Hitopdesh

At the time of narrating the stories again, the princes said - Venerable Sir, we are princes. We have, therefore, a curiosity to hear about War. Vishnusharma said - I will relate just what your honours like. Do you hear about (the subject of) War then, of which this is the first Sloka - In the combat between the swans and the peacocks, in which equal valour was displayed, the swans were deceived, their confidence being gained by the crows, having resided in the enemy's house.

The princes asked - How was that? Vishnusharma related as follows - There is, in Karpuradvipa, a lake, known as Padmakeli. In it dwelt a royal swan, Hiranyagarbha by name. He was installed their king by all the aquatic birds having assembled together. For, if there be no king to guide the subjects properly, they would sink (in misery) in this world, like a boat without a helmsman in the sea.

Moreover, the king protects the subjects; they enrich the king. Protection is better than enrichment. For in its absence, even what is, is not (i.e., no property is secure).

One day that royal swan was sitting at ease on a large lotus-couch surrounded by his retinue, when a crane, Dirghamukha by name, coming from some country, made his obeisance and sat down. Dirghamukha, said the king, you have come from a foreign country. Tell us the news. The crane replied, sire, there is great news and I have hastened here to communicate that. May Your Highness listen. There is a mountain, Vindhya by name, in Jambudvipa, where lives a peacock, Chitravarna by name, king of birds. While roaming in Dagdharanya, I was observed by his attendant birds and asked - Who are you and where have you come from? Whereupon I replied - I am a follower of his Imperial Majesty, the royal swan, Hiranyagarbha, king of Karpuradvipa and have come here out of curiosity to see foreign countries. On hearing this, the birds asked me--Which of the two countries and kings you think to be the better? I replied - Why is the question necessary? Great is the difference. Karpuradvipa is heaven itself, while the royal swan is the second lord of heaven. Condemned to this desolate place, what do you do here? Come away; let us go to our country. Then on hearing my words all flew into a passion. For, to feed serpents on milk is simply to add to their poison. Advice given to fools leads to provocation and not to satisfaction.

Moreover, a learned man only should be advised, and never an illiterate one; for having offered advice to monkeys, the birds had to go away being deprived of their place of abode.

The king asked how it was. Dirghamukha thus related - There is a large Salmali tree on the bank of the Narmada, in the vicinity of a hill. There, in the interiors of nests, built by themselves lived certain birds in happiness even in the monsoons. Once in the rainy season, the sky being overcast with masses of clouds looking like so many dark veils, there fell a heavy shower of rain in large streams. Then the birds seeing some monkeys at the foot of the tree, suffering from cold and shivering, said, through mercy - Ho monkeys, hear! We have built nests with straws brought by means of nothing else but our bills. Why do you (then), who are endowed with hands and feet, experience suffering?

Hearing this, the monkeys being enraged said to themselves - Oh, the birds comfortably lodged in the interior of their nests not exposed to the blast, are reproaching us! Well, let the showers just cease. Thereafter, when the downpour of rain had stopped, the monkeys climbed up the tree, and smashed all the nests, so that the eggs of the birds fell down. Hence, I say - A learned man only should be advised etc. What did they do then? - asked the king. The crane replied - Then the birds said, in anger - Who made the royal swan king? Thereupon I too being irritated asked them - By whom was your peacock made king? Hearing this they all became ready to kill me, whereupon I also displayed my valour. For, on other occasions forbearance is an ornament to men as modesty is to women; but on the occasion of an insult a heroic action is an ornament as boldness (absence of modesty) is to a woman at the time of sexual enjoyment.

The king smiled and observed - He, who having well considered his own strength or weakness as well as that of his enemies is not at all able to mark the difference, is despised by the enemies.

Again, a stupid ass, that daily fed upon corn in a field for a long time, being covered with a tiger's skin, suffered death for the fault of his voice.

The crane asked how it was. The king related - There lived, in Hastinapura, a washerman, Vilasa by name. His ass had become feeble on account of carrying burdens too heavy for him and was almost at the point of death. Thereupon the washerman, having wrapped him up in a tiger's skin, let him loose in a cornfield near a forest. Now the master of the field seeing him from a distance used quickly run away taking him for a tiger. Then, one day, one of the men setting guard over the corn having protected his body with a dusky blanket and got a bow and arrow ready, remained waiting in a corner with his body bent down (in a bent posture). Seeing him from a distance the donkey who had grown stout and gained strength by eating corn at pleasure thought him to be a female ass and setting up a loud bray ran towards her. The corn-keeper knowing for certain from his braying that it was an ass killed him easily. Hence, I say - A stupid ass, that daily fed on corn etc. What next? Dirghamukha replied - Then the birds said - Ah villain, vile crane, treading on our ground, you revile our lord! This cannot be borne now. With these words all of them pecked at me with their bills and said wrathfully - Look here, you blockhead, that swan, your king, is extremely mild. He has no claim at all to sovereignty. For he who is all mildness is not able to save even the thing on the palm of his hand. How can he govern the earth then, or what is a kingdom to him? You too are a frog in a well (an inexperienced fellow) and hence you advise us to seek his shelter. Listen - A large tree, endowed with fruit and shade, should be resorted to: if, through ill luck, there be no fruit who can take off the shade?

Moreover, a mean person should not be served; shelter should be taken with a great man; (for) even milk in the hands of a liquor-selling-woman is said to be (taken for) wine.

The extent (lit, multitude) of merits, although great, shrinks into smallness when coming in contact with one void of merits, by the relation of the receiver and the received, like a large elephant in a mirror.

Especially, when a king is very powerful, success can be obtained even by using a fiction. The hares lived happily by the fiction (fictitiously representing themselves as the servants) of the moon.

I asked how it was; and the birds related - Once upon a time, as there was no rain even in the rainy season, a herd of elephants, being oppressed with thirst, said to their chief-Lord, what means have us to save our lives? There is a place here (only) for little creatures to bathe; but for want of a bath we are as though blind; so whither can we go? What can we do? Thereupon the lord of the herd, going to a place not very far off, showed them a pond full of clear water. Then, as days passed on, the little hares that lived on its bank were crushed by the treading of the elephants. Upon this a hare, Silimukha by name, thus deliberated. This herd of elephants, being troubled by thirst, must be coming here every day and thus our race is destroyed. Then a certain old hare, Vijaya by name, said - Be not sorry. I will remedy this. He then set out, having undertaken to achieve that. On his way he reflected. How shall I stand before the herd of elephants and address them - For, an elephant kills though only touching; a serpent when simply smelling; a king though smiling; and a wicked man although (outwardly) showing honour.

