०७

I am going to expound the duties of Kings; how the Lord of Men should conduct himself, how he came into existence and how excellent success accrues to him.—(1).

धर्मशब्दः कर्तव्यतावचन इत्य् उक्तम् । यद् राज्ञा कर्तव्यं तद् इदानीम् उच्यत इति प्रतिज्ञा । कर्तव्यं च दृष्टार्थं षाड्गुण्यादि, अदृष्टार्थम् अग्निहोत्रादि । तत्रेह प्राधान्येन दृष्टार्थम् उपदिश्यते । तत्रैव च राजधर्मप्रसिद्धिः ।

राजशब्दस् तु नेह क्षत्रियजातिवचनः, किं तर्ह्य् अभिषेकाधिपत्यादिगुणयोगिनि पुरुषे वर्तते । अत एवाह- यथावृत्तो भवेन् नृपः । नृपग्रहणेन जनपदैश्वर्यवतो ऽधिकारम् आह । प्रमाणान्तरमूला ह्य् अत्र धर्मा उच्यन्ते, न सर्वे वेदमूलाः । अन्यमूलत्वे च यद् अत्र धर्मशास्त्राविरुद्धं तद् उच्यते । तथा च कात्यायनः-

अर्थशास्त्रोक्तम् उत्सृज्य धर्मशास्त्रोक्तम् आव्रजेत् ॥ इति ।

यथावृत्तः यद् वृत्तं यत् प्रकारं वास्येति च बहुव्रीहिः । अन्यपदार्थो राजा । यथार्थप्राधान्ये ऽव्ययीभावः स्यात् । वृत्तं परिपालनार्थो व्यापारो ऽदृष्टार्थश् च । संभवश् च उत्पत्तिः । स उक्तो “राजानम् असृजत् प्रभुः” (म्ध् ७.३) इत्यादिना । परमा प्रकृष्टा सिद्धिर् विजिगीषोर् ऐकाधिपत्यम् । राजवृत्तस्य फलप्रतिज्ञेयम् ॥ ७.१ ॥

It has already been pointed out that the term ‘Dharma’ denotes what ought to be done, duty, so what the author promises in the present verse is that he is now going to describe what ought to be done by the King.

This duty is of two kinds—(1) pertaining to visible things, such as the ‘six courses of action’ and the like, and (2) pertaining to invisible things, such as the Agnihotra and the like. In the present context it is the former that is chiefly dealt with; and in fact it is only those forms of activity that are generally known as ‘kingly duties.’

The term ‘rājan’, ‘king,’ in the present context, does not stand for the Kṣatriya caste; it stands for that person who fulfills the conditions of having been anointed, possessing the rights of sovereignty and so forth. It is for this reason that the Text adds—‘How the Lord of Men should conduct himself.’—The use of the term ‘lord of men’ indicates that what is stated here is applicable to the person who has sovereignty over the people.

The duties expounded in the present connection are based, not all upon the Veda, but on other sources of knowledge also. Among those based upon other sources of information, those alone are stated here which are not contrary to the Science of Duty (Ethics). Says Kātyāyana—‘One shall renounce the Science of Politics and act according to the Science of Duty.’

‘Yathāvṛttaḥ,’ ‘how he should conduct himself’;—the compound is to be expounded as ‘yaḍyatprakārakam vā vṛttam yasya,’ a Bahuvrīhi compound; the third factor referred to by it being the King. If the compound were explained in the manner whereby the denotation of the words of the compound itself formed the principal denotation of the compound itself,—then it would have to be an Aryayībhāva (in the form ‘yathāvṛttam’).—‘Conduct’ stands for the action of protecting the people and also of accomplishing some transcendental ends.

‘Coming into existense’, being created; as is going to be described under verse 3—‘the Lord created the King’ and so forth.

‘Excellent’, highest,—‘success’, in the form of undisputed sovereignty.

This verse states the rewards of the due fulfilment of kingly duties (1).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 10), which adds the following notes:—We proceed to consider the exact meaning of the term ‘rājan’,—the question for determination being—(A) Is the name ‘rājā’ applied to any and every one doing the work of ‘protecting the people?’ (B) or only to one simply belonging to the Kṣatriya caste (C) or to that Kṣatriya alone who is duly anointed?

—Now in support of (A) we have the following arguments:—In popular usage the name ‘rājā’ is applied to any one who owns and performs ‘rājya,’ the functions of the rājā, king; and these functions are actually performed by the Brāhmaṇa and other castes also. In the Nirukta the etymological meaning of ‘rājā’ is explained as ‘rājate,’ ‘one who shines,’ i.e.,with royal glory; and this glory results only from the proper ‘protection of the people.’ The Veda also speaks of Soma as ‘the rājā of Brāhmaṇas,’ and again as ‘the rājā among the Gandharvas’;—in all these passages the term stands for the ‘lord,’ the ‘protector of the people.’

—In support of (B), the view that the term is applicable to the Kṣatriya caste, we have the following arguments:—Manu, having introduced the subject as ‘I am going to describe Rājadharma’ goes on to describe such duties as the protecting of the people and so forth, all of which pertains to the Kṣatriya, as is dear from the next verse which speaks of ‘protection’ as the principal ‘rājadharma’; from all which it is dear that it is the Kṣatriya alone that is entitled to ‘rājya,’ the ‘functions of the Rājā.’

It is in view of the ‘protection of the people’ being his duty that the Kṣatriya alone is entitled to carry arms and to make a living by arms. Yājñavalkya clearly declares ‘protecting of the people’ as the ‘principal duty of the Kṣatriya.’ Paṇini also lays down the affix ‘ṣyañ’ in the term ‘rājya’ in the sense of ‘function’ of the rājā, i.e., the Kṣatriya. Anointing also has been prescribed for the Kṣatriya only; the texts speak of the ‘anointing of the Rājā,’ which means that the ceremony is to be performed by one who is already a Rājā; and this can be true only of the Kṣatriya who alone is a ‘rājā’ (i.e., Kṣatriya) even before being anointed. Thus the primary denotation of the term resting in the Kṣatriya only, whenever it is applied to such Brāhmaṇas and other castes as do the work of the ‘rājā’ it should be understood to be used in a secondary or figurative sense.

—(C) The third view has been held by Medhātithi and Kulllūka, both of whom hold that the term is applicable to ‘any man who is equipped with anointment and such other qualifications, and who does the work of protecting the people.’ So also Haradatta on Gautamasūtra, and Mitākṣarā, the latter applying it to such ‘Householder as is equipped with anointment and other qualifications.’ On the ground of commonsense also the duties laid down for the ‘Rājā’ must be taken as pertaining to every one who has to do the work of ‘protecting the people.’ If they did not, then what would be there for the guidance of those non-Kṣatriyas who happen to be kings of men? Aparārka also declares that the duties prescribed pertain to these non-Kṣatriyas also; though it holds that the name ‘rājā’ is applicable only to that Kṣatriya who has been anointed.

Having stated the arguments for the three views, the author declares his own conclusion as that the word ‘rājan’ in the present context must apply to one on whom devolves the duty of protecting the people;—which is the first of the three views stated above.

See in this connection the Aveṣṭyadhikaraṇa (Mīmāṃsā-sūtra, 2.3.3.), where the conclusion is that the word ‘rājan’ is rightly and directly denotative of the Kṣatriya, and as the ‘protecting of the people’ is prescribed in law-books as the duty of the Kṣatriya, this ‘protection’ has come to be called ‘Rājya’ (Kingship) the ‘function of the King’; and thus when other castes are found, by chance, to perform this function, they have the title ‘rājā’ applied to them only metaphorically.—As for ‘anointment’, the Tantravārtika (Trans. p. 822) remarks that this also is prescribed for the Kṣatriya only. (See in this connection Tantravārtika, Trans. pp. 815-831, where the whole subject is discussed in detail).

Though such is the conclusion of the Mīmāṃsakas, the commentators on Manu are agreed that in the present context the term ‘rājan’ stands for any one who performs such functions of the king as ‘protecting the people’ and so forth. Aparārka combines the two views that it applies to such Kṣatriyas as perform the function of protecting the people.

This verse is quoted in Rājanītiratnākara (p. 2 b).

सिद्धिस् तु परमा राज्ञः स्वीकृतसर्वराजमण्डलस्यानन्तरं सकलमहीमण्डलाधिपत्ये सति निरतिशया धर्मार्थसुखत्रिवर्गाभ्युदयप्राप्तिर् अपरामात्यादिप्रकृतिसम्पत् ॥ ७.१ ॥

तत्र सिद्धिम् अवेक्ष्येदम् उच्यते ।

001 I will declare the duties of kings, (and) show how a king should conduct himself, how he was created, and how (he can obtain) highest success.

The protection of all this shall be done according to law, by the Kṣatriya who has received the Vedic training in due form.—(2).

ब्रह्म वेदः । तत्र श्रुतः¹ संस्कारो ब्राह्मः । स वेदाध्ययनजन्यो ग्रहणवतो ऽर्थलक्षणो वेदस्य, स्वाध्यायविधिर्² निर्वर्त्य इत्य् अर्थः । उपनयनं तु ब्रह्मग्रहणार्थत्वाद् ब्राह्मम् इति युक्तम् । तथा च वक्ष्यति- “त्रैविद्येभ्यस् त्रयीं विद्याम्” (म्ध् ७.४३) इति । इतरथा विदितवेदितोपदेशः स्यात् । गर्भादानादि स्मृतिशास्त्राद् अष्टाचत्वारिंशसंस्कारम् । क्षत्रियेणेति । एतेन क्षत्रिय एव राज्याधिकारीति सूचितम् । क्षत्रियाभावे तदतिदेसो ऽपि ग्राह्यः । अन्यथा प्रजालोपः स्याद् इति भावः । सर्वस्य करदस्य दीनानाथदेश् च । अस्येति स्वविषयवासिनां यथास्वं जनपदपुरनिर्देशः । यथान्यायं । न्यायः शास्त्रं धर्मशास्त्ररूपम्, नार्थशास्त्रम् औशनसादिप्रणीतम्, तम् अनतिक्रम्य । परिरक्षणं परिपालनम् । अपायपरिहारः, दुर्बलानां बलवद्भिर् अनभिभवः, शास्त्रमर्यादानतिक्रमश् च । दुःखत्राणं परिरक्षा । शास्त्रातिक्रमे चादृष्टं दुःखम् । अतस् तदनतिक्रमे राजभयेन रक्षिता भवन्ति । राजदण्डे दुःखम् इति चेन् महतो नरकादिदुःखाद् राजदण्डनम् अल्पीयः । कर्तव्यम् इति विधिः । अधिकारश् चाष्टमे निरूपितः ॥ ७.२ ॥

‘Brahma’ is Veda; the ‘training under gone according to the Veda is called ‘brāhma’ ‘Vedic’; that which consists in the learning of the meaning of the texts by studying the Veda, and which is accomplished in obedience to the injunction of Vedic study. The Initiatory Ceremony also is rightly called ‘Vedic’, in view of the fact that it is gone through for the purpose of getting up the Veda; as the author is going to say later on (verse 43)—‘From persons learned in the three Sciences he shall learn the Three-Fold science etc’. If this (learning the meaning of the Vedic texts) were not meant by the present verse, then it would he asserting what is already known; as in that case the ‘sacrament’ could only stand for the forty-eight ‘sacramental rites’ laid down in the Smṛtis, beginning with ‘Conception’ and ending with the ‘Final Sacrifice’.

‘By the Kṣatriya.’—This indicates that the Kṣatriya alone is entitled to Kingship. In the absence of the Kṣatriya however, a substitute also may be accepted; otherwise the people would become exterminated (for want of a protector). Such is the sense of the text.

‘Of all’—who pay taxes, as well as those who are poor and helpless.

‘This’;—this refers to the people living in his kingdom, in villages as well in cities.

‘According to law’.—‘Law’ stands for the scriptures, specially the scriptures dealing with ‘Dharma’ or Duty, and not those relating to ‘Artha’ or ‘Policy’ and composed by Auśanas and other writers. ‘According to this’—i.e., not acting contrary to it.

‘Protection’—Guarding; i.e., removing troubles, guarding the weak against the strong, and seeing that they do not act against the law. ‘Protection’ means saving from trouble; the transgressing of law brings impercepible trouble; s o that when people do not transgress it, they become saved from that trouble, by the King. It might be argued that the punishment inflicted by the King (for transgressions of the law) is also painful. But the pain caused by such punishment would be infinitesimal, as compared with the terrible sufferings undergone in hell.

‘Shall be done’;—this is the Injunction.

What prompts and entitles the King to do all this is explained in Discourse VIII—(2)

‘Saṃskāram’—‘Upanayana, Initiation’ (Medhātithi, Govindarāja, Kullūka and Nārāyaṇa);—‘Sacrament of Coronation’ (Nandana).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 11), in support of the view that it is the Kṣatriya alone whose function it is to protect the people; and it adds the following notes:—‘Brahma’ is Veda; and the ‘saṃskāra,’ ‘embellishment,’ ‘aptitude,’ brought about by the learning, proper study and due understanding of the Veda is called ‘brāhma’)—or the ‘saṃskāra’ ‘initiation,’ which is undergone for the purpose of learning the ‘Brahma’ or Veda, is called the ‘brāhma saṃskāra,’ i.e., the Upanayana;—‘yathāvidhi’ means ‘in accordance with the scriptures;’—this is an adverb modifying ‘prāptena’; ‘yathānyāyam’ means ‘in strict accordance with the law relating to the infliction of punishment, going to be set forth below’;—‘parirakṣaṇam,’ ‘guarding the weak against oppression by the strong.’ This verse shows that the function of Kingship belongs primarily to the Kṣatriya.

It is quoted in Nītimayūkha (p. 1), which explains ‘brāhmam saṃskāram’ as ‘the anointing done by the Brāhmaṇas.’

Mārkaṇḍeya-purāṇa (Vīramitrodaya-Rājanīti, p. 12).—‘Making gifts, study, sacrifice,—these constitute the threefold duty of the Kṣatriya; protecting the people and fighting constitute his livelihood.’

