Plight of being Poor

Plight of being poor

There is a verse in The Panchatantra

I will here tell the meaning for that and not the verse as I am not able to locate it now.

It tells about the pangs of poverty.

A beggar was standing on the road and he saw the corpse of a rich man passing by that way to the graveyard.

Instantly the beggar called the rich man's corpse as friend's corpse (only the rich find the friends in a jiffy. Probably the rich man when he was alive would have driven out the beggar a thousand times, also, who knows).

He addressed the corpse as O! friends corpse, arise and give me your wealth.

I am oppressed by poverty. Please lift my heavy weight of poverty.

You are good and dead ( a rich man is always a good man).

You are good and dead and what use is your money now for you. Instead you can give that to me, who am a poor beggar
.

The corpse didn't make any move (after all it is a corpse).

Then the beggar thought 'It is better be dead than be poor'.

How to treat your enemy

How to treat your enemy

An enemy may be reconciled with you but how do you treat him.

Says The Panchatantra
Reconciled although he may be,
Never trust an enemy.

The same thing the Panchatantra says in this way also

Caress a rascal as you will
He was and is a rascal still.

You can do all sort of tricks to the tail of a wagging dog but you cannot make it straight. Like that you cannot reform or change a rascal or your enemy.

The same words are given by the Thiruvalluvar like

Pagai natpam kaalam varin muga nattu
Aga natpo ree vidal;

Meaning

When a time comes wherein you have to make friends with your enemies. Smile before him but after that throw all his thoughts away and forget him. Never can you be friends with him who has done you harm.

Narada's coming to the Pandavas III

Narada continues with his advises to Yudhushtira

'Do you have good servants for serving you. In fact you should have three kinds of servants for three kinds of offices. Those who are guileless, of good conduct and born in good family which has values in such important offices. Those that are indifferent to the indifferent offices. Those that are low are appointed to the low level of offices.

You should not oppress the people with cruel and harsh punishments. Your Ministers should rule only under your orders and not by their own.

Is your commander is proud, confident, having wisdom, devoted to you et al.

I hope you are rewarding people who have intelligence, skill with wealth.

Your servants who have shown some exemplary results in any of their endeavors should be specially honored.

You should support the wives and children of those who have fallen in the service of you. They should not be seen to be distressed.

Do you look after with paternal affection those who have been defeated by you or taken shelter with you.

Do you give the gems and gold to your Principal enemies Officer's without the knowledge of their King.

Before you go to subdue your foes you must subdue your enemies that are inside you like the anger. time, jealosy etc.

For protecting of your city you should turn villages into towns, the deep rural villages should be made into villages et al.

I hope that you are not taking rest at the time of the attack of your enemy about whom you already have come to know about it.

You should first strengthen your own Kingdom first before venturing out to capturing other's. Employ the principles of peace, gift, causing disunion before marching out on other Kingdoms for employing the last one the force or danda niti.

Your army should consist of four kinds of forces like regulars, allies, irregulars and mercenaries each having eight ingredients like chariot force, elephant force, the horse mounted forces, the infantry, the offices to maintain all these, camp, followers or supporters, spies, have symbols or flags for themselves et al all these having well trained by the superior officers.

You should gain victory over the enemy King and capture his Kingdom and rule the subjects justly.

You should look out for opportunities to slay your enemies in season and out of season.

Trusted servants should be employed by you to take care of yourself. Trusted servants should be employed to serve you food, drink, the perfume you apply, robes you wear. Your treasury, food grain storage yards, stables, arsenals, women's apartments are all protected by servants by servants who are devoted to you.

The expenses on your own self should not be within your income may be it is one fourth, one third or  on half. Your expenses also includes the expenses incurred for supporting the aged, the infirm, superiors the merchants, relatives et al.

Your accountants should appraise you always about your income and expenditure every day in the morning.

Are the agriculturists in your Kingdom are contented with your rule.

The agriculture in your realm should not be fully dependent on the seasonal rains. For this you have to construct ponds, tanks, wells and lakes all over your Kingdom.

You should give them the seed to grow and take a fourth of their produce.

Your Kingdom should consist of people who carry out the four traditional occupations like agriculture, trade, cattle rearing and lending for interest by honest men. Only upon these the happiness of your Kingdom lies.

You should clean yourself everyday and dressed in full regalia appear before the people at an appointed hour along with your Ministers for hearing their complaints.

You should cure the bodily disease by medicine and fasts and mental illness with the advice of the aged and wise.

I hope, O Yudhisthira that your Ministers and officers do not let a thief who is caught in the act with covetousness, knowing fully well that he is a thief.

I hope they do not wrongly decide on cases between the rich and the poor.

You should keep yourself free from fourteen vices of a King like

atheism, untruthfulness, anger, incautiousness, procrastination, non visit to the wise, idleness, restlessness of mind, taking counsels with only one man, consultation with those who do not know subject of profit or acquisition of wealth, abandoning a settled plan, divulging the counsels, non accomplishments of beneficial projects and undertaking projects without proper reflection.

