"Yudhishthira said, 'Thou hast, O bull of Bharata's race, said that that
intelligence which provides against the future, as well as that which can
meet present emergencies, is everywhere superior, while procrastination
brings about destruction. I desire, O grandsire, to hear of that superior
intelligence aided by which a king, conversant with the scriptures and
well versed with morality and profit, may not be stupefied even when
surrounded by many foes. I ask thee this, O chief of Kuru's race! It
behoveth thee to discourse to me on I his. I desire to hear everything,
comfortable to what has been laid down in the scriptures, about the
manner in which a king should conduct himself when he is assailed by many
foes. When a king falls into distress, a large number of foes, provoked
by his past acts, range themselves against him and seek to vanquish him.
How may, a king, weak and alone, succeed in holding up his head when he
is challenged on all sides by many powerful kings leagued together? How
does a king at such times make friends and foes? How should he, O bull of
Bharata's race, behave at such a time towards both friends and foes? When
those that have indications of friends really become his foes, what
should the king then do if he is to obtain happiness? With whom should he
make war and with whom should he make peace? Even if he be strong, how
should he behave in the midst of foes? O scorcher of foes, this I regard
to be the highest of all questions connected with the discharge of kingly
duties. There are few men for listening to the answer of this question
and none to answer it save Santanu's son, Bhishma, firmly wedded to truth
and having all his senses under control. O thou that art highly blessed
reflect upon it and discourse to me on it!'
"Bhishma said, 'O Yudhishthira, this question is certainly worthy of
thee. Its answer is fraught with great happiness. Listen to me, O son, as
I declare to thee, O Bharata, all the duties generally known that should
be practised in seasons of distress. A foe becomes a friend and a friend
also becomes a foe. The course of human actions, through the combination
of circumstances, becomes very uncertain. As regards, therefore, what
should be done and what should not, it is necessary that paying heed to
the requirements of time and place, one should either trust one's foes or
make war. One should, even exerting, one's self to one's best, make
friends with men of intelligence and knowledge that desire one's welfare.
One should make peace with even one's foes, when, O Bharata, one's life
cannot otherwise be saved. That foolish man who never makes peace with
foes, never succeeds in winning any gain or acquiring any of those fruits
for which others endeavour. He again who makes peace with foes and
quarrels with even friends after a full consideration of circumstances,
succeeds in obtaining great fruits. In this connection is cited the old
story of the discourse between a cat and a mouse at the foot of a banian.'
"Bhishma continued, 'There was a large banian in the midst of an
extensive forest. Covered with many kinds of creepers, it was the resort
of diverse kinds of birds. It had a large trunk from which numerous
branches extended in all directions. Delightful to look at, the shade it
afforded was very refreshing. It stood in the midst of the forest, and
animals of diverse species lived on it. A mouse of great wisdom, named
Palita, lived at the foot of that tree, having made a hole there with a
hundred outlets. On the branches of the tree there lived a cat, of the
name of Lomasa, in great happiness, daily devouring a large number of
birds. Some time after, a Chandala came into the forest and built a hut
for himself. Every evening after sunset he spread his traps. Indeed,
spreading his nets made of leathern strings he went back to his hut, and
happily passing the night in sleep, returned to the spot at the dawn of
day. Diverse kinds of animals fell into his traps every night. And it so
happened that one day the cat, in a moment of heedlessness, was caught in
the snare. O thou of great wisdom, when his foe the cat who was at all
times an enemy of the mouse species was thus caught in the net, the mouse
Palita came out of his hole and began to rove about fearlessly. While
trustfully roving through the forest in search of food, the mouse after a
little while saw the meat (that the Chandala had spread there as lure).
Getting upon the trap, the little animal began to eat the flesh. Laughing
mentally, he even got upon his enemy entangled helplessly in the net.
Intent on eating the flesh, he did not mark his own danger, for as he
suddenly cast his eyes he saw a terrible foe of his arrived at that spot.
