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This eBook from the Gutenberg Project consists of approximately 1,984 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2.
that are angry (with thy foes), those that are covetous, those that have been weakened (by thy foes), those that are jealous (of thy foes), those that have been humiliated (by them), those that always challenge (them) from excess of pride, and all others of this class.  By this means thou wilt be able to break the mighty host (of thy enemy) like an impetuous and fierce-rising tempest scattering the clouds.  Give them (thy would be allies) wealth before it is due, seek their food, be up and doing, and speak sweetly unto them all.  They will then do the good, and place thee at their head.  When the enemy cometh to know that his foe hath become reckless of his life, then is he troubled on the latter’s account, from a snake living in his chamber?  If, knowing one to be powerful, one’s enemy doth not strive to subjugate him, he should at least make one friendly by the application of the arts of conciliation, gift, and the like.  Even that would be tantamount to subjugation.  Obtaining a respite by means of the art of conciliation, one’s wealth may increase.  And if one’s wealth increaseth, one is worshipped and sought as a refuge by one’s friends.  If, again, one is deprived of wealth, one is abandoned by friends and relatives, and more than that mistrusted and even despised by them.  It is perfectly impossible for him to ever regain his kingdom, who, having united himself with his foe, liveth confidently.’”

SECTION CXXXVI

“The mother said, ’Into whatever calamity a king may fail, he should not still betray it.  Beholding the king afflicted with fright, the whole kingdom, the army, the counsellors, all yield to fear, and all the subjects become disunited.  Some go and embrace the side of the enemy; others simply abandon the king; and others again, that had before been humiliated, strive to strike.  They, however, that are intimate friends wait by his side, and though desiring his welfare yet from inability to do anything wait helplessly, like a cow whose calf hath been tethered.  As friends grieve for friends that are plunged into distress, so those well-wishers also grieve upon beholding their lord plunged into grief.  Even thou hast many friends whom thou hadst worshipped before.  Even thou hast many friends after thy heart, who feel for thy kingdom and who desire to take a state of thy calamities on themselves.  Do not frighten those friends, and do not suffer them to abandon thee on beholding thee afflicted with fear.  Desiring to test thy might, manliness, and understanding, and wishing also to encourage thee, I have said all this for enhancing thy energy.  If thou understandest what I have said, and if all I have said appears proper and sufficient, then, O Sanjaya, muster thy patience and gird up thy lions for victory.  We have a large number of treasure-houses unknown to thee.  I alone know of their existence, and no other person.  I will place all these at thy disposal.  Thou hast also, O Sanjaya, more than one friend who sympathise with thee in thy joys and woes, and who, O hero, never retreat from the field of battle.  O grinder of foes, allies such as these, always play the part of faithful counsellors to a person who seeketh his own welfare and desireth to acquire what is agreeable to himself.’

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