Theory of Government in Ancient India (Post-Vedic) c6.163

c6.163

The enunciation of these doctrines completely upset Yudhiṣṭhira. To him all the ties of morality seemed to be loosened. If the horrible and the contemptible was to be prescribed as a duty, was there anything left from which men should desist? Why, then, should not robbers be respected? Bhīṣma replied that his discourse was not derived from the Vedas alone. It was based on experience and practice. Kings should gather wisdom from various sources. It is a weak-minded king who does not learn from the examples of others and does not display wisdom. A one-sided morality is not enough for success in this world, says the Mahâbhârata. There are circumstances under which righteousness and unrighteousness are confused. Every one should comprehend such circumstances before the occasion comes. A clear understanding of facts is essential. There is no use in knowledge which is mixed with doubts. "Drive off such knowledge after tearing it up by the roots." Besides, one cannot always stick to the letter of the scriptures. Here is enunciated a doctrine remarkable for its boldness. In days of old, Uśanas had told the Daityas that scriptures are no scriptures if they can't stand the test of reason. This is a truth which should remove all doubts. Yudhiṣṭhira must perceive that he was created for the accomplishment of fierce deeds.¹ It is possible to imagine circumstances when in the general deterioration of the Yuga or the age, men and righteousness decay and when the world is afflicted by robbers. Under these conditions, extraordinary maxims have to be applied to the conduct of affairs—maxims which had brought blazing prosperity to King Śatruñjaya to whom they were addressed by an ancient sage.²