That foe was none else than a restless mongoose of coppery eyes, of the
name of Harita. Living in underground holes, its body resembled the
flower of a reed. Allured to that spot by the scent of the mouse, the
animal came there with great speed for devouring his prey. And he stood
on his haunches, with head upraised, licking the corners of his mouth
with his tongue. The mouse beheld at the same time another foe living in
the trees, then sitting on the branch of the banian. It was a
night-prowling owl of the name of Chandraka of sharp beaks. Having become
an object of sight with both the mongoose and the owl, the mouse, in
great alarm, began to think in this strain: 'At such a season of great
danger, when death itself is staring me in the face, when there is fear
on every side, how should one act that wishes for one's good? Encompassed
on all sides by danger, seeing fear in every direction, the mouse, filled
with alarm for his safety, made a high resolution. Warding off even
innumerable dangers by hundreds of means, one should always save one's
life. Danger, at the present moment, encompasses me on every side. If I
were to descend from this trap on the ground, without adequate
precautions, the mongoose will surely seize and devour me. If I remain on
this trap, the owl will surely seize me. If, again, that cat succeeds in
disentangling himself from the net, he also is certain to devour me. It
is not proper, however, that a person of our intelligence should lose his
wits. I shall, therefore, strive my best to save my life, aided by proper
means and intelligence. A person possessed of intelligence and wisdom and
conversant with the science of policy never sinks, however great and
terrible the danger that threatens him. At present, however, I do not
behold any other refuge than this cat. He is an enemy. But he is in
distress. The service that I can do him is very great. Sought to be made
a prey by three foes, how should I now act for saving my life? I should
now seek the protection of one of those foes, viz., the cat. Taking the
aid of the science of policy, let me counsel the cat for his good, so
that I may, with my intelligence, escape from all the three. The cat is
my great foe, but the distress into which he has fallen is very great.
Let me try whether I can succeed in making this foolish creature
understand his own interests. Having fallen into such distress, he may
make peace with me. A person when afflicted by a stronger one should make
peace with even an enemy. Professors of the science of policy say that
even this should be the conduct of one who having fallen into distress
seeks the safety of his life. It is better to have a learned person for
an enemy than a fool for a friend. As regards myself, my life now rests
entirely in the hands of my enemy the cat. I shall now address the cat on
the subject of his own liberation. Perhaps, at this moment, it would not
be wrong to take the cat for an intelligent and learned foe.' Even thus
did that mouse, surrounded by foes, pursue his reflections. Having
reflected in this strain, the mouse, conversant with the science of
Profit and well acquainted with occasions when war should be declared and
peace made, gently addressed the cat, saying, 'I address thee in
friendship, O cat! Art thou alive? I wish thee to live! I desire the good
of us both. O amiable one, thou hast no cause for fear. Thou shalt live
in happiness. I shall rescue thee, if, indeed, thou dost not slay me.
There is an excellent expedient in this case, which suggests itself to
me, and by which you may obtain your escape and I may obtain great
benefit. By reflecting earnestly I have hit upon that expedient for thy
sake and for my sake, for it will benefit both of us. There are the
mongoose and the owl, both waiting with evil intent. Only so long, O cat,
as they do not attack me, is my life safe. There that wretched owl with
restless glances and horrid cries is eyeing me from the branch of that
tree. I am exceedingly frightened by it. Friendship, as regards the good,
is seven-paced. Possessed of wisdom as thou art, thou art my friend.
I, shall act towards thee as a friend. Thou needst have no fear now.
Without my help, O cat, thou wilt not succeed in tearing the net. I,
however, shall cut the net for serving thee, if thou abstain from killing
me. Thou hast lived on this tree and I have lived at its foot. Both of us
have dwelt here for many long years. All this is known to thee. He upon
whom nobody places his trust, and he who never trusts another, are never
applauded by the wise. Both of them are unhappy. For this reason, let our
love for each other increase, and let there be union amongst us two. Men
of wisdom never applaud the endeavour to do an act when its opportunity
has passed away. Know that this is the proper time for such an
understanding amongst us. I wish that thou shouldst live, and thou also
wishest that I should live. A man crosses a deep and large river by a
piece of wood. It is seen that the man takes the piece of wood to the
other side, and the piece of wood also takes the man to the other side.
Like this, our compact, also will bring happiness to both of us. I will
rescue thee, and thou also wilt rescue me.' Having said these words that
were beneficial to both of them, that were fraught with reason and on
that account highly acceptable, the mouse Palita waited in expectation of
an answer.