Yājñavalkya (Do.).—‘Protecting of the people is the principal duty of the Kṣatriya.’

Parāśara (1.61).—‘The Kṣatriya wielding weapons and protecting people, having defeated the armies of the enemy, shall protect the earth according to law.’

Mahābhārata-Śānti (Parāśaramādhava-Āchâra, p. OíiO).—‘The protecting of the people is the highest duty of kings. The king is the protector of all castes and orders; he should protect his people and direct them to devote themselves to their own respective duties.’

ब्रह्मणे ब्रह्मणो वा संस्कारो ब्राह्मम् उपनयनादिः स्नानान्तस्, तं प्राप्तेन क्षत्रियेण, नान्यवर्णेन । यथाविधि यथाशस्त्रम् । सर्वस्यास्येत्य् अनेनाभिनयेन वर्णाश्रमौ निर्दिशति । यथान्यायं यथोपदेशं कर्तव्यं परिरक्षणम् इति अन्यवृत्तिपरिसंख्येयं नियमो वा ।

एके तु दृष्टार्थत्वाद् उपदेशं वृत्त्यर्थं मन्यन्ते । तथा च सति पित्र्ये धने निध्यधिगमे ऽन्यथा प्राप्तौ न नियोगतः क्षत्रियो राज्यम् आतिष्ठेद् इति ।
तद् अयुक्तम्, “वेदाभ्यासो ब्राह्मणस्य क्षत्रियस्य तु रक्षणम्, वार्ताकर्मैव वैश्यस्य विशिष्टानि स्वकर्मसु” इत्य् उक्तत्वाद् विशिष्टत्वं चैषां दृष्टादृष्टसंबन्धेन युक्तम् । नियमाश्रयश् चादृष्टसंबन्धः । वृत्तिदाश् चानाथा दीनाश् च राज्ञा रक्ष्यन्ते, यतो न दृष्टार्थम् एव रक्षणम् ॥ ७.२ ॥

002 A Kshatriya, who has received according to the rule the sacrament prescribed by the Veda, must duly protect this whole (world).

विद्रुते पीडिते ऽप्रतिष्ठिते वा । प्रभुः प्रजापतिः । स्तुतिर् इयम् ॥ ७.३ ॥

अराज्ञो ऽपि च क्षत्रियस्य ग्रामादिसंरक्षणे ऽप्य् एतदर्थवन्नियमशास्त्रस्तुत्यास्य भयो धारणम् अधुनोच्यते ।

हिरण्यगर्भः मात्स्यन्यायो मा भूत् । प्रजानाम् इति [रक्षाय] राजोत्पत्तिर् अनेन प्रदर्श्यते । पूर्वविधिस्तुतिर् इयम् ॥ ७.३ ॥

003 For, when these creatures, being without a king, through fear dispersed in all directions, the Lord created a king for the protection of this whole (creation),

At a time when the people were without a King, and were utterly perturbed through fear, the Lord created the King for the protection of all this;—(3) taking out the essential constituents of Indra, Vāyu, Yama, Sūrya, Varuṇa, Chandra and Kubera—(4)

अनिलो वायुः । वित्तेशो धनपतिर् वैश्रवणः । मात्रा अवयवाः । शाश्वतीः सारभूताः । निर्हृत्य निष्कृष्य ॥ ७.४ ॥

(verse 7.3)

‘Perturbed’—troubled, or unsettled.

‘Lord’—Prājapati.

This is a pure enlogium.—(3)

(verse 7.4)

‘Anita’ is Vāyu.

‘Vitteśa,’—the Lord of Wealth, Vaiśravaṇa, Kubera.

‘Mātra’—constituent parts.

‘Eternal’—i. e., essential.

‘Niṣkṛtya’—extracting, taking out—(4)

(verse 7.3)

This verse is quoted in Parāśaramādhava (Ācāra, p. 391), to the effect that the king is the representative of the strong hand of the Law;—in Parāśaramādhava (Vyavahāra, p. 5), to the effect that the King comes down to the earth for the suppression of the thief and other evil-doers;—in Vīramitrodaya (Lakṣaṇa, p. 195), as to the effect that the king was created by Brahmā for the purpose of protecting the people;—and in Vīramitrodaya (Rājanīti, p. 15), which adds the following notes:—‘Arājake’ means ‘without a king’;—in ‘sarvataḥ’ the affix ‘tasil’ has the sense of the Ablative, and the word means ‘from all strong individuals,’—‘abhidrute’ means ‘oppressed,’—‘asya’ means ‘of this world’;—‘prabhu’ is Brahmā. In some places the reading is ‘vidrute’ (for ‘abhidrute’), which means ‘fallen off from duty’; and in this case the affix in ‘sarvataḥ’ will have the force of the Locative.—It then goes on to remark that the reading adopted by Medhātithi is ‘cakṣurdharmasya sarvasya’ (in the place of rakṣārthamasya sarvasya’) under which reading ‘bhayāt’ will mean ‘through fear of adharma,’—‘dharmasya cakṣuḥ’ will be the ‘seer,’ i.e., the propagator ‘of Dharma,’ i.e., the king who is known as the ‘source of Dharma.’

This is quoted in Rājanītiratnākara (p. 2a).

(verse 7.4)

This verse is quoted in Parāśaramādhava (Ācāra, p. 392);—in the same work (Vyavahāra, p. 5);—and in Vīramitrodaya (Rājanīti, p. 6), which explains that ‘anila’ is Vāyu, ‘vitteśa’ is Kuvera,—‘mātrā’ means portions—‘nirhṛtya’ means ‘extracting,’—‘śāśvatīḥ’ means ‘most essential’ or ‘most lasting.’—It adds that this verse may be construed with verse 3, the construction being ‘mātrā nirhṛtya (verse 4) rājānamasṛjat’ (verse 3).

This is quoted along with verses 5 and 6 in Rājanītiratnākara (p. 4a).

**(verses 7.3-13)
**

Mahābhārata (Parāśaramādhava-Ācāra, p.393)—‘All the deities are invisible; the king is the only visible deity, whose favour and disfavour bring about visible results. The king is the father, the mother and also the family of all those of noble families; the king is Truth and Deity; and the king is the great benefactor of the people. Let there be no doubt as to whether the king is the regulator of the time or time is the regulator of the king; for it is the king who regulates time. O King! in this world, the virtue of men is guarded by the king; it is only through fear of the king that people do not devour each other,’

Bṛhat-Parāśara (Vīramitrodaya-Rājanīti, p. 16).—‘Brahmā created the king with portions of Indra, Fire, Wind, Yama, Sun, Moon, Varuṇa, Kuvera and Īśāna.’

Bṛhat-Parāśara (Vīramitrodaya-Rājanīti, p. 20).—‘With or without cause, having his anger aroused, the king could burn the people; that is why people knowing the policy of kings call the king Fire.’

Nārada (Do.).—‘When the king becomes angry, with or without cause, he burns the people; that is why they call him Fire. When the king desirous of conquest has recourse to valour and marches against enemies, then is he called Indra. The king is called the Moon when, on the disappearance of anger and splendour, he appears before the people in a happy mood. When the king seated on the seat of judgment, awards punishments impartially to all creatures, then he is Yama. When the king bestows gifts upon learned men and dependents seeking for help, then he is called Kuvera. As among human beings, the king is without beginning and without end, and as he is endowed with splendour and purity, and as he deviates not from the right path, and as an impure man becomes pure by his word, and the pure becomes impure, wherefore should not such a king not be a god?’

Bṛhaspati (Do.).—‘Inasmuch as the king keeps the people pleased (rañjayati) by means of his four-limbed army, and shines with his splendid body, he is called the Raja.’

Aṅgiras (Do.).—‘Inasmuch as the king, by means of punishments, removes evil he is called the Guru.’

Mahābhārata (Do.).—‘In countries devoid of a king, Righteousness obtains no footing and people devour one another; fie, therefore, upon anarchy! Since the Veda declares the king to be Indra, he should be honoured by one who desires his own welfare, in the same manner as Indra. I feel that one should never live in a country where there is no king. In a country where there is no king, the Fire does not convey offerings to the gods. Such countries as have no kings are powerless whenever attacked by enemies.’

Vālmiki-Rāmāyaṇa (Vīramitrodaya-Rājanīti, p. 20).—‘In a country where there is no king, there is no safety of life or property; nor is the enemy able to bear any attack by enemies.’

Garuḍa-purāṇa (Do.).—‘Wealthy man, Vedic scholar, king, river, and physician,—in a place where these five are nor present, one should not take up residence.’

Śukranīti (l.141).—‘The king is made out of the paramount elements of Indra, Vāyu, Yama, Surya (Sūrya), Agni, Varuṇa, Chandra, and Kuvera; he is the lord of both the moveable and immoveable worlds.’

“बालो ऽपि नावमन्तव्यः” (म्ध् ७.८) इत्य् अस्य विधेर् वक्ष्यमाणस्येमे दश श्लोकाः शेषतया विज्ञेयाः । एवम् इन्रादीनां स्वविषये येन चेष्टाः करोति तेन तेषां मात्राभ्यो निर्मित इत्य् उच्यते ॥ ७.४ ॥

004 Taking (for that purpose) eternal particles of Indra, of the Wind, of Yama, of the Sun, of Fire, of Varuna, of the Moon, and of the Lord of wealth (Kubera).

In as much as the King was created with the constituent elements of these principal Gods, he surpasses all living beings by his glory.—(5)

एषाम् इन्द्रादीनां सुरश्रेष्ठानां मात्राभिस् तेज्ॐशैर् निर्मितस् तस्माद् धेतोर् अभिभवति दुर्निरीक्ष्यमुखो भवति । तेजसा हेतुना । निष्कृष्य निर्मित उत्पादितः यतः कृषिर् उत्पादने³ धातुर् वर्तते । तेनापायावधित्वान् मात्राभ्य इति पञ्चमी तृतीया वा पठितव्या ॥ ७.५ ॥

‘These’—Indra and the other chief Gods;—‘with the constituent elements’—with the particles of their Light constituting their bodies;—The ‘King was created’;—hence his face becomes terrible to look at;—‘by his glory’—on account of his glory.’

He was created after ‘taking out’ the essential constituents. The root ‘kṛṣi’ (in the term ‘niṣkṛṣya’ (in verse 4) denotes ‘creating’. The Ablative (in ‘mātrābhyaḥ’) may be explained either on the ground of the ‘elements’ being the permanent factor out of which the constituents of the King are taken out. Or we may read ‘mātrāya’ with the Instrumental ending (which would denote cause).—(5)

This verse is quoted in Parāśaramādhava (Ācāra, p. 392);—again in the same work (Vyavahāra, p. 5);—and in Vīramitrodaya (Rājanīti, p. 16), which adds the following notes:—‘Eṣām surendrāṇām’—‘these principal gods, Indra and the rest’;—‘mātrābhyaḥ’—‘the king has been created after extracting the most essential portions out of the constituent portions of the said deities; for this reason in glory, he surpasses all beings, i.e., he is superior to all things.’

**(verses 7.3-13)
**

See Comparative notes for [Verse 7.3].

कार्येणैतद् अर्थं दर्शयति । यस्माद् आधिपत्यैश्वर्यात् सर्वभूतान्य् अभिभवति स्वेन तेजसा अत इन्द्रादिदेवतामात्राभ्यो निर्मित इति स्तूयते ॥ ७.५ ॥

यतश् च ।

005 Because a king has been formed of particles of those lords of the gods, he therefore surpasses all created beings in lustre;

Like the sun, he burns the eyes and minds (of man); no one on the earth can even gaze at him.—(6)

तपति तपतीव । संमुखो ऽशक्यदर्शनत्वाद् एवम् उच्यते । तद् आह- न चैनं भुवि शक्नोति । ब्राह्मणा जात्युत्कृष्टा⁴ ब्रह्मवर्चस्विनो ऽपि नैनम् अभिमुखं वीक्षितुं शक्नुवन्ति । तद् उक्तम् “तम् उपर्य् आसीनम् अधस्ताद् उपासीरन्” (ग्ध् ११.७) ॥ ७.६ ॥

‘Burns’,—as if it were; it is so expressed, in view of the fact that people cannot gaze at him; this is what is stated in the second half.—‘No one on the Earth’— not even persons belonging to the excellent Brāhmaṇa caste, or endowed with Brahmic glory—‘can gaze at him’—look at him straight in the face. It is in view of the that it has been declared that ‘people shall sit down below while the King is seated on high’ (Gautama, 11)—(6)

This verse is quoted in Parāśaramādhava (Ācāra, p. 392);—in the same work (Vyavahāra, p. 5);—and in Vīramitrodaya (Rājanīti, p. 16); which adds the the following explanation:—‘By his lustre he burns, like the Sun, the eyes and minds of the people that look at him’; though the verb ‘tapati’ is in the simple form, it has the sense of the causal; what is said here is based on the idea that people cannot look the king in the face; this is the purport of the second half of the verse, which means that ‘no one on earth can look the king straight in the face.’—It proceeds—“Medhātithi has remarked that even Brāhmaṇas, who are of superior caste, and who are endowed with Brahmic glory, cannot look him in the face”; and he bases this assertion on the words of Gautama (11.7) that ‘people should sit below the king who sits on high’. This however is not right, since Gautama has followed up his assertion with the saving clause ‘anye brāhmaṇebhyaḥ enam manyeran’, so that what the complete sūtra of Gautama means is—‘while the king is sitting high upon the throne, people should sit below, on the ground,—all except the Brāhmaṇas, and these latter should honour him with benedictions.’

**(verses 7.3-13)
**

See Comparative notes for Verse 7.3.

