Pankaj Sapkal - The Hidden Strategy

The Hidden Strategy
By
Kanika
The Minister of Governance and Finance

of
King Dhrit-rashtra
of the
Kuru Dynasty
of
Hastina-pur
Taken from the Maha-Bharata, Adi-Parva, Chapter 139
Compiled by
Pankaj Sapkal
Contents
Section Page
Introduction
q About the Mahabharata 3
q The Enduring Legend 5
q The Morality of the Hidden Strategy 9
Main Text
q The Hidden Strategy 16
2
All copyrights Pankaj Sapkal. For Private Viewing only –
Contact pankaj@remote3d.com
About The Maha-Bharata
The Hidden Strategy is taken from the Maha-Bharata

(Adi-Parva, chapter 139), which is an ancient epic of a
civilization that has been dubbed as the Indo-European
civilization by scholars. The sole direct literary remnants of
this civilization still remain in India. The origins of this
civilization are under some debate, as traces of this
civilization can be found right from the Bogaz Koy in Turkey
to the boundaries of eastern India.
Whatever the origins of this civilization, its influence once
extended across most of the civilized world, circa 1300 BCE.
The Maha-Bharata itself is an intriguing saga of an

important dynasty of this civilization.
In the present Indian context, the epic has achieved the

status of divinity. It is still possible to read beyond the
hyperbole and eulogies and marvel at the complexity of
history and the conflicts that have hounded mankind right
from the beginning of civilization.
3
It also strikes one that man has not really evolved
emotionally or spiritually in recorded history.
Indeed, the problems, dilemmas and temptations faced by

every character in the Maha-Bharata are not very different
from those faced by an ordinary citizen in a metropolitan city
of today.
4
The Enduring Legend
Beyond the religious hyperbole, what is really the Maha-

Bharata?
The Kuru dynasty is headed by the blind King Dhrit-

rashtra, ruling over his kingdom from the capital city of
Hastina-pura.
Dhrit-rashtra has a younger brother, Pandu, who has
retired to the forest with his two wives. The two wives have
five children who are not born of Pandu. One day they
come back and claim lineage of Kuru dynasty, and thus
stake a potential claim to the throne.
(The five brothers, are married to the same woman,
Draupadi, due to strange circumstances)
Palatial intrigues follow.
Neighboring kingdoms or royal relatives hope to veer the

balance of power in their favor by manipulating events and
people in their favor. (The Maha-Bharata is replete with rich
5
and beautifully sculpted characters, some of which border on
the line between good and bad.)
The most successful contender is Krishna, a genius of

strategy, who manages to not only bring about a war, but
also pulls together powerful alliances and generates
strategies to support the sons of Pandu (who he is related
to, from their maternal faction).
Thus, single-handedly, Krishna maneuvers the situation to

bring about the victory of the Pandavas, who are
strategically in an extremely weak position initially, using all
means possible. He manages to plant an insider on the
enemy side, who continually demoralizes one of their chief
generals, has his own army employed by the Kuru faction,
while he himself stands in the battlefield on the Pandu side
(one can imagine how enthusiastic the army must have
been, to attack a side that had its own king defending it). He
brings about the deaths of the most valorous generals of the
Kurus, by using means that may seem questionable prima
6
facie, but which have a logic that is both practical, as well as
deeply philosophical.
Very notably, he achieves the victory in spite of the various

failings of the Pandu princes (who initially even gamble
away their right to a royal life, as well as the right to their
own wife). A veritable case of politicking, and strategizing
and winning against all odds.
However, the victory is a hollow one. The defeated Kuru

faction resorts to arson, in its indignation of the foul play, to
kill the grandchildren of Pandu.
Krishna’s son himself is killed in a drunken brawl during a
victory celebration, and subsequently Krishna gives up his
body voluntarily, using the poisoned arrow of a hunter.
The Sons of Pandu are morally defeated, to the extent that
the foremost warrior, Arjuna, is unable to defend himself in
battle against a group of ordinary bandits.
In short, the Maha-Bharata is, if one looks at it in a different