"'Hearing these well-chosen words, fraught with reason and highly
acceptable, that the mouse said, the mouse's foe possessed of judgment
and forethought, viz., the cat spoke in reply. Endued with great
intelligence, and possessed of eloquence, the cat, reflecting upon his
own state, praised the Words of the speaker and honoured him by gentle
words in return. Possessed of sharp foreteeth and having eyes that
resembled the stones called lapis lazuli, the cat called Lomasa, gentle
eyeing the mouse, answered as follows: I am delighted with thee, O
amiable one! Blessed be thou that wishest me to live! Do that, without
hesitation, which thou thinkest to be of beneficial consequences. I am
certainly in great distress. Thou art, if possible, in greater distress
still. Let there be a compact between us without delay. I will do that
which is opportune and necessary for the accomplishment of our business,
O Puissant one! If thou rescuest me, the service will go for nothing I
place myself in thy hands. I am devoted to thee. I shall wait upon and
serve thee like a disciple. I seek thy protection and shall always obey
thy behests,' Thus addressed, the mouse Palita, addressing in return the
cat who was completely under his control, said these words of grave
import and high wisdom: 'Thou hast spoken most magnanimously. It could
scarcely be unexpected from one like thee. Listen to me as I disclose the
expedient I have hit upon for benefiting both of us. I will crouch myself
beneath thy body. I am exceedingly frightened at the mongoose. Do thou
save me. Kill me not. I am competent to rescue thee. Protect me also from
the owl, for that wretch too wishes to seize me for his prey. I shall cut
the noose that entangles thee. I swear by Truth, O friend!' Hearing these
judicious words fraught with reason, Lomasa, filled with delight, cast
his eyes upon Palita and applauded him with exclamations of welcome.
Having applauded Palita, the cat, disposed to friendliness, reflected for
a moment, and gladly said without losing any time, 'Come quickly to me!
Blessed be thou, thou art, indeed, a friend dear to me as life. O thou of
great I wisdom, through thy grace I have almost got back my life.
Whatever it is in my power to do for thee now, tell me and I shall do it.
Let there be peace between us, O friend! Liberated from this danger, I
shall, with all my friends and relatives, do all that may be agreeable
and beneficial to thee. O amiable one, freed from this distress, I shall
certainly seek to gladden thee, and worship and honour thee on every
occasion in return for thy services. A person by doing even abundant
services in return never becomes equal to the person that did him good in
the first instance. The former does those services for the sake of
services received. The latter, however, should be held to have acted
without any such motive.'
"Bhishma continued, 'The mouse, having thus made the cat understand his
own interests, trustfully crouched beneath his enemy's body. Possessed of
learning, and thus assured by the cat, the mouse trustfully laid himself
thus under the breast of the cat as if it were the lap of his father or
mother. Beholding him thus ensconced within the body of the cat, the
mongoose and the owl both became hopeless of seizing their prey. Indeed,
seeing that close intimacy between the mouse and the cat, both Harita and
Chandraka became alarmed and filled with wonder. Both of them had
strength and intelligence. Clever in seizing their prey, though near, the
mongoose and the owl felt unable to wean the mouse and the cat from that
compact. Indeed, beholding the cat and the mouse make that covenant for
accomplishing their mutual ends, the mongoose and the owl both left that
spot and went away to their respective abodes. After this, the mouse
Palita, conversant with the requirements of time and place, began, as he
lay under the body of the cat, to cut strings of the noose slowly,
waiting for the proper time to finish his work. Distressed by the strings
that entangled him, the cat became impatient upon seeing the mouse slowly
cutting away the noose. Beholding the mouse employed so slowly in the
work, the cat wishing to expedite him in the task, said: 'How is it, O
amiable one, that thou dost not proceed with haste in thy work? Dost thou
disregard me now, having thyself succeeded in thy object? O slayer of
foes, do thou cut these strings quickly. The hunter will soon come here.'
Thus addressed by the cat who had become impatient, the mouse possessed
of intelligence said these beneficial words fraught with his own good
unto the cat who did not seem to possess much wisdom: 'Wait in silence, O
amiable one! Expedition is not necessary. Drive all thy fears. We know
the requirements of time. We are not wasting time. When an act is begun
at an improper time, it never becomes profitable when accomplished. That
act, on the other hand, which is begun at the proper time, always
produces splendid fruits. If thou be freed at an improper time, I shall
have to stand in great fear of thee. Therefore, do thou wait for the
proper time. Do not be impatient, O friend! When I shall see the hunter
approach towards this spot armed with weapons, I shall cut the strings at
that moment of fear to both of us. Freed then, thou wilt ascend the tree.