I shall, therefore, mount the top of the hill and address the leader of the herd. That being done, the leader of the herd asked him - who are you and where have you come from? He replied - I am a hare sent to you by the divine Moon. Declare your purpose, said the chief of the herd. Vijaya replied - a messenger never speaks falsely even though weapons be raised against him. For he always declares the truth on account of the immunity from being killed which he always enjoys.

I, therefore, speak by his order. Listen! You did not act properly inasmuch as you caused the hares, the guardians of the Moonlake, to be dispersed. For these hares have long been my proteges. Hence it is that I am called Sasanka (the hare-emblemed). When the messenger had thus declared himself, the head of the herd said thus in terror - This was done in ignorance, I will not go there again. The messenger said - If so, pay your homage to the lord Moon, trembling with anger in the lake, and having (thus) propitiated him, you may go. Then at night the chief of the herd was taken to the pond there shown the tremulous disk of the moon (reflected) in the water and made to bow down. The messenger said - Lord, he committed the fault through ignorance; he should, therefore, be forgiven. He will not do so a second time. With these words he was sent away. Hence, I say - When the king is very powerful, success can be obtained etc. Then I said - That royal swan, our master, alone is mighty in valour and is exceedingly powerful. Even the sovereignty of the three worlds would become him, what of a kingdom then! Thereupon the birds, saying - "Villain, what business have you to tread on our ground?" took me to king Chitravarna. Then having presented me before the king they said after bowing - Sire, please note, this wicked crane, although travelling in our country, speaks contemptuously of your Majesty's feet. The king demanded who I was and where, I came from. They replied - He is an attendant of the royal swan, Hiranyagarbha by name, and has come here from Karpuradvipa. Thereafter, the minister, a vulture, asked me - Who is the prime minister there? I replied - A Chakravaka, named Sarvajna (all-knowing), who is an adept in the principles of all the Sastras (sciences). The vulture remarked - This is proper. He is a native of the same country. A king should fittingly appoint, as his minister, one who is born in the same country, who is nobly bred (lit. observes the family practices, or who is nobly born and of virtuous conduct), who is pure and of tried honesty.

Who is a sound counsellor, who is not addicted to vices and does not swerve from the right path, who has mastered the law relating to disputes, who is hereditary, reputed, learned and an expert in raising revenue.

Just then a parrot observed - please Your Highness, Karpuradvipa and other small countries are included in Jambu Dvipa and therefore the authority of Your Highness extends over them also. To this the king replied that it was so. For, A king, a mad man, a child, a young woman, and one elated with the pride of wealth, desire what is unattainable; how much more so then, what can be certainly obtained?

To this I said - If by mere words one's sovereignty can be established, our lord Hiranyagarbha too has mastery over Jambudvipa. The parrot said - How can this matter be decided? I replied - By war. The king said smilingly - Go and ask your king to be ready. Then I said - You should send your ambassador also. The king asked - Who will go as an ambassador? For a person of this description should be appointed an ambassador. A messenger should be devoted to his master, pure (or, honest), diligent, bold, unaddicted to vices, forgiving, a Brahmana, one knowing the weak points (or, secrets of the enemy) and ready-witted.

The vulture observed - Many are fit to be ambassadors, no doubt; but a Brahmana alone should be preferred. For, He pleases his master and does not aim at his wealth. The blackness of Kalakuta (a kind of deadly poison) does not vanish even by its contact with Isvara (Shiva).

The king - Let the parrot go then. Parrot, you yourself then go with him and declare our will. The Parrot - As Your Majesty commands. But this crane is a villain; I will not go with him. For, it is said - A wicked man commits an evil deed, while its consequences are sure to be suffered by the good. Ravana carried away Sita, while the great ocean suffered confinement (had a bridge built over it).

Moreover, one should not, in any case, live with a wicked man. From their contact with a crow were killed a goose who lived with him and a quail for going on a journey with him.

The king asked how that was, whereupon the parrot related - There is a large fig-tree in a forest bordering on the road leading to Ujjayini, upon which lived a goose and a crow. One day in the sultry season, a traveller, being fatigued, slept under the tree, having placed a bow and arrow by his side. After a short while the shadow of the tree moved away from his face. Then, seeing that his face was covered with the sun, a swan, that lived on the tree, through mercy, spread his wings and shaded his face again. Thereafter the traveller, happy in the enjoyment of sound sleep, yawned. Now the crow, unable to bear the happiness of others, through the wickedness natural to his species, muted into his mouth and flew away. Thereupon, as soon as the traveller rose and looked up, he saw the goose whom he killed with an arrow. Hence, I say - one should not live with a wicked man. I will also relate the story of the quail. Once upon a time all the birds went to the seaside, on a pilgrimage in honour of Garuda (the divine Eagle). Among them a quail travelled with a crow. Now the crow repeatedly ate of the curds in a pot which a cowherd was carrying on his head. Thereupon, as he placed his pot on the ground and looked up, the cowherd saw the crow and the quail. The crow being affrighted by him flew away, while the quail being slow of flight was caught and put to death. Hence, I say - one should neither live nor go with etc. I then observed - Brother parrot, why do you talk so? I esteem you as much as I do His Majesty. The parrot replied - Be it so; but even sweet things accompanied with smiles, said by the wicked, certainly cause fear, like flowers appearing out of season.

As for your wickedness, that was known from your very speech, since your words are the cause of the fight between these two kings. See! A fool is pleased by conciliatory words, even though an offence be committed before his eyes, (as was) a wheelwright (who) took on his head his wife with her paramour.

The king asked how that was, upon which the parrot related - There was a wheelwright in the town of Yauvanasri named Mandamati (Dull-wit). He knew his wife was false, but had never seen her, with his own eyes, with her lover in the same place. Then the wheelwright saying that he was going to a village set out, but after having gone some way, he returned secretly and hid himself in his house under the cot. Now the wife of the wheelwright, confident that he had gone to another village, called her lover just in the evening. Thereafter, as she was sporting heartily with him on the cot, she got a slight touch of his (the wheelwright's) body as he lay under the cot, and feeling sure that it was her husband, became disconcerted. Thereupon the gallant asked her - Why don't you sport with me lustily today but appear to be bewildered? To this she replied - You are quite ignorant of the truth. He who is the lord of my life, and with whom I have been in friendship from childhood has gone to a village. Without him, this village, although full of people, is to me as a desert. How has he fared in that strange place? What has he eaten? How has he managed for his bedding? - with such thoughts is my mind distracted. What then, asked the gallant, is that wheelwright such an object of love to you? The whore replied - You blockhead, why do you chatter thus? Listen - She, who, although addressed in harsh words or looked at with angry eyes, receives her husband with a cheerful countenance, is the abode of dharmic merit.

