How to win one's friends, relatives and even foes as said by Narada

How to win one's friends, relatives and even foes as said by Narada

Once sage Narada came to meet Lord Krishna in the Dwaraka.

Krishna received him well, did wash his feet with water, served food to him and while he was resting came to meet him.

Krishna asked Narada, 'Maharishi, I have all the things in this world. All my relatives are strong. They are all having a lot of wealth. I too give them half of what I have. But the speech of my relatives more often than not hurts me. They abuse me and always use cruel words about me.

I am helpless in this situation. Their cruel speeches burn me inside out. Please tell me a way on how to tackle them'.

Narada replied. 'Krishna calamities are of two kinds. One is internal and the other one is external. They arise due to one's own acts or due to the acts of others. Your present problem is due to your own act'.

There is a weapon that is not made of steel. That is very mild and yet capable of piercing all hearts. Use that weapon as often as possible. Sharpen that weapon as often as possible and tie the tongues of your kinsmen.

The giving of food to one's own capacity, forgiveness, sincerity, mildness and honor to one to whom an honor is due, all these constitute a weapon not made of steel.

By soft words turn away the minds of the kinsmen who use harsh words, mollify their hearts and tame their slanderous tongues.

This could be used or applied only by great men with pure heart. Take up this weight. Following this you can subdue your friends as well as foes'.

The Principal duties of a Kingdom

Yudhishthira asked Bhishma, 'Tell me grandsire, what are the principal duties of a Kingdom'?

To this Bhishma replied, 'Electing a King is the foremost duty of a Kingdom, because when a Kingdom is bereft of a King, the thieves take advantage of it.  The anarchy prevails, it becomes weak and nobody can live in that Kingdom'.

Vedas declare that crowning of a King is like crowning Indra as the King. Nobody should go against the words of the King. But implied in this is that a King should seek the advice of good councellors and rule justly his Kingdom.

Suppose if a Kingdom is without a King and it is bereft of anarchy and a powerful King comes with the intention of annexing this Kingdom and rule it justly then the citizens should welcome him with respect.

The wood that bends easily will not be subject to much heating. Likewise a wise man should bend before powerful people. That man who bends his head before a powerful person bends himself to Indra.

Those that reside in countries where anarchy prevails cannot enjoy their wealth and wife. The sinful people take advantage of the situation and rob them of all their belongings. So election of a King is of foremost necessity for a Kingdom.

Like a disciple who humbles himself before his teacher or like gods in front of Indra one should humble oneself before a King.

To differentiate between a King and the ordinary citizen and to give respect to a King his subjects should give him a throne, vehicles, outward ornaments etc.

It is because only when a King is honored by his citizens will he be honored by his enemies.

The duties of every man is having its root to the King. It is because of the feat that one has for the King do the weak are not being eaten alive by the powerful.

If a king did not exercise the duty of protection then the strong will take possession of the properties of the weak and the civilization as we know comes to an end.

If there is no strong king then the person who kills another fears nothing. Instead of punishment he enjoys happiness and perfect immunity.

Where the king is strong and doing his duty men can sleep anywhere fearlessly, women can move around at any time with all the ornaments on.

Vedas protect agriculture and trade but the Vedas are protected by the king.

Since a king's existence means his subjects existence and his destruction means the destruction of his subjects, who will not worship a king?

That person who bears the responsibilities of the king in protecting his subjects conquers both this and the other world.

The man who even thinks of doing harm to the king goes to hell.

The king assumes five different forms according to five different occasions. He becomes Agni, Aditya, Mrityu, Vaisravana and Yama.

When the king is deceived by falsehood, burns with fierce energy the sinful offenders, he is said to assume the form of Agni.

When he observes through his spies the acts of all the persons and does what is for the general good he then assumes the form of Aditya.

When he destroys in wrath hundreds of of wicked men with their sons, grandsons and relatives he is then said to assume the form of Mrityu or destroyer.

When he puts fear in the minds of the wicked by inflicting upon them severe punishments and favours the righteous by bestowing rewards upon them he is said to assume the form of Yama.

When he gives profusely to them who has done him exemplary services and takes away from them who has offended him, then he is said to assume the form of Kuvera.

No man should spread evil reports about the king who seek to advance in their career.

Even if a person be the king's son, brother, wife or his second self, cannot be happy if they offend and go against the king.

A blazing fire aided by gusts of wind may leave behind remnant but the anger of a king leave nothing intact.

One should turn away from all things that belongs to a king as he would turn away from death.

That man who desires his own prosperity should serve a king diligently, sincerely with utmost respect. He would surely obtain happiness. The king is the heart of his people and he is their great refuge.

The king ruling thus attains lasting fame and also high heavens after his life time here.

What are the duties of a King?