By these vices even great Kings fall down on this Earth from their exemplary positions.

Has your study of Vedas, knowledge of the Sastras and the wealth with you and your marriage has been fruitful?

Vedas as said to be fruitful if when who has studied them performs the Agnihotra and other sacrifices. The wealth is said to be fruitful if a person who has wealth has enjoyed it and also gives it on charity. Wife is said to be fruitful when she bears children. The study of sastras is said to be fruitful when it leads to humility and good behavior.

You should always give the artisans and artists the materials required by them and their salary for a period not more than four months.

You should also examine their works and praise them in public before the eminent and good persons.

You should also protect the blind the lame the infirm the deformed the friendless the ascetics like their own father.

You should banish these ills like sleep, idleness, fear, anger, weakness of mind and procrastination.

NARADA CONCLUDED HIS ADVISES TO THE YUDHISTIRA SAYING 'THE KINGS WHO ACT AS MENTIONED NOW PROTECTING ALL THEIR SUBJECTS PASS THEIR DAYS HAPPILY HERE AND REACH THE ABODE OF INDRA AFTER THEIR LIFE TIME.

Narada's coming to the Pandavas II

Naradha continued 'I hopeYudhishtira that what you discuss with your counsel of Ministers is not divulged into the public. I also hope that you make war and you make peace at the proper times. I also hope that you keep a watch on your friends, foes and also on the strangers alike in your Kingdom'.

'O Bharata! the victories of the Kings are dependent on the counsel that they receive. Is your Kingdom protected by the wisdom of your Ministers.

Are you sleeping at the proper time and also are awake at the proper time.

ARE YOU THINKING OF THE WORK TO BE DONE THE NEXT DAY TO NIGHT ITSELF

You should not decide on things all on your own. Nor should you consult many. You should consult only with a few Ministers. Are you doing like that.

Do those who do farming happy in your domain. Are you easily approachable to them. Are they fearless in your domain?

You should use the services of persons to execute projects with those who are capable and experienced.

I HOPE YUDHISTIRA THAT YOUR PEOPLE KNOW OF THINGS THAT YOU HAVE ALREADY ACHIEVED OR WHICH ARE PARTIALLY ACHIEVED OR WHICH ARE AT THE COMPLETION STAGE BUT NOT THOSE THAT ARE IN THE STAGE OF PLANNING.

You should appoint experienced teachers well versed in the morals and also in the arts and sciences to teach your Princes and also the commanders of your army.

YOU SHOULD BUY A SINGLE LEARNED PERSON IN EXCHANGE WITH A THOUSAND IGNORANT INDIVIDUALLY BECAUSE A SINGLE LEARNED MAN CONFERS THE GREATEST BENEFIT IN THE TIMES OF DISTRESS.

EVEN A SINGLE MINISTER, WHO IS INTELLIGENT, BRAVE, FULL OF WISDOM AND WITH PASSIONS UNDER CONTROL IS CAPABLE OF BRINGING PROSPERITY TO THE KING WITH HIS FAMILY. DO YOU HAVE AT LEAST ONE SUCH MINISTER IN YOUR DOMAIN.

Your spies should be unacquainted with one another. With them you should be knowing the 18 vulnerable spots in your enemy and also fifteen vulnerable spots in your own domain.

You should use three spies to tell you about each of these things. All three spies should not know one another.

Do you have a watch and attention on all your enemies with care and attention without their knowing it.

Narada's coming to the Pandavas I

Maya who was let off when the Khandava forest was burnt offered to do something in return for the Pandavas. He asked Arjuna what might be done to him. Arjuna said 'I don't like to take anything in exchange for what I have done for you'. But upon the persistent queries of the Maya, Arjuna accepted some favor from Maya. He sent Maya to his brother Yudhishtira. Yudhistira said to him to build a Palace for him. So Maya built an excellent Palace for him. To the Yudhishtira came sage Naradha to see one day. To him Yudhistira gave a welcome fitting to be given to an ascetic and honored him in every way that is possible. After giving him the seat and getting his blessings Yudhistira was eager to hear his words of wisdom. To him the sage Naradha said 'Are the wealth obtained by you is spent properly to uphold Dharma and Kama of your citizens. Are you upholding virtue for its sake or are you forsaking virtue for the sake of wealth and desire. One should not forsake virtue for the sake of desire or wealth. Are you enjoying the pleasures of life? O King with the six attributes of the King like cleverness of speech, readiness in giving to the needy, intelligence in dealing with your enemies, memory, knowledge of the politics and morals are you attending to the seven means of a King or seven duties of a King like likeness for peace with one's foe, giving as gift to others including one's enemy, sowing dissension in the ranks of the enemies, punishing your enemies, incantations, medicine and magic are you examining all your foes for their strengths and weaknesses and their fourteen possessions of your enemies' (What are the possessions of an enemy? They are his country, forts, chariots, elephants, cavalry, foot soldiers, the principle officials of his state, his woman's quarters, his food supply, his revenue and treasury, his computations of his army and income, the religious state of affairs of his state, wine shops and other secret enemies of his state) Are you taking good care for the agriculture. Knowing your strength and your enemies strength are you making peace with them. I hope your seven principal officials like the governor of the citadel, the commander of the armed forces, chief judge, the general in far off places who are actually fighting, the head priest, the chief physician and the chief astrologer are happy with you and have not fallen into the influence of your enemy Kings. I also hope they have not become complacent because of the wealth that you have given them.

