Part Three: Chanakya
Parvati expanded her territory by seeking out the larger kingdoms around her. She annexed Gwalior, then later Ajmer. She had perfected the technique of firmly squeezing kingdoms into submission. It was much cleaner than a full scale bloody assault and allowed easier assimilation of the conquered people. It involved 'retiring' the king of Gwalior; but sadly the king of Ajmer had to be beheaded. However, it proved to be a popular move because he had been a tyrant.
Parvati stayed away from the Punjab. She was not yet ready for Mahmud of Ghazni.
To the south lay a few kingdoms that stretched to the Vindhya Mountains. And beyond the mountains, rumors of great kingdoms. Of immediate interest to her were the kingdoms that lay to the east; in the lush plains fed by the great rivers -- Ganga and Jamuna. She set about annexing them, one by one.
It was during this period of expansion that a wandering Brahmin demanded an audience with her. It was not at all unusual for ordinary citizens to meet the queen and air their grievances. In fact she welcomed it and set aside certain days entirely for this.
But they had to state the purpose of their visit so that officials could gather relevant information beforehand to help the queen prepare for the appointment. She paid attention to detail and really took these meetings seriously. This fellow however refused; except to state that he was here to help the queen and would speak to her alone and not to underlings. And so, of course, the officials denied him access to the queen.
Apart from his arrogance it did not seem he had much else to offer. He was dressed in a spotless white dhoti, his bare torso adorned by a slender loop of white cotton thread that hung from his left shoulder. All his worldly possessions were gathered in a small bundle of cloth that hung from his other shoulder.
He left in a huff and settled down in front of the palace gates and waited. An ascetic could wait for ever because his wants are few. In the case of this Brahmin those wants were met by ordinary folk passing by who revered the advice and blessings of an ascetic Brahmin. They left behind food and other items essential for daily living.
Days went by before the queen became aware of his existence. Then, curiosity drove her into granting him an audience. He stood before her with an expressionless face and waited. No obeisance, no greeting, just a silent gaze.
Finally the queen said, "What did you want to see me about?"
"To see if you are ready to become a Maharani or remain a mere Rani."
There was a rumble among the courtiers at the sheer arrogance of the man and one even rose to strike him only to be stopped by a gesture from the queen. Her interest was piqued. Maybe he had something to back up his ludicrous claim or maybe he was just a conceited fool. Let's find out, she thought.
"Well," said the queen, "we now know why you are here; let's start with who you are?"
"My name is Chanakya and I am a Brahmin from Kashmir."
"Chanakya? Wasn't that the name of Chandragupta Maurya's prime minister?"
"Yes I adopted his name after it became clear to me that his mission in life was the same as mine."
"And what is this mission?" asked the queen.
"To prevent foreigners from invading Hindustan. The original Chanakya wanted to stop the Greeks from ever coming back and I want to thwart Mahmud of Ghazni. I was a student at the University of Takshashila when Mahmud last visited Hindustan. My studies were rudely interrupted and I swore then that I would find a way to end future invasions."
"And have you found a way?" asked Parvati.
"Yes I have," and he paused for effect, "The way is to establish a strong empire, then a dynasty that stretches for hundreds of years. I know it will not last forever but that is not my purpose. My purpose, first and foremost, is to stop Mahmud. Like the original Chanakya made Chandragupta a Maharaja and established the Mauryan Empire, I will make you into a Maharani and you can establish your own empire. That is if I find you worthy."
At this the court exploded and the queen had everyone removed, except the haughty Brahmin.
"Tell me," said the queen, when they were alone, "Why should I take you seriously? What do you possess, apart from rudeness and conceit, which will convince me that you can achieve your goal?"
"I possess knowledge, and the intelligence to put that knowledge to practical use," said he loftily, "I have read and re-read the Arthashashtra, or 'the science of material gain' written by the original Chanakya, many times; I now know it word for word. I have diligently sought teachers who not only taught me the ancient texts or shastras but explained the truth behind them. I have learnt that it is not by acts of supernatural beings that great things are achieved, but by the assiduous application of the ideas that one believes come from those supernatural beings and are contained in these so called holy texts or 'shastras'."
"And what you perceive as arrogance," continued Chanakya, "is absolute belief in me, in my knowledge and in my intelligence to interpret and implement my knowledge. I am absolutely sure of my mission and absolutely sure that I can accomplish it if I meet the right person."
"And how do I convince you that I am the right person?" asked the queen with a twinkle in her eye because she was beginning to like this fellow.
"By answering a few questions," said Chanakya.
"Go on," said the queen and waited. She dramatically placed a hand under her chin and feigned an expectant look on her face. She was ready to mentally joust with this vain Brahmin.
"What is the difference between telling the truth and lying?"
"None," she said promptly, "it is the end that defines the means."