Yudhisthira asked Bhishma 'What are the duties of the King. It is being said by the wise that the Kingly duties are the foremost of all duties. Hence I want to know about them'.

To him Bhishma said 'A King should always strive to please his subjects. He should be like a pregnant woman, who will not take anything that is inimical to the child. Likewise he should not do anything that is inimical to his subjects.

A King should bow down before Gods and wise of his Kingdom. A King should always be exerting. He should always look at means to keep his subjects happy and to keep his treasury full.

Exertion and destiny have equal role to play. Of these two exertion is of high merit. We can only start things and work on those projects earnestly. But if the results do not come as intended then no blame attaches itself on the King.

When the results are going down, it is an indication that some remedial action needs to be done.

A King should be devoted to Truth. If a King has to be respected by his subjects then he must be truthful.

If the King becomes mild others do not respect him. If he becomes harsh then people tend to avoid him. A King has to be mild in places where he has to be mild and harsh in places where he has to be harsh.

A King should conceal his weaknesses but lookout for the weaknesses of his enemies. He should consult all the Ministers but should not confide his thought to all of them. He should keep his counsel. He should reveal his thoughts only to appropriate people at the appropriate times.

Fire has sprung from the water, a Kshatriya has sprung from the Brahmana and the Iron has sprung from the stone.

While fire prevails on everything else it is quenched by the water. Likewise a Kshatriya cannot prevail upon his source the Brahmana and likewise an iron sword could not prevail upon the stone from which it had come from.

A King has to take this in the mind.

However he has to chastise the Brahmana who has crossed his limits, who is a threat to the general order of the society and who has risen his weapons to kill him.

A King should take good care of his servants. He should be considerate to the four orders of people living as society in his domain.

A King can have his private pleasure outside the view of others. It does not mean that he should be addicted to them. When you are attached or addicted to them then you become overpowered by your enemy.

You should not laugh with your servants or joke with them. If you mingle freely with your servants then they forget their position and ask things that should not be asked for. They tell your secrets to others, they seek to outwit you. They will try to dominate over you and will start accepting bribes. They will not do even your own personal work like bringing your dress, your jewels, your food in time and feel not anxious about it.

So keep everyone in his place.

A King should always be ready for action. 'Like a snake swallowing a mice the earth swallows up the two viz a King that is averse of battle and a Brahmana who is excessively attached to his wives.

Make peace with those that are powerful than you and make war with those that are weaker than you.

Whoever it may be, be it your teacher or your own kith and kin, if they go against the interests of your Kingdom should be killed.

Even if your teacher has transgressed his limits punishment should be meted out.

The duty of the Kings is to strive for the happiness of his subjects, observing the truth and being sincere.

From a King who is powerful, truthful and of forgiving temperament will not loose wealth.

He would always follow the four Purusharthas viz Dharma (virtue), Artha (wealth), Kama (pleasure) and attain Moksha (salvation).

A King should not show non confidence on his workers and also should not be fully confident of them too. He should rather test them time and again without their knowledge.

A Kingdom has seven limbs viz King,  Army, Counsellors, Friends, Treasury and Forts.

A King should always protect them all.

A King should be able to wield his powers like Yama while protecting his subjects and amass wealth like Kubera.

A King should never take wealth from the righteous but take it from the unrighteous and distribute the same among his subjects.

A crooked and covetous King who suspects everybody and who taxes heavily is soon deprived of life by own servants and relatives.

A King of righteous behavior, even when he falls down will be able to recoup and win back with the help of his counsellors, subjects, treasury etc.

That King deserves to rule whose spies, counsels, accomplished and unaccomplished acts remain hidden from his enemies.

A King's first obligation is the protection of his subjects.

A person should choose a King who is capable of protecting and then acquire wife, children and wealth. Of what use is the wife, children and wealth if there is no protection.

These people should be avoided like a leaking boat in the sea viz. a teacher who will not speak, a priest who has not studied scriptures, and a King that does not give protection.

Striving or exerting is the root of the kingly duties. 

The Amritha was obtained by exertion, the Asuras were killed  by exertion. Even the God Indra, the God of the Devas obtained his realm only through exertion.

Those that are good at language that is the poets praise the heroes in action.

As a snake that is without poison will be killed by its enemies, a king who is intelligent but without exertion will be killed by his enemies.

A King may be strong and his enemy may be weak. But a king should not take him for granted because as a small spark of fire produces a conflagration likewise that foe would also become strong in the future.

A king should do acts that are straight and also crooked. But he should be able to conceal them all. Even if a king acts in crooked manner that should be for the benefit of his subjects and not for his personal gains.

He has to also keep secret the movement of his troops and the purposes of his heart. He should act righteously for keeping the people under his control.

Persons of crooked minds cannot bear the burden of an extensive kingdom. So he has to be crooked and as well as be straight.