The worlds of great bliss are (in reserve) for those women who love their husband, whether living in a city or a wilderness, whether reprobate or virtuous.

Again, the husband is the most precious ornament of a woman although without (other) ornaments. For, without him, she, even though decorated, is without grace.

You are a paramour. Through levity of heart, I sometimes consort with you, as I would chew a roll of betel-nut leaves or put on flowers. But he is my master, having power to sell me, or to give me away to the gods or the Brahmanas. In short, I live while he lives, and will die with him when he dies. This is my resolve. For, for years three crores and a half - which is the number of hairs on the human body - does a woman live in heaven, who follows her husband in death.

Moreover, just as a snake-catcher forcibly draws a serpent out of its hole, so does she take her husband to heaven and is exalted with him.

Moreover, the wife, who having clasped her dead husband on the funeral pyre quits her body, will, although she might have committed sins to be counted by hundreds, go to heaven with her husband.

Having heard all that, that wheelwright said to himself - Blessed am I whose wife is so sweet-speaking and attached to her lord! With these thoughts in his mind, He, having taken on his head the cot with the man and woman upon it danced with joy. Hence, I say - A fool is pleased etc. I was then treated with the usual formalities by the king and dismissed. The parrot too is coming after me. All this being considered, let the course to be adopted be well attended to. The Chakravaka observed smilingly - Please Your Highness, the crane, for one, has advanced Your Highness's interests to the best of his ability. But my lord, this is the nature of fools. For, one should give a hundred but not quarrel - this is the opinion of the wise, but a strife without cause is the sign of the foolish.

The king remarked - What is the use of finding fault with the past? Let us attend to the matter in hand. Chakravaka - My lord, I will speak in private. For, the wise read the thoughts of others from complexion, outward features and the echo of voice, as also from the movements of the eyes and the mouth, one should, therefore, hold a consultation in private.

The king and the minister remained there; the rest withdrew to other places. The Chakravaka spoke - Sire, my idea is this - The crane has done this at the instigation of some one of our officers. For, A sick man is most welcome to physicians, and such is one who is vicious (or, one in trouble) to the officers of state. The clever prey upon fools, while one of a high class is the life of the good.

The king remarked - Be that as it may. The cause may be investigated afterwards. Just now let it be determined what steps we are to take. Chakravaka - My lord, let our spy first go there so that we may know of their doings as well as their strength and weakness. For, a spy is the eye of a king in the determination of what policy to pursue or what to abandon with regard to his own kingdom or that of his enemies. He who has it not is quite blind.

Let him, too, take with him a second person worthy of confidence, so that himself staying there he might very secretly ascertain the secret measures adopted by the enemy there, and having communicated the same to him, would send him here. For it is said - (A king) should hold discourse with his spies gathered under the disguise of ascetics at some holy place or a hermitage or a temple with the (outward) object of learning the truths of the sastras.

A secret spy is one who can move in water or on land. Let that very crane, therefore be appointed. Let some such other crane go with him as his companion; and let the members of their families stay at the royal gate. But my lord, all this should be done, with the profoundest secrecy. For, Counsel when reaching six ears (if heard by a third person) leaks out as well as that got by hearsay. Therefore, a king should deliberate with himself as the second (i.e., with his minister alone).

Observer, the evils resulting to a king from his counsels getting out are not capable of being remedied - such is the opinion of those who are versed in politics.

The king after reflecting - I have got the best emissary. The minister - Then success in battle too is got. Just then the doorkeeper, having entered, said after bowing - Sire, a parrot who has come from Jambudvipa is waiting at the door. The king looked at Chakravaka. Chakravaka said - let him first go to the residence prepared for him and wait there. We shall send for him afterwards and grant him an interview. The doorkeeper took the parrot to the residence and departed. The king - As for war it is imminent. Chakravaka - Still to go to war all at once is no wise policy. For, is he a servant or a counsellor, who, without due consideration, advises his sovereign at the outset to prepare for war or to quit his land?

Moreover, one should try to put down an enemy but never by means of fight, for victory in the case of combatants is always uncertain.

Again, one should strive to subdue an enemy by conciliatory means, by gifts, by (sowing seeds of) discord - by all these simultaneously or singly - but never by battle.

And further, every man is a hero as long as not engaged in a fight, who will not be proud that has not yet experienced the strength of his enemy (or, of another)?

Moreover, a stone is not raised by men so easily as it is with a pole (serving as a lever); great success by trifling means is the great fruit of counsel.

But seeing that war is at hand let the necessary steps be taken. For, as husbandry becomes fruitful from labour spent upon it in due season, so, my lord, this policy (political measures) bears fruit after a long time (when the proper time comes), and not in a moment.

Again, fearing a danger when at a distance but displaying bravery when it is at hand is a virtue that belongs to the great. A great man, in this world, conducts himself bravely in adversity.

Also, mental agitation is the first (greatest) obstacle to success of every kind. Does not water, even though exceedingly cold, break through a mountain?

More particularly because king Chitravarna is very powerful. For, there is no ordinance to the affect that one should fight with the powerful, that fight which is between men and elephants must result in the destruction of the former.

Again, He is a fool who without getting the proper opportunity commences operations against his adversary. A strife with the powerful is like an insect getting wings (i.e., quite futile).

Moreover, having recourse to the tortoise's mode of contracting its body one should suffer even a blow, but when the right time comes, one, knowing the policy, should rise like a fierce cobra.

I invite your attention, my lord, to this. One who knows how to use the proper remedies is able to uproot the great and the small equally, as is the current of a river which sweeps away the trees and grass.

For this purpose, let this parrot, the enemy's emissary, be given assurances and detained here until the fortress is prepared. A single bowman standing on the battlement can fight a hundred, and a hundred a hundred thousand, hence a fortress is set down as necessary.