महाराजलिङ्गेन चामरच्छत्रभृङ्गादिना युक्तो दीप्तिमत्त्वाच् चक्षूंष्य् आदित्यवत् तापयति, मनांसि दण्डपातनाद् । यस्माद् अतो न कश्चिद् एनं शक्नोत्य् अभिवीक्षितुम् अपि, किं पुनर् अपकर्तुम् । पूर्ववद् अयम् अपि स्तुत्यै ॥ ७.६ ॥

एवं च सति तासु तास्व् अवस्थासु कार्यार्थम् ।

006 And, like the sun, he burns eyes and hearts; nor can anybody on earth even gaze on him.

On account of his puissance he is Agni, Vāyu and Sūrya; he is Soma and Yama; he is Kubera, he is Varuṇa and he is Indra.—(7)

अग्न्यादिदेवतानां मात्राशयत्वात्⁵ तच्छक्तियोगितयैवम् उच्यते । प्रभावः अलौकिकी या शक्तिः ॥ ७.७ ॥

This is said in view of the fact that, being constituted by the component particles of Agni and other Gods, he is equipped with their powers.

‘Puissance’—supernatural power.—(7)

Cf. 9.303 et seq.

This verse is quoted in Parāśaramādhava (Ācāra, p. 392);—in the same work (Vyavahāra, p. 5);—and in Vīramitrodaya (Rājanīti, p. 17), which adds the following:—Inasmuch as the king has been created out of their essential portions, he is all these gods;—‘dharmarāṭ’ is Yama; the meaning is that the king is similar to Agni and the other gods, being created out of their portions:—‘prabhāva’ means ‘extraordinary power.’

**(verses 7.3-13)
**

See Comparative notes for Verse 7.3.

एवं चेमे लोकपाला यैर् अयं राजा तथैव व्यपदिश्यते ॥ ७.७ ॥

यतश् चैतद् एवम् अतः ।

007 Through his (supernatural) power he is Fire and Wind, he Sun and Moon, he the Lord of justice (Yama), he Kubera, he Varuna, he great Indra.

Even though an infant, the King shall not be despised as if he were merely human; because he is a great divinity in human form.—(8)

मनुष्यो ऽयम् इत्य् एवं बालो ऽपि भूमिपो राजा नावमन्तव्यः । किं तर्हि, महती काचिद् एषा देवता एतेन मानुषेण रूपेण स्थितेति । अतो ऽदृष्टेनापि दोषेण राजन्य् अवज्ञा न युज्येत ॥ ७.८ ॥

Even on infant King shall not be regarded as merely a human being, and as such despised. In fact he is a great divinity, appearing in the shape of man. For this reason it is not right to show disrespect towards the King, even on account of defects that may be perceived in him.—(8)

This verse occurs also in the Mahābhārata.

This verse is quoted in Parāśaramādhava (Ācāra, p. 392);—in the same work (Vyavahāra, p. 5);—and in Vīramitrodaya (Rājanīti, p. 17), to the effect that by showing disrespect to the king one incurs the same sin that he does by showing disrespect towards the gods.

**(verses 7.3-13)
**

See Comparative notes for Verse 7.3.

शक्नोति ह्य् अयं बालो ऽप्य् अमात्यादिभिर् अकार्यकारिणो निवर्तयितुम् ॥ ७.८ ॥

किं चान्यत् ।

008 Even an infant king must not be despised, (from an idea) that he is a (mere) mortal; for he is a great deity in human form.

Fire burns only one man who may happen to approach it carelessly; the fire of the King, on the other hand, consumes the entire family, along with its cattle and hoard of wealth.—(9)

अस्य विधेर् अर्थवादश्लोका एते । राजधर्मो ऽपि सन् सर्वपुरुषार्थो ऽयम् । यो⁶ ऽग्निं हस्तादिना स्पृशति, समिद्धस्याप्य् अन्तिकवर्ती⁷ भवति, स दुरुपसर्पी नरः⁸ प्रमादस्खलितो दह्यते । राजा तु क्रुद्धः सपुत्रधनदारबान्धवं दहति । कुलं ये केचिद् ज्ञातयः स्वजनाश् च । तान् अप्य् अपराधसंबन्धात् पशुभिर् धनसंचयैश् च सह नाशयति ॥ ७.९ ॥

The following verses are commendatory supplements to the foregoing Injunction. Though the context deals with the ‘Duties of Kings’, yet what is stated here applies to all men.

When a man touches fire with his hand, or goes too near the fire when it is burning fiercely,—he is said to be ‘approaching it carelessly’; and when he is thus careless, he becomes burnt. If, however, the King happens to be angry, he destroys the man along with his wife, children, relations and property. In fact; on account of the fault committed by the master of the house, he destroys all those relations and friends that may happen to be with the family at the time, along with all their goods and chattels.—(9)

This verse is quoted in Parāśaramādhava (Ācāra, p. 392);—in the same work (Vyavahāra, p. 6);—and in Vīramitrodaya (Rājanīti, p. 18), which adds the following notes:—When a man carelessly approaches too near the fire, he himself alone is burnt, not his sons or other relations;—others have explained ‘durupasarpiṇam’ as ‘one who approaches the fire for the purpose of throwing himself into it, with a view to escape from misery’;—better still than both these explanations is the following one:—‘When a man, knowing himself to be guilty, proceeds, through bravado, to touch Fire in an ordeal, it is he alone that is burnt by the fire; but the king, becoming angry with him, destroys the man himself as well as his son, brother and other members of the family, along with his cattle and other possessions.’ It is thus alone that the two halves of the verse become correlated.

**(verses 7.3-13)
**

See Comparative notes for Verse 7.3.

यस्माद् अकार्यकारिणां तत्सहायानां तदपराधसंबन्धानां च कुलं दहति । अतो ऽप्य् असौ नावमन्तव्यः ॥ ७.९॥

यतश् च-

009 Fire burns one man only, if he carelessly approaches it, the fire of a king’s (anger) consumes the (whole) family, together with its cattle and its hoard of property.

For the proper fulfilment of his duty, he assumes many forms re peatedly, after having carefully considered the nature of his business, his power and the conditions of time and place.—(10)

नैतन् मन्तव्यं बन्धुर् मे राजा सुहृद् वेति ।

• कस्य राज भवेन् मित्रं कानि मित्राणी राजनि ।

प्रयोजनापेक्षया च शत्रौ मित्रवद् आचरन्ति मित्रे शत्रुवत् । तथाशक्ताः कंचिद् अपराधं क्षमन्ते, शक्तिं प्राप्योन्मूलयन्ति । एवं देशकालाव् अपि । अतो धर्मसिद्ध्यर्थं कार्यसिद्ध्यर्थं विश्वरूपं कुरुते । क्षणान् मित्रं क्षणेन शत्रुः, नैकरूप एव राजा भवति । अतो न विश्वसितव्यं राजनि । मैत्राद् वाल्लभ्यात् सौजन्याद् वा तत्तुल्यवयोदृष्ट्या न वर्तितव्यम्, अपि तु सर्वदा नयेन द्रष्टव्यः ॥ ७.१० ॥

One should never think that the King is his relation or friend. ‘To whom is the King ever a friend, and who are friends to the King?’ (as the saying goes).

Under the exigencies of business, Kings treat a friend as their enemy, or an enemy as their friend. Similarly when they feel that they are not sufficiently strong, they condone faults; and as soon as they feel strong enough, they destroy the culprit. Similarly he acts according to the exigencies of time and place.

Thus ‘for the due fulfilment of hie duty’—i.e., for the accomplishment of his business —‘he assumes many forms’. In a moment he becomes a friend, and in a moment an enemy; the King never remains uniform.

For this reason one should never trust the King; that is, either by reason of friendship, or of kindness, or of good nature, or of sameness of age, one should not behave towards him as an equal. He should always be treated with caution.—(10)

This verse is quoted in Parāśaramādhava (Ācāra, p. 392); in the same work (Vyavahāra, p. 6);—and in Vīramitrodaya (Rājanīti, p. 18), which adds the following notes:—‘Kāryam’ means ‘fitness for being pardoned or punished’,—‘śakti’ is ‘capacity’,—‘deśa’ means ‘remoteness or proximity’,—‘kālam’ refers to times of scarcity or opulence;—having considered all this, he assumes various forms;—i. e., in a moment he is pleased, and in a moment displeased; when he finds a man weak, he becomes forgiving and if the man is strong, he uproots him, i.e., he assumes a friendly, inimical or disinterested attitude in accordance with the considerations of state.

**(verses 7.3-13)
**

See Comparative notes for Verse 7.3.

अतश् चासौ वाल्लभ्यान् मैत्र्यात् स्वाजन्यद्वारेण वा नावमन्तव्यः ॥ ७.१० ॥

यतश् च तस्य सम्यग् उपचरितस्य-

010 Having fully considered the purpose, (his) power, and the place and the time, he assumes by turns many (different) shapes for the complete attainment of justice.

He indeed contains in himself the splendour of all, in whose favour dwells the Goddess of Fortune, in whose valour rests victory and in whose anger abides death.—(11)

प्रसन्न आराधनया श्रियं ददाति । क्रुद्धो मृत्युना योजयति । अतः श्रीकामेनाराधनीयः । न केवलं श्रिया योजयति, यावद् अस्य शत्रवः सन्ति तान् अपि पराक्रम्य परितोषितो हन्ति । अतः शत्रुवधकामेन यथावत् परिचरणीयः ।

• पद्मा ।** श्रीः**पर्यायो⁹ ऽपि पद्माशब्दो महत्त्वप्रतिपादनार्थः प्रयुक्तः, महतीं श्रियं ददातीत्य् अर्थः । एते चार्था राज्ञः प्राप्यन्ते, यतः सर्वतेजोमयो ऽसौ अग्न्यादित्य्चन्द्रमसां तेजो बिभर्ति ॥ ७.११ ॥

When he is pleased at service rendered to him, he grants wealth; when he is angry, he inflicts death. Hence he who desires wealth should serve him with care. When he is pleased with a man, he does not merely bestow wealth on him, but also subdues and destroys his enemies. For this reason also, if a man desires the destruction of his enemy, he should try to please the King.

‘Padma;’—though this term is synonymous with ‘Śri’ (a name of the Goddess of Fortune, yet in the present text it has been used in the sense of greatness; t he sense being that the King bestows large wealth.

All these things are obtained from the King, because ‘he contains in himself the splendour of all’—i.e., of the Sun, the Moon and Fire.—(11)

‘Padmā’—‘Carrying a lotus in her hand’ (Nārāyaṇa);—‘dwelling in the lotus (Rāghavānanda);—‘the great, the magnificent’ (Medhātithi, Govindārāja and Kullūka).

This verse is quoted in Parāśaramādhava (Ācāra, p. 392);—and in Vīramitrodaya (Rājanīti, p. 18) which adds the following notes:—When a man seeks for fortune, or having an enemy seeks to destroy him,—or seeks for livelihood,—he has recourse to the king;—Medhātithi and others have remarked that the term ‘padmā’ being a synonym of ‘Śrī’, is added for the purpose of indicating greatness; that is to say, the term ‘padmā’ is superfluous;—in reality however it is ‘padmā’ that stands as a name for the goddess of fortune, Lakṣmī, and the term ‘śrīḥ’ stands for ‘bodily splendour or we may construe the words as follows:—‘In whose favours rests Padmā, the goddess of fortune, and in whose valour rest resplendence (śriḥ) and victory (vijayaḥ).’

**(verses 7.3-13)
**

See Comparative notes for Verse 7.3.

अतो न केवलम् असौ भयात् प्रत्यवायपरिहारार्थम् आराध्यः, अभ्युदयो ऽपि हि तस्मात् सम्यग् उपचरिताद् विशिष्टो भवति ॥ ७.११ ॥

अतश् चैवं च सति-

011 He, in whose favour resides Padma, the goddess of fortune, in whose valour dwells victory, in whose anger abides death, is formed of the lustre of all (gods).

He, who, through folly, is hostile towards him, doubtlessly perishes; because the King makes up his mind for his quick destruction.—(12).

प्रत्यवायाद् यथा नश्यति¹⁰ जनो नैवम् अभिप्रेतार्थलोभेन, अतः पुनः पुनर् आह । तं राजानं यो द्वेष्टि, प्रातिकूल्येन वर्तते तस्मिन्, स त्व् असंशयं नश्यति । तस्य ह्य् आशु विनाशय । अन्यः कश्चिद् अपराधं क्षमते अशक्यराजनिवेदनेन । तत्र व्यवहारभागस्य धनपरिक्षयो भवति, भूतो ऽप्य् अर्थः साक्षिणां चित्तवैचित्र्याद् अन्यथात्वम् आयाति — इत्य् अपेक्षमाणः¹¹ कश्चित् क्षमेतापि¹² । राज्ञा¹³ तद्विनाशार्थम् अपराधेन मनसि स्थितेन भाध्यत एवासौ । शक्तिमत्वाद् राज्ञः प्रयतमानस्य स्वतन्त्रविरोधो जायते¹⁴ ॥ ७.१२ ॥

The King shall be kept pleased, not so such with a view to obtaining desirable things from him, as for saving oneself from trouble; this is what is reiterated by the text.

He who is hostile to the King,—i.e., acts against him—‘he doubtlessly perishes’; ‘because, for his quick destruction.’ etc.—Other men may forgive a fault, on account of the difficulties involved in complaining of it to the King; which involves expenditure of money, where difficulties crop up again and again by reason of the freaks of witnesses and so forth; but in the case of the King himself, there is no such difficulty; and when once he makes up his mind to destroy a man, the man is surely ruined; the King being all-powerful; and further, if he were to appear like making special efforts for chastising such a man, this (show of weakness) would militate against his puissance (?).—(12).

This verse is quoted in Parāśaramādhava (Ācāra, p. 392);—and in Vīramitrodaya (Rājanīti, p. 23), which adds the following notes:—‘Tam’ stands for the king,—‘dveṣṭi’ means ‘disobeys him’,—‘Sa vinaśyati’, ‘he becomes subjected by the king to death’.

**(verses 7.3-13)
**

See Comparative notes for Verse 7.3.

अनयस् तु द्विष्यमाणः कदाचिद् धर्मापेक्षयाशक्त्या वा सहेत, राज्ञः पुनः सहमानस्य स्वतन्त्रविरोदो यतो ऽशक्तश् चासौ निग्रहणं कर्तुम् इति । अतः सदानुवर्तितव्यो निरुपधैस् सद्भिः ॥ ७.१२ ॥

012 The (man), who in his exceeding folly hates him, will doubtlessly perish; for the king quickly makes up his mind to destroy such (a man).