way, a very tragic story.
7
Today, Krishna is venerated in India, and is considered an
incarnation of Lord Vishnu, in the pantheon of Hinduism.
Entire sects and cults abound after his persona, and he is
considered as the paradigm of the most complete man that
one can hope to be.
Indeed, the historical Krishna must have been a super-
humanly exceptional person, to have generated such fervent
support.
Krishna was supposed to be darkish in complexion (his name

means ‘dark’ in Sanskrit) – which is an indicative of an
ethnicity different from that of the Indo-European
civilization. His prominent role in this entire epic probably
also is a reflection of the sheer blending of different
ethnicities in India, even in ancient times. The same
phenomenon may be observed in India today – where the
culture of several diverse races has taken root and
prospered.
Krishna’s capital city, Dwaraka, was apparently located
close to the areas where the Indus Valley civilization once
8
existed, and it is not too difficult to conjecture that he was
probably the descendent of an ancient civilization that
superseded the Indo-European one, in its achievements and
glories. We still continue to find evidence of submerged
cities in the adjoining coastal areas, dating as far back as
7500 BC.
9
The Morality of The Hidden Strategy
A full cup must be carried steadily

- English proverb
In the legend, The Hidden Strategy is addressed to a

king.
However, the King may be considered only a metaphor here.
Each man is the King of his own life, and he is a King so long
as he has possessions and people to protect.
Thus, what Kanika counsels in his book applies not only to

the King Dhrit-rashtra, but also to every human who lives
a worldly life – only mendicants and monks may consider
themselves exempted from the counsel.
His counsel to slay the enemy may be, again, interpreted in
the modern context as rendering the enemy totally
powerless and incapable of any future retaliation.
10
The Hidden Strategy may seem offensive to many, for it
addresses some brutal aspects of life. However, offensive as
it may seem, the advice contained is sagacious and practical.
Civilizations that ignored it have paid heavily for their
neglect, by having millions of its people enslaved for
generations, or labor under a tyrannical foreign yoke.
Peace is desirable, but not always possible.

It may be an aim of civilization – it does not seem to have
been the means.
More so, the history of the world stands testimony to the

fact that it is arduous to maintain peace – the forces of
violence, maliciousness, misunderstandings, intrigues are
always at work to attain power, no matter for what purpose.
Just as the biological system of any living entity is always

under attack from viruses and bacteria, so is any system
constantly under duress. A healthy body is not the one
11
which is never under attack, but one which is successful in
fighting off the attack.
And the body must be strong and merciless against the
attackers. It cannot find peace so long as there are these
entities that attack it.
It cannot overlook the attack and believe in the right of the
virus to exist. Only benevolent and symbiotic cells are
tolerated and even welcomed.
The more complex and mighty a system, the more enemies

it has. Thus, the more elaborate must its defense systems
be.
A mendicant can afford to live in a hut without any lock on

his hut, for there is nothing precious that he possesses.
Thus, he can live a life without bothering about guarding
anything, or without suspecting anyone.
However, the task of a householder, or a business owner or

a King is very different. The more power or riches or
12
authority you posses, the more must it be guarded against
the forces of erosion.
A leader, who supports the lives of many, has much more at

stake than only his life. A moment of neglect by the leader
may allow a negative entity to gain a foothold in his domain,
and cause damage to the lives and property to many.
Thus, the leader, on who’s actions depend the lives of a
million people may be forced to act in a manner that may be
detrimental to a small group of people. However, he must
still act.
A gangrenous arm on the body must be amputated, even if

it sends signals of great pain across the body. Else, it turns
poisonous and may cause death of the entire organism.
In his precautions, the man who wields power must be on
guard against even seemingly friendly intentions. He must
be wary of people who may be friends today, but could
possibly turn unfriendly tomorrow.
Indeed many martial philosophies (notably, the one
portrayed in the Chinese classic, The Art of War, by Sun
13
Tzu) do advise making friendly overtures to the opponent to
put him off guard, before attacking him.
Considering these tendencies, the man in power is forced to

look at everyone as a potential enemy.
Thus, the Hidden Strategy of the King may seem abhorrent

