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observance of Sandhyā and the kindling of fire ;38? on Yāj. 1. 32 Bharadvāja is quoted as prescribing a penance for even thinking of causing harm to beings ; 388 on Yāj. I. 185 a lengthy sutra of Bharadvaja on the purification of certain things is quoted, wherein is cited the view of soine that boys are purified by a mere bath when touched by antyajas ; 289 on Yaj I. 236 & prose passage of Bharadvāja forbids in śrāddhas the use of certain cereals as food. 200 Aparārka quotes a long prose passage (p. 1155 ) from Bharadvāja in connection with the prāyaścitta for cessiou of gļhya fires for various periods. .

‘In the Smṛticandrika, in Haradatta and in several other works verses of Bhāradvāja are quoted, which appear to be taken from a smrti in verse.

That Bhāradvāja was an ancient writer op arthaśāstre follows from the Kautiliya, where in the views of Bbāradvāja are cited seven times and of Kanika Bharadvāja once. Some of the views of Bhāra ivāja as described in the Kauṭiliya are that a kinj should choose his ministers from amongst bis fellow-students, that the king should consider his line of policy alone in secret, that the princes should be punished secretly when they manifest po love for the king their father, that the minister should set one priuce against another when the kinu is on his dentli-bed, that when calamities befall the king and the minister, the former is the lesser of two evils, that one should bow down before the strong. This last view occurs in the Mahabhirata in the same words.201 The Santi parva (chap. 140 ) contains a dialogue between Bhāradvāja and king Sutrunjaya of Sauvira in which danda is said to be the most pre-emieut among the expedients. The same parva ( chap. 58. 3) mentions Bharadviju in a list of writers on

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यत्तु भारद्वाजः- ‘न शौचं शयनासनकटप्रस्तरयानप्रस्तरग डेपिधानकशिपु. कम्बलकगृहधान्यमणिफलकशिलासहस्ररोणामनिखातानां च काष्ठानां तृण पलालदाम्नां कुमारागामन्यत्र प्रोक्षणादन यस्पर्शने स्नानं कुमाराणामेके’ इति ।

माषाढकीमुद्गव विदलानि न दद्यात्-इति भरद्वाजः ।। 201 TTEC sayo ( 12.1) FERT PE Goara walah malala

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rājaśāstra. The Yaśastilaka299 ( 4th Āśvāsa p. 100, Nirṇaya. sāgara ed. ) quotes two verses of Bhāradvāja from his treatise on the topic of the six guras. This shows that Bhāradvāja’s work on politics was available in the 10th century and contai ned verses ( probably intermixed with prose).

Bharadvāja ( Bārhaspatya ) is the sage of the whole of the sixth Mandala of the Rgveda. The form Bharadvāja occurs (in the singular ) in several verses (e. g. Rg. VI. 16. 5 and 33, VI. 31. 4) and in the plural also (in Rg. VI. 25. 9 and VI. 50. 15). The form Bharadvaja occurs in Rg. VI. 51. 12 and in VII. 2. 63. Pāṇini mentions Bhāradvāja as a predecessor. The Mahābhāṣya notes at least in nine cases that the Bhārad vājīyas read the Vārtikas differently (e. y. Vārtika 9 on Pay. I. 1. 56, Vārtika 3 on I. 2. 22, Vārtika 4 on IV. 1. 79). Tbat is, the Bhāradvājiyas were a school of grammarians. Bhāradvāja is said to be the eldest son of Brhaspati in Anuśāsana parva 30. 24 ff.. In Santiparvasan chap. 140 there are two verses that state: the king should have the rod of punishment ready (or raised up), that he should always exhibit his prowess, he should have no weak points, but should find out the weak points (of others) and should pursue the holes ( weaknesses) of others; that people are afraid of him whose Rod is raised ānd that out of the four upāyur Danda is the supreme one. These occur in Bharadvāja’s dialogue in Santi 140. Mapu (VII. 102-103 ) has almost the same verses. Kautilya differs