The territory of what king which is without strongholds is not liable to be conquered by the enemy? A king who has no fortress is helpless like a man fallen overboard.

One should build a castle with a large trench, furnished with lofty battlements, having machines, and a good supply of water and situated in a place surrounded by hills, rivers and deserts.

Spaciousness, extreme difficulty of access (lit. ruggedness of the ground), a large store of water, grain and fuel and the means of ingress and egress - these seven are the precious possessions of a fort.

The king - who should be entrusted with the work of getting the fortress ready? Chakravaka said - One should employ a man in that business in which he is skilled. He who has no practical knowledge of a work gets bewildered (when set to it), although well versed in science.

Let Sarasa (crane) be called then. That being done, when Sarasa came the king looked at him and said - Sarasa, quickly attend to the fitting up of a fortress. Sarasa replied after bowing - As for a fortress, Sire, I have long well marked this large lake as such; only let a stock of provisions be ordered to be laid up in the island which is in its centre. For, the store of grains, O king, is the best of all stores; because a jewel put into the mouth cannot support life.

Moreover, of all spiced things salt is known to be the best, for a condiment taken without it tastes like cow dung (is quite insipid).

The king - Go and attend to everything with despatch. The doorkeeper having entered again - Sire, a crow, Meghavarna (cloud-colour) by name, who has come from Ceylon, is waiting at the gate with his retinue and wishes to see Your Majesty's feet. The king - A crow again knows everything and has a wide range of observation and is, for this reason, worthy of being retained. Chakravaka observed - Sire, this may be. But the crow is a land-bird and is consequently set on the side of our enemies. How should he be admitted, then? For it is said - That fool, who deserting his own side is attached to the enemy's party, is killed by the enemies, like the jackal with the blue colour.

The king asked how it was. The minister related - A certain jackal that lived in a forest, fell, while wandering on the borders of a town, into an indigo-pot. Thereupon, not being able to get out of it, he feigned himself dead in the morning and so remained. Now the master of the indigo-pot, taking him to be dead, lifted him out of it, and carrying him to a distance, cast him off, whence he ran off. Then on going into the forest, and finding himself turned blue, he thus meditated - I have now got the best colour. Why should I not, then, secure my own exaltation? Having thus cogitated he called together the jackals and said I am installed king of the forest by the revered goddess of the woods with her own hands being anointed with the juice of the sarvaushadhi. Hence, from to-day all business should be carried on in the forest according to my orders. The jackals on their part, observing that he possessed the particular colour, prostrated themselves before him and said - It will be as Your Majesty commands. In the same way his sovereignty was gradually established over the other tenants of the forest. Thereafter being surrounded by his brethren he attained supreme power. After a while, having obtained servants of superior rank ench as the tiger, the lion and the like, he was ashamed to find the jackals in the court and discarded them with scorn. Then, finding the jackals dejected, an old jackal thus declared himself - Do not be sorry. Since by him who does not know his interest, we, who are well versed in policy and know his weak points, have been dismissed from his presence, that must be done by which he will perish. For these (nobler animals) the tiger and others, deceived by him mere colour and not recognizing him as a jackal consider him their king. Act, therefore, in such a way that he will be found out. To this end this should be done. That at the evening time you shall, all of you, set up a loud yell simultaneously in his hearing (lit. near him); so that on hearing that howl, he too following the natural disposition of his species, will utter a cry. For, that which is the natural disposition of one is always hard to be got rid of. If a dog were made a king, would he not gnaw a shoe?

Upon this, being discovered by his voice he will be killed by the tiger. Then that being done that happened (i.e., the plan being put into execution the event turned out as anticipated). For it is said - An enemy of our own tribe knows our weak points, our secrets, our valour - our everything, and when such a one is in our midst he burns, as fire in the interior does a dry tree.

I say, therefore - That fool who having left off his own side etc. The king - Although this is the case, still he must be seen as he has come from a distance. We shall consider the question of his being retained here. The minister - Please Your Highness, the emissary has been sent and the castle put in readiness. Let the parrot, therefore, be granted an interview and dismissed. But Chanakya killed Nanda through the agency of a sharp spy. One should, therefore, see an emissary, accompanied by wise men and with brave men intervening.

Thereafter a council being called, the parrot and the crow were sent for. The parrot, with his neck raised a little, sat on the seat that was offered him and said - His Imperial Majesty, the great Chitravarna commands you - If you care anything for your life or wealth, come quickly and bow to our feet; or else think of some other place to live in. The king said in a rage - Is there none among our servants here who will seize him by the neck (and turn him out)? Meghavarna rising - Sire, give but your command and I will kill the vile parrot. Sarvajna, having pacified the king and the crow, said - Please listen! That is not an assembly which has no old men in it; those are not old men who do not declare what is just. That is no justice which has no truth in it; and that is not truth which borders on (leaves room for) partakes of fraud.

And justice requires this - A messenger, even though he be a Mlechchha (an out-caste) is exempt from being put to death; for a king has a messenger for his mouth (i.e., it is the king who speaks through his messenger). A messenger does not speak otherwise (than directed) although weapons be raised against him.

Moreover, who believes in his own inferiority or his enemy's superiority from the words of a messenger? For, from his nature of not being punishable by death, a messenger speaks anything and everything.

On hearing this the king and the crow were pacified (lit. were themselves again). The parrot, too, got up and went away. He was, however, brought back by Chakravaka, and after matters had been explained to him, was presented with gold ornaments and the like and dismissed, upon which he departed. The parrot having returned to the Vindhya Mountain paid his respects to his sovereign. Seeing him the king Chitravarna asked him - What is the news? What sort of country is that? The parrot replied - Sire, in brief this is the news. Let preparations be made for war. As for the country of Karpuradvipa, it is (as it were) a part of heaven; how can it be possible to describe it? The King, on hearing this, summoned all the principal persons together and sat down to deliberate with them. Said he - With reference to the war presently to be carried on, advise me as to what is proper to be done. As for war it is absolutely determined upon. For it is said - Brahmanas are ruined when discontented, and kings when contented, a harlot full of modesty is ruined and so are ladies of family, if without modesty.

The vulture named Duradarsi (Far-seeing) observed - My lord it is not advisable to enter upon war under adverse circumstances, For, when one's friends, ministers and allies are deeply attached, and of the enemy the reverse of this (i.e., disaffected with their sovereign), then only should war be made.