to someone who has lived a life similar to that of a
mendicant or has not having had many enemies or worldly
possessions to protect.
However, the situation is quite different for a person who
does have something to protect and create.
For him, the Hidden Strategy is as necessary for survival, as
is police protection to a family man in a metropolitan city.
One must remember, that the King stands not only to lose
his life and face torture and humiliation in the bargain, but
also be maligned in history as the one that allowed the
massacre of thousands of his citizens to happen.
14
Those who criticize the King that executes his enemies and
plots against them, would do well to remember this.
And certainly, the king who begins to lose his balance and
slays innocents meaninglessly would do good to remember
that the Hidden Strategy advises respecting the counsel of
one’s ministers and approves the slaying of only those who
actually step out of line, not those who are potential
enemies.
The King needs to maintain his balance, and not let his heart
grow inhuman.
Perhaps, no sage or mendicant or monk ever faces the

enormity of the challenges that a King faces to his soul.
He must guard against his enemies, learn to suspect even
his closest of friends, maintain his image among the people,
sometimes face humiliation, and ridicule from his own
people, and perennially live under the threat that if he loses
power, he and his loved ones could be tortured, killed, or in
the very least, humiliated for life.
15
Such is the way of power...
The Hindu philosophy advocates the material life as one of

the means to enlightenment. It maintains that one may
reach self-realization if one can conduct his worldly actions
with due diligence, and sincerity.
Indeed, a King who can manage to maintain his balance
would be very, very close to self-realization. Indian
mythology has many such examples of royalty, who reached
self-realization, simply by focussing on about their royal
duties in a self-less fashion.
May this ancient treatise be of benefit to the one who seeks

to better himself.
May this betterment be such that it benefits not only you but
everyone around you, and may this benefit be sustainable
and long-lived.
Pune Pankaj Sapkal

th
30 Oct 2002
16
The Hidden Strategy
(Kuuta Neeti)
17
1
Having heard of the might of the Pandavas, the
king Dhrit-rashtra was greatly distressed.
18
2
Then he summoned his minister Kanika, who was
well versed in the sciences of governance and
finance.
19
3
Said Dhrit-rashtra: O most learned of the
Brahmins! The Pandavas are prospering greatly,
and this awakens jealous feelings within me.
Kindly meditate upon this and advise me – should

I make peace with them, or adopt hostility? I shall
heed your counsel.
20
4
Having thus been asked for advice by the King
Dhrit-rashtra, the learned Brahmin Kanika was
pleased in his heart, and began to elaborate upon
the finer principles of governance and leadership
21
5
Thus said Kanika: O King, who is sinless! Then do
hear what I have to say in this regard!
And do not hold ill-will towards me, on account of

what I shall advise.
22
6
The king must ever be quick to punish and thus
display his masculinity.
Never must he expose his own weakness, but at

all times the King must look out for the weakness
of the enemy. Having exposed such weakness of
the enemy, he must attack.
23
7
People fear him who is alert and prompt with his
punishments.
Hence, all of one’s desires may be brought into

effect with the threat of punishment.
24
8
Let the king be ever wary that the enemy never
fathoms his weakness, and be ready to attack if
he divines the weakness of the enemy.
As a turtle protects its eggs, thus should the king
protect all his aspects, and hide his weaknesses.
25
9
If he begins any mission, let him not rest till he
brings it to its fulfillment.
A thorn that is left half embedded in the flesh,

troubles greatly.
26
10
Let him terminate the enemy that plots his ill – the
act shall be praised by all wise men.
If the king sees a powerful enemy in trouble, he

may vanquish the enemy with great ease.
In this way, he can conquer even an opponent
who is valorous in battle.
27
11
Thus, in the moment of difficulty for the enemy,
let the king certainly slay the enemy, with no
thought for any relationship or kindliness.
And O King, certainly never spare the enemy who

is weak.
28
12
For, just as a tiny flame can destroy an entire
forest with the help of appropriate fuel,
thus can an insignificant enemy cause great
destruction, with the right help.
Turn blind when it suits you to become blind – at

such time, do not see or heed the condemnation
of others
29
13
Make your bow seem insignificant like a piece of
wood. But sleep alertly like the fawn.
Thus, let the king, by feigning inability and hiding

his intentions, create trust in the heart of the
enemy and then slay him.
30
14
Let him not think, this enemy has fully submitted
to me.
The King may allay his fears only by slaying the
enemy.
So long as the enemy lives, there is always

danger.
31
15
The incidental enemy should be pacified by
granting his material wishes, and then slain.
Also, let not the one who was earlier an enemy
and has later become servile be spared. Let the
king destroy the three and five aspects of the
enemy by using the seven aspects.
Note: The three aspects are Wealth, Morale and Equipment