A kingdom that is desired by all around for its wealth and resources cannot be guarded being simple and straight forward.

Therefore a king has to be both straight and crooked in his approach.

If in protecting his subjects the king falls into danger, he earns great merit.

Prayachitta

Prayaschitha

By doing penances, religious rites and giving gifts to the deserving one may wash off his sins.

He has to not commit the same sin again. He should really feel sad for his past behavior and expiate for that.

He should tell the world that he has committed such and such sin and he should tell that he is doing all these for expiation of the same.

One taking food only once in a day. Going about with skull in one hand begging for the food, lying in the bare ground and doing all his work himself, without the help of any servant. Living like this for twelve years, without any malice towards anybody one can cleanse himself of the sin of killing other person.

One can be cleansed of his sins of killing another human being if he fights for the protection of the mankind and goes down in that fight.

A person can be cleansed of his sins if he gives to any one who asks for his help and keeps it a secret.

By renouncing the world and going on an endless, everlasting pilgrimage one can be cleansed of his sins of killing others.

When one steals of the other's property he should strive to give its equal value to him. In that case he becomes freed of the sin of stealing.

A person is watched here always by the five primal elements or Pancha bootha like the Earth, Water, Fire, Air and Space.

A person obtains the fruits of his merits or sins in the next world according to his actions here.

Therefore one should always strive to do which is meritorious and not do any forbidden acts.

Sins

Yudhisthira asks sage Vyasa what are the expiation for a sin.

To him sage Vyasa said 'first I will tell you what is sin. A person should do what one has to do according to the scriptures. If he desists from doing the same it is a sin. He should also not do those acts which are forbidden by the scriptures. That is also sinful'.

A man has to get up from bed early in the morning before the sun rises and go to bed after sun sets. If he does otherwise he incurs sin. One should not have rotten nails, rotten teeth etc. That is also a sin (sin because he has not taken proper care of himself).

No one should speak ill of others. If one speaks like that then that is a sin.

A younger brother should get married after the elder one gets married. If not that is a sin. Likewise one should marry the elder sister before marrying the younger sister. If not that is a sin.

This above analogy stands good for the daughters also.

One should not kill others. That is a sin,

One should teach only to those who are having positive frame of mind. One should not teach to those who is unworthy of it. Teaching to one who is unworthy of it is a sin.

One should not kill an animal without any reason. That is a sin.

A teacher is to be respected at all times and he should not be killed. That is sin.

One who sets the house in fire, lives by deceit, one who goes back on his words are all sinners'.

One should not let down his own people, That is a sin.

One should not help in the rituals conducted by sinners. One should not desert the one who seeks protection. Of course you should have competence to give refuge.

One should not neglects in maintaining servants and dependants. One should not kill birds or animals etc.

A son should not quarrel with his father. If he does like that then he incurs sin.

But a man may be forced to abandon these rules in some circumstances and these are not sinful then.

For example even if a person is well qualified and knowledgeable, if he takes up arms in order to destroy you then you can destroy him in self defense. In this circumstance it is not sin.

Falsehood may be spoken to save one's life or the life of the other, or for the sake of one's teacher, or for bringing about a marriage.

If the elder brother has taken to sanyas or he is made invalidate due to some reason, then it is not sinful for the younger brother to marry ahead of him.

A servant who is not competent enough could be dismissed. It is not sin in that circumstance.

Story of Raja rishi Sudyumna

There were two brothers Sankha and Likhita of austere vows. The two brothers lived on the banks of the river Vahuda separately.

Once the younger brother Likhita came to the house of the elder brother Sankha.

Sankha was out at that time and Likhita ate some fruits in the branches of the trees in the place of Sankha.

At this time the Sankha came and saw what Likhita was doing.

Sankha asked Likhita 'How did you obtain these fruits that you are eating now?'.

To this Likhita said that he took them from the trees belonging to him, Sankha.

Sankha became furious of this and said to Likhita 'you took fruits from my orchards. But you did not obtain permission from me. That means you have committed a theft. So go to the King Sudyumna and confess your transgression and accept whatever punishment that He would give you'.

Likhita, went to see the King and to confess his theft. The King heard that Likhita was coming to his court and he came outside to receive him.

King asked him what the purpose of his visit was.

To him Likhita narrated his crime of obtaining fruits without the permission of the owner and the punishment for the same.

The King said to him 'A King who has powers to punish a crime has also the powers to forgive the same'.

The King further asked him what else he wanted and to this Likhita replied nothing.

The King in order to punish the Likhita ordered both his hands to be cut off.

Likhita now went back to meet Sankha and asked him for his forgiveness as he has been punished by the King, already.

