Duryodhana, troubled by the murmurs he had heard among the citizens, approached his father, King Dhritarashtra, with a heavy heart. “Father,” he said, “the people are speaking ill-omened words. Ignoring both you and Bhishma, they wish to have the Pandava as their lord. Even Bhishma, who does not desire the throne for himself, seems to agree with them. The will of the city’s people threatens to bring us great distress. “Once, by his own virtues, Pandu received the kingdom from his father. But you, because of your blindness and certain qualities, have not gained the kingdom for yourself. If the Pandava receives Pandu’s inheritance now, then his son will surely inherit it after him, and so on in their line. We and our sons will be cast out from the royal lineage, becoming objects of scorn in the eyes of the world, O lord of the earth. Let us not be consigned to misery, living off the scraps of others, always in want. O king, let us devise a policy to prevent this fate. “If you had once obtained the kingdom, then surely we too would have inherited it, even among the last of our kin.” Hearing Duryodhana’s anxious words, Dhritarashtra paused in thought before responding. “O Kaurava, Pandu, ever devoted to righteousness, was always pleased with me—more than with any of our kinsmen. He never concerned himself with arrangements for food or other matters; as the best among the righteous, he entrusted all such things to me. His son, too, is devoted to righteousness like Pandu was—virtuous, renowned throughout the world, and firmly established in the city. “How could we possibly remove this bull among men? The kingdom has truly come to him, especially with the support of his allies. Pandu had won the loyalty of the ministers and the army, and their sons and grandsons as well. Those men, so honored by Pandu in his realm, O dear one, would not hesitate to slay us and our kin for Yudhishthira’s sake. They would not seek the kingdom at the cost of abandoning righteousness—not we, the lords of the Kauravas, nor those great souls. How could it not be said, dear one, that this would be our end? “Bhishma is always neutral, and Drona’s son stands with me; and since the son follows, so too will Drona—of this there is no doubt. Kripa, son of Sharadvat, is with us for the same reason; and the son of Drona will never abandon his maternal uncle. Vidura is our kinsman, but he secretly supports the other side; yet he alone is not capable of opposing us for the sake of the Pandavas. “Therefore, confidently send the sons of Pandu and their mother today into exile at Varanavata; there will be no fault in this. Destroy this dreadful, sleepless torment, this thorn lodged in the heart, this blazing fire fanned by action.” Yet even as he spoke, news of the strength and energy of the Pandavas filled Dhritarashtra with anxious thoughts. Seeking guidance, he summoned Kanika, foremost among ministers and expert in counsel and the science of kingship. Dhritarashtra addressed him, “O best of Brahmins, the Pandavas are always ambitious, and I am envious of them. Tell me, Kanika, the surest course for peace or conflict—I will follow your advice.” Duryodhana, Shakuni, Karna, and Duhshasana also approached Kanika, eager for his counsel regarding the ever-watchful and weapon-skilled Pandavas. “O Bharadvaja,” they asked, “tell us what would bring welfare to all parties, without deficiency. How should we act?” Thus questioned, Kanika, his mind cheerful, spoke sharp words, revealing the essence of royal science. “Listen, O king, to what I am about to say. Do not resent it, O sinless one, when you hear. “A king must always be ready with punishment and display his prowess. He should be without flaws himself, yet keen to detect the flaws and weaknesses of others. People greatly fear a ruler who is ever ready to punish; therefore, all affairs should be regulated by punishment alone. Let no one see his flaws or pursue him through them; he should conceal his vulnerabilities like a tortoise drawing in its limbs. “A king who desires benefit should always honor Brahmins, for kingship exists to protect Brahmins and restrain the wicked. By both—king and Brahmin—righteousness grows, and with the growth of righteousness, both the world and the other realm are victorious. Therefore, righteousness must be practiced. “If a king, seeing a man guilty of offense, forgives him, he incurs disrespect and sin in this world and the next. If a wicked person, having gained wealth, acts against the king, he should be seized, killed, and his wealth given to the needy. “If those appointed to duty do not remain under control, the king should appoint trustworthy men skilled in righteousness and wealth. Those appointed, whether over a kingdom, city, village, or district, may restrain or may not restrain; so be it. “For the purpose of investigation, he should send disguised agents. After examining the wicked, he should dismiss them and seize all their wealth. He should never act improperly, even at the outset of a task, for even a thorn, if badly cut, can cause prolonged bleeding.” Thus, Kanika instructed the king and his advisors in the science of kingship, urging them to act with vigilance, righteousness, and strength.