Chapter 226 - The means of Conciliation

[Sanskrit text for this chapter is available]

Puṣkara said:

1-4. One’s own act that has been acquired from a previous existence of a person is known as the providence. Hence people declare that will-force is superior. So also an adverse providence can be nullified by one’s efforts. One will accomplish by his previous deeds of virtue without providence. O Bhārgava (son of Bhṛgu)! Effort yields fruit at the proper time by the g race of providence. The providence and effort are the two that yield fruit for a man. The fruits would be accomplished at the proper time by the combination of rain and ploughing. Along with virtuous deeds one should exert effort. One should neither be lazy nor be dependent on fate.

5-11. All the stratagems are accomplished by means of conciliation and other things. The seven means are conciliation, making gifts, creating dissent, punishment, stratagem, indifference and deceit. Conciliation is said to be of two kinds—true and untrue. Of these two the untrue (reconciliation) would be for the censure of the good people. Those who belong to good families, upright, always virtuous and have conquered their senses are conquerable by conciliatory words. Even demons are taken by false (conciliations). The description of the good services rendered by them (is conciliation). A dissension may be created between two who are inimical to each other, angry, afraid of each other and have been insulted by each other. He should instill fear in them. A king should give hopes to his own people (relatives). He should cause dissent in adversaries by holding out threats about which they are afraid. One who causes such dissents among such kinsmen should be protected by the king. The anger of the soldiers is external and those of the ministers, counsellors and princes etc. (are internal). The king should pacify the internal anger and conquer that of the enemies.

12-16. Paying money is the excellent expedient. By giving money one would get both the worlds There is no one for instance who is not influenced by the payment of money. Only (a king) who makes a gift of money would be able to cause dissent in the enemies who have become allies. A king should accomplish by (means of) punishment and service that which could not be accomplished by the other three. Everything rests on punishment which would destroy everything if improperly used. A king would be destroyed by punishing those unpunishable and not punishing those punishable. In the absence of punishment, the gods, demons, serpents, men, accomplished persons, goblins and birds would transgress their limits. The wisemen call ‘the punishment’ so because it controls the uncontrolled, punishes the unpunishable, controls and punishes.

17-20. The king like the sun cannot be looked at on account of his splendour. He should be like the moon to look at in order to please the people. The king is the wind-god since he spreads himself in the world by means of his spies. He becomes fire when he burns the wicked. When he makes the gift to the brahmins he is the lord of wealth (Kubera). Because he showers wealth he is known to be god Varuṇa among the celestials. The king would be the earth by supporting the universe with his forbearance. Then he is lord Hari (Viṣṇu) because he would protect the people with determination. incantation, strength etc.