At that time thou wilt not think of anything else save the safety of thy
life. And when thou, O Lomasa, wilt fly away in fear, I shall enter my
hole and thou wilt get upon the tree.' Thus addressed by the mouse in
words that were beneficial to him, the cat, possessed of intelligence and
eloquence, and impatient of saving his life, replied unto the mouse in
the following words. Indeed, the cat, who had quickly and properly done
his own part of the covenant, addressing the mouse who was not
expeditious in discharging his part, said, 'I rescued thee from a great
danger with considerable promptness. Alas! honest persons never do the
business of their friends in this way. Filled with delight while doing
it, they do it otherwise. Thou shouldst do what is for my good with
greater expedition. O thou of great wisdom, do thou exert a little so
that good may be done to both of us. If, on the other hand, remembering
our former hostility thou art only suffering the time to slip away, know,
O wicked wight, that the consequence of this act of thine will surely be
to lessen the duration of thy own life! If I have ever, before this,
unconsciously done thee any wrong, thou shouldst not bear it in
remembrance. I beg thy forgiveness. Be gratified with me.' After the cat
had said these words, the mouse, possessed of intelligence and wisdom and
knowledge of the scriptures, said these excellent words unto him: 'I
have, O cat, heard what thou hast said in furtherance of thy own object.
Listen, however, to me as I tell thee what is consistent with my own
objects. That friendship in which there is fear and which cannot be kept
up without fear, should be maintained with great caution like the hand
(of the snake-charmer) from the snake's fangs. The person that does not
protect himself after having made a covenant with a stronger individual,
finds that covenant to be productive of injury instead of benefit. Nobody
is anybody's friend; nobody is anybody's well-wisher; persons become
friends or foes only from motives of interest. Interest enlists interest
even as tame elephants catch wild individuals of their species. After,
again, an act has been accomplished, the doer is scarcely regarded. For
this reason, all acts should be so done that something may remain to be
done. When I shall set thee free, thou wilt, afflicted by the fear of the
hunter, fly away for thy life without ever thinking of seizing me.
Behold, all the strings of this net have been cut by me. Only one remains
to be cut. I will cut that also with haste. Be comforted, O Lomasa!'
While the mouse and the cat were thus talking with each other, both in
serious danger, the night gradually wore away. A great fear, however,
penetrated the heart of the cat. When at last morning came, the Chandala,
whose name was Parigha, appeared on the scene. His visage was frightful.
His hair was black and tawny. His hips were very, large and his aspect
was very fierce. Of a large mouth that extended from car to car, and
exceedingly filthy, his ears were very long. Armed with weapons and
accompanied by a pack of dogs, the grim-looking man appeared on the
scene. Beholding the individual who resembled a messenger of Yama, the
cat became filled with fear. Penetrated with fright, he addressed Palita
and said, 'What shalt thou do now?' The mouse very quickly cut the
remaining string that held fast the cat. Freed from the noose, the cat
ran with speed and got upon the banian. Palita also, freed from that
situation of danger and from the presence of a terrible foe, quickly fled
and entered his hole. Lomasa meanwhile had climbed the high tree. The
hunter, seeing everything, took tip his net. His hopes frustrated, he
also quickly left that spot. Indeed, O bull of Bharata's race, the
Chandala returned to his abode. Liberated from that great peril, and
having obtained back his life which is so very valuable, the cat from the
branches of that tree addressed the mouse Palita then staying within the
hole, and said, 'Without having conversed with me, thou hast suddenly run
away. I hope thou dost not suspect me of any evil intent. I am certainly
grateful and thou hast done me a great service. Having inspired me with
trustfulness and having given me my life, why dost thou not approach me
at a time when friends should enjoy the sweetness of friendship? Having
made friends, he that forgets them afterwards, is regarded a wicked
person and never succeeds in obtaining friends at times of danger and
need. I have been, O friend, honoured and served by thee to the best of
thy power. It behoveth thee to enjoy the company of my poor self who has
become thy friend. Like disciples worshipping their preceptor, all the
friends I have, all my relatives and kinsmen, will honour and worship
thee. I myself too shall worship thee with all thy friends and kinsmen.
What grateful person is there that will not worship the giver of his
life? Be thou the lord of both my body and home. Be thou the disposer of
all my wealth and possessions. Be thou my honoured counsellor and do thou
rule me like a father. I swear by my life that thou hast no fear from us.