For this reason no one should transgress that favourable decree which the King should ordain in favour of his favourites, or that unfavourable decree that he should ordain against those in his disfavour.—(13).

यतः सर्वतेजोमयो राजा तस्माद् धेतोर् इष्टेषु वल्लभेषु मन्त्रिपुरोहितादिषु कार्यगत्या धर्मं कार्यव्यवस्थां¹⁵ शास्त्राचाराविरुद्धां व्यवस्येन् निश्चित्य स्थापयेन् न¹⁶** विचालयेत्** । सा तादृशी राज्ञो ऽनुज्ञा नातिक्रमणीया — “अद्य पुरे सर्वैर् उत्सवः कर्तव्यः । मन्त्रिगेहे विवाहो वर्तते, तत्र सर्वैः संनिधातव्यम् । तथा पशवो नाद्य सैनिकैर्¹⁷ हन्तव्याः । न शकुनयो बन्धयितव्याः । नर्तिका धनिकैर् आराधनीया¹⁸ एतावन्त्य् अहानि” । एवम् अनिष्टेष्व् अपि — “एतेन संसर्गो न कर्तव्यः । एतस्य गृहे प्रवेशो न देयः” । एवंविधो ऽत्र धर्मः पटहघोषादिना¹⁹ राज्ञादिष्टो नातिकर्मणीयः । न त्व् अग्निहोत्रादिधर्मव्यवस्थायै वर्णाश्रमिणां राजा प्रभवति, स्मृत्यन्तरविरोधप्रसङ्गात्, अविरोधे चास्मिन् विषये वचनस्यार्थवत्वात् ॥ ७.१३ ॥

Because the King ‘contains within himself the splendour of all,’ therefore,—‘in favour of his favourites’— towards those ministers, priests and others who are in favour,—whenever in course of business, a ‘decree’— an ordinance, in consonance with Law and Custom—is ordained or issued by the King;—no one should transgress such a decree. Such a decree of the King’s should not be disobeyed; such a decree for instance us—‘To-day, the city should observe a holiday—there is a marriage in the minister’s house,—all men should be present there,—no animals shall be slaughtered to-day by the soldiers,—no birds are to be caught,—for so many days dancing girls shall be entertained by all wealthy men.’

Similarly ‘against those in disfavour’,—such a decree as—‘no one shall associate with this person,—no one should allow him to enter his house’.

When such decrees are issued by the King by the beat of drum etc. they shall not be transgressed. But the King has no power to control the ordinances pertaining to religions acts, such as. the Agnihotra and the like, of the orders and castes. Such control would be repugnant to other Smṛti texts; and the present text has its application, without offending against any Smṛti text, in cases indicated above.—(13).

This verse is quoted in Parāśaramādhava (Ācāra, p. 392);—and in Vīramitrodaya (Rājanīti, p. 23), which adds the following notes:—Inasmuch as the king is the centre of all lustre and power, one should never transgress any lawful and fair commands that his majesty may issue in regard to his minister, priest or other favourites;—such commands for instance as—‘To-day should be observed by all the people as a day of rejoicing, there is a marriage in the minister’s house, all should be present there, butchers shall kill no animals today, no birds are to be caught, no debtors are to be imprisoned by their creditors’ and so forth [these in regard to the king’s favourites.]—Similarly in regard to one whom he dislikes, he may issue such orders as—‘none shall associate with him, he should not be permitted to enter any household,’ and so forth.—Such rules promulgated by the king should not be disobeyed. In regard to the performance of the Agnihotra and such religious acts, however, the king has no right to interfere at all.

This verse is quoted also in Rājanītiratnākara (p. 42b).

**(verses 7.3-13)
**

See Comparative notes for Verse 7.3.

न हि राजा वर्णाश्रमधर्मप्रवृत्तौ हेतुः, शास्त्रलक्षणत्वाद् धर्माधर्मयोः । अव्यवस्था चैवं स्यात् । व्यवस्थाकारिणा च शास्त्रेण भवितव्यम् । तथा च बहुकृत्वस् तदुक्तिः, तद्विरोधश् चान्याय्यः । यतः प्रकरणाद् राजस्तुतिपरम् एतत् प्रत्यवगन्तव्यम् । लौकिकधर्मापेक्षया वेदं विज्ञेयं शास्त्रम् । समाप्ता राजोत्पत्तिः ॥ ७.१३ ॥

अधुना तत्सहकारी दण्डो व्याक्रियते-

013 Let no (man), therefore, transgress that law which favourites, nor (his orders) which inflict pain on those in disfavour.

For his sake, the Lord, at first, created Punishment, which is Law born of the Lord Himself, an incarnation of divine glory and the protector of all creatures.—(14).

उक्ता राजोत्पत्तिः । दण्डोत्पत्तिर् इदानीम् उच्यते । तस्मा इदं तदर्थम्, राज्ञः प्रयोजनसिद्धये, दण्डम् असृजद् ईश्वरः प्रजापतिः ।

• को राज्ञो ऽर्थो दण्डेन ।

• उच्यते । गोप्तारं सर्वभूतानाम् । गोप्ता रक्षिता दण्ड एव । न दण्डेन विना राजा रक्षितुं शक्नोति । अतो राजत्वसिद्ध्यर्थ एव दण्डः सृष्टः । धर्मम् आत्मजं ब्रह्मतेजोमयम् इति दण्डस्तुतिः । न यागदानादिः²⁰ धर्मः, किं तर्हि दण्ड एव । न चायं प्राणधनहारित्वाद् अधर्मो विज्ञेयः, अपि त्व् एष एव धर्मः । आत्मजः शरीराद् एव जातः प्रजापतेः । न च पाञ्चभौतिकः, किं तर्हि, ब्रह्मणो यत् केवलं तेजस् तेन निर्मितः । पूर्वं राजसृष्टेः ॥ ७.१४ ॥

The origin of the King has been described; the origin of Punishment is now described.

‘For his sake’— for the due fulfilment of the purposes of the King,—‘the Lord’—Prajāpati—‘created Punishment’.

“What purpose of the King is served by Punishment?”

The answer is as follows—It is ‘the protector of all creatures’;—it is Punishment that ‘protects’—guards—all creatures; as without Punishment the King cannot carry on the work of protecting the people. Thus it was for the proper accomplishment of the kingly function that Punishment was created.

(a) ‘It is Law, (b) born of the Lord himself, (c) incarnation of divine glory’.—(a) ‘Law’ does not consist of sacrifices and gifts; it consists of Punishment, (b) Nor should it be regarded as an inferior form of Law, by reason of its depriving men of their life and property because it is that Law which is born out of the body of the Lord, Prajāpati, himself, (c) Nor is it composed of the five material substances; it is created out of the pure^(‘)glory’ of Brahman himself.

‘At fir st,’—before the creation of the King himself,—(14)

This verse is quoted in Parāśaramādhava (Ācāra, p 393);—in Vīramitrodaya (Rājanīti, p. 283), which adds the following notes:—‘Tadartham’ means ‘for the accomplishment of the king’s purpose’; protecting of the people is the king’s duty, and as this protecting cannot be done without punishment, it is punishment itself that is called the ‘protection’ and it is eulogised by being styled ‘Dharma’ itself.—It is quoted again on p. 292.

The verse is quoted in Vivādaratnākara (p. 646), which adds the following notes:—The merit arising from the protection of the people is the king’s ‘Artha’ or ‘purpose’—for the sake of this the ‘Lord’, Creator of the people, created punishment, which is ‘brahmatejomayam (brahmatejomaya),’ the natural Power of Hiraṇyagarbha, and which is ‘Dharma’ itself, i.e., the consolidator of Dharma;—both these epithets being purely valedictory and in Vivādacintāmaṇi (p. 261), which explains ‘tadartham dharmam’ as for the purpose of establishing Dharma;—and ‘brahmatejomayam’ as ‘constituted of the essence of Hiraṇyagarbha’;—it adds that this is mere eulogy.

It is quoted also in Rājanītiratnākara (p. 37b).

Yājñavalkya (1.353).—‘Brahmā created Dharma in the form of Punishment.’

इदम् आरभ्य द्वादशश्लोकाः दण्डोत्पत्त्यर्थाः । दण्डनामानं तेजोमयं सर्वभूतगोप्तारं धर्मम् आत्मजम् असृजत् पूर्वं राजोत्पत्तेः । एतद् उक्तं भवति “दण्डाद् ऋते राजसत्वं नाभिवर्तते तस्मान् नैव दण्डोत्सर्जनेन राजा प्रजा रक्षिष्यति” इति ॥ ७.१४ ॥

यतश् च-

014 For the (king’s) sake the Lord formerly created his own son, Punishment, the protector of all creatures, (an incarnation of) the law, formed of Brahman’s glory.

It is through fear of him that all living beings, movable as well as immovable, go to subserve the experiences (of men) and do not swerve from their duties.—(15)

तस्य दण्डस्य भयात् । संबन्धिमात्रविवक्षायां भयहेतुत्वं नास्तीति षष्टी । दण्डभयात् स्थावराणि भूतानि भोगाय फलकुसुमच्छायादिभिर् भोगार्थं कल्पन्ते, तत्समर्था भवन्ति । यो हि स्थावरः फलं न ददाति स परिशोष्यते । न चेत् परिशुष्यति, सर्वतो व्याप्तदेशत्वाच् छित्वागारीक्रियते । एतया वृक्षोपमया दण्ड्यस्य राजापथ्यकारिणः पुरुषस्यैवं कर्तव्यम्, छेदनमूलोत्पाटनादिना दण्डः प्रणेयः । स्थावरग्रहणं²¹ स्तुत्या दृष्टान्तार्थम् ईदृशो ऽयं दण्डो यत् स्थावरा अपि दण्ड्यन्ते, किं पुनश् चराः । न तु स्थावराणां दण्डो ऽयम् इत्य् एषा बुद्धिर् अस्ति । स्वधर्मान् न चलन्ति अकाले न पुष्यन्ति न प्रसुवते ॥ ७.१५ ॥

‘Through fear of him.’—As mere relationship in general is meant to be expressed (and Punishment is not meant to be spoken of as the actual source of fear), we have the Genitive (and not the Ablative) ending in ‘tasya’. It is through fear of Punishment that immovable beings Subserve (lie experiences of men—become capable of helping in their enjoyment, by means of flowers, fruits, shade and so forth. The immovable being (tree) that does not bear fruit either dries up: or if it does not dry up, it spreads all over the place and is cut up and made into coal.

By citing the case of the ‘immovable things’ it is meant that such should be the treatment meted out to the person who is found to be deserving of punishment on account of his having done something wrong to the King; that he should he punished with cutting, uprooting (total destruction) and the like.

The mention of the ‘immovable beings’ is for the purpose of eulogising, by its example, the Punishment; the sense being ‘Punishment is such a thing that it is inflicted even upon immovable things, what to say of movable ones?’—and it is not meant that Punishment is actually inflicted upon immovable things.

‘Do not swerve from their duty’—i.e., they do not flower or fruit out of their proper season.—(15).

‘Bhogāya kalpante’—‘Become capable of providing enjoyment’ (Medhātithi);—‘are enabled to enjoy’ (Kullūka).

This verse is quoted in Vivādaratnākara (p. 646);—in Vīramitrodaya (Rājanīti, p. 284), which adds the following notes:—‘Tasya’, ‘of the punishment;’—Question: “Punishment, a source of fear, should have ended in the Ablative”.—The answer to this is that all that is meant to be expressed is relationship in general (and not the fact of being a source of fear); that is why we have the Genitive.—It is quoted again on p. 292;—and in Vivādacintāmaṇi (p. 261).

Yājñavalkya (1.352).—‘The king, having acquired the kingdom, should inflict punishment upon ill-behaved persons.’

Matsya-purāṇa (Vīramitrodaya-Rājanīti, p. 284).—‘Those persons who are not subjugated through the first three means,—the king shall subjugate by means of punishment; punishment being the most effective means of bringing men under control.’

Matsya-purāṇa (Vīramitrodaya-Rājanīti, p. 286).—‘It is only through fear of punishment that wicked men abstain from committing offences.’

जातश् चासौ युक्तो राजसाहाय्ये यस्य भयात् स्थावराणि फलच्छायादिभिर् भोगाय कल्पन्ते, किं पुनर् अन्ये । यो हि स्थावरो वृक्षो न भोगाय कल्पते नियतं तस्य परिशोधनाद्य् आरभते, यतश् च न परिशुद्ध्यते हित्वासाव् अङ्गारीक्रियते, यश् च प्रतिकूलं वर्तते तस्य छेदनमूलोत्पाटनादिभिर् दण्डः प्रणीयते एव । यथा राजमार्गादिजातस्य बीरणस्तंबादेः॥ ७.१५ ॥

015 Through fear of him all created beings, both the immovable and the movable, allow themselves to be enjoyed and swerve not from their duties.

To men who act unlawfully, he shall mete it out appropriately, having carefully considered the time and place, as also the strength and learning.—(16).

अन्यायवर्तिनो ये राजापथ्यकारिणो महामात्यादयस् तेषाम् अयं दण्ड उच्यते । अन्येषां तु परस्परव्यवहारिणाम् “अनुबन्धं परिज्ञाय²²” (म्ध् ८.१२६) इत्य् अत्रोच्यते । तत्रैव चायं श्लोको व्यख्यातः । विद्यात्राधिका, सा च वेदार्थविषया । यथार्हतः यथार्हं यो यस्य योग्य इत्य् अर्थः । संप्रणयेत् प्रवर्तयेत् कुर्याद् इति यावत् । एतत् सर्वम् अवेक्ष्य निरूप्य तत्तदपेक्षो दण्डः कर्तव्यः । अन्यथाप्रणीतो राज्ञो दृष्टम् अनर्थम् आवहेत् । दृष्टादृष्टभेदेन स्वप्रकृतिजनपदभेदेन सप्तमाष्टमयोर् दण्डमातृकाश्लोकयोर् भेदः ॥ ७.१६ ॥

Those ‘who act unlawfully,’—i.e., do things harmful to the King.—i.e., such persons as the Chief Minister and others,—it is the punishment to be inflicted upon such men that is described now. As regards persons who behave unlawfully towards one another, the punishment to be inflicted is going to be described under VIII. 126, where it is said—‘Having ascertained the motive &c &c.’; and the present verse also we have explained under that text. One additional factor introduced in the present text is ‘learning’, which stands for Vedic learning.