Moreover, (The acquisition of) land, an ally and gold - these three are the benefits accruing from war; when these can be counted upon as sure then only war should be made.

The King observed - Let the minister first inspect my forces, so that it may be known how far they will be useful. Similarly, let the astrologer be called who will determine and tell us about the lucky time for starting. The minister - Still, to begin the expedition all at once is not advisable. For, those fools, who without taking counsel rashly enter into the enemy's army, are sure to get an embrace with the edges of their swords.

The king said - Minister, do not at all damp my spirits. Tell me how one wishing for conquest invades his enemy's territory. The vulture replied - I will tell you that. But it will yield fruit (prove beneficial) only if acted upon. For it is said - What is the use of counsel given according to the Sastras (or, like the knowledge of the Sastras) to a king, if it be not acted upon? In no case can a disease be cured by the mere knowledge of medicine.

But as the command of a king is not to be transgressed, I will relate what I have learnt from the tests on the subject. Please to listen - In rivers, mountains, wilds and difficult passes, wherever there is danger, O king, there the general should march with his forces drawn in battle-array.

The commander of the forces should march in the van, accompanied by the flower of the army; in the middle should be stationed the women, the king, the treasury and the unimportant sections of the army.

On each flank the horse; on the sides of the horse the chariots; on both sides of the chariots the elephants, and on the flanks of the elephants the foot-soldiers.

In the rear should slowly march, O king, the commander-in-chief, accompanied by ministers and brave warriors, cheering those that are fatigued and backing the army.

One should traverse uneven ground abounding in water and full of hills by means of elephants, plains by means of horses, and rivers by means of boats, while the infantry should be employed in all places.

A march with elephants is said to be advantageous at the approach of the rainy season, with the horse at other times, and with foot-soldiers in all seasons.

In hills and difficult passes the king should be protected; and he should sleep wakefully even though guarded by brave men.

One should destroy and harass the enemy by hard pressing him in difficult places; and at the time of entering into the enemy's country, the foresters should be placed foremost.

Where the king is, there the treasure should also be; without the treasure there can be no royalty, from it (the treasure) the king should make payments to his servants, for who does not fight for one who gives (freely)?

For, man is not the servant of men, O king, but he is the servant of money. Greatness or littleness too depends on the possession or absence of wealth.

They (the warriors) should fight in a compact body and defend one another; and whatever worthless portion of the army there may be, should be placed in the middle of the column.

A king should place the infantry in the front of the army (or send the infantry ahead of the army); he should wait, having blocked up the enemy and also harass his country.

Upon even ground he should fight with chariots and horses; in a place overflowing with water with boats and elephants; in a place covered with trees and shrubs, with bows; and on open land with swords, shields and other weapons.

He should ever and anon spoil his (enemy's) fodder, food, water and firewood; and demolish his tanks, ramparts and ditches.

The elephant forms the chief factor in a king's army. There is none other like him, because the elephant is said to possess eight weapons in his very limbs.

The cavalry is the strength of the army inasmuch as it forms a moving bulwark; a king, therefore, who is rich in cavalry, is victorious in a land-fight.

For it is said - warriors fighting on horseback are difficult to be conquered even by the gods; the enemies, even though stationed at a distance, are (as it were) in their hands.

Striking the first blow in a battle, taking care of the whole army, and the clearing of roads in all directions - (these three) they say, form the duty of the infantry.

That army they declare to be the best, the soldiers in which are naturally brave, skilled in the use of weapons, loyal (lit. attached to their master), inured to fatigue and mostly drawn from the ranks of renowned Kshatriyas.

As men fight in this world, O king, by honour being shown to them by their lord, so they do not, even by large sums of money being given to them.

It is better to have a small army of chosen men than a multitude of heads, for the defeat of the weak will evidently lead to that of the strong.

Withholding of favour, not getting posts of honour (Lit. non-leadership), seizing the portion due (to anyone), delay (in payment or advancement) and non-retaliation (or, not redressing wrongs) - these are the causes of the disaffection of the troops.

One wishing to gain victory should attack his enemies without hard pressing his own army, for the army of the enemies, when extremely wearied by long marches, can be easily overpowered.

There is no cleverer stroke of policy than a kinsman (of the enemy won over) causing the over-throw of an enemy, one should, therefore, set up, by all means, a kinsman of the enemy against him.

Having entered into a league with the heir-apparent or the principal minister (of the enemy), (or one should cause internal discord, in the camps of, an invader who is etc.) an invader who is steady of purpose, should cause internal dissentions (in his enemy's camps).

One should cause the destruction of a formidable ally (of his enemy) by giving him a defeat on the battlefield (or by fleeing before him and then suddenly turning upon him), or by seizing his cattle and capturing his principal men and dependants.

A king should cause his country to be populated by men brought forcibly from other countries, or rather, by means of gifts and the bestowal of honour; for when replenished with subjects it proves prosperous.

The king observed - Ah, why waste more words on this? The aggrandizement of one's power and the decline of that of the enemy - the accomplishment of these two is all policy, having put forth this pre-eminently, those versed in policy display great eloquence (lit. play the Brihaspati).

The minister observed with a smile - All this is true, but - Unrestrained might is one thing, while might guided (or governed) by (the principles of) science is quite another, for whence can there be the existence of light and darkness in one and the same place?

Then the king, having got up set out at the auspicious hour declared by the astrologers. Now the spy despatched by his emissary came to Hiranyagarbha and said - Sire, king Chitavarna is almost arrived. Now he is on the tableland of the Malaya Mountain with his army encamped there. The castle should be carefully searched every moment: for, the vulture is a great statesman and in the course of his confidential talk with someone, I came to know his secret that he had already placed someone in our castle. My lord, said Chakravaka, that could be the crow alone. It can never be, remarked the king. For, if this were the case, how could he have shown readiness to punish the parrot? Besides, it was after the departure of the parrot, that an eagerness for war was displayed there, while he is here for a long time. The minister remarked - Still a stranger must be suspected. The king rejoined - Even strangers are sometimes observed to be benefactors. Listen - Even a stranger doing good is a relative, while a relative doing harm is a stranger (an enemy); a disease taking its birth in the body is injurious, while a medicinal herb produced in the forest is salutary.

Moreover, there was a servant of the king Sudraka, Viravara by name, who in a short time, offered up his son.

