when dealing with the appeasement of guild leaders and the conciliation of favorites, whether in situations of division or alliance.
They despise one who is gentle, calling him soft; they are disturbed by one who is harsh, calling him harsh. In harsh times, one should be harsh; in gentle times, one should be gentle.
Gentleness conquers even the gentle, and by gentleness, the harsh are subdued. Nothing is impossible through gentleness; therefore, gentleness is more powerful than sharpness.
He who is gentle at the right time and harsh at the right time accomplishes his tasks and surely overcomes his enemies.
Do not trust the thought, "I am far from the wise person I have opposed." The long arms of the intelligent can reach and harm even from afar.
One should not cross that which does not have a far shore on the other side; nor should one retain that which another may bring back again. One should not dig up that whose root cannot be uprooted; nor should one kill him whose head cannot be made to fall.
Thus, this statement associated with sin has been spoken; a person should not act in this way. As for what is instigated by another, how should I listen to it? What has been said by me has been given to you, wishing for your welfare.
Hearing the beneficial words spoken as was proper by the Brāhmaṇa, the king of Suvīrarāṣṭra, with an undepressed mind, acted accordingly and enjoyed brilliant prosperity together with his relatives.