The burning of the Khandava forest.

Once Krishna, Arjuna with their wives Rukmini and Subhadra were strolling near the banks of the Yamuna by the Khandava forest. At that time the fire God Agni came to them in the guise of a Brahman and asked them for some food. They asked him what he wanted. Then he revealed to them that he is the fire God and wanted to burn the Khandava forest. Every time he wanted to burn down the forest Lord Indra the God of the God's and in charge of rains would unleash rains and put down the fire. Lord Indra would do that because he wanted to save one of his friends residing there in the woods of Khandava. When Arjuna and Krishna said that they would help him devour the forest he was happy. But Arjuna said that he wanted a bow and an in exhaustible supply of arrows to prevent rains from falling on the forest. He also wanted a chariot with horses which would carry him to any place in a jiffy. Krishna was given the discus or the chakra weapon. The duo Arjuna and Krishna put themselves in the opposite sides and were preventing each droplet of rain that fell into the forest with their weapons. Arjuna made a sheet of arrows to protect it from the rains. They killed all the animals that were running away from the forest. The Asuras were living in that forest then that is the reason the Agni wanted to burn that down. The Asura Maya who is the renowned builder of the Asuras was living there at that time. He pleaded with Arjuna to leave him and Arjuna let him off. Later he would build a Palace for the Pandavas. There also lived a group of Saranga birds which also escaped the fire. There was one Rishi by name Mandapala of severe penances. When he died he went to heaven but was not admitted inside there on the reason that he didn't have any son to carry his name and also to give the oblations to his ancestors. That was the reason he was sent out from the high heavens. Mandapala then took the birth of a bird because the birds have short spells of sex and their life time is also short so that within a short time he could again reach the abode of Indra after begetting sons because it is for the religious rites, studying the Vedas and obtaining the children are men born in this world. This is discharged through sacrifices, renunciation and getting offspring. Since he neglected his duties towards his forefathers he was barred from entering the heavens. He came down to Earth and took two wives now by name Jaritha and Labitha. He joined with Jaritha and obtained four sons with her and knowing Vedas even when they were still in their eggs. Even when they were in the eggs he went away from Jaritha to his second wife by name Labitha. Some time had passed after that and her four sons were now born from their eggs. Now Jaritha lived with her four sons whose wings are yet to be fully grown in that Khandava forest when the fire God was devoring that forest. Rishi Mandapala was not living with her then and was with his other wife Labitha, not in the Khandava forest. jaritha said to her children who are not yet fully grown and who could not fly on how she could save them. 'I am not able to carry any of you from this place with my wings. Which one to save and which one should I leave behind. Shall I cover myself over you so that I may also die with you. Your father that sinful person has left me when I am in distress. I do not know what I can do now. Upon hearing her lamentations her sons' who were conversant with Vedas even before they were born said to their mother 'Leave us here mother. No use in you also dying with us. If you are alive you can beget children afterwards and out lineage would go on. On the contrary if you die then with that our lineage would come to an end and our father who desires to reach heavens will not be able to see his desire fulfilled. To then the Jaritha said 'there is a rat hole down the tree. I saw one rat going out of it. will you go and hide yourself in that hole'. To this her children replied 'what if there are other rats in that hole. Then we will be dead'. Leave us here mother. We will pray to the God of fire and we hope he would spare us'. 'If we stay here the death is uncertain. But if we go into the hole then the death is certain. Already the winds have started to blow in the opposite direction and we may even escape the fire. You mother escape from this calamity'. To them the Jaritha said 'I myself saw one of the mice taken away from the hole by a hawk. So you can now go inside the hole'. The sons replied 'There may be other mice inside the hole. WHATEVER A PERSON DOES WHEN HIS REASONING HAS BEEN DISTURBED CANNOT BE SAID TO BE HIS DELIBERATE ACT. HE HAS DONE SOME THING IN HASTE. You are telling some stories to drive away our fear. If we go to the hole we will become the meal for the mice living there. That is certain. If we remain here we may escape the fire. There is a chance for us to escape from the fire. So here we remain. You please go away and save yourself'. After this the Jaritha went away to a place where there was no fire and prayed incessantly. The son's then prayed to the Agni 'Oh! God Agni, we are the son's of Rishi Mandapala. We are forsaken by our parents. We do not know where our Mother is. Neither we know where our father is. Our wings are not fully grown. We have hope in only you. Please do not consume us'. To this the Agni said to them 'Your father Rishi Mandapala had already spoken to me about you. I will not kill you. You are all endowed with great Vedic knowledge. What can I do to you'. To this they said please devour the cat residing there with its entire family. They are doing us a lot of trouble. So be it said Agni and let off the birds and killed the cats. After the fire had departed the Jaritha came there with anxiety and was happy to see her son's safe. The Rishi Mandapala also came there at that time to see his children. Jaritha was angry with him for having had left her and gone to her rival Lapitha. But the children were very courteous to him. Rishi Mandapala then lamented about the fate of a person having two wives Saying no wife gives his respect.