The Five aspects are the Prime Minister, the Nation, the Fortresses, the
Treasury, and the Army.
The Seven aspects are the abilities to conquer by wealth, bribery,
punishment, destruction, poisoning and arson.
32
16
First, let the king destroy the primary force of
opposition.
Subsequently, let him also slay its allies and those
who maintain relationships with the opposition.
33
17
If the primary force of opposition is destroyed,
then all those who derive sustenance from it are
naturally killed.
Thus, by cutting the roots of a tree, one also

destroys its branches.
34
18
Let the king be ever keen on knowing the
movements of the enemy, and conceal all the
aspects of his own kingdom
And also be ever thoughtful and alert of the

weaknesses of the enemy.
35
19
Create confidence in the minds of people by
adopting the signs of the mendicant
And then, when opportunity presents itself, fall

upon the enemy and destroy it.
36
20
For achieving one’s objective, the feigning of
goodness has been advised to attract people to
oneself.
Thus, a tree may be harvested of its fruit, by first

pulling the branches towards oneself.
37
21
In this world, all efforts made by the wise are
ultimately aimed towards achievement of the
desired goals.
When the tide is against oneself, one may even

resort to carrying the enemy on one’s shoulders
(thus pacifying him and paying obeisance to him)
38
22
But when the tide turns in one’s own favor, then
let the enemy be dropped down and destroyed,
like smashing an earthen pot on the rocks.
Let the enemy not be spared, even though he may

entreat and beg mercy.
39
23
The enemy who has plotted one’s ill must be
destroyed at all costs, and by using every means
at one’s disposal, let it be pacification, bribery,
plotting or punishment.
40
24
Thus said Dhrit-rashtra: O Kanika! Let me know
the secrets of destroying the enemy by the
application of these means that you speak of –
pacification, bribery, plotting and punishment.
41
25
Thus said Kanika: In this respect, allow me to
present a story of a forest Jackal who was wise in
all matters worldly. Listen, O King:
42
26
In a forest dwelt a Jackal who was astute at
fulfilling his selfish desires.
He lived with four other creatures, a Tiger, a Rat,

a Wolf and a Mongoose.
43
27
One day, this group chanced to see a mighty deer
who was the leader of his pack.
None of the creatures could catch the deer, so

they conferred on the matter.
44
28
Thus said the Jackal: Brother Tiger! You have
tried, many times, to bring down this deer.
But he is as fast as the wind, young and

intelligent, and has thus managed to evade you.
45
29
It is my advice that when the deer sleeps, the Rat
gnaws at its legs (thus rendering it incapable of
running with any speed).
46
30
In its weakened condition, let the Tiger bring
down the deer.
Then, shall we all happily feast upon the flesh of

this deer.
47
31
The animals heeded the counsel of the Jackal and
acted accordingly.
The deer was easily brought down by the Tiger as

it tottered on legs that had been gnawed by the
Rat.
48
32
As he saw the immobile body of the deer prone
upon the earth, the Jackal said this to the others:
Bless you all! Now, you may freshen up by

bathing, while I guard this beast.
49
33
Thus, assured by the Jackal, the animals went to
the river to freshen up.
The Jackal, meanwhile, stood by the fallen beast,

as if in deep worry.
50
34
The mighty Tiger was the first to come back from
the river
Upon his arrival, he noticed the worried

countenance of the Jackal
51
35
Thus said the Tiger: O Intelligent one! What
worries you? You are the wisest of us all.
Today, let us all dine on the flesh of this deer and

make merry!
52
36
The Jackal replied: O Mighty one! Hear what the
Rat had to say about this:
Shame upon the might of the Tiger, who is

supposed to rule over the deer. It is I who has
brought down this deer.
53
37
Today, he will satisfy his hunger by the grace of
my strength.
Thus has boasted the Rat. Hence, I do not find