To him Sankha replied 'I am not angry with you. Because of your act your merits has suffered a little loss. I wanted to rescue you of that sin. That was the reason why I asked you to go to the King and get punished by him. Now you have been purified. Go to the river Vahuda and take a dip in its waters'.

Even as he was taking a dip in its waters two lotuses appeared in the place of two hands.

Sankha said to him 'that it was due to his penances'.

Likhita asked him 'he could have pardoned him early itself but why he acted in this manner'.

To him Sankha said 'I am not the person authorized to punish. Punishment is the duty of the King and therefore I asked you to go to the King'.

'The ruler has himself purified by this wielding of the rod of chastisement'. If not he would have acquired demerits. Because a ruler who takes one sixth of the income of his subjects does not maintain law and order, does not punish them those who transgress the law and order acquires one fourth of the sin committed by his subjects.

How a King should behave in times of distress

Yudhishtira asked Bheesma who was in the bed of arrows 'Grandsire, what should a King do when He is surrounded in all sided with enemies?'

To him Bheeshma said 'In times of distress when a King is surrounded in all sided with enemies, he should ally himself with one enemy and defeat others. After the distressful situation is over he should fulfill again treat the one enemy he had allied with once again as his enemy'.

He continued 'In a forest there lived an intelligent rat in a hole in Earth. Up over the hole lived a cat. Once a hunter had spread his net to catch some animal for food. This cat accidentally fell into the trap'. Seeing this the rat was foraging for his food without any fear.

Just then all of a sudden the rat found itself to be surrounded with enemies in all sides. In one direction there was mangoose and in another direction there was a jackal. In the tree top there was a crow.

The Jackal, Mangoose and Crow were neither Natural enemies or friends. But both of them were enemies to the rat. If it were so the intelligent rat would have thought out plans to bring enmity among themselves and escape from them.

Since they were not enemies among themselves that course of action was not possible.

It cannot outrun a jackal or a mangoose in the forest floor. It cannot go into its hole to escape from them. Because Mangoose would enter its hole and hunt it down alongwith all its relatives in the hole.

It cannot climb a tree to escape its predators, since the crow would hunt it down.

So it found itself in a situation that it had been cornered in all the directions.

It then said to itself 'a wise man will find a way to save himself even in a dire situation using his wit and intelligence'.

So thinking like that it said to itself 'All the four viz jackal, mangoose, crow and cat are my enemies. They are my predators and I am their prey. But in this situation cat could help me escape death because of all the four predators this cat is now tied and it will be death to him when the hunter returns.

Thinking like this it approached the cat as proposed a treaty to it saying to the cat 'both our lives are in danger. I am in immediate danger from jackal, mangoose and the crow. Yours is also a difficult situation as when the hunter returns he would kill it'.

'If you save my life now I will save your life from the hunter'. The cat accepted this offer and said to the rat to come inside the trap and lie with it. When the rat went inside the trap and lay beside the cat the mangoose, jackal and crow got confused and they went their way.

Now the rat also came out of the fold of the cat and was roaming nearby the cat's place.

The cat cried to it several times to think how it had saved the life of the rat and how ungrateful it is behaving with it.

The rat said to it that it would definitely honor its word but there was a time to do that.

The cat was pressing for the early release but the rat was insisting on waiting for an opportune time.

The cat said that it did not wait for an opportune time to save the life of the rat and accused rat of being selfish. The rat did not bother these words and said that it would surely save the cat at an opportune time.

like this some time passed on and the cat saw the hunter coming out from a long distance.

As it saw the hunter it became agitated as it saw the Yama or the Lord of Death.

Now the rat started to work on the release of the cat rather slowly one string at a time till the hunter got so close to them.

Just as the hunter was about to enter the vicinity of the cat the rat had cut down the last string that was binding the cat. The rat deliberately was slow in cutting the strings of the trap because if it had released earlier then the cat would have eaten it.

Upon release the cat went its own dwelling place to save his life and the rat escaped to his place of hiding.

The hunter saw no animal caught in the trap and on top of it the trap was cut to pieces rendering it useless. The hunter had seen an animal caught in the trap and it had been released and on top of it his trap was bitten into thousand pieces by some unknown beast.

He was puzzled by it and also became afraid to be in that place and he quickly went out of that place.

After the hunter went his own way the cat came out his hiding place and addressed the rat and said that they could be friends hereafter as the rat had saved his life.

To this the rat said to the cat 'You are my predator and I am your prey. How can there be friendship among us. It is because you have not taken food for one whole night you feel hungry and therefore you think about me.

For a reason friendship is born and for a reason it left behind. We both were in dire straights a few hours back and we helped each other. Now there is no need for our friendship anymore because the danger has been lifted. So you go your way and I go my way. We both cannot be friends'.

Does this story not bring out the duties of a King in times of difficulty.