The story of under ground volcanoes

They who commit suicide never attain to regions that are best. In Mahabharatha a certain Bramana, born of the Bhrigu race was angered by the slaughter of his race by the Kshatriyas. The Kshatriyas were killing the male and female members of that race and even the unborn children of that race. His Mother kept him in one of her thighs when he was conceived and thus protected him. Knowing that he was kept hidden in the thighs of his mother the Kshatriyas came to kill him. He in turn made them all blind and sent them away. He was consumed with anger to exterminate the whole world with all the Kshatriyas in it in retaliation of the sins they had committed to his race. Knowing that he is hell bent on revenge his fore fathers came from the heaven and advised him not to do that. He addressed them saying 'There was no one who could save my race when it was being persecuted. None came to its rescue. My father's and mother's were crying profusely and were seeking help from any quarters of the Earth but nothing came out of it. The Kshatriyas were not even considerate to the children in the wombs. They were killing all the children and even the children in the wombs. Then I resolved that I would give them back in their own coin. If a person who is burning with anger for a just cause is not allowed to exhibit his anger it becomes harmful for his life. He cannot practice Dharma, Artha and Kama and attain Moksha. If a person knows that there is none ot punish him then he will commit any kind of sin and get away. If another person who having the capacity to punish him or restrain him does not do so he becomes part of the sin. I am having the capacity to punish the offenders and if I do not punish those people who are responsible for the carnage then sin will attach itself on me. Hence I am not able to do your bidding. Tell me a way whereby my self and also the whole world is protected. To him his fore fathers said to place his anger or wrath in the waters of the ocean. From that day it is called the Badavamukah or the underground volcanoes.

THE PANDAVAS GOING TO THE EKACHAKRA CITY II Now it was the turn of the wife of the poor Bramana to talk her mind out. She said to her husband 'you need not go to the Rakshasa. I will myself go to him and be killed. I have borne you two children and my duty to yourself has been discharged. Protecting her husband and children is the highest duty of a wife and allow me to do that. Suppose you go and get killed by the Rakshasa what can I do to bring up the children. I have no means to bring up the children. When the time for marriage comes to your daughter then people who are unworthy of her hands will seek her hands in marriage. They may even forcibly take her away. As a widow I will also be facing harrowing experiences everyday. Your son may not get good education in the Vedas et al. Therefore without any doubt without you all three of us will die. It is an act of merit where the wife dies before her husband. Give me the chance for that. Nobody in this world is greater or more valuable to one than himself. Therefore sacrifice me for saving you and our children. Those that are conversant with the morals or Dharma would say that the women should not be killed. The Rakshasa's also know that Dharma and the Rakshasa Baka may leave me while he may not leave you. You can after my death marry another one and get children from her and also look after our children. There is no sin in this'. HEARING ALL THIS NOW THEIR DAUGHTER STARTED TO TELL REASONS WHY SHE COULD BE SACRIFICED FOR THAT RAKSHASA. The daughter says 'why you are weeping as though there is none to look after you. As per the shastras you have to abandon me isn't it. By marriage you are sure to abandon me. Why not abandon me now to this Rakshasa and save yourself. The man desire children because they will rescue them from the difficulties. I will now rescue you all from this difficulty. This my brother is a very young child. Suppose if either of you die he is sure to perish. Then who will give the offerings to our departed ancestors. Bereft of my parents how will I take care of him. The son is one's own self. The wife is one's friend and the daughters' are the source of trouble. Do you people therefore save yourself from the trouble by sending me to the Rakshasa'. Hearing these words of their daughter the poor Bramana and his wife were still more painful in their heart and were crying. Then their only son of tender years took a grass into his hands and was telling them that he would kill the Rakshasa with that grass. At this every body laughed. At this time Kunti made and entry into their conversation and asked what was the reason for their grief and if she could do something to help them out. To her the Bramana says 'your speech is sweet like nectar. But this grief is incapable of being redressed by anybody. This land belongs to a King who doesn't know the art of ruling. He is of limited intelligence. An Asura by name Baka has taken pocession of this city. He lives in the outskirts of this city with his retinue. Protected by his mighty arms we live without any fear in this city. But this protection comes with a fee. Each family in this city should send one truck load of food to him along with two buffaloes and one man for him to eat. Usually the man who is to be eaten goes driving the cart. This turn comes to a family after a long time to each family in this city. Tomorrow is our turn. I have to go to him. I don't have any money to send some body in my place. Therefore I have to go to him. IT IS SAID THAT ONE SHOULD FIRST ACQUIRE A GOOD KING THEN A WIFE AND THEN WEALTH. IF WE GO IN THE OPPOSITE DIRECTION WE END UP WITH GRIED AS WE ARE IN NOW. I shall go to that Rakshasa today with all my family so that he could devour us all at once'. IT IS WORTHWHILE TO REMEMBER HERE WHAT SWAMI VIVEKANANDA HAD SAID 'THE WEAK PAY MORE THAN THE STRONG'. HERE THE PERSON AFFLICTED WITH GRIEF IS NOT ABLE TO SEND SOME ONE ELSE ON HIS BEHALF BY GIVING HIM MONEY OR THE INMATES OF THE CITY ARE NOT ABLE TO KILL THE ASURA HENCE THEY ARE PAYING THIS HIGH PRICE. To him what Kunti says we will see tomorrow.