In intelligence thou art Usanas himself. By the power of thy
understanding thou hast conquered us. Possessed of the strength of
policy, thou hast given us our life.' Addressed in such soothing words by
the cat, the mouse, conversant with all that is productive of the highest
good, replied in these sweet words that were beneficial to himself: 'I
have heard, O Lomasa, all that thou hast said. Listen now as I say what
appears to me. Friends should be well examined. Foes also should be well
studied. In this world, a task like this is regarded by even the learned
as a difficult one depending upon acute intelligence. Friends assume the
guise of foes, and foes assume the guise of friends. When compacts of
friendship are formed, it is difficult for the parties to understand
whether the other parties are really moved by lust and wrath. There is no
such thing as a foe. There is no such thing in existence as a friend. It
is force of circumstances that creates friends and foes. He who regards
his own interests ensured as long as another person lives and thinks them
endangered when that other person will cease to live, takes that other
person for a friend and considers him so as long as those interests of
his are not clashed against. There is no condition that deserves
permanently the name either of friendship or hostility. Both friends and
foes arise from considerations of interest and gain. Friendship becomes
changed into enmity in the course of time. A foe also becomes a friend.
Self-interest is very powerful. He who reposes blind trust on friends and
always behaves with mistrust towards foes without paying any regard to
considerations of policy, finds his life to be unsafe. He who,
disregarding all considerations of policy, sets his heart upon an
affectionate union with either friends or foes, comes to be regarded as a
person whose understanding has been unhinged. One should not repose trust
upon a person undeserving of trust, nor should one trust too much a
person deserving of trust. The danger that arises from blind reposing of
confidence is such that it cuts the very roots (of the person that
reposes such confidence). The father, the mother, the son, the maternal
uncle, the sister's son, other relatives and kinsmen, are all guided by
considerations of interest and profit. Father and mother may be seen to
discard the dear son if fallen. People take care of their own
selves. Behold the efficacy of self-interest. O thou that art possessed
of great wisdom, his escape is very difficult who immediately after he is
freed from danger seeks the means of his enemy's happiness. Thou camest
down from the tree-top to this very spot. Thou couldst not, from levity
of understanding, ascertain that a net had been spread here. A person,
possessed of levity of understanding, fails to protect his own self. How
can he protect others? Such a person, without doubt, ruins all his acts.
Thou tellest me in sweet words that I am very dear to thee. Hear me,
however, O friend, the reasons that exist on my side. One becomes dear
from an adequate cause. One becomes a foe from an adequate cause. This
whole world of creatures is moved by the desire of gain (in some form or
other). One never becomes dear to another (without cause). The friendship
between two uterine brothers, the love between husband and wife, depends
upon interest. I do not know any kind of affection between any persons
that does not rest upon some motive of self-interest. If, as is sometimes
seen, uterine brothers or husband and wife having quarrelled reunite
together from a natural affection, such a thing is not to be seen in
persons unconnected with one another. One becomes dear for one's
liberality. Another becomes dear for his sweet words. A third becomes so
in consequence of his religious acts. Generally, a person becomes dear
for the purpose he serves. The affection between us arose from a
sufficient cause. That cause exists no longer. On the other hand, from
adequate reason, that affection between us has come to an end. What is
that reason, I ask, for which I have become so dear to thee, besides thy
desire of making me thy prey? Thou shouldst know that I am not forgetful
of this. Time spoils reasons. Thou seekest thy own interests. Others,
however, Possessed of wisdom, understand their own interests. The world
rests upon the example of the wise. Thou shouldst not address such words
to a person possessed of learning and competent to understand his own
interests. Thou art powerful. The reason of this affection that thou
showest for me now is ill-timed. Guided, however, by my own interests, I
myself am firm in peace and war that are themselves very unstable. The
circumstances under which peace is to be made or war declared are changed
as quickly as the clouds change their form. This very day thou wert my
foe. This very day, again, thou wert my friend. This very day thou hast
once more become my enemy. Behold the levity of the considerations that
move living creatures. There was friendship between us as long as there
was reason for its existence. That reason, dependant upon time, has
passed away. Without it, that friendship also has passed away. Thou art
by nature my foe. From circumstances thou becomest my friend. That state
of things has passed away. The old state of enmity that is natural has
come back. Thoroughly conversant as I am with the dictates of policy that
have been thus laid down, tell me, why I should enter today, for thy
sake, the net that is spread for me. Through thy power I was freed from a
great danger. Through my power thou hast been freed from a similar
danger. Each of us has served the other. There is no need of uniting
ourselves again in friendly intercourse. O amiable one, the object thou
hadst hath been accomplished. The object I had has also been
accomplished. Thou hast now no use for me except to make me your meal. I
am thy food. Thou art the eater. I am weak. Thou art strong. There cannot
be a friendly union between us when we are situated so unequally. I
understand thy wisdom. Having been rescued from the net, thou applaudest
me so that thou mayst succeed in easily making a meal of me. Thou wert
entangled in the net for the sake of food. Thou hast been freed from it.