Chakravaka asked how it was; the king related - Formerly I fell in love with Karpuramanjari, daughter of the royal gander, Karpurakeli by name, who lived in the pleasure-lake of king Sudraka. A certain prince, Viravara by name, coming from some country, approached the royal gate and addressed the porter thus - I, for one, am a prince whose object is wages (to seek service); procure me the sight of the king. Thereupon, he, being ushered into the royal presence by him, said - Sire, if you wish to engage me as a servant fix my salary. Sudraka asked - What is your salary? Viravara replied - Four hundred gold coins per day. The king demanded What are your accoutrements? Viravara replied - my two arms, and the third, my sword. The king said - This is not possible. On hearing that he bowed and departed. Now the ministers observed - Sire, having given him his four days' pay let us know his characteristic nature - whether he receives such salary usefully (deservedly), or without being of use. Then, in accordance with the ministers' advice, Viravara was called back and given a betel-nut-roll and four hundred coins of gold. The king very secretly watched the use he made of them. Half of the money Viravara gave to the gods and the Brahmanas; half of what remained to the distressed, and the remainder he spent in food and amusements. Having done all these daily duties he attended, sword in hand, at the king's door, day and night. He also went home whenever the king ordered him to do so. Once, on the fourteenth night of the dark half of a month, the king heard a plaintive sound of lamentation. Sudraka asked - Who waits at the door? He replied - I, Viravara. The king said - Follow the sound of wailing. Saying, 'As Your Majesty commands', away went Viravara. Now the king reflected - It is not proper that I sent this prince, all alone, in the pitchy darkness. I will, therefore, go after him and see what this might mean. So, the king, too, took his sword and went out of the city, following his course. Viravara, on reaching the place, saw a woman, endowed with beauty and youth and decorated with ornaments of every description, crying; and asked her - Who are you? Why do you weep? The woman replied - I am the goddess of royalty of this king, Sudraka. I have long lived in great happiness under the shadow of his arms, but now I shall (have to) go elsewhere. Viravara said - Where there is a possibility of danger there is also a remedy. By what means then will the stability of your divine self here be ensured? The goddess of royalty said - If you will offer up your son, Saktidhara, endowed with thirty-two auspicious marks, to the goddess Sarvamangala (presiding over all blessings), then I can again live here happily for a long time. Saying so she disappeared from view. Viravara then went home and roused his wife, who was asleep, and his son. They, having shaken off their sleep rose and sat down. Viravara communicated to them all that the goddess had said to him. Hearing that Saktidhara, being full of joy, said - Blessed am I, being such as will be useful for the preservation of our lord's sovereignty. Then father, what occasion is there for delay? The use of this body, in such a cause as this, whenever it may be, is praiseworthy, For, A wise man should give up his wealth and life for others; their abandonment in a good cause is better when destruction is certain.

Saktidhara's mother remarked-If this is not to be done, then by what other act can a return be made for the high salary paid in gold? Having thus deliberated they all went to the temple of Sarvamangala. There having offered worship to the goddess, Viravara said - goddess, be propitiated. May the great king Sudraka be ever triumphant (prosper)! Accept this offering. With these words he cut off his son's head. Then Viravara thought to himself - As for the salary received from the king, it has been repaid. Now that I have become sonless, life is but a mockery (miserable) with me. Thinking so he cut off his own head. Then his wife, too, being oppressed with grief for her husband and son, did the same. Having heard and seen all that, the king, filled with astonishment, said to himself - Insignificant creatures, like me, live and die but there never has been nor will ever be, in this world, one like unto him.

So, I shall have nothing to do with my kingdom, which is deserted by him. Then the sword was raised by Sudraka also to lop off his head. Now the goddess Sarvamangala, appearing in a visible form, seized the king by the hand and said - Son, I am pleased with thee. Desist from this adventure. Thy kingdom is secure even after thy death. The king prostrating himself before her said - O goddess, of what use is kingdom to me or what have I to do with life? If you wish to take compassion upon me, let this Viravara, with his wife and son, live (be reanimated) with the remnant of my life. Or else, I will pursue the course which has fallen to my lot. The goddess said - Son, by this noble generosity of thy heart and thy kindness to thy servants, I am pleased with thee in every way. Go and prosper. Let this prince, too, with his family, revive. With these words the goddess vanished from sight. Thereupon Viravara, being restored to life with his wife and son, went home. The king, too, quickly returned unobserved by them, and having entered the inner apartment of his palace slept as before. Now Viravara, on guard at the door, being again questioned by the king replied - My liege, the woman who was crying disappeared when she saw me. There is no further news. Hearing those words, the king was pleased and said in astonishment - How praiseworthy is this magnanimous person! For, being generous he should speak sweetly; he should be valiant without boasting; he should be munificent, but without shedding his bounty on the unworthy; and he should be bold without being harsh.

All these characteristics of a great man are found in him. Then in the morning the king having called together a council of great men, narrated before them the whole account and bestowed on him the kingdom of Kornata, as a mark of his favour. What then, is a stranger wicked merely because of his nature (or class)? Even among these (strangers) there are those who are good, bad and middling. Chakravaka said - He is a bad minister (or is he a minister) who, having regard to the will of the king represents (recommends) what ought not to be done as proper to be done, better is the pain caused to the master's mind than his ruin brought about by his doing what is improper.

A king, whose physician, spiritual guide and minister are flatterers, fast loses his health, his dharmic merit and treasure.

Hear, my liege! 'What was obtained by one through the force of merit I too shall gain' - A barber, who, through avarice, thus coveted a treasure, lost his life for having killed a mendicant.

The King asked how that was. The minister related - There was in the city of Ayodhya, a Kshatriya, by name Chudamani. He, longing after wealth, long worshipped Siva (lit. the god who has the crescent-moon for his crest-jewel) undergoing great bodily hardships. Thereafter when he was purified of his sins, the lord of the Yakshas, at the command of the Lord, appeared before him in a dream and bade him thus - Today in the morning you shall get yourself shaved and stand concealed, stick in hand, at the door of your house. Then whatever mendicant thou shalt see coming into thy courtyard, him thou shalt strike mercilessly with thy stick. Then the very moment the mendicant will turn into a pot full of gold coins. With that (wealth) thou canst live happily during the rest of thy life. Then these instructions being carried out the result followed (as directed). Now the barber who was called for shaving saw this and said to himself. Ah, this is the way to obtain a treasure. Why should I not then try the same! Thenceforward the barber, lying concealed in that manner every day, stick in hand, awaited a beggar's arrival. One day he, having found such a beggar, struck him with his stick and killed him. For that offence the barber, being punished by the king's officers, lost his life. Therefore, I say, 'What was obtained by one through the force of merit etc'. The king remarked - How can a stranger (i.e., his real character) be known by narrating stories of the past - whether he is a disinterested friend or a traitor?

