I see some similarity with Greek fables with the relationship between hubris and the fates. The cat is the one in power, yet the mouse is wise and can use the cat's captivity to his own favor. Hubris would have made the rat want to ally itself with the powerful cat and surely suffer the consequences. I also see the danger of Christian nationalism (and I'm a Christian!) in aligning ourselves with the one in power to bring about the alignment of our beliefs with society. Is it truly trusting in God? Is it truly bringing heaven to earth?
I love the story of the cat and the rat. I think I first read it in the Amar Chitra Katha comic books as a kid. I think it's an excellent illustration of the real meaning of the word "ally", a word terribly obscured in its usage by recent movements: allies work together because – for a time – they share their most important goals in common.
The one thing that surprises me a little here is to hear the story described as being about dharma. It would feel more in line with what I've seen elsewhere in the Mahābhārata to hear it described as being about artha (worldly success or achievement), treated as a human end legitimate but separate from dharma. Does this passage refer to artha and its relationship to dharma at all, or is it described as being simply about dharma?
The story comes as a response to the following question by Yudhisthira:
‘Yudhishthira said, “O bull among the Bharata lineage! You have talked about the best kind of intelligence, understanding what has happened and what will happen, and about the destruction that procrastination brings. O supreme among the Bharata lineage! I wish to hear about supreme intelligence for a king, who is confounded because he is surrounded by enemies. You are accomplished in dharma and artha. You are wise. You are skilled in all the sacred texts. O best among the Kuru lineage! I am asking you this. You should explain it to me. What should a king who is encompassed by many enemies do? In accordance with the rules, I wish to hear everything about this. When a king confronts a disaster in the midst of an enemy, there will be many who will range against one and seek to injure him, because of what they have suffered earlier. There will be immensely strong ones acting against him and he will be alone, without allies. How will he be able to take a stand? O bull among the Bharata lineage! How will he know the difference between a friend and an enemy? How will he act against those who are neither friend, nor foe? How will he use his wisdom to discern signs that an enemy has become a friend? How will such a man act and how will he obtain happiness? Who should he fight with? With whom should he try for a pact? What should be the conduct of a weak person who is in the midst of the enemy? O scorcher of enemies! This is supreme among all the tasks that must be undertaken. Rare is the person who can speak about such things, with the exception of Shantanu’s son, Bhishma, who has conquered his senses and does not waver from the truth. A listener is also extremely difficult to get. O mighty-armed one! Therefore, you should tell me everything about all this.”
This story is in a section called Apad Dharma, that is about how a king should deal with various calamities. It's about the various ways that kings should be willing to bend or subvert the typical working of dharma in order to preserve their lives. In this particular case there is a series of stories about animals that work for a while with their traditional enemies, and which points at which it makes sense to do so and which points it doesn't. The focus here is not on artha (success), but on preserving life, which is a necessary precondition to achieving dharma, artha, and kama.
Thanks! I do notice that Yudhiṣṭhira does ask about artha as well as dharma in his question, so it seems like they're both involved to at least some extent? I'm pushing a bit on this just to help myself make sense of the way the puruṣārthas fit together, which has always seemed a tricky question - since these stories would fit comfortably into texts more explicitly identified with artha, like the Arthaśāstra or Pañcatantra.
Yes, but that's not how the story is being used in this particular text. Bhishma is knowledgeable about artha yes, but the focus here is squarely on advising Yudhisthira in his kingly dharma. In another text, this same story could be used differently. But in this one it refers to dharma.
I think yoy might be selling me on reading the Mahabharata. I loved the Bhagavad-gita; sounds like I might enjoy the rest.
I see some similarity with Greek fables with the relationship between hubris and the fates. The cat is the one in power, yet the mouse is wise and can use the cat's captivity to his own favor. Hubris would have made the rat want to ally itself with the powerful cat and surely suffer the consequences. I also see the danger of Christian nationalism (and I'm a Christian!) in aligning ourselves with the one in power to bring about the alignment of our beliefs with society. Is it truly trusting in God? Is it truly bringing heaven to earth?
thank you: this is lovely work, and fabular retelling is a noble and sorely undertaken endeavour.
I love the story of the cat and the rat. I think I first read it in the Amar Chitra Katha comic books as a kid. I think it's an excellent illustration of the real meaning of the word "ally", a word terribly obscured in its usage by recent movements: allies work together because – for a time – they share their most important goals in common.
The one thing that surprises me a little here is to hear the story described as being about dharma. It would feel more in line with what I've seen elsewhere in the Mahābhārata to hear it described as being about artha (worldly success or achievement), treated as a human end legitimate but separate from dharma. Does this passage refer to artha and its relationship to dharma at all, or is it described as being simply about dharma?
The story comes as a response to the following question by Yudhisthira:
‘Yudhishthira said, “O bull among the Bharata lineage! You have talked about the best kind of intelligence, understanding what has happened and what will happen, and about the destruction that procrastination brings. O supreme among the Bharata lineage! I wish to hear about supreme intelligence for a king, who is confounded because he is surrounded by enemies. You are accomplished in dharma and artha. You are wise. You are skilled in all the sacred texts. O best among the Kuru lineage! I am asking you this. You should explain it to me. What should a king who is encompassed by many enemies do? In accordance with the rules, I wish to hear everything about this. When a king confronts a disaster in the midst of an enemy, there will be many who will range against one and seek to injure him, because of what they have suffered earlier. There will be immensely strong ones acting against him and he will be alone, without allies. How will he be able to take a stand? O bull among the Bharata lineage! How will he know the difference between a friend and an enemy? How will he act against those who are neither friend, nor foe? How will he use his wisdom to discern signs that an enemy has become a friend? How will such a man act and how will he obtain happiness? Who should he fight with? With whom should he try for a pact? What should be the conduct of a weak person who is in the midst of the enemy? O scorcher of enemies! This is supreme among all the tasks that must be undertaken. Rare is the person who can speak about such things, with the exception of Shantanu’s son, Bhishma, who has conquered his senses and does not waver from the truth. A listener is also extremely difficult to get. O mighty-armed one! Therefore, you should tell me everything about all this.”
This story is in a section called Apad Dharma, that is about how a king should deal with various calamities. It's about the various ways that kings should be willing to bend or subvert the typical working of dharma in order to preserve their lives. In this particular case there is a series of stories about animals that work for a while with their traditional enemies, and which points at which it makes sense to do so and which points it doesn't. The focus here is not on artha (success), but on preserving life, which is a necessary precondition to achieving dharma, artha, and kama.
Thanks! I do notice that Yudhiṣṭhira does ask about artha as well as dharma in his question, so it seems like they're both involved to at least some extent? I'm pushing a bit on this just to help myself make sense of the way the puruṣārthas fit together, which has always seemed a tricky question - since these stories would fit comfortably into texts more explicitly identified with artha, like the Arthaśāstra or Pañcatantra.
Yes, but that's not how the story is being used in this particular text. Bhishma is knowledgeable about artha yes, but the focus here is squarely on advising Yudhisthira in his kingly dharma. In another text, this same story could be used differently. But in this one it refers to dharma.