‘Appropriately’—according as each man may deserve.

‘Mete out’—inflict, bestow.

Punishment should be meted out after having fully considered all that is here mentioned. If inflicted in any other way, it would bring perceptible trouble to the King.

The two (similar) verses occurring in discourses VII and VIII differ in the following respects—(a) one refers to visible (worldly) matters and the other to invisible (super-physical) ones, and (b) one refers to the King’s servants and the other to his people.—(16)

This verse is quoted in Vivādaratnākoì’a (p. 646), which adds the following notes:—Rājā, so called because of his giving satisfaction (rañjanāt),—puruṣaḥ, ‘equal to the Supreme Being’, residing in the hearts of the people;—he is the netā, the ‘leader’, the propagator of Dharma,

It is quoted in Vīramitrodaya (Rājanīti, p. 292);—and in Vivādacintāmaṇi (p. 261), which has the following notes:—Rājā, so called because he keeps the people contented (),—puruṣaḥ, the Supreme Person, because he abides in the heart (puri shete) of the people,—nètā, - ruler, master,—‘śāsitā’, the propagator of proper righteousness.

Yājñavalkya (1.352).—(See under l5.)

Yājñavalkya (1.367).—‘The king shall inflict punishment upon those who deserve it, after duly taking into consideration, the crime, the place and the time, as also the strength, age, act and wealth of the culprit,’

Gautama (12.51).—‘The award of punishment should be regulated by a consideration of the status of the criminal, of his bodily strength, of the nature of the crime and whether the offence has been repeated.’

Vaśiṣṭha (19, 9-10).—‘Punishment should be awarded in cases of assault and abuse after due consideration of the particular place and time, of the duties, age, learning, and the sect; in accordance with the scriptures and in accordance with precedents.’

Viṣṇu (3.91, 92).—‘He should inflict punishments, corresponding to the nature of their offences, upon evil-doers. He should inflict punishments according to justice.’

Matsya-purāṇa (Vīramitrodaya-Rājanīti, p. 255).—‘The king should inflict punishment after due enquiry; everything rests upon punishment.’

Arthaśāstra (p. 32).—‘Punishment is the means whereby the security of the science of philosophy, Vedic triad and Trade-Agriculture is obtained.’

Śukranīti 1.45-47).—‘Through fear of punishment meted out by the king, each man gets into the habit of following his own Dharma. The person who follows his own Dharma can become powerful and influential in this world. With strict adherence to one’s own duty, there can he no happiness. Poliowing one’s own Dharma is the highest penance.’

ग्रामारण्यबाह्याभ्यन्तररथ्यादिर् देशः । दिवा नक्तं बालो युवा स्थविर इति कालः । शक्तिः शरीरगतार्थगता च । विद्या त्रयी शाङ्गोपाङ्गा । एतदपेक्षया दण्डः प्रणेयः । अन्यथा प्रणीतो ऽनर्थम् उत्पादयति, अर्थं च न करोतीति दण्डस्तुत्यर्थो ऽयम् अनुवादः । दण्डपातनविधिं तूपरिष्टाद् वक्ष्यत्य् अपराधं प्रतिज्ञायेति ॥ ७.१६ ॥

016 Having fully considered the time and the place (of the offence), the strength and the knowledge (of the offender), let him justly inflict that (punishment) on men who act unjustly.

That punishment is the ‘King’, the ‘Man’; that is the ‘Leader’ and the ‘Ruler’ and that has been declared to be the ‘surety’ for the Law of the Four Stages.—(17)

स एव वस्तुतो राजा । तस्मिन् सति राजशक्तिः । स एव पुरुषः । येन बलीयसो ऽपि पुरुषान् स्त्रीवन् न्यक्कृत्य वशीकरोति । स नेता । कार्याणि तेन नीयन्ते । शासिता । शासनं राजाज्ञा, तस्याः शासनीभावः दण्डे सति । धर्मतः कर्तृत्वम् औपचारिकम् । चतुर्णाम् आश्रमाणां यो धर्मस् तत्र स प्रतिभूर् इव । यथा प्रतिभूश् चलितुं न ददाति, तद्वद् दण्डो ऽपि ॥ ७.१७ ॥

That in reality is ‘King’;—as it is by reason of Punishment that the King’s power holds.

That is the ‘Man’;—since it disregards even powerful men and brings them under its power.

That is the ‘Leader’;—all business is led, managed, by it.

‘Ruler’—‘Ruling’ consists in the King’s commands; and these latter are capable of controlling men only when there is Punishment; and it is in this sense that the actual act of ruling has been figuratively attributed to it.

It is like ‘surety’ of ‘the Law of the Four Stages’;—i.e., Punishment does not allow men to swerve from their duty in the same manner as the surety does not allow the party to deviate from the stipulated conditions.—(17)

This verse is quoted in Vivādaratnākara (p. 646), which adds the following notes:—Rājā, so called because of his giving satisfaction (rañjanāt),—puruṣaḥ, ‘equal to the Supreme Being’, residing in the hearts of the people;—he is the netā, the ‘leader’, the propagator of Dharma.

It is quoted in Vīramitrodaya (Rājanīti, p. 292);—and in Vivādacintāmaṇi (p. 261), which has the following notes:—Rājā, so called because he keeps the people contented (prajārañjanāt),—puruṣaḥ, the Supreme Person, because he abides in the heart (puri shete) of the people,—netā,— ruler, master,—‘śāsitā’, the propagator of proper righteousness.

**(verses 7.17-18)
**

Matsyapurāṇa (Vīramitrodaya-Rājanīti, p. 286).—‘Punishment governs all creatures; punishment alone protects them; punishment lies awake while all are asleep; the wise regard punishment as Law itself.’

Mahābhārata (Do., p. 287).—‘It is punishment that protects Dharma, and also property; it is punishment that protects pleasure; hence is punishment called the Triad; by punishment is grain protected, as also wealth.’

दण्ड एव राजा, तन्निमित्तत्वाद् राजत्वस्य । स एव पुरुषः, येन बलीयसो ऽपि पुरुषान् स्त्रीवन् न्यक्क्र्त्वा वशम् आनयति । स नेता यस्मात् तद्भयाद् एव कार्याणि सम्याङ् नीयन्ते । स एव शासिता येन तदपेक्षयैव वासना शासनीभवति । स एव पतिभूर् वर्णाश्रमव्यतिक्रमे प्रतिभूर् इव प्रतिभूः ॥ ७.१७ ॥

यतश् चैवम् अतः-

017 Punishment is (in reality) the king (and) the male, that the manager of affairs, that the ruler, and that is called the surety for the four orders’ obedience to the law.

Punishment governs all creatures; Punishment alone protects them; Punishment lies awake while all are asleep; the wise regard Punishment as Law itself.—(18)

न राजा शास्त्रं²³ शास्ति कर्तव्याकर्तव्योर् विधिनिषेधयोः, किं तर्हि, दण्ड एव । दण्ड एवाभिरक्षति बलवद्भ्यो दुर्बलान् । सुप्तेषु राजपुरुषेषु दण्दभयाद् एव न यथाकामं लोको व्यवहरति । द्विविधो दण्डः, राजदण्डो यमदण्डश् च ॥ ७.१८ ॥

It is not the King that administers the law, relating to the Injunction of what ought to be done and the Prohibition of what ought not to be done; it is Punishment that does this administering.

‘Punishment alone protects’— the weak against the strong.

‘While all’—King’s officers—‘are asleep’— it is only through fear of punishment that people desist from doing what they like.

There are two kinds of this Punishment,—(a) that inflicted by the King and (b) that inflicted by the God of Death (in hell).—(18)

This verse is quoted in Vivādaratnākara (p. 646), which explains jāgarti as ‘being awake’ in the sense that it serves the purpose of freeing men from all fear of thieves and other mischief-makers;—in Vīramitrodaya (Rājanīti, p. 292);—and in Vivādacintāmaṇi (p. 261), which says that ‘jāgarti’ means that he does the work of quelling thieves, which can be done only by a wakeful and watchful person.

**(verses 7.17-18)
**

See Comparative notes for [Verse 7.17].

न शास्त्रं राजा वा शास्ति । सत्य् अपि च शास्त्रे राजनि च दण्डभयाद् एव शासनम् अनुवर्तन्ते वर्णाश्रमिणः । एवं च स एवाभिरक्षति, अकार्यकारिभ्य इतरान् । सुप्तेष्व् अपि राजपुरुषेष्व् ऐहिकभयात् परलोकभयाद् वा न यथाकामं प्रवर्तते लोकः ॥ ७.१८ ॥

018 Punishment alone governs all created beings, punishment alone protects them, punishment watches over them while they sleep; the wise declare punishment (to be identical with) the law.

When meted out properly after due investigation, it makes all people happy; but when meted out without due investigation, it destroys all things.—(19)

धृतः प्रणीतः प्रवर्तितः । समीक्ष्य । पूर्वोक्तदेशकालाद्य् अपेक्ष्य समीक्ष्य । रञ्जयत्य् अनुरागं प्रजासु जनयति । विपरीतं प्रणीयमानो न केवलं स्वकार्यं न करोति, यावद् दुरुपयुक्तो विषवद् विनाशयत्य् अर्थं जनस्य ॥ ७.१९ ॥

‘Meted out’—inflicted, set up.

‘After due investigation’—i.e., after having duly examined the peculiarities of ‘time’, ‘place’ and other details mentioned before (Verse 10).

‘Makes happy’—incites affection among the people.

When inflicted in a manner contrary to this, it does not -only fail in its own purpose; in fact when wrongly administered, it destroys the best interests of the people.—(19)

This verse is quoted in Vivādaratnākara (p. 647), which explains ‘svadhṛtaḥ’ (which is its reading for sa dhṛtaḥ) as ‘deservedly inflicted’;—in Vīramitrodaya (Rājanīti, p. 292) and also on p. 284;—and in Vivādacintāmaṇi (p. 262), which explains ‘sudhṛtaḥ’ (which is its reading for sa dhṛtaḥ) as ‘properly administered,’—‘samīkṣya’ as ‘according to the scriptures’.

Yājñavalkya (1.354-356).—‘When inflicted according to the law, punishment renders happy the entire universe of gods, asuras and men; otherwise it creates disturbance among them. Illegal punishment is destructive of heaven, fame and popularity; legal punishment brings to the king Heaven, fame and victory.’

नैतावता मुच्यामहे, असम्यग्धृतः कार्यं न करोतीति । यथैव सम्यग्धृतो रञ्जयति प्रजाः, एवम् असम्यग्धृतः सर्वम् एव विनाशयति ॥ ७.१९ ॥

019 If (punishment) is properly inflicted after (due) consideration, it makes all people happy; but inflicted without consideration, it destroys everything.

If the King did not untiringly mete out punishment to those that deserve punishment, the stronger would have boasted the weaker, like fish, on the spit;—(20)

अप्रणयनाद् दण्डस्य ये बलवत्तरा बलीयांसो बलेनाधिका महाप्राणतया शस्त्रहस्तमनुष्या भूयस्त्वेन वा, ते दुर्बलाण् अपक्ष्यन् शूले मत्स्यान् इव । यथा मत्स्या शूलाः क्रियन्ते²⁴ भोजनार्थम् एवम् अशक्तो जनो ऽधिकशक्तिभिर् उपहीयेत, धनशरीरदारहरणादिना । तस्माद् दण्डार्हान् अतन्द्रितो ऽनलसो दण्डयेत् । “कुतो मया समीक्षा शक्या कर्तुम्, नैव दण्डं करोमि” इति नैवं बुद्धिः कर्तव्या ॥ ७.२० ॥

If punishment were not inflicted, then the ‘stronger’—i.e., those possessed of greater strength, or more energetic, or wieding (wielding?) weapons, or being larger in numbers—‘would have roasted the weaker, like fish, on the spit’;—i.e., just as fish are roasted on spit for food, so would the less powerful, be treated, by the more powerful, by suffering pecuniarily as well as physically, and also by being deprived of their wives and so forth.

For this reason the King should ‘untiringly’ punish those that deserve punishment; and he should not entertain any such notions as—‘How can I carry on an investigation into this matter,? I shall not punish any one at all.’—(20)

This verse is quoted in Vivādaratnākara (p. 648), which explains ‘daṇḍya’ as ‘one who deserves punishment’;—in Virāmitrodaya (Rājanīti, p. 292),—and also on p. 284, where the following explanation is added:—Just as people eat fish after cooking it on the spit, so would the strong injure the weak and take away their riches and other belongings;—and in Vivādacintāmaṇi (p. 263), which explains ‘daṇḍyeṣu’ as ‘those deserving punishment’.

Śukranītī (1.129).—‘If the king is not a perfect guide, his subjects will get into trouble, as a boat without a helmsman sinks in the ocean.

Kāmandaka (1.10).—‘If a king does not lead his people to the path of rectitude, these are tossed about.’

न केवलं दण्डप्रणीतौ गुणावाप्तिः, अप्रणीतौ मत्स्यस्य न्यायः प्रवर्तते ॥ ७.२० ॥

020 If the king did not, without tiring, inflict punishment on those worthy to be punished, the stronger would roast the weaker, like fish on a spit;

The crow would eat the Sacrificial Cake, and the dog would lick the offering-materials; rights of ownership would not remain with any one and there would be a confusion among the high and low.—(21).