THE PANDAVAS GOING TO THE EKACHAKRA CITY. The Vyasa came to them and said to them that the trying times that they are passing is only for their good. 'Though the Kauravas and you Pandavas are equal to me, men are partial towards those who suffer. Hence I have come here to see you'. He directed them towards a city called the Ekachakra and also showed them the house of a Bramana there and asked the Pandavas to live there till he came back to them. The Pandavas also went to the house of the Bramana and lived there. The Bramana gave them shelter and whatever little food that he can give them. The Pandavas would everyday go out to beg in the city of Ekachakra and in the evening retire to their dwelling place and put before their Mother Kunti the food that they had collected as alms for the day. She would divide that into two halves and give one half to the Bhima, because Bhima is known for his appetite for food. Because of this he is also called Vrigodhara, or one who has the appetite like that of a wolf. The other half she will give to the other four son's and she also partook that. For Bhima that food was also not adequate and therefore he befriended a potter and had made for him a very big begging bowl. The dwellers of the Ekachakra were curious when they saw the very big begging bowl of Bhima. Thus passed their time there. One day Kunti heard a loud wailing noise from the house of Bramana. She over heard the conversation going on in the house to know what calamity had befallen the Bramana family. Kunti felt sorry for the family of the Bramana but did not know yet what was the problem for them. She said to Bhima 'Bhima we have been living in this place of Bramana, for quite some time without the fear of the sons' of Dhritarashtra. I have always wanted to do some thing in return for him for his giving us shelter. A true man is whom, who never forgets others help for him and always pays him back more than what he got from him'. To this the Bhima said to his Mother Kunti 'Mother, what you say is right. Find out what is the thing that is worrying the Bramana and his family. I will accomplish it however difficult it may be'. After hearing this the Kunti went inside the house of the Bramana. The Bramana was wailing and saying the following words 'The soul is one. But it has to follow the Dharma (Virtue), Artha (wealth) and Kama (desire) here at the same time. Because of it there occurs frequently disagreements. Acquiring wealth is misery. Going after wealth is also a misery. More misery awaits one after he has attained the wealth. If you lose wealth also you feel misery. So the pursuit of the wealth is filled with misery. Some say salvation is the highest object in life. I don't think salvation is attainable. Oh! my dear wife I have been telling you for a long time that we will move away from this place to some other place. You never listened to that. You told that you were born in this place and grew old in this place and hence you will not move out of your place. All your parents and brothers are dead long back but for the love of your relatives you will not move from this place. And because of this we are in this state of affairs. Because of this you are now to see the death of one family member or the death of mine. How can I afford to lose you, who has served me so well and devoted to me all these years. I have taken a vow to protect you before the fire God at the time of marriage. How can I now afford to leave you. I have a daughter who is given to me by the God's to be given to a good groom. She has to go to another's house and bless that house. She has to beget children there. Only then I will enjoy the happiness meant for one who has daughters and son's like my fore fathers. My son is very young. He is born to give ablutions to the departed forefathers. How can I afford to leave him. If I die then all you three will die without my protection. What would I do. We will see the continuation in the next part. This portion shows how important it is to have a good King. These people are afflicted by a Rakshasa called Baka because they did not have a good King to protect them. We will see further in the coming days.

