"Yudhishthira said, 'Thou hast, O scorcher of foes, described the course
of duties, the general conduct, the means of livelihood, with their
results, of Brahmanas and Kshatriyas and Vaisyas and Sudras. Thou hast
discoursed also on the duties of kings, the subject of their treasuries,
the means of filling them, and the topic of conquest and victory. Thou
hast spoken also of the characteristics of ministers, the measures, that
lead to the advancement of the subjects, the characteristics of the
sixfold limbs of a kingdom, the qualities of armies, the means of
distinguishing the wicked, and the marks of those that are good, the
attributes of those that are equal, those that are inferior, and those
that are superior, the behaviour which a king desirous of advancement
should adopt towards the masses, and the manner in which the weak should
be protected and cherished. Thou hast discoursed on all these subjects, O
Bharata, laying down instructions that are plain according to what has
been inculcated hi sacred treatise. Thou hast spoken also of the
behaviour that should be adopted by kings desirous of conquering their
foes. I desire now, O foremost of intelligent men, to listen to the
behaviour that one should observe towards the multitude of courageous men
that assemble round a king! I desire to hear how these may grow, how
they may be attached to the king, O Bharata, how may they succeed in
subjugating their foes and in acquiring friends. It seems to me that
disunion alone can bring about their destruction. I think it is always
difficult to keep counsels secret when many are concerned. I desire to
hear all this in detail, O scorcher of foes! Tell me also, O king, the
means by which they may be prevented from falling out with the king.'
"Bhishma said, 'Between the aristocracy on the one side and the kings on
the other, avarice and wrath, O monarch, are the causes that produce
enmity. One of these parties (viz., the king,) yields to avarice. As
a consequence, wrath takes possession of the other (the aristocracy).
Each intent upon weakening and wasting the other, they both meet with
destruction. By employing spies, contrivances of policy, and physical
force, and adopting the arts of conciliation, gifts, and disunion and
applying other methods for producing weakness, waste, and fear, the
parties assail each other. The aristocracy of a kingdom, having the
characteristics of a compact body, become dissociated from the king if
the latter seeks to take too much from them. Dissociated from the king,
all of them become dissatisfied, and acting from fear, side with the
enemies of their ruler. If again the aristocracy of a kingdom be
disunited amongst themselves, they meet with destruction. Disunited, they
fall an easy prey to foes. The nobles, therefore, should always act in
concert. If they be united together, they may earn acquisitions of value
by means of their strength and prowess. Indeed, when they are thus
united, many outsiders seek their alliance. Men of knowledge applaud
those nobles that art united with one another in bonds of love. If united
in purpose, all of them can be happy. They can (by their example)
establish righteous courses of conduct. By behaving properly, they
advance in prosperity. By restraining their sons and brothers and
teaching them their duties, and by behaving kindly towards all persons
whose pride has been quelled by knowledge, the aristocracy advance
in prosperity. By always attending to the duties of setting spies and
devising means of policy, as also to the matter of filling their
treasuries, the aristocracy, O thou of mighty arms, advance in
prosperity. By showing proper reverence for them that are possessed of
wisdom and courage and perseverance and that display steady prowess in
all kinds of work, the aristocracy advance in prosperity. Possessed of
wealth and resources, of knowledge of the scriptures and all arts and
sciences, the aristocracy rescue the ignorant masses from every kind of
distress and danger. Wrath (on the of part the king), rupture,
terror, chastisement, persecution, oppression, and executions, O chief of
the Bharatas, speedily cause the aristocracy to fall away from the king
and side with the king's enemies. They, therefore, that are the leaders
of the aristocracy should be honoured by the king. The affairs of the
kingdom, O king, depend to a great extent upon them. Consultations should
be held with only those that are the leaders of the aristocracy, and
secret agents should be placed, O crusher of foes, with them only. The
king should not, O Bharata, consult with every member of the aristocracy.
The king, acting in concert with the leaders, should do what is for the
good of the whole order. When, however, the aristocracy becomes separated
and disunited and destitute of leaders, other courses of action should be
followed. If the members of the aristocracy quarrel with one another and
act, each according to his own resources, without combination, their
prosperity dwindles away and diverse kinds of evil occur. Those amongst
them that are possessed of learning and wisdom should tread down a
dispute as soon as it happens. Indeed, if the seniors of a race look on
with indifference, quarrels break out amongst the members. Such quarrels
bring about the destruction of a race and produce disunion among the
(entire order of the) nobles. Protect thyself, O king, from all fears
that arise from within. Fears, however, that arise from outside are of
little consequence. The first kind of fear, O king, may cut thy roots in
a single day. Persons that are equal to one another in family and blood,
influenced by wrath or folly or covetousness arising from their very
natures, cease to speak with one another. This is an indication of
defeat. It is not by courage, nor by intelligence, nor by beauty, nor by
wealth, that enemies succeed in destroying the aristocracy. It is only by
disunion and gifts that it can be reduced to subjugation. For this
reason, combination has been said to be the great refuge of the
aristocracy.'"