श्वकाकादयो ऽप्य् अत्यन्ताधमा देवैः सह संस्पर्धेरन् । देवेभ्यो दातव्यं हविश् चरुपुरोडाशादि, तत् ते अद्युर् यदि दण्डेन न निवार्येरन् । अन्यद् अपि यत् स्वाम्यं स्वस्वामिभावः स न स्यात्, जायापत्योः पितापुत्रयोः । जायायाः पतिर् न स्यात्, स्वातन्त्र्येण स्त्रियः प्रवर्तेरन् । अधरोत्तरम् । यद् अधरं वृषलादि तद् उत्तरं प्रधानं स्यात् । यद् उत्तरं ब्राह्मणादि तद् अवरतां निकृष्टताम् इयात् । शूद्रा धर्मम् उपदिशेयुः । वैदिको धर्मो नानुष्ठीयेत ॥ ७.२१ ॥

Even such low animals as the crow, the dog and the like would vie with the gods; and they would come to eat the sacrificial cake and other offering-materials that should have been offered to the gods;—it they were not prevented from all this by means of punishment.

Further, ‘the rights of ownership’—the relation of possessor and possessed—would not remain,—even between father and son, or between husband and wife; the husband would cease to be the husband of the wife, and women would go about independently by themselves.

‘Confusion among the high and low’;—the ‘low,’ e.g., the Caṇḍāla and the rest, would become ‘high’; and the ‘high’, e.g., the Brāhmaṇa and others, would become ‘low’, succumb to inferiority; Śūdras would come to preach the law, and the Vedic law would cease to be obeyed.—(21).

This verse is quoted in Vivādaratnākara (p. 648), which explains ‘adharottaram’ as ‘subversion of the natural order of superiority and inferiority;’—in Vīramitrodaya (Rājanīti, p. 292);—and in Vīvādacintāmaṇi (p. 263), which explains ‘adharottaram’ as ‘the reversal of all standards of superiority and inferiority.’

सर्वा धर्माण् (?) । काकश्वादयः ऋद्धिमद्भिः सर्वोत्तमैर् अपि देवैर् दण्डाद् ऋते न शक्यन्ते प्रतिवारयितुम् । किं पुनर् अन्यः । सुहृन्मित्रस्वजनवचनाद् इति ॥ ७.२१ ॥

एवं च सति-

021 The crow would eat the sacrificial cake and the dog would lick the sacrificial viands, and ownership would not remain with any one, the lower ones would (usurp the place of) the higher ones.

It is by punishment that all people are kept under control; for an absolutely guileless man is hard to find; it is through fear of punishment that the world subserves the experiences (of men).—(22).

स्वभावेनैव प्रकृत्यैव शुचिः शुद्धो धर्मार्थकामेषु, स तादृशो नरो दुर्लभः, दुःखैर् लब्धुं शक्यः । किं तु दण्डजितो दण्डेन जीयते, पथि स्थाप्यते । तद्भ्यान् न यथाकामं प्रवर्तते । जगद् भोगायेति प्राग् उक्तम् एव (म्ध् ७.१५) ॥ ७.२२ ॥

A man who, by his very nature, is ‘guileless’, in matters relating to duty, wealth and pleasures, is ‘hard to find,’ can be met with difficulty. In fact, it is ‘by punishment’ that a man is ‘kept under control’, kept firm in the right path; through fear of it, he does not give free vent to his desires.

‘The world subserves etc.’—This has been already explained (under 15).—(22)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 286), which adds the explanation that it is difficult to have any one pure by his very nature; in most cases it is only through fear of punishment that people are kept on the right path.—It is quoted again on p. 292;—and in Vivādacintāmaṇi (p. 263).

Mahābhārata (12.15.34).—(Same as Manu.)

प्रायण सर्वो दण्डजित एव लोकः, येन दुर्लभः स्वभावशुद्धः, शासनानुवर्ती । तद् एतद् दण्डपातनं यद्य् अपि दुःखोत्पादनं तथापि प्रकल्प्यते शास्त्रेण, येनान्य उपायो धर्मस्थितेर् नास्तीति ॥ ७.२२ ॥

022 The whole world is kept in order by punishment, for a guiltless man is hard to find; through fear of punishment the whole world yields the enjoyments (which it owes).

It is only when pressed by Punishment that Devas, Dānavas, Gandharvas, Rākṣasas, Birds and Reptiles subserve the experiences (of others).—(23).

ये देवाः पर्जन्यो वायुर् आदित्य इत्यादयः, भोगाय कल्पन्ते शीतोष्णवर्षैर् नियतैर् ओषधीः पाचयन्ति, तद्दण्डभयाशङ्किनः । अन्यथा किम् इति सूर्याचन्द्रमसौ धातृपर्जन्यौ वा स्वस्मात् कार्यकालान् नियतान् न विचलेताम् । कदाचिद् द्वे अहनी त्रीणि वा नोदियात् सूर्यः, सति स्वातन्त्र्ये । दण्डात् तु बिभ्यन् नातिक्रामति मर्यादाम् । तथा च श्रुतिः-

• भयात् सूर्यः प्रतपति भयात् तपति चन्द्रमाः ।

• भयाद् अग्निश् च वायुश् च ॥ इति । (च्ड़्। कठु ६.३)

दानवादयश् च यद् इदम् अखिलम् अहर्निशं न जगद् उपघ्नन्ति । दण्डमाहात्म्यम् एतत् । पतङ्गवयांसि गृहमण्डनाः शुकसारिकादयो यद् बालानाम् अक्षिणी नोत्पाटयन्ति, श्येनकाककङ्कगृध्रादयो यज् जीवतो नादन्ति, तद् अप्य् एवम् एव । उरगाः सर्पाः केवलं क्रोधविषात्मकाः संभूय सर्वे न दशन्ति सर्वं प्राणिजातम्, तद् दण्डसामर्थ्यम् ।

• अतः स्तुतिर् एषोच्यते । तद् देवादयो महर्धिका अचेतना वा स्वर्मर्यादातो न विचलन्ति भयात्, किं पुनर् मनुष्याः । अत्र श्लोकः पूर्वैः पठितः ।

• दृष्ट्वा तु दैन्यं वनपाटलानां

• पुष्पप्रगल्भं कुटजप्रहासम् ।

• संबन्धदानेन तदा जहास

• नीचो²⁵ ऽपि रन्ध्रं प्रहरत्य् अवश्यम् ॥ इति ॥ ७.२३ ॥

‘Devas’—i.e., the God of Rain, of Wind, the Sun and so forth.

‘Subserve the experiences’—e.g., by periodic heat, cold and rain, help in the development of the herbs and so forth.

All this is due to their being afraid of being punished. If it were not so, why should the Sun and the Moon, or Brahmā and the God of Rain, not swerve from their appointed task? If the Sun were not under some such control, he might not rise at all for two or three days; from fear of punishment, however, he never transgresses the prescribed limits. Says the Śruti text—‘It is through fear that the Sun shines, it is through fear that the Moon shines, and it is through fear that Fire and Wind (function.)’

That the Dānavas and other evil spirits do not go on destroying the Universe all day and night, is due to the power of punishment. That the birds that adorn households—such as the parrot and the rest—do not take out the eyes of children,—that kites, crows, vultures and eagles do not devour the young children,—this also is due to the same cause.

Reptiles, serpents, abounding as they do, in anger and poison, do not all gather together and sting all living beings,—this also is due to the power of punishment.

For these reasons the text has provided this eulogy on punishment that, when even the extremely powerful gods and the rest, and the non-intelligent things also do not swerve from their appointed path, through fear of punishment,—what to say of human beings!

In this connection the ancients have quoted the following verse—‘Seeing the humble position of the wild Pāṭala -tree, and the flamboyant floral display of the Kutaja,—by this subversion of relation he laughed (thinking) that even the low-born strikes at an opening’. (?)—(23)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 286), which explains ‘bhogāya kalpante’ as ‘remain fixed on their path.’—It is quoted again on p. 292;—and in Vivādacintāmaṇi (p. 263).

Śukranīti (1.48, 49).—‘Even gods minister to the wants of him by whom the practice of sticking to one’s own Dharma is increased among men.’

एवम् ईश्वरा अपि सन्तो देवादयो ऽनुग्रहोपघाताभ्याम् । दण्डभयाद् एवानुग्राह्यान् अनुगृह्णन्ति, उपघात्यांश् चोपघ्नन्ति । यदि च दण्डान् न बिभुर् ऐश्वर्याद् यथाकामम् अभिप्रवर्तेरन्, न च प्रवर्तन्ते । अतो मन्यामहे देवादयो ऽपि दण्डभयाद् एव सत्य् अप्य् ऐश्वर्ये यथा कर्मानुग्रहोपघाताभ्यां वर्तन्ते न यथाकामम् इति अतिशयवचनेनैषा दण्डस्तुतिः ॥ ७.२३ ॥

तथा च-

023 The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the enjoyments (due from them) only, if they are tormented by (the fear of) punishment.

All the castes would become corrupt, all barriers would be broken through, and there would be disruption among all the regions,—if there were any mistakes in regard to punishment.—(24).

दण्डस्य विभ्रमो ऽकरणम् अन्यायेन वा करणम् । तस्मिन् सति सर्ववर्णा दुष्येयुः, इतरेतरस्त्रीगमनेन संकरप्रवृत्तेः । सेतवो मर्यादाः, ताः सर्वा भिद्येरन् । सर्वमर्यादापरिलोपः स्याद् इत्य् अर्थः । ब्राह्मणाश् च शूद्रवद् वर्तेरन्, शूद्राश् च ब्राःमणवत् । अतश् च सर्वलोकप्रकोपः स्यात् । त्रयो ऽपि लोका इतरेतरं वृष्ट्यातपादिना नोपकुर्युः ॥ ७.२४ ॥

‘Mistakes regarding punishment’—i.e., its non-infliction, or its infliction in an unlawful manner. If there were any such, then ‘all the castes would become corrupt’; as unrestricted intercourse would lead to a confusion of castes.

‘Barriers’— bounds—‘would be broken through’;—all restrictions would disappear; Brāhmaṇas would behave like Śūdras and Śūdras like Brāhmaṇas. In this manner ‘there would be disruption among all regions;—i.e., the three regions would not help each other by imparting rain, heat and the rest.—(24)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 286), which adds the following notes:—‘Duṣyeyuḥ’—‘men of the lower castes would have intercourse with women of the higher ones and thus give birth to improperly mixed-castes ’; and on this same account ‘all bounds of propriety indicated by the scriptures would be broken down.’ It is quoted again on p. 293;—and in Vivādacintāmaṇi (p. 263), which explains ‘vibhrama’ as ‘non-infliction’ or ‘wrong infliction’ (of punishment).

Śukranīti (1.50).—‘The king should make his subjects acquire the habit of sticking to their own duty; he himself should stick to his own Dharma’

अधार्यमाणे न्यायन् दण्डे वर्णनिमित्ता धर्मा दुष्येयुः । ये च धर्मार्थकामसेतवः ते च भुद्येरन् । किं बहुना, कः शक्नोति भगवन्तं दण्डं धर्मनामानं व्यवस्थाकारिणं बहुगुणत्वात् स्तोतुम् ॥ ७.२४ ॥

024 All castes (varna) would be corrupted (by intermixture), all barriers would be broken through, and all men would rage (against each other) in consequence of mistakes with respect to punishment.

Where dark-complexioned and red-eyed Punishment stalks about, destroying sins, there the people are not misled, provided that the Governor discerns rightly.—(25)

एतद् द्वयं मनुष्याणां प्रशस्ततमम् । अतस् तेनासता रूपकभङ्ग्या स्तौति । द्विरूपो दण्डः- दुःखदो भयदश् च । भयहेतुत्वं श्यामतया, दुःखहेतुत्वं लोहिताक्षत्वेन ।

• परिसमाप्ता दण्डस्तुतिः । दण्डो ऽवश्यं कर्तव्यः । स च देशाद्यपेक्षयेति । अन्यः सर्वो ऽर्थवादः ।

• नेता चेत् । नेता दण्डस्य नायकः । स चेत् साधु पश्यति, सुनिरूपितं देशकालादिकं कृत्वा पालयति । तत्र प्रजा न मुह्यन्ति न केनचिद् दोषेण युज्यन्ते ॥ ७.२५ ॥

These two are most praiseworthy for men (?). The author eulogises punishment by means of an imaginary metaphor.

Punishment is of two kinds—one kind inspires fear, and another brings pain; the former is indicated by the ‘dark completion’ and the latter by the ‘red eyes’.

The praise of punishment has been furnished.

Punishment should be inflicted, but with due consideration of the exigencies of time, place &c. Apart from this all else is purely commendatory.

‘Provided that the governor—he who metes out the punishment —‘discerns rightly’; i.e., rules over the people after due consideration of time, place &c.—‘the people are not misled’— do not become affected by any evil.—(25).

This verse is quoted in Vivādaratnākara, (p. 646), which adds the following explanation:—‘In the kingdom where the dark-complexioned red-eyed Personification of Punishment is active, the people prosper,—provided that the administrator, the ruler, judges rightly’;—and in Vivādacintāmāṇi (p. 261), which explains ‘netā……paśyati’, ‘if the administator of justice judges rightly.’

Mahābhārata (12.15.11).—(Same as Manu.)

Viṣṇu (3.95).—‘Where punishment with a black hue and red eyes advances with irresistible might, the king deciding causes justly,—there the people will prosper.’

एतद्रूपं मनुष्याणां प्रशस्तम् अभीष्टं चातस् तेनासता रूपकं कृत्वा स्तौति । अथ वा द्विरूपो दण्डः कुःखदो भयदश् चेति । यतस् तस्य द्वाभ्यां रूपाभ्यां स्तूयते भयहेतुत्वं श्यामतया दुःखहेतुत्वं च लोहिताक्षत्वेनेति, देवतारूपं वेदं शास्त्रप्रत्यक्षं यथाभूतम् अनेनानूद्यते । समाप्ता दण्डस्तुतिः ॥ ७.२५ ॥

025 But where Punishment with a black hue and red eyes stalks about, destroying sinners, there the subjects are not disturbed, provided that he who inflicts it discerns well.