In the forest two Rakshasa's brother and sister by name Hidimba and Hidimbi see these five Pandavas and their Mother. They want to eat them as they eat the flesh of the humans. On seeing the Bhima the Hidimbi falls in love for him. A woman's love for her husband is stronger than her affection for her brother, says Hindimbi the Rakshasi on seeing Bheema and falling in love with him instantly. In the ensuing fight between her brother and Bhima she sides with Bhima to kill her own brother. These again are her words. It is said that in times of distress one should protect himself by any means. He that is bent on discharging his duties should never feel scruples about the means. The season of distress destroys virtue or the Dharma practiced by the man. Distress kills virtue. It is virtue or Dharma that protects the life and therefore the virtue is said to be the giver of life. Because of this the means by which you do your duty or follow your Dharma or virtue could not be censurable. Those that cling on their Dharma or virtue even in times of distress are the foremost of men'. IT MAY BE SEEN THAT THOUGH HIDIMBI IS A RAKSHASI AND EATS THE FLESH OF THE HUMANS TALKS THE NUANCES OF DHARMA AS PER HER UNDERSTANDING. THESE WORDS CAN BE CALLED AABATH DHARMA OR THE DHARMA THAT CAN BE FOLLOWED IN TIMES OF DISTRESS. AGAIN DHARMA IS A VERY COMPLEX CONCEPT. IT IS LIKE SIX BLIND MEN TRYING TO FIND OUT THE SHAPE OF AN ELEPHANT. ALL ARE RIGHT IN HIS OWN WAY. BUT THE TRUE TEST TO DHARMA IS DOES IT BENEFIT YOU OR THE PEOPLE AT LARGE. THERE SHOULD NOT BE SELFISHNESS IN THAT. YOU ARE LEFT WITH NO ALTERNATIVE ET AL. THIS IS NOT THE EXHAUSTIVE DEFINITION FOR DHARMA. THIS TREATISE IS ALL ABOUT BRINGING THE VARIOUS DEFINITIONS OR NUANCES ABOUT DHARMA. Later with the permission of Yudhisthira and Kunti she marries Bhima and spends one year with them in the forest. In the meantime she begets Gatotgaja to Bhima. More comes later.

Hearing the words of advice by the Minister Kanika, the Duryodhana, Karna and the Sakuni sat together and plotted for the ways by which the Pandavas could be banished from the Kingdom and also from the Earth altogether. They hit upon the plan of sending the Pandavas to another city in their realms called the Varanavatha. They made few councillors to tell highly about the greatness of the Varanavatha and the festival for the Pasupathi Siva there in glorifying terms in the assembly of the Dritarashtra. Dritarashtra seeing that a momentum is being built up called the Pandavas and asked them to go to the Varanavatha and participate in the festival for the Pasupathi Sive. Bhishma didn't see anything amiss in this. Dhritarashtra knew everything because all this was carried only with his knowledge. Vidura saw through this and said to Yudhisthira that 'There are weapons more sharp than the sword, like fire. Beware of them. When all the forest is burnt the rat digs a hole and escapes the fire. Likewise a King must also act who is in danger. Have hope that you will escape from this peril'. With these words Vidhura left the Yudhishtira. Yudhishtira guessed that Vidura was warning him of some fire related peril. Meanwhile Duryodhana called one of his ministers by name Purochana and said to him to build a house of lac, ghee, oil and other inflammable materials and set the house on fire from the outwards on some day so that all the Pandavas with their Mother Kunti would get burned and killed. Purochana had constructed such house/Palace for them. Yudhishtira found out that the house was filled with strange smell and found out the game plan of the Purochana. He confided this to Bheema and Bheema was furious and he said that they tell this to the world and reveal the nefarious designs of the Kauravas to the public. To this Yudhisthira said that they were not having money, or friends or followers so they will have to bid the time. Purochana will not set the fire immediately because that will arouse the suspicion of the public so he will play the waiting game. Yudhisthira said 'two can play the waiting game'. 'We will also play the waiting game and go to the forests surrounding the Palace everyday to find out the exit routes to safety as we have to flee that area'. From then on in the mornings they went on hunting expeditions and in the evening they returned to the Palace not showing to the Purochana that they have found out his nefarious designs. Meanwhile Vidhura sent some person who is well versed in the digging underground mines to Yudhisthira. With his help they built an underground tunnel to the forest. It so happened that one woman with her five sons' used to frequent the Palace quite often to meet Kunti. One night Bheema set the house of lac to fire when the woman with her five sons had visited and stayed with them in the night. Purochana was also there in the Palace that night. The Pandavas kept the opening of the tunnel open so that the debris would fill up the opening. All the seven people in the Palace at that time died. The Pandavas escaped to the forest incognito. When they had to cross a river there was a boat man waiting for them again sent by the Vidura. He also said to them the same secret messages that Vidura had said to Yudhishtira in confidence. He again instructed them to remain incognito for some time as advised by the Vidura. Now when the house of lac was burnt the next day the people found out that there were seven skeletons. The Kauravas thought that all the Pandavas with their mother kunti and Purochana had died in the fire 'accident'. Though the Duryodhana and Dritarashtra were happy about it they maintained a facade of grief for the public. Bhishma was also grief stricken but to him Vidura said that the Pandavas were safe in a distant land. Thus passed the time in the Hastinapur the Capital of the Kurus and for the Pandavas in their place of dwelling for the next few years. MY INTENTION IS NOT TO NARRATE THE STORY OF MAHABHARATHA IN THIS FACE BOOK. BUT ONLY TO SHARE THE CONCEPT OF DHARMA, NITIS ETC HERE. I HAD TO DWELL IN THIS EPISODE FOR A LITTLE LONG BECAUSE THAT WILL LOGICALLY TAKE THE READERS TO THE NEXT STAGE, WHICH IS FULL OF ELIXIR OF NITI AND NUANCES OF DHARMA.