Well, let it pass. Let us attend to what concerns us immediately. If Chitravarna is on the tableland of Malaya, what is best to be done now? The minister said I have heard from the mouth of the spy that came here that Chitravarna has disregarded the counsel of the great minister, Vulture. It will be easy, therefore, to conquer the fool. For it is said - An enemy who is avaricious, cruel, lazy, treacherous, careless, cowardly, unsteady, foolish, and a despiser of warriors, can be easily destroyed.

Therefore, before he blocks up the gates of our castle, let Sarasa (crane) and the other generals be ordered to rout his army in the rivers, mountains, wilds and passes. For it is said - A king should cause the enemy's army to be destroyed when it is fatigued by long marches, hemmed in by rivers, mountains and forests, terrified by the fear of dreadful fires, distressed by hunger and thirst.

Careless, engaged in eating, afflicted with diseases and famine (or want of supplies), not in good order (disorderly), reduced in numbers, distressed by rain and wind,

Incommodiously situated in places full of mud, dust or water, scattered about, or put to flight by robbers.

Moreover, a king should destroy (his enemy's army) sleeping by day being fatigued by it keeping awake (the whole night) through the fear of an attack, and thus having the soldiers in it over-powered by sleep.

This being done, many of the soldiers and generals of Chitravarna were killed. Upon this Chitravarna being dejected said to his minister, Duradarsi - Sir, why do you neglect us? Have I in any matter acted insolently towards (insulted) you? For it is said - One should not act in an unbecoming way simply because one has obtained a kingdom; for insolence (lit. want of modesty) destroys wealth as old age destroys excellent beauty.

Moreover, one who is diligent gets wealth; he who eats what is wholesome gets health; a man who is healthy gets happiness; one who is resolute (lit. closely applying oneself to study) gets mastery over learning; and one who is well-trained, gets dharmic merit, wealth and fame.

The Vulture said - My lord, hear me! A king although illiterate (not well-versed in politics) attains great prosperity by having in his service men advanced in knowledge, as does a tree growing by the waterside.

Moreover, drinking, (inordinate attachment to) women, hunting, gambling, squandering (lit. wrong use) of money and the harshness of speech and punishment - these are the vices in (or the sources of calamities to) kings.

Again, neither by one wholly intent on enterprise (and hence acting precipitately), nor by one whose mind is tossed between means (and not coming to a decision), can noble riches be obtained, fortune abides in statesmanship and heroism.

Your Highness, observing (or, taking note of) the (over)enthusiasm (or activity) of your army and solely intent on adventure, did not heed even the counsels I laid before you, and used harsh words. Hence this is the fruit of your misbehaviour (or, erroneous policy) that you have been experiencing. For it is said - What king who is ill-advised, (or, has bad ministers) does not suffer from the (evil consequences of) errors of policy? Whom, eating unwholesome things, do diseases not afflict? Whom does not wealth make proud? Whom does not Death kill? And whom do not the amorous sports of women torment?

Moreover, dejection destroys joy, the advent of winter (the beauty of) autumn, the sun darkness, ingratitude a benedictory act, the attainment of what is desired (or, liked) sorrow, a right course of conduct adversity, and misbehaviour wealth, although abundant.

Then I too thought to myself - This king is wanting in discrimination. Or else, how can he obscure the moonlight of the counsels of political science with the flameless firebrand (or, meteors) of (foolish) speeches? For, what good can science do to him who is himself wanting in talent? Of what service is a lamp to him who has no eyes?

For this reason, I too remained quiet. Upon this the king said with folded hands - Sir, let this my fault be connived at. Now instruct me in such a way that having returned with the remnant of my forces I shall go back to the mountain Vindhya. The Vulture said to himself - This must be remedied. For, In the case of deities, one's preceptor, cows, kings, Brahmanas, as also children, old men and sickly persons, anger should always be restrained.

The minister having smiled said - Fear not my lord. Take heart. Listen, my lord - The talent of ministers is tested (or, is exhibited) when a plan fails (or, when an alliance is broken), and that of physicians in disease wherein all the three humours are most malignantly disturbed, for who is not wise when all goes on smoothly?

Moreover, Little minds attempt little and are greatly embarrassed; while men of firm minds undertake great things and remain undisturbed.

Having therefore stormed the (enemy's) castle I will take you, in a short time, to the Vindhya Mountain, accompanied with glory and power. The king asked - How can this be achieved now with the small force (at our command)? The Vulture said - My lord, everything will be accomplished. Because in the case of a conqueror promptness of action is the guarantee for the accomplishment of success. Let the gates of the castle then be blocked up at once. After this, the spy, crane came to Hiranyagarbha and told him - Sire, king Chitravarna relying on the advice of the Vulture, small as his army, is, is going to blockade the castle-gates. The royal Swan said - Sarvajna, what is to be done now? Chakravaka replied - Let the discrimination of strong and weak men in our army be made. On that being known let presents of gold, garments and the like be made, as marks of royal favour, according to merit. For, the goddess of wealth never leaves him, the lion among kings, who saves even a cowri from being ill-spent, as if it were worth a thousand coins of gold but spends in crores with a liberal hand on proper occasions.

Again, in a sacrifice, on the occasion of a wedding, in (averting) a calamity, for the destruction of the enemy, in an act which would redound to one's fame, in securing friends, on beloved women, in (relieving) relations who are penniless - in these eight cases money can never be (said to be) over-spent.

For, a fool for fear of spending a little brings about the ruin of the whole, what wise man will forego his merchandise through the extreme dread of duty (to be levied on it)?

The king asked - How can an extraordinary expenditure be advisable at this (critical time)? For it is said - One should save money against (pecuniary) difficulties. The minister - How can a monarch have difficulties? The king - Lakshmi sometimes forsakes (a king). The minister - (wealth) even though hoarded vanishes.

Leave aside, therefore, parsimony, my lord, and encourage your valiant soldiers with gifts and honours. For it is said - Warriors who know each other, who are well pleased, who are bent on even sacrificing their lives and who are nobly born, when well honoured, conquer the enemy's force.