They declare that King to be the just governor who is truth ful of speech, who acts after due consideration, who is wise and who knows the essence of virtue, pleasure and wealth.—(26)

इदं संप्रणेतुः साधु दर्शनम्- सत्यवादिता समीक्ष्यकारिता प्राज्ञता त्रिवर्गे कौशलं च । सत्यवादी, यः शास्त्रानुसारितया दण्डं कृत्वा कुतश्चिन् महाधनत्वं विज्ञाय न तं वर्धयति, न च वल्लभस्य रागाद् अवनं करोति । प्राज्ञः, देशादीनां बाध्यबाधकभावार्थम् अवस्थाविशेषज्ञः । कदाचिद् देशेन कालो बाध्यते कालेन वा देशः । उभौ वा तौ विद्याशक्ती । तयोश्²⁶ च परस्परम् उत्सर्गापवादभावज्ञः । कार्यवशाद् अर्थश् च बाधक एव बाध्यताम् इत्य् अतः प्राज्ञत्वम् उपयुज्यते । धर्मादीनां च गुरुलघुताभावः । स्वल्पो यत्र धर्मस् तस्मिन् साध्यमाने महान् अनर्थो भवति, तत्र धर्मस् त्यज्यते । प्रायश्चित्तेन समाधास्यत इत्य् एवमादि बोद्धव्यम् ॥ ७.२६ ॥

The justness of the governor consists in the following qualities—(a) truthfulness, (b) the habit of doing things after due consideration, (c) wisdom and (d) a true discernment of the three aims of man.

‘Truthful of speech’—he who, having inflicted the punishment in due accordance with Law, does not enhance it on becoming apprised of the fact of the culprit being a very wealthy person,—or does not reduce it through considerations of friendship towards him.

‘Wise’—he who fully understands the mutual effects of time, place &c and their special relations; sometimes the effect of the time is nullified by that of place, and vice-versa; or both these are nullified by considerations of Learning and Power; and who also recognises the special relations among them, as regards their wider or more restricted application. Under certain circumstances what has been the nullifier before becomes the nullified. So that wisdom is necessary for the proper discernment of this; and also for recognising the relative importance or non-importance of virtue, pleasure and wealth. For instance, if it is found that the acquiring of a little virtue would lead to a great evil (discomfort or loss of wealth), that virtue may be abandoned; and this abandonment may be expiated by penances.—(26).

This verse is quoted in Vivādaratnākara (p. 647) which explains ‘samīkṣya kāriṇam’ as ‘one who acts after due consideration of the exigencies of time and place.’;—and in Vivādacintāmaṇi (p. 262), which adds the same explanation of ‘samīkṣya kāriṇam.’

Kāmandaka (1.49).—‘From a strict observance of scriptural injunctions and interdictions, wealth is acquired; from wealth proceeds desire; and the fruition of desires brings happiness. He who does not indulge in the reasonable enjoyment of these three objects destroys these, and also his own self.’

Do. (2.16).—‘By the right administration of justice the king should protect himself and encourage the branches of knowledge. The science of government benefits mankind directly and the king is its preserver.’

Do. (2.25).—‘Punishments dealt out proportionately to offences increase the Trivarga of the king; disproportionate punishment excites anger even in Renunciates.’

Gautama (11.2).—‘The king shall be pure in acts and speech.’

Yājñavalkya. (1.308-309).—‘The king shall be modest, endowed with virility, of noble family, truthful in words, pure, non-procrastinating, with keen memory, not. mean and not cruel; righteous, not addicted to evil habits, intelligent, brave, conversant with secrets.’

तस्य दण्डस्य प्रणेता जात्या क्षत्रियो ऽभिषेकाद् आधिपत्यप्रभावगुणयुक्तः । सत्यवादि नानवस्थितं दण्डं प्रीत्या प्रापयति, द्वेषेण वा वर्धयति । समीक्ष्य कारी दण्डावधारेण देशाध्यपेक्षया प्राज्ञो देशादीनाम् उत्सर्गापवाददर्शने । धर्मकामार्थेषु च पण्डितः तेषाम् अवस्थाविशेषज्ञः समचित्तः । तम् एवंविधं दण्डस्य प्रेणेतारम् आहुः ॥ ७.२६ ॥

एवंविधश् च-

026 They declare that king to be a just inflicter of punishment, who is truthful, who acts after due consideration, who is wise, and who knows (the respective value of) virtue, pleasure, and wealth.

The King who metes out punishment in the proper manner prospers in respect of his three aims; he who is blinded by affection, unfair, or mean is destroyed by that same punishment.—(27).

समत्वेन दण्डपातनेन शत्रौ मित्रे च वर्धते²⁷ । कामान्धः रागप्रधानः । विषमः क्रोधनः । क्षुद्रः छलान्वेषात् । दण्डेनैव निहन्यते, प्रकृतिकोपेनादृष्टेन वा दोषेण ॥ ७.२७ ॥

‘Blinded by affection’—he who is unduly influenced by love.

‘Unfair’— inclined to be irascible. The King prospers if he metes out punishment on a friend or a foe in the same impartial spirit.

‘Mean’—inclined to take undue advantage.

‘Is destroyed by that same punishment’— either through evil passions aroused among the people, or through some imperceptible effects.—(27).

‘Viṣamaḥ’—‘Irascible’ (Medhātithi, Govindarāja, Kullūka and Rāghavānanda);—‘partial’ (Nārāyaṇa).

This verse is quoted in Vivādaratnākara, (p. 647), which explains ‘samyak’ as ‘with due deliberation,’—‘kāmātmā’ as ‘one who acts just as he pleases’—and ‘Viṣamaḥ’ as ‘adopting the wrong course by reason of partiality;’—and in Vivādacintāmaṇi’ (p. 262), which explains ‘Kāmātmā’ as ‘if the king acts as he pleases,’ and ‘Viṣamaḥ’ as ‘acting wrongly through partiality or prejudice.’

Kāmandaka (2.41).—‘A king, by the right inflicting of punishments, upholds this stayless world.’

Kāmandaka (1.11-13).—‘A righteous king protecting his subjects to the best of his resources and having the power of capturing hostile cities, should be held in as high a regard as the god Prajāpati himself. A sovereign discharging his duties according to the rules of polity soon secures the three ends for himself and for his people; acting otherwise, he is sure to ruin himself and his people.’

Do. (2.36).—‘Tho self-controlled king holds the key to the spiritual and material advancement of himself and bis people; therefore he should mete out punishments impartially.’

Yājñavalkya (1.354-356).—(See under 19.)

Arthaśāstra (p. 32).—‘The Teachers have declared that for the king there is no other means save punishment for the subjugating of living beings. Such is not the view of kauṭilya; for if a king is very severe in his punishments, the people become discontented; if he is very lenient, he is disregarded; he is respected only when he inflicts punishment impartially in the right manner. If intelligently administered, punishment brings prosperity and happiness to the people; if improperly administered, through ignorance, or greed, or anger, it angers even Hermits and Renunciates; what to say of Householders? The people consisting of the four castes and orders is protected by the king through punishment.’

अदृष्टम् उत्सृज्य दृष्टेन चैनं प्रगुणीकरोति । येन सम्यक् प्रणीत एष त्रिवर्गेण प्रणेतारं वर्धयति । कामादिदिषैश् च दण्डेनैव निहन्यते ॥ ७.२७ ॥

यस्माद्-

027 A king who properly inflicts (punishment), prospers with respect to (those) three (means of happiness); but he who is voluptuous, partial, and deceitful will be destroyed, even through the (unjust) punishment (which he inflicts).

Punishment, which is a tremendous force, hard to be controlled by persons with undisciplined minds, destroys the King who has swerved from duty, along with his relatives.—(28).

सुमहद् यत् तेजः स दण्डः । अकृतात्मभिः शास्त्रेण गुरूपासनया सहजेन वा विनयेन ये ऽनभिविनीतास् तैर् दुर्धरः, न शक्यते सम्यक् प्रणेतुम् । नैवं मन्तव्यम्- “आज्ञामात्रेण दण्डः प्रणीयते, का तस्य दुर्धरता” । यतो यस् तत्र न जागर्ति प्रयत्नवान् न भवति तं प्रमादिनं सबान्धवं दण्डो हन्ति । न शरीरेण केवलेन राजा नश्यति, यावत् पुत्रपौत्राद्यन्वयेन सह ॥ ७.२८ ॥

Punishment is a tremendous force; and it cannot be properly administered by persons who have not been disciplined by the study of the scriptures and the service of teachers, or by inborn humility.

One should not entertain the idea that ‘punishment can be meted out by mere word of command, and there is no difficulty in controlling it; because if a King is not careful with regard to it, and does not devote special attention to it, he commits mistakes, and is, on that account, destroyed by the Punishment, along with hi relatives. The King is struck down not only physically by himself, but along with his whole family of sons and grandsons.—(28).

This verse is quoted in Vivādaratnākara (p. 647) which adds that punishment is called ‘sumahattejaḥ’ in the sense that it is extremely sharp;—and in Vivādacintāmaṇi (p. 262), which says that ‘bāndhava’ here stands for the son,—and that ‘sumahat tejaḥ’ refers to its forcible character.

येषां स्वाभाविको विद्योपनीतश् च विनयस् ते कृतात्मानः । तैर् अयम् शको धारयितुम् । व्परीतं तस्माच् चलितं दण्द एव सबान्धवं हन्ति ॥ ७.२८ ॥

028 Punishment (possesses) a very bright lustre, and is hard to be administered by men with unimproved minds; it strikes down the king who swerves from his duty, together with his relatives.

Then it will afflict his fortress and kingdom, the world along with movable and immovable things, as also the sages and the gods inhabiting the heavenly regions.—(29)

देशाद्यनपेक्षया यत्र दण्डः प्रणीयते तत्र सराजकस्य जनपदस्य तिर्यक्स्थावरसहितस्य नाशः । ततो मन्त्रिभिर् जनपदैश् च राजा विज्ञापनीयः, त्यक्तव्यो वा तादृशो देशः । देवमुनयः पीड्यन्ते । इतःप्रदानजीवना देवाः । अस्मिंश् चानुष्ठानाद्युच्छेदान् नष्टा एव देवमुनयः । तथा च पुराणकारैः-

• वर्णाश्रमेभ्यः स्थित्वा तु लोके ऽस्मिन् यः प्रवर्तते ।

• स्वर्गादौ देवयोनीनां स्थितिहेतुः स वै स्मृतः ॥ इति ।

• प्रथमात् श्लोकाद् आरभ्य यावद् अयं श्लोकस् तत्रायम् अर्थसंग्रहः- समवृत्तेन क्षत्रियेण जनपदपरिपालनं कर्तव्यम् । तच् च दण्डेन विना न भवतीति स देशाद्यपेक्षयावश्यं निपुणतो निरूप्य स्वराष्ट्रे परराष्ट्रे वा यथाशास्त्रं प्रणेयः । अन्यथा तु प्रवृत्ताव् उभयलोकनाशः । अन्यः सर्वो ऽर्थवादः ॥ ७.२९ ॥

When Punishment is inflicted without due consideration of time, place &c., there is destruction of the whole kingdom along with the King and together with all animals and immovable things. Hence the King has to be warned of this by his ministers and his people; or these latter should leave the kingdom.

The sages and the gods are also afflicted:—the gods live upon offerings made by the inhabitants of the earth; hence when, on account of the disruption of the kingdom, there is no proper performance of sacrificial acts &c., the gods and the sages are as good as ‘destroyed.’ Says the author of the Purāṇas—

‘Whatever is done by persons of the various castes and stages, that has been declared to be the source of maintenance for persons of divine origin in heaven and the other regions’.

The upshot of all that has been said from the first verse to this is as follows:—‘The kingdom has got to be ruled by a Kṣatriya of impartial mind;—this cannot be done without punishment; hence this should be meted out, in his own kingdom as also elsewhere, in strict accordance with the Law, after a full investigation of the exigencies of time and place &c., relating to each case;—if it is inflicted otherwise, there is destruction of both worlds.’

The rest of it all is purely a commendatory supplement.—(29)

This verse is quoted in Vivādaratnākara (p. 647), which explains ‘tataḥ’ as ‘after destroying the king along with his relations’;—and in Vivādacintāmaṇi (p. 262), which explains ‘tataḥ’ as ‘after destroying the king and his bāndhavas.’

यदि नृपं सबान्धवं हत्वावतिष्ठेत दण्डः किं न लब्धं भवेत् । येन तु नैतावतावतिष्ठेत दण्डः किं न लब्धं भवेत् । येन तु नैतावतावतिष्ठते दुर्गादीन् अपि हन्ति । अन्तरिक्षगतान् द्युलोकगतांश् च देवादीन् अपि हन्ति । यस्माद् इतः प्रदानजीवना देवा मुनयश् चैतस्माद् असम्यक्प्रणयनाद् देशादिविप्लवे तदिज्याविच्छेदेन हता एव देवादयो भवन्ति, येभ्यो न प्रदीयते । तथा च पौराणिकाः-

वर्णाश्रमेभ्यस् त्व् इज्या तु लोके ऽस्मिन् या प्रवर्तते ।
सर्वासां देवयोनीनां स्थितिहेतुः स वै स्मृतः ॥ इति ।

029 Next it will afflict his castles, his territories, the whole world together with the movable and immovable (creation), likewise the sages and the gods, who (on the failure of offerings) ascend to the sky.