KANIKA'S ADVICE TO DURYODHANA PART V He who has never faced any difficulty or calamity can never have prosperity. Those who are in sorrow should be consoled by telling the tales of Nala and Rama. They should be consoled with hopes and future prosperity. The learned and wise people should be given promotion (these advises are to the King and to those who hold Kingly positions in an organization). Just because one has concluded a treaty with an enemy does not mean that a King can rest in peace. He has to be cautious and alert always. A King should have numerous spies to have a watch over his friends and foes alike. He should know what is in their mind. But he should never let others find out what is in his mind. A person approaches the other for a favor, not because of love and affection. For the fulfillment of a want he approaches the other. when that want is fulfilled he never visits the other again. So a King should see to that he does not fulfill the wants of the others fully. Because only if something is left unfulfilled will anybody come to him again and again. A King should keep his friends and foes guessing. He should never give an inkling of what he is going to do before he has started to do it or after he has done it. You should act before the danger has arrived as though one is afraid. But when you are face to face with danger you should not be afraid and act boldly to come out of danger. Like a little fire that can be made into a blazing fire by adding little twigs and other woods in time so a person can become powerful by obtaining friends and alliances little by little. You may have to give hopes to your enemies during the process of ruling. Don't fulfill those hopes immediately. Delay implementing them as long as possible. Even at the time of implementing invent some reasons as why it cannot be done. Let that reason lead to some other reason and see to it those hopes or words given by are not implemented or honored altogether, if possible. Or if they have to be implemented see some changes that can be made into them before implementation or altogether see to it they are not implemented. The King should act like a razor while destroying his enemies. A razor blade is kept in a leather concealment before it is taken to shave off the hair from the face and chin. It is sharp. So a King has to be sharp while acting against his foes. When he goes for the sweep of killing his enemies he should do it in one sweep to kill his enemies along with his allies and friends et al. Thus concludes the Kanika his advices to the King Dritarashtra and Duryodhana.

KANIKA'S ADVICE TO DURYODHANA PART iV Kanika went on to give the following words of advice to Dhritarashtra. Kanika said to Dhritarashtra, 'Don't show your real emotions to your enemies. If you are angry then don't show anger to your enemies. If you are NOT angry then smile'. 'Speak soft words before you hit your enemies with deadly blow. Even while hitting them speak kindly. After the hitting is over show pity to them in public and even shed tears'. 'Talk with kind words, give them gifts of wealth and lull them by your good behavior before giving them a nasty blow'. 'You have to give them a nasty blow at the opportune time, that is the time when they are not walking in the right path'. 'You should also give a nasty blow to a person who putting on the garb of a religious or righteous person in public but acting to the contrary in the private'. 'You can use any strategy to overwhelm your opponents as suited to the circumstances. You can without notice attack him, you can poison him or corrupt his allies to switch their loyalty towards you et al'. 'Suppose you are strong, you can openly attack him. Suppose if you are NOT strong enough and the outcome of a battle is uncertain then the one who uses some tactics like as mentioned above will succeed. Towards the success should be your heart. Follow any method to achieve it depending upon the circumstances'. 'When you hit your opponent strike him with such a force that he cannot again raise his head'.. 'You should not stand in fear of any one in your domain. Act in such a way that all those who may be opposed to you fall in line with you or else subdue them'. 'A King has no true friends. If your father, brother, son or even your guru go against your interests you have to destroy them' 'You have to destroy your enemies by curses, by gift of wealth, by poison and by deception'. 'To your enemies you should be like a flowering tree. The tree which only flowers but no fruits are obtained from that'. 'If bearing fruit then they have to be made to bear fruit at a great height, not easily attainable'. 'Even if some fruit show the prospect of ripening then care should be taken that they appear raw'. 'THOSE THAT PRACTICE VIRTUE (DHARMA) MORE DO HAVE SCRUPLES THAT THEY ARE NOT HAVING ENOUGH OF WEALTH AND HAPPINESS IN LIFE'. 'THOSE THAT GO AFTER WEALTH, NEGLECT THE VIRTUOUS LIVING AND HAPPINESS'. 'THOSE THAT GO AFTER PLEASURE DON'T CARE TOO MUCH FOR THE VIRTUE AND WEALTH AND SUFFER FOR THE CONSEQUENCES' 'YOU SHOULD PRACTICE VIRTUE, WEALTH AND HAPPINESS IN SUCH A WAY THAT YOU DO NOT FEEL THAT YOU LOST OUT ON SOME THING IN LIFE'.