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विमाननाच्च मान्याना विश्वस्तानां च घातनात् । प्रजानां जायते कोपो नृपतेश्चायुधः क्षयः ॥ इति कथमिदमभाषत षाडष्यप्रस्तावे भारद्वाजः ॥ : नित्यमुद्यत दण्डः स्यान्नित्यं विवृतपौरुषः । अच्छिद्रश्छिद्र दर्शी च परेषां विवरानुगः ॥ नित्यमुयतदण्डस्य नित्यमुद्विजने नरः । तस्मात्सर्वाणि भूतानि दाडेनैव प्रसाधयेत् । … तस्माच्चतुष्टये तस्मिन् प्रधानी दण्ड इष्यते ॥ शान्ति• 140. 7-9 ( dialogue of भारद्वाज with शत्रुञ्जय king of Sauvira ). Compare मनुस्मृति (VII. 102-3 नित्यमु… पौरुषः । नित्य मुयनदण्डस्य कृस्नमुद्विजतं जगत् । तस्मात् … साधयेत् ॥. Vida अर्थशास I.4, 6-li तस्माल्लोकयात्रार्थी नित्यमुयनदण्डः स्यात् । न येवंविधं वशोग्नयनमस्ति भूताना यथा दण्डः इत्याचार्याः । नेति कौटिल्यः । तीक्ष्णदण्डो हि भतागमद्वजनीयो भवति । मृदुदण्डः परिभूयते । यथार्ह दण्डः पूज्यते । सुविज्ञातपणीतो हि देकर प्रजा धर्मार्थकामेोजयति । ( Some identical words and phrases), at the three works have been undertined)

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from these views. He states “The ācāryas say “a king desiring the orderly maintenance of people’s life should always have the Rod of punishment lifted up (for striking when necessary ); for, there is no such means for keeping beings under one’s control as Danda’; ‘No’ says Kautilya ; for, the king that wields the Rod of punishment with severity becomes an object of disgust to beings; a king who is mild in punishing is treated with contempt, while a king that metes out the proper punishment is honoured; for the Rod of punishment used after proper consideration endows the people with Dharma, Artha and Kāma”.

It appears to the present author that Kautilya instead of separately mentioning Bharadvāja reported in the Santiparva and Manu, probably lumps the three (viz. Bharadvāja, Vyāsa who quoted Bharadvāja’s views and Manu) and refers to the three as ‘ācāryāḥ’ here. It is remarkable that Kautilya no where expressly mentions Vyāsa’s name or the name Mahā. bhārata either for supporting his own views or for differing from him or it. In I. 3. 1-2 the Kautiliya first mention’s Sāmaveda, Rgveda, Yajurveda as Trays, then adds Atharva veda and Itihagaveda and thus makes the Vedas to be five. In the Chandogyopanigad (VII. 1.2, VII, 1. 4, VII. 7. 1) Itibāsa-Purāṇa is said to be the 5th Veda and it seems that the Kauṭiliya follows it. So the Itihāsaveda was entitled to great res ect as Veda. It is probable, therefore, that he does not expressly state anywhere that he differs from the Mahābharata or from Vyāsa. In the Mahābhārata itself ‘Akhyāna’ is frequently mentioned as the 5th Veda, as in Vanaparva 58. 9, Udyoga 43. 41-42, Karnaparva 87. 42, Salya 6. 14. The Arthasūstra 1. 5 14 ( Purauam-itivrttam-ākhya yikā-udābaranam-dharmaśāstram-arthaśāstram cetibāsaḥ) produces a jarring note, including, as it does, even Dharma bāstra and Arthasastra under Itihāga. This does not stand to reason and tradition and is probably an interpolation or a marginal note, which later came to be embodied in the original work.

The Parāsara-Madhaviya (vol III, p. 231 ) quotes a verse of Bharudvaja which divides a pledge into four varie eties. A few quotations from Bharadvāja ou matters of vyavahāra are cited in other works. For example, the Hra svati-vilāsa cites a verse of Bharadvāja that a compromise the exchange and a partition, if fair and squel, could be annulled

History of Dharmasastra.

only for ten days, but could be annulled till the 9th year, if unfair. 393 It appears that the verses of Bharadvaja on vyavahāra are taken from a work other than the ancient work on politics.