pleasure in feasting by the grace of a Rat’s might.
54
38
Thus said the Tiger: If this is what the Rat says,
then he certainly brings me to my senses.
From today shall I feast upon the flesh of only

those creatures that I have brought down with my
own might.
55
39
Having said this, the Tiger walked off into the
forest.
At that time, the Rat arrived, and the Jackal said

this to him:
56
40
Brother Rat! Hear what the Mongoose had to say
about you.
57
41
The flesh of this deer is not edible to me, after the
Tiger has touched it.
Hence, if you permit, let me feast upon the Rat.
58
42
Having heard this, the Rat was mortally terrified
and escaped to his burrow.
Then, the Wolf arrived at the scene.
59
43
Upon the arrival of the Wolf, the Jackal said this to
him:
Brother Wolf. The Tiger is not pleased with you,
and things do not bode well for you.
60
44
He is shortly arriving here with the tigress. So, do
what you can, to escape!
Upon hearing this, the Wolf made good his

escape.
61
45
At this time, the Mongoose arrived.
62
46
The Jackal spoke thus to the Mongoose:
O Mongoose! I have defeated all the other
creatures with my strength and they have left.
If you have the courage, come battle with me,

before you touch the flesh of this deer.
63
47
Thus said the Mongoose: If the Tiger, the Wolf,
and the Rat have been defeated by you, then you
must certainly be a mighty warrior.
64
48
I could not possibly fight with you. Then, the
Mongoose left the scene.
65
49
So said Kanika: Thus, after all the other creatures
had left, the Jackal rejoiced in his heart.
Then, he alone sat down and feasted upon the

flesh of the beast.
66
50
A King who acts similarly is always happy and lives
in prosperity.
Let the cowardly be frightened into submission,

and the mighty be appeased.
67
51
The greedy should be bribed into service and the
weak should be conquered.
O King, thus have I described to you the way to

power. Now listen to more...
68
52
No matter who occupies the position of the enemy
– he should be destroyed.
Be it one’s own son, friend, brother, father or the

Guru – the King who seeks prosperity must slay
them without exception.
69
53
Let the King vow to slay the enemy, be it by using
his wealth, or by poisoning. The enemy must
never be ignored.
If two kings are equally keen to gain victory, and

the outcome hangs in balance, even then, the one
who follows my counsel will be the one to prosper.
70
54
Even if it is one’s own Guru, who has strayed from
the righteous path and is consumed with
arrogance, it is considered fitting to punish him for
the same.
71
55
Even though one’s heart be full of anger, let one’s
demeanor be still unruffled and smiling.
Never cause destruction of another in anger.
72
56
Before you strike the enemy, and even after you
strike, speak sweetly to him.
Even after having slain him, act merciful, if need

be, even mourn for him, and shed tears.
73
57
Let the enemy be appeased – by granting of
wealth, by extolling righteousness, and by
courteous behavior. Let his heart be made trusting
towards oneself.
And then, when the time comes, as soon as he

falls out of line, he should be stricken.
74
58
He who pretends righteousness can effectively
camouflage the vilest of his actions, just as the
mountaintops are veiled by dark clouds.
75
59
If you wish to destroy anyone instantly, set fire to
his dwelling.
Let not thieves, atheists, and the penurious dwell

in your kingdom.
76
60
Let the enemy be well received, offered seating,
hospitality and gifts.
But do not spare even the one who has begun to
trust you by all these actions.
Verily, let your bite be like a snake – a bitten

enemy should never rise again.
77
61
Be wary of even those from who you do not
anticipate trouble. And if you do anticipate trouble
from anyone, then be totally wary of those.
If the ones who are not suspected of being

trouble-makers turn to trouble-making, then they
can prove to be radically damaging.
78
62
Do not trust the untrustworthy.
But do not completely trust even those who are
trustworthy.
The trouble that can be caused by excessive

trusting can affect the entire existence of a king.
79
63
Appoint spies in your own kingdom, as well as in
that of the enemy, after testing them thoroughly.
In the land of the enemy appoint spies who

masquerade in religious guise.
80
64
Gardens, tourist places, religious places, places for
alcohol consumption, streets and lanes, all holy
places.
81
65
Cross-roads, water-sources, mountains, valleys,
rivers, and all places where people gather – let
your spies inhabit those places.
82
66
Let the King be utterly courteous, but keep his
heart sharp as a knife.
Even though he be compelled to take terrifying