KANIKA'S ADVICE TO DURYODHANA PART ii When a King is not in a position to punish the wicked he should act as though he is blind and deaf. At those times they should regard their bows to be made of some straw (dried grass). But even then they should always be alert like a group of deer which will be sleeping in the forests, alert to the danger surrounding them. When you are able to subdue or kill the foe either kill him openly or secretly depending upon the circumstances. At these times do not show him any mercy. A dead enemy will never frighten you. You should destroy your enemies root and branch. Then you should destroy his supporters and allies (Those who are associated to him through treaty). The supporters and allies can never exist without your principal enemy. Therefore if you eliminate your main adversary the position of the allies and his supporters becomes very weak. Go for the root. Because if the root of the tree is destroyed then its branches, leaves, twigs et al become useless. Bear your (carry your) enemy in your shoulders till the time comes for you to violently throw him down, break him into pieces like a jar made of ceramic. Show no mercy to your foes even if he addresses you most piteously. (Thiruvalluvar says in one of his couplets that even if your enemy comes to you with folded hands do not trust him. Because he might be concealing some weapon in his folded hands. I tried to get that couplet here. But could not locate it. The couplet starts with தொழுத கை உள்ளும் பகை...) Use every trick in the books like the sama, dhana, bhedha and danda to subdue your enemies. A KING GETS ADVICE AS THAT HE WANTS TO HEAR. THERE WAS A STILL GREAT VOTARY OF DHARMA IN THE COURT OF DHRITARASHTRA THE FATHER OF DURYODHANA IN THE FORM OF VIDURA. DURYODHANA TOOK THE ADVICE OF KANIKA INSTEAD OF THE VIDURA DUE TO HIS OWN BENT OF MIND. ADIVICES YOU GET OF ALL FORMS FROM ALL SIDES. IT IS UP TO YOU (US) TO TAKE THEM OR LEAVE THEM. NOTHING WRONG WITH ANY ADVICE BUT HOW WE ARE GOING TO TAKE THEM IS OUR OWN CHOICE.

Once when the education of the Kuru Princes was almost complete Guru Drona called together all his disciples, Duryodhana and his brothers, Yudhisthira and his brothers, as well as all those who had come to learn from him. He had made the image of a bird and kept it in the tree. He called his disciples one by one gave the bow to them and asked them to take an aim on the target of the bird. First he called the Yudhishthira and asked him to take up the bow and aim at the image of the bird kept in the tree. He said to him shoot the arrow only if I tell you to shoot it. Now take aim of it. He asked him whether he saw the bird. To this the Yudhisthira said yes, he saw the bird. Drona asked him what else he saw. To this Yudhishthira said ' I see the bird, the tree, your good self and all my brothers standing here'. Drona was disgusted with this answer. He ordered Yudhisthira to move away. He called his disciples like Duryodhana, Bheema et al one by one and asked them the same question and everybody said the similar answer. Then at last he called Arjuna and asked him to take the bow and take the aim of the bird there in tree. He said to Arjuna to strike the bird only when ordered to do so by him. Now Arjuna took aim of the bird. Drona asked him 'what do you see'. Arjuna replied ' I see the bird'. Again Drona asked him 'What do you see now'. To this Arjuna replied 'I see the head of the bird, only'. After this Guru Drona ordered him to shoot the bird and the bird fell down being hit by the arrow of the Arjuna.

Arjuna was then a pupil of Drona. Once, he was taking food in the night. A lamp was burning to give him light. Suddenly a wind blew and the lamp went out. But Arjuna kept taking his food from his hand out of sheer habit. Then Arjuna thought that my hand knows the mouth by habit and I am able to eat the food even in darkness. Likewise I know the target even in night because of my previous practices. I will practice with my bows and arrows in the night. So thinking he went to the practice arena and started shooting the arrows. Hearing the bowstring in the night Guru Drona came to see what it was and was pleased with Arjuna and said to him that he would make him the best archer in the world. Surely the great ones work long and over time while others are sleeping to reach great heights. They steal a march over others while they are sleeping.

A person who keeps his passions under complete control and adopts the vow of silence, restrains himself from all actions and also also entertains no desires attains success in realizing his self.

The wise man who accepts as his support only God who is unchanging and inconceivable only can shower blessings on others. And those blessed like that enjoy perfect peace here and hereafter.

A wise man should never rejoice at the turn of good fortune or while getting honors. And again he should not grieve when he is at the receiving end. He should be equanimous. Only the wise can honor the wise and the otherwise don't know the worth of the wise.

Men must not take the milk of the cow as long as the calf takes only the milk and the milk of the cow could be taken when the calf takes grass or other food apart from milk.