"Duryodhana said,--'He that is devoid of intellect but hath merely
heard of many things, can scarcely understand the real import of the
scriptures, like the spoon that hath no perception of the taste of the
soup it toucheth. Thou knowest everything, but yet confoundest me. Like
a boat fastened to another, thou and I are tied to each other. Art thou
unmindful of thy own interests? Or, dost thou entertain hostile feeling
towards me? These thy sons and allies are doomed to destruction,
inasmuch as they have thee for their ruler, for thou describest as
attainable in the future what is to be done at the present moment. He
often trippeth whose guide acts under the instructions of others. How
then can his followers expect to come across a right path? O king, thou
art of mature wisdom; thou hast the opportunity to listen to the words
of old, and thy senses also are under thy control. It behoveth thee not
to confound us who are ready to seek our own interests. Vrihaspati hath
said that the usage of kings are different from those of common people.
Therefore kings should always attend to their own interests with
vigilance. The attainment of success is the sole criterion that should
guide the conduct of a Kshatriya. Whether, therefore, the means is
virtuous or sinful, what scruples can there be in the duties of one's
own order? He that is desirous of snatching the blazing prosperity of
his foe, should, O bull of the Bharata race, bring every direction
under his subjection like the charioteer taming the steeds with his
whip. Those used to handling weapons say that, a weapon is not simply
an instrument that cuts but is a means, whether covert or overt, that
can defeat a foe. Who is to be reckoned a foe and who a friend, doth
not depend on one's figure or dimensions. He that paineth another is, O
king, to be regarded a foe by him that is pained. Discontent is the
root of prosperity. Therefore, O king, I desire to be discontented. He
that striveth after the acquisition of prosperity is, O king, a truly
politic person. Nobody should be attached to wealth and affluence, for
the wealth that hath been earned and hoarded may be plundered. The
usages of kings are even such. It was during a period of peace that
Sakra cut off the head of Namuchi after having given a pledge to the
contrary, and it was because he approved of this eternal usage towards
the enemy that he did so. Like a snake that swalloweth up frogs and
other creatures living in holes, the earth swalloweth up a king that is
peaceful and a Brahmana that stirreth not out of home. O king, none can
by nature be any person's foe. He is one's foe, and not anybody else,
who hath common pursuits with one. He that from folly neglecteth a
growing foe, hath his vitals cut off as by a disease that he cherished
without treatment. A foe, however insignificant, if suffered to grow in
prowess, swalloweth one like the white ants at the root of a tree
eating off the tree itself. O Bharata, O Ajamida, let not the
prosperity of the foe be acceptable to thee. This policy (of neglecting
the foe) should always be borne on their heads by the wise even like a
load. He that always wisheth for the increase of his wealth, ever
groweth in the midst of his relatives even like the body naturally
growing from the moment of birth. Prowess conferreth speedy growth.
Coveting as I do the prosperity of the Pandavas, I have not yet made it
my own. At present I am a prey to doubts in respect of my ability. I am
determined to resolve those doubts of mine. I will either obtain that
prosperity of theirs, or lie down having perished in battle. O king
when the state of my mind is such, what do I care now for life, for the
Pandavas are daily growing while our possessions know no increase?'