steps, let him still speak with a smile.
83
67
Paying obeisance, pledging, committing, acting
submissive as the moment demands – these are
the duties of the King who seeks prosperity.
84
68
Let the King be like the tree that bears flowers, if
not fruit. Even if it bears fruit, let it be difficult to
obtain them.
Let him be like the fruit that seems ripe, even if in

reality it is not.
Let him never erode his own resources.
85
69
The three aspects of life (Material, Spiritual,
Sensual) present three difficulties, as well as three
attainments.
One must strive for the attainments but prevent

the difficulties posed in the process.
86
70
He who strives for the fulfilment of the spiritual
aspect faces obstacles from the material and
sensual natures.
Similarly, material and sensual pursuits, each face

obstacles from the other respective two elements.
87
71
Let the King get rid of his ego, and keep his mind
focussed. Let his talk be sweet to all.
Let him not publicize the faults of others.

Let him keep all matters under surveillance and
confer with his ministers with a clean mind.
88
72
If the King is under duress, either minor, or of
major proportions, let him use any means possible
to get out of it.
Once he is out of the difficult situation, he may

revert back to righteous behavior.
89
73
No man is elevated without facing difficulties.
If faced with a life-threatening situation, he is in a

position to be righteous, only if he survives.
90
74
If a man’s intellect is in confusion, let him be
influenced by stories of past activities and
achievements
However, if a man’s intellect is wrongly directed,

then let him be influenced by the promise of a
profit in the future.
An intellectual may be influenced by immediate
gratification.
91
75
The man who sleeps on a high branch of a tree
comes to his senses when he falls down.
Similarly, the one who sleeps contently on a truce

with an enemy, comes to his senses only after he
faces betrayal from the enemy.
92
76
It behooves the King to keep the faults of others
hidden, as well as to keep his own machinations
secret.
Let him hide his own form not only from the spies
of the enemy, but also from his own spies.
93
77
Like the fisherman, a King cannot prosper without
penetrating the weaknesses of others, or without
brutal acts, or without slaying many.
94
78
When the enemy’s army lies weak, sick, or
trapped in difficult terrain, plagued by hunger or
thirst, and is badgered from all aspects, that is the
right time to attack it.
95
79
The man who has attained wealth does not apply
to another wealthy man. He, who has
accomplished all his goals, does not need to
maintain friendships with others.
Hence, maintain unfulfilled all those desires of

others, which may be accomplished through you.
96
80
The King who wishes to prosper must always be
ready with the equipment and will to do battle
with the enemy, instead of dwelling on the faults
of others.
At the same time, he must keep his own morale

high, by various measures.
97
81
Friend, or foe - none must suspect what the King
wishes to do.
Let everyone know of the mission only when it

begins or ends.
98
82
So long as the calamity is not upon oneself, let
one try to prevent it with great fear.
But once the calamity is upon oneself, then all fear

must be cast aside and the enemy struck with
great courage.
99
83
The man who spares an enemy, brought to heel
by punishment, is organizing for his own demise,
just like the female mule who carries her own
death within her, as a foetus.
100
84
Every action that has to be taken must be
meditated and planned and then the action must
follow the plan.
Thus, every act must be premeditated.

No step must be taken without due deliberation.
101
85
Let the King who desires prosperity organize his
kingdom and time, and thus be industrious with
great energy. Similarly, let all material, spiritual
and sensual pursuits be conducted with heed to
the time and place.
Let all goodness be considered according to the

time and place of application – this is a principle of
the right path.
102
86
An insignificant enemy who is neglected may soon
be as strong as the oak tree, just as a small fire
left burning in a forest may soon destroy the
entire forest.
103
87
He who keeps slowly enriching himself, like a fire
that slowly feeds itself, will one day gain enough
momentum to consume the large enemy.
104
88
If someone is promised something, then let it not
be fulfilled immediately, but be postponed for long
periods.
When the occasion comes to fulfill one’s promise,

