Affliction often arises for those who pursue dharma, but it can be restrained in two ways: for those greedy for wealth, and for those excessively passionate in pursuit of desire. In such matters, one whose mind is free from pride, who acts appropriately, conciliatory and without envy, who considers carefully and is pure in heart, should deliberate with the twice-born. Whatever the action—gentle or harsh—a capable person must lift up their afflicted self and continue practicing dharma. For those who do not ascend the tree of doubt, auspicious things remain unseen; but if one climbs it and survives, blessings are revealed. When someone's intellect is overcome, he should be soothed by recalling what has passed; the foolish by speaking of what is yet to come; and the wise by focusing on what is present. One who makes peace with an enemy and sleeps as if his task is accomplished is like one sleeping atop a tree, who awakens only after falling. Always, secrecy in counsel must be preserved without envy, and one should protect their appearance even when not watched by spies. The wise must not deliberate at night, nor in the presence of others, nor atop a palace, on a stone, in a spacious place, or in solitude. Deliberation should be only with trusted companions who observe all around, and never should a myna bird be allowed in the chamber of counsel. Whether parrots or mynas, or even children, fools, or the dull-witted, if they enter, they must be expelled; deliberation should be held with righteous twice-born. With those skilled in policy, versed in legal treatises, and firmly grounded in history, one should ensure flawless protection of counsel, and decide finally by oneself. Thus, after hearing from heroes about dharma and artha, and after self-reflection, or with a learned Brahmin, one should determine the matter with clear understanding. A decision should not be made with a third or any other person; for a secret shared with six ears is broken, as taught in the treatises on policy. A secret that leaks can destroy even wealth within one's grasp. One should repeatedly consider one's own opinion and that of others, and adopt virtuous words; for the wise are never satisfied. Without knowing innermost secrets, without performing harsh deeds, and without striking like a fisherman, great wealth cannot be attained. An enemy's force that is emaciated, diseased, damp, deprived of water, exhausted, overly trusting, or sluggish should be struck. A person seeking gain does not approach one who has already achieved his purpose; there is no association with one whose aim is fulfilled. Therefore, all objectives must be accomplished, leaving nothing unfinished. In both alliance and conflict, effort must be made without envy; and one desiring prosperity must act with enthusiasm and diligence. Neither friends nor enemies should perceive one's undertakings; they should see only those actions that have already begun or are fully completed. One should act as if afraid until danger has not yet arrived; but when danger is seen to have come, one should strike as if fearless. A man who supports an enemy struck down by fate embraces death, just as a she-mule that conceives brings forth her own end. One should foresee what is yet to come and what task lies ahead, but not, through lack of discernment, let any purpose slip by. Enthusiasm must be exerted by one who seeks prosperity, carefully considering place and time, as well as fate and the three—duty, profit, and pleasure; but above all, place and time are the foundation of success. A neglected enemy, though weak, takes root like a palm tree; like a fire left in the forest, he quickly grows great. A man who stirs himself like a small fire, even if he starts small, consumes a great accumulation as he grows. At the very beginning, one should speak pleasant words, saying, "I will give," even if empty of substance. Hope should be made dependent on time, and delay achieved by citing obstacles as reasons, or giving reasons as causes. Becoming like a razor, sharp and timely, one should take the lives of enemies—concealed, stripping away their strength, cutting down adversaries. Just as you have conducted yourself rightly among the Pandavas and others, O best of the Kurus, so should you act in all matters, so that you do not sink. One endowed with all virtues is superior; therefore, O king, protect yourself from the sons of Pandu. The sons of Pandu, O king, are your powerful rivals; let your policy be such that you do not suffer regret later. Having spoken thus, Kanika departed for his own house, and Dhritarashtra, the Kaurava, was overcome with sorrow. Hearing Kanika’s counsel in full, Duryodhana, Karna, and Shakuni son of Subala, along with Duhshasana as the fourth, once held a council together. Having obtained the approval of the Kaurava king Dhritarashtra, they devised a plan concerning the burning of Kunti and her sons. Vidura, wise in discerning intentions and understanding truth, perceived by their expressions the scheme of those with evil minds. Knowing what was to be known and devoted to the welfare of the Pandavas, he resolved upon escape together with Kunti’s sons. He prepared a boat—sturdy, equipped with machinery, bearing a flag, and able to withstand the wind—and spoke thus to Kunti: "This Dhritarashtra, born in this lineage, has become the destroyer of its fame and line; overwhelmed in spirit, he abandons eternal righteousness. This boat, fit for the waterway and able to endure waves and wind, will free you, O auspicious one, together with your sons, from the noose of death." Hearing this, Kunti, renowned and distressed, together with her sons, boarded the boat and departed upon the Ganga.