Thou feelest now the pangs of hunger. Having recourse to that wisdom
which arises from a study of the scriptures, thou seekest verily to eat
me up today. I know that thou art hungry. I know that this is thy hour
for taking food. Thou art seeking for thy prey, with thy eyes directed
towards me. Thou hast sons and wives. Thou seekest still friendly union
with me and wishest to treat me with affection and do me services. O
friend, I am incapable of acceding to this proposal. Seeing me with thee,
why will not thy dear spouse and thy loving children cheerfully eat me
up? I shall not, therefore, unite with thee in friendship. The reason no
longer exists for such a union. If, indeed, thou dost not forget my good
offices, think of what will be beneficial to me and be comfortable. What
person is there possessed of any wisdom that will place himself under the
power of a foe that is not distinguished for righteousness, that is in
pangs of hunger, and that is on the look-out for a prey? Be happy then, I
will presently leave thee. I am filled with alarm even if I behold thee
from a distance. I shall not mingle with thee, cease in thy attempts, O
Lomasa! If thou thinkest that I have done thee a service, follow then the
dictates of friendship when I may happen to rove trustfully or
heedlessly. Even that will be gratitude in thee. A residence near a
person possessed of strength and power is never applauded, even if the
danger that existed be regarded to have passed away. I should always
stand in fear of one more powerful than myself. If thou dost not seek thy
own interests (of the kind indicated), tell me then what is there that I
should do for thee. I shall certainly give thee everything except my
life. For protecting one's own self one should give up one's very
children, and kingdom, and jewels, and wealth. One should sacrifice one's
all for protecting one's own self. If a person lives he can recover all
the affluence that he may have to give unto foes for protecting his life.
It is not desirable to give up life like one's wealth. Indeed, one's own
self should always be protected by, as I have already said, giving up
one's wives and wealth. Persons who are mindful of protecting their own
selves and who do all their acts after a proper consideration and survey,
never incur danger as the consequence of their acts. They that are weak
always know him for a foe who is possessed of greater strength. Their
understanding, firm in the truths of the scriptures, never loses its
steadiness.'
"Thus rebuked soundly by the mouse Palita, the cat, blushing with shame,
addressed the mouse and said the following words."
"Lomasa said, 'Truly I swear by thee that to injure a friend is in my
estimation very censurable. I know thy wisdom. I know also that thou art
devoted to my good. Guided by the science of Profit, thou said that there
is cause for a breach between thee and me. It doth not behove thee,
however, O good friend, to take me for what I am not. I cherish a great
friendship for thee in consequence of thy having granted me my life. I
am, again, acquainted with duties. I am all appreciator of other people's
merits. I am very grateful for services received. I am devoted to the
service of friends. I am, again, especially devoted to thee. For these
reasons, O good friend, it behoveth thee to reunite thyself with me. If I
am commanded by thee, I can, with all my kinsmen and relatives, lay down
my very life. They that are possessed of learning and wisdom see ample
reason for placing their trust in persons of such mental disposition as
ourselves. O thou that art acquainted with the truths of morality, it
behoveth thee not to cherish any suspicion in respect of me.' Thus
addressed by the cat, the mouse reflecting a little, said these words of
grave import unto the former, 'Thou art exceedingly good. I have heard
all that thou hast said and am glad to hear thee. For all that, however,
I cannot trust thee. It is impossible for thee, by such eulogies or by
gifts of great wealth, to induce me to unite with thee again. I tell
thee, O friend, that they who are possessed of wisdom never place
themselves, when there is not sufficient reason, under the power of a
foe. A weak person having made a compact with a stronger one when both
are threatened by foes, should (when that common danger passes away)
conduct himself heedfully and by considerations of policy. Having gained
his object, the weaker of the two parties should not again repose
confidence on the stronger. One, should never trust a person who does not
deserve to be trusted. Nor should one repose blind confidence upon a
person deserving of trust. One should always endeavour to inspire others
with confidence in himself-. One should not, however, himself repose
confidence in foes. For these reasons one should, under all
circumstances, protect his own self. One's possessions and children and
everything are so long valuable as one is alive. In brief, the highest
truth of all treatises on policy is mistrust. For this reason, mistrust
of all is productive of the greatest good. However weak people may be, if
they mistrust their foes, the latter, even if strong, never succeed in
getting them under power. O cat, one like myself should always guard ones
life from persons like thee. Do thou also protect thy own life from the
Chandala whose rage has been excited.' While the mouse thus spake,
the cat, frightened at the mention of the hunter, hastily leaving the
branch of the tree, ran away with great speed. Having thus displayed his
power of understanding, the mouse Palita also, conversant with the truths
of scripture and possessed of wisdom, entered another hole.'