bring about an obstacle to gain time. Create and
prove a reason for the obstacle to arise, using
one’s cunning.
105
89
The steel knife, which is sharpened and kept in a
leather sheath, can, when the moment comes, cut
off a head full of hair.
Similarly, let the King wait for the right moment,

collecting the right means secretly, and then slay
the enemy like the sharp knife.
106
90
O King! May you also follow my counsel, and
behave appropriately to the Pandavas and other
people.
But do not do something that will prove your own

undoing.
107
91
You are blessed with all the means to do good,
are the greatest, in the eyes of all.
Hence, protect yourself from the sons of Pandu.
108
92
The sons of your brother Pandu are mighty.
So, adopt a strategy which will not give you cause

to repent in the future.
109
93
Thus, having counseled Dhrit-rashtra, Kanika
returned to his dwelling.
Behind him, he left a grieving and agitated king:

the scion of the Kuru Dynasty, King Dhrit-rashtra.
110
The End
111

Pankaj Sapkal - The Hidden Strategy

Încărcat de

Informații document

Descriere originală:

Drepturi de autor

Formate disponibile

Partajați acest document

Partajați sau inserați document

Opțiuni de partajare

Vi se pare util acest document?

Este necorespunzător acest conținut?

Drepturi de autor:

Formate disponibile

Pankaj Sapkal - The Hidden Strategy

Încărcat de

Drepturi de autor:

Formate disponibile

The Hidden Strategy

The Minister of Governance and Finance

Taken from the Maha-Bharata, Adi-Parva, Chapter 139

q About the Mahabharata 3

q The Enduring Legend 5

q The Morality of the Hidden Strategy 9

q The Hidden Strategy 16

The Hidden Strategy is taken from the Maha-Bharata

The Maha-Bharata itself is an intriguing saga of an

In the present Indian context, the epic has achieved the

Indeed, the problems, dilemmas and temptations faced by

Beyond the religious hyperbole, what is really the Maha-

The Kuru dynasty is headed by the blind King Dhrit-

Palatial intrigues follow.

Neighboring kingdoms or royal relatives hope to veer the

The most successful contender is Krishna, a genius of

Thus, single-handedly, Krishna maneuvers the situation to

Very notably, he achieves the victory in spite of the various

However, the victory is a hollow one. The defeated Kuru

In short, the Maha-Bharata is, if one looks at it in a different

Krishna was supposed to be darkish in complexion (his name

A full cup must be carried steadily

In the legend, The Hidden Strategy is addressed to a

However, the King may be considered only a metaphor here.

Thus, what Kanika counsels in his book applies not only to

Peace is desirable, but not always possible.

More so, the history of the world stands testimony to the

Just as the biological system of any living entity is always

The more complex and mighty a system, the more enemies

A mendicant can afford to live in a hut without any lock on

However, the task of a householder, or a business owner or

A leader, who supports the lives of many, has much more at

A gangrenous arm on the body must be amputated, even if

Considering these tendencies, the man in power is forced to

Thus, the Hidden Strategy of the King may seem abhorrent

Perhaps, no sage or mendicant or monk ever faces the

The Hindu philosophy advocates the material life as one of

May this ancient treatise be of benefit to the one who seeks

Pune Pankaj Sapkal

Kindly meditate upon this and advise me – should

And do not hold ill-will towards me, on account of

Never must he expose his own weakness, but at

Hence, all of one’s desires may be brought into

A thorn that is left half embedded in the flesh,

If the king sees a powerful enemy in trouble, he

And O King, certainly never spare the enemy who

Turn blind when it suits you to become blind – at

Thus, let the king, by feigning inability and hiding

So long as the enemy lives, there is always

Note: The three aspects are Wealth, Morale and Equipment

Thus, by cutting the roots of a tree, one also

And also be ever thoughtful and alert of the

And then, when opportunity presents itself, fall

Thus, a tree may be harvested of its fruit, by first

When the tide is against oneself, one may even

Let the enemy not be spared, even though he may

He lived with four other creatures, a Tiger, a Rat,

None of the creatures could catch the deer, so

But he is as fast as the wind, young and

Then, shall we all happily feast upon the flesh of

The deer was easily brought down by the Tiger as

Bless you all! Now, you may freshen up by

The Jackal, meanwhile, stood by the fallen beast,