Moreover, even five hundred good warriors, who are possessed of excellent character, united, resolute and brave, can rout a whole army of the enemy.

Again, a man who does not know how to discriminate (distinguish between good and bad), who is fierce and ungrateful, as also a seeker of self-interest, is abandoned even by the great, how much more so, then by ordinary men?

For, veracity, bravery, mercifulness and munificence - these are the principal qualities of a king, a prince who is void of those certainly meets with censure.

On such an occasion, the ministers themselves, must, of necessity, be treated with marks of distinction. Says the precept - He whose fortune is bound up with one's own, and who rises or falls along with one - him, a trusty person, one (a king) should appoint to guard his body (lit. life) and the treasury.

For, the king who has for his counsellors a rogue, a woman or a child, sinks into the ocean of state-business, being hurled into it by the gales of erroneous policy.

Listen, my lord! The earth will yield wealth to him whose joy and anger are well regulated, who has a firm belief in the teaching of the Sastras, and who, every day, attends to his servants.

A king should never despise his ministers as such, whose rise and fall take place with his own.

Since, when a king, blinded by vanity, sinks into the perilous ocean of state-matters, the action of a friendly ministry proves to be a helping hand (to him).

Now Meghavarna, having come and bowed to the king, said - My lord, favour me with a glance. The enemy is at the castle-gate anxious for fight. Sallying forth then, at the command of Your Majesty's feet, I will display my valour, by which (act) I will pay off the debt I owe to Your Majesty. Not so - said Chakravaka. If we are to go out and fight, then in vain have we taken shelter in the fortress. Moreover, a crocodile, although formidable, can be easily overcome when come out of water; and the lion, although brave, is like a jackal when he is out of the forest.

My lord, you should go in person and witness the fight. For, having put forth his army, a king should make it fight under his own inspection. For, does not even a dog act the lion, indeed, when led on by his master?

Then they all went forth to the castle-gate and fought a great battle. The next day king Chitravarna said to the Vulture - Sir, fulfil (lit. bear out) your promise now. The Vulture said - My lord, just hear me. When it (a fortress) is incapable of holding out for a long time, or is very small, or is commanded by a foolish or vicious officer, or is not well protected, or is manned by timid soldiers, that is said to be the calamity of a fortress.

As to this, it does not exist here. Treachery, a prolonged siege, assault and daring valour (a desperate fight) these are declared as the four ways of capturing a fort.

In this direction I will make an effort to the best of my ability. He whispers into his ear-Thus, thus. Then, as the battle raged at (all) the four gates of the fort, even before the sun had risen, the crows set fire to the houses in the interior of the fort all at once. Thereafter, hearing the tumultuous cries - 'The fort is taken, the fort is taken,' - and seeing the fire actually spreading through several houses, the soldiers of the royal Swan, as well as the other residents of the fortress, quickly entered the pond. For, At the proper time and to the best of one's ability one should hold a good consultation, display good valour, fight bravely or effect an honourable (or, orderly) retreat, but should not (pause to think i.e., should not hesitate, but promptly act).

The royal Swan, who, being habituated to ease, was moving slowly, accompanied by Sarasa, was attacked by the Cock, Chitravarna's general, and surrounded. Hiranyagarbha said to Sarasa - General Sarasa, you should not destroy yourself out of regard for me. You can still make good your escape. Go, then, and save yourself by plunging into the water. Make my son, Chudamani by name, king, with the consent of Sarvajna. Sarasa said - My lord, please utter not such unbearable words. May Your Majesty be triumphant as long as the sun and moon endure in heaven. My lord, I am the commanding officer of the castle. So, the enemy shall enter by the gateway smeared with my flesh and blood. Moreover, my lord - A master who is forbearing, munificent and an appreciator of merits, is obtained with difficulty. The king observed - This is true, indeed, but even a servant who is honest, diligent and devoted (to his master) is, I think, difficult to be found.

Sarasa said - My lord, hear me again. If after having avoided a fight there could be no fear of death, then it would be proper to go away from here, but if death be the inevitable lot of a creature, why should reputation be tarnished in vain?

Again, in this worldly existence, which is as evanescent as the curling up (or, sportive motion) of a wave raised by the wind, the sacrificing of one's life for another's sake happens by virtue of merit.

The king, the ministry, the country, the forts, the treasure, the army, the allies, the subjects (in general) and the orders of citizens are the essential constituents of a kingdom.

My lord, you are the master, and must be saved by every means. For, the subjects when abandoned by the king cannot live, though prosperous, what can a physician do, although he be a Dhanvantari, to one whose life is spanned?

Moreover, when the lord of men perishes, the world of mortals also perishes, and when he rises it rises, even as a lotus fades when the sun sets and blooms when he rises.

By this time the Cock came and inflicted very severe wounds on the royal Swan's body with his claws. Thereupon the Sarasa quickly coming up screened the king with his own body. Thereafter the Sarasa, although overwhelmed with the strokes given by the Cock with his nails and bill, protected the king with his body and threw him into water with a push; and then slew the Cock, the general, with a stroke of his bill. Afterwards the Sarasa, too, was killed by many (attacking him) in a body. Now king Chitravarna entered the castle, caused the things in it to be taken away, and being hailed by bards singing the panegyrics of his victory, went back to his army. Now the princes observed - In that army of the king that Sarasa alone was meritorious who saved his master by sacrificing his own body. For it is said - All cows bring forth calves that have the shape of the cow-kind, but someone alone produces one, the master of a herd (the best of bulls), having stout and muscular shoulders (lit., having shoulders that are rubbed against by his horns).

Vishnusharma said - May he, the magnanimous one, enjoy the blessings of heaven, having the females of the Vidyadharas as his attendants. For it is said - Those brave men, devoted to their master and grateful, who sacrifice their lives for their master, go to heaven.

Wherever a brave man is killed, surrounded by his enemies, he obtains the eternal worlds, if he does not show weakness (cowardice in battle).

You have heard (all that relates to) War. The princes said - We have heard it and become happy. Vishnusharma said - Let there be this much more also. Let kings never wage war, with elephants, horses and foot soldiers, but let their enemies flee for shelter to the caverns of mountains, being borne away by the gales of policy and counsel.

End of the third collection of stories in the HITOPADESA, styled 'WAR.'