"Bhishma continued, 'Even thus the mouse Palita, possessed of wisdom,
though weak and alone, succeeded in baffling many powerful foes. One
possessed of intelligence and learning should make peace with a powerful
foe. The mouse and the cat owed their escape to their reliance upon each
other's services. I have thus pointed out to thee the course of Kshatriya
duties at great length. Listen now to me in brief. When two persons who
were once engaged in hostilities make peace with each other, it is
certain that each of them has it in his heart to over-reach the other. In
such a case he that is possessed of wisdom succeeds by the power of his
understanding in over-reaching the other. He, on the other hand, who is
destitute of wisdom suffers himself, in consequence of his heedlessness,
to be over-reached by the wise. It is necessary, therefore, that, in fear
one should seem to be fearless, and while really mistrusting others one
should seem to be trustful. One who acts with such heedfulness never
trips, or tripping, is never ruined. When the time comes for it, one
should make peace with an enemy; and when the time comes, one should wage
war with even a friend. Even thus should one conduct oneself, O king, as
they have said that are conversant with the considerations of peace (and
war). Knowing this, O monarch, and bearing the truths of scripture in
mind, one should, with all his senses about one and without heedfulness,
act like a person in fear before the cause of fear actually presents
itself. One should, before the cause of fear has actually come, act like
a person in fear, and make peace with foes. Such fear and heedfulness
lead to keenness of understanding. If one acts like a man in fear before
the cause of fear is at hand, one is never filled with fear when that
cause is actually present. From the fear, however, of a person who always
acts with fearlessness, very great fear is seen to arise. 'Never
cherish fear'—such a counsel should never be given to any one. The
person that cherishes fear moved by a consciousness of his weakness,
always seeks 'the counsel of wise and experienced men. For these reasons,
one should, when in fear, seem to be fearless, and when mistrusting
(others) should seem to be trustful. One should not, in view of even the
gravest acts, behave towards others with falsehood. Thus have I recited
to thee, O Yudhishthira, the old story (of the mouse and the cat). Having
listened to it, do thou act duly in the midst of thy friends and kinsmen.
Deriving from that story a high understanding, and learning the
difference between friend and foe and the proper time for war and peace,
thou wilt discover means of escape when overwhelmed with danger. Making
peace, at a time of common danger, with one that is powerful, thou
shouldst act with proper consideration in the matter of uniting thyself
with the foe (when the common danger has passed away). Indeed, having
gained thy object, thou shouldst not trust the foe again. This path of
policy is consistent with the aggregate of three (viz., Virtue, Profit,
and Pleasure), O king! Guided by this Sruti, do thou win prosperity by
once more protecting thy subjects. O son of Pandu, always seek the
companionship of Brahmanas in all thy acts. Brahmans constitute the great
source of benefit both in this world and the next. They are teachers of
duty and morality. They are always grateful, O puissant one! If
worshipped, they are sure to do thee good. Therefore, O king, thou
shouldst always worship them. Thou wilt then, O king, duly obtain
kingdom, great good, fame, achievement's and progeny in their proper
order. With eyes directed to this history of peace and war between the
mouse and the cat, this history couched in excellent words and capable of
sharpening the intelligence, a king should always conduct himself in the
midst of his foes.'"