Punishment cannot be justly administered by one who has no assistant, or who is demented, or who is avaricious, or whose mind is not disciplined, or who is addicted to sensual objects.—(30)

सहायसंग्रहार्थं प्रकरणम् इदानीम् आरभ्यते । यस्य च निरूपणा वक्ष्यमाणा तत्सहायादिगुणयोगिनश् चार्यसभ्यसेनापतिदण्डाधिकारिणो न सन्ति, तेन स्वयम् एव निःशङ्कं नयकालगुणसंपन्नेनापि न्यायतो न प्रणेतुं शक्यः । न्यायः शास्त्रानुसारिणी देशाद्यपेक्षया च व्यवस्था । अतः सहायाः शोभनाः कर्तव्याः । यथा स्वयं मूढो विचित्तो ऽसंस्कृतबुद्धिर् अस्ति, सक्तो विषयेषु, लुब्धो धनविनियोगं यथावन् न करोति, तेन तादृशेनैतैर् दोषैर् युक्तेन न सम्यक् ध्रियते, एवम् असहायेनापीति तात्पर्यम् । यस् तु विपरीतस् तेन शक्यते ॥ ७.३० ॥

एष एवार्थो वैपरीत्येनोच्यते ।

The present section is taken up for the purpose of indicating the necessity of associating assistants with one’self (one’s self?).

A King who is not helped by assistants, in the shape of able councillors, army-commanders, administrators of justice,—all which are going to be described,—cannot justly administer punishment alone by himself; even though he be fully endowed with all necessary qualities of justice and expediency. ‘Justice’ consists in decision that is in due accordance with Law and is in keeping with the peculiarities of time, place &c.

For this reason it is necessary for the King to employ properly qualified assistants.

The meaning is that punishment cannot be justly administered by the King without assistants,—just as it cannot be administered by one who is foolish or demented, or whose mind is not properly trained, or who is addicted to sensual objects, or is avaricious—and hence confiscates people’s property in an unjust manner. It can be rightly administered only by persons possessed of qualities that are tṇe reverse of these.—(30).

This same idea is expressed obversely in the next verse.

This verse is quoted in Vivādaratnākara (p. 647), which explains ‘mūḍhena’ as ‘devoid of right imagination’,—and ‘akṛtabuddhinā’ as ‘one who has not learnt the scriptures’;—and in Vivādacintāmaṇi (p. 262), which explains ‘mūḍhena’ as ‘Licking imagination,’—and ‘akṛtabuddhinā,’ as ‘ignorant of the scriptures.’

यस्माद् दण्डो दुष्प्रणीतो दृष्टम् अदृष्टं च हन्ति, अतो ऽसहायेन मूढेन लुब्धेनाकृतबुद्धिना विषयातिसेविनेति पञ्चभिर् एतैर् दोषैर् युक्तेन्आशक्यो नेतुम् । ॥ ७.३० ॥

एतद् विपरीतैश् च पञ्चभिर् गुणैर् युक्तेनासौ शक्यो नेतुम्, यतस् तत्प्रदर्शनायेदम् उच्यते-

030 (Punishment) cannot be inflicted justly by one who has no assistant, (nor) by a fool, (nor) by a covetous man, (nor) by one whose mind is unimproved, (nor) by one addicted to sensual pleasures.

Punishment can be administered by one who is pube, who is true to his word, who acts according to the Law, who has good assistants and is wise.—(31)

शुचिर् अलुब्धः । सत्यसंधः सत्यप्रधानः । सत्यम् एव पुरोधाय सर्वक्रियासु प्रवर्तते स विजितेन्द्रियः । अजितेन्द्रियस्य कुतः सत्यम् । यथाशास्त्रम् अनुसरति वर्तते । सुसहायः शोभनाः सहाया अस्येति । अमूर्खैर् भक्त्यनुरक्तैः²⁸ सहायैर् युक्तः । धीमता प्राज्ञेन । यो ऽसौ मूढः प्रागुक्तस् तस्यायं प्रतिपक्षतयोक्तः

• अतः पञ्चभिर् दोषैर् हीनस् तावद्भिर् एव गुणैर् युक्तो दण्डप्रणयने ऽधिकृतो दृष्टादृष्टपलातिशयभाग् भवतीति श्लोकद्वयस्यार्थः ॥ ७.३१ ॥

‘Pure’—not covetous.

‘True to his word’—who attaches great importance to truth; who, in all his acts, places truth in the fore-front; which means that he has his senses under control; for how can there be any truthfulness in one whose senses are not subdued?

‘Who acts according to the Law’,—‘who has good assistants whose assistants are properly qualified; i.e., assisted by such assistants as are not illiterate, and who are devoted to him.

‘Wise’—intelligent;—this is the reverse of the ‘demented’ person mentioned in the preceding verse.

Thus he who is equipped with these five qualities, and free from the corresponding five contrary qualities, is the person entitled to administer punishment, and to partake of the visible (physical) and invisible (moral) results proceeding therefrom. Such is the sense of these two verses.—(31).

‘Satyasandhaḥ’—‘Regarding Truth as predominant’ (Medhātithi);—‘faithful to his promise’ (Govindarāja, Kullūka and Rāghavānanda).

This verse is quoted in Vivādaratnākara (p. 647);—and in Vivādacintāmaṇi (p. 262).

Gautama (11.4).—‘The king shall be pure, of subdued senses, surrounded by companions possessing excellent qualities and by the means of upholding his rule.’

Yājñavalkya (1.310).—‘He shall appoint ministers who are intelligent, hereditarily connected, firm and pure.’

Kāmandaka (2.37).—‘inflicting extraordinarily heavy punishments, the king frightens his people; and inflicting light ones, he ceases to be feared. That king deserves praise who deals out punishment proportionate to the offence.’

शुचिना जितेन्द्रियेण, सत्यसंधेन प्रकरणाद् अलुब्धेन, यथाशस्त्रानुसारिणा अमूढेन, सुसहायेन नासहायेन मूर्खसहायेन वा, धीमता कृतशास्त्रप्रज्ञेन स्मृतिमता वा ॥ ७.३१ ॥

एवंविधश् च सन् राजा-

031 By him who is pure (and) faithful to his promise, who acts according to the Institutes (of the sacred law), who has good assistants and is wise, punishment can be (justly) inflicted.

In his own kingdom he shall be of just behaviour, and on his enemies he shall inflict rigorous chastisement; with loved friends he shall be straightforward and towards Brāhmaṇas tolerant.—(32)

पितृपितामहादिक्रमागतो देशो व्यपदेशहेतुः । काश्मीरकस्य काश्मीरः, पाञ्चालस्य पाञ्चालाः स्वराष्ट्रम् । तत्र न्यायवृत्तो²⁹ न्यायेन वर्तेत । न्याययोगाद् वृत्तं न्यायः³⁰ । अतो बहुव्रीहिः । “न्यायवृत्तिः” इति वा पाठः । एतत् पूर्वसिद्धम् अनूद्य शत्रुषु भृशदण्डता विधीयते । परराष्ट्राणि पुनः पीडयेत्, न तत्र विघ्नाद्य् उपेक्षणीयं राष्ट्रीयोपरोधो वा । तथा कुर्वतः प्रताप उपजायते । प्रतापधनस्य शत्रवो नमन्ति । ब्राह्मणेषु सर्वत्र क्षमान्वितः । अपराधेष्व् अपि साम्ना दण्डः प्रयोज्यः, न क्रोधेन । परराष्ट्रवासिनो ऽपि राष्ट्रघातकाले यदि शक्यन्ते रक्षितुं तदा न हन्यन्ते । स्निग्धेषु सुहृत्सु अजिह्मो ऽकुटिलबुद्धिः । कार्यसिद्धिकृत् तत्कार्यप्रधानः³¹ स्यात् । समानाभ्युदयप्रत्यवायाः सुहृदः स्निग्धाः³² ॥ ७.३२ ॥

The name ‘own kingdom’ is based upon the fact of the territory having been inherited from one’s forefathers; e.g., Kāśmīra would be ‘own kingdom’ for the King of Kāśmira, Pāñcāla would be ‘own Kingdom’ tor the King of Pāñcāla; and so forth Therein ‘he shall be of just behaviour’, i.e., act with justice;—he who behaves with justice is said to be ‘of just behaviour’; the compound being expounded as a Bahuvrīhi.

‘Nyāyavṛttiḥ’ is another reading.

The foregoing clause having reiterated what has been already enjoined before, the Author enjoins ‘rigorous chastisement’ towards enemies. The sense is that he shall attack the enemy’s territories outright, not waiting for any such favourable opportunity as the enemy being beset with difficulties or attacked by other kings. By acting thus, the king acquires a glamour of glory; and to one who has attained this glamour, the enemies bow down.

Towards all Brāhmaṇas, he shall be ‘tolerant’; i.e., even when they have committed an offence, punishment shall be meted out to them in a merciful, and not a revengeful, spirit.

When a king is attacking another kingdom, he does not destroy the inhabitants of that realm, if it is at all possible to save them.

Towards ‘loved friends’ he shall be ‘straightforward’— free from duplicity. One who helps in the accomplishment of the king’s business, and who regards his business as his own and who looks upon his prosperity and adversity as his own, is his ‘loved friend’.—(32).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 121).

Kāmandaka (4.15-19).—‘Eloquence, self-confidence, accuracy of memory, stateliness of stature, superior might, self-control, ingenuity in inventing means and instruments of torture, perfection in all arts, ability to reclaim men from evil ways, power of sustaining assaults from enemies, knowledge of remedies against danger, promptness in detecting the weak points of the enemy, familiarity with the nature of war and peace, strict observance of secrecy regarding all counsel and action, proficiency in utilising place and time, collection of money and its proper expenditure, deep insight into the nature of dependants, freedom from anger, avarice, fear, malice, obstinacy and fickleness—avoidance of tyranny, depravity, animosity, jealousy and falsehood,—compliance with the advice of elders,—learning, energy, amiable appearance, appreciation of people’s worth and smiling words;—these are the indispensable qualifications of a sovereign.’

Do. (6.8).—‘Thus knowing what is just and what unjust, and abiding by the decrees of the pious, the king should cherish his subjects and should oxtirpate his adversaries.’

Do. (14.13).—‘A king hard in inflicting punishment excites the people; thus harassed, they seek the protection of the enemy.’

Viṣṇu (3.96).—‘In his own domain, the king shall inflict punishments according to justice, chastise foreign foes with rigour, behave without duplicity to his affectionate friends and with lenience towards Brāhmaṇas.’

Arthaśāstra (p. 31).—‘Sticking to one’s own duty leads to Heaven and Immortality; neglecting thereof leads to confusion and ruin. Therefore the king shall never disturb the specific duties of living beings. By remaining firm in his own duty, he is happy here as also after death; the people are contented, never discontented, if the rules of gentility are duly observed, and if they are protected according to the three Vedas.’

Yājñavalkya (1.333).—‘To his dependants and to his people, the king shall be as father; lenient towards Brāhmaṇas, straightforward to his affectionate friends, rigorous towards enemies.’

Śukranīti (1.52-54).—‘From the very moment that a man attains the position of a king through skill, might or valour,—no matter whether he is anointed or not,—he should begin to rule his subjects according to law, being above hoard and ever holding his sceptre.’

Do. (1.59.62).—‘The king who protects his people and is charitable……is called Sāttvika and attains salvation.’

परराष्ट्रे तीक्ष्णदण्डतोच्यते, शौर्यप्रज्ञापनार्थम् । समानाभ्युदयप्रत्यवायः सुहृद्, यस्य कार्यानपेक्षं सुहृत्त्वं स स्निग्धः । तस्मिन् न कुटिलवृत्तिर्, अन्यस्मिंस् तु कार्यापेक्षया कुटिलवृत्तिर् अपि स्यात् । ब्राह्मणेषु क्षमान्वितः नियच्छन्न् अपि दण्डेन ब्राह्मणान् अकार्यकारिणः क्षमापूर्वं नियच्छेन् न तु क्रोधेन सहसैव च ॥ ७.३२ ॥

032 Let him act with justice in his own domain, with rigour chastise his enemies, behave without duplicity towards his friends, and be lenient towards Brahmanas.

For the King who behaves thus, even though he may subsist up on gleanings, his fame spreads in the world, like the drops of oil on water.—(33)

प्रक्रान्तवृत्तेः स्तुतिर् इयम् । शिलोञ्छेनापि जीवतो ऽत्यन्तक्षीणकोशस्य विस्तीर्यते यशः प्रथते । ततश् च परराष्ट्राणि स्वयं नमन्ते, स्वराष्ट्रिकश् चानुरागाद् अविचलितो भवति ॥ ७.३३ ॥

This is a praise of the conduct described.

‘Even though he may subsist on gleanings’—i.e., even though his treasure be empty.

‘His fame spreads’— becomes well known. And as a result of this, other kingdoms submit to him, and people of his own kingdom, through love for him, reuse to deviate from the path of duty.—(33)

Viṣṇu (3.97).—‘Of a king thus disposed, oven though he subsist by gleaning, the fame is far spread in the world, like a drop of oil in water.’

एवंवृत्तस्य राज्ञो ऽन्तरेणापि कोशं केवलेनैव सम्यग्दण्डप्रणयनेन विस्तीर्यते राजयशः, येन शक्नोति परराष्ट्राण्य् अप्य् आत्मीकर्तुं परिपालयितुं च ॥ ७.३३ ॥

033 The fame of a king who behaves thus, even though he subsist by gleaning, is spread in the world, like a drop of oil on water.

But for the King who deviates from it having no control over himself, his fame diminishes in the world, like the drop of clarified butter on water.—(31)

अतो वृत्ताद् विपरीतस्य चलितस्य । अत्र हेतुर् अजितात्मता । यथाशास्त्रम् अनियतात्मा यः ॥ ७.३४ ॥

‘He who deviates’—swerves—from the aforesaid behaviour—and the reason for this is that he has ‘no control over himself’—i.e., who has not disciplined his mind in the manner prescribed in the scriptures.—(34)

Śukranīti (1.64-68).—‘The miserable king who is not compassionate and is mad through passions……attachment to sensuous objects……who is not uniform in thought, word and deed……is called Rājasa and is born as a low animal.’

अतो विपरीतस्य राष्ट्रम् अपि संकुचति निर्गुणत्वात्, कुतो ऽन्यद् भविष्यति । सैषा दण्डप्रणयनस्तुतिः समाप्ता ॥ ७.३४ ॥

कस्मात् पुनर् एतद् एवम् । यद्माद् एवंगुण एव-

034 But the fame of a king who acts in a contrary manner and who does not subdue himself, diminishes in extent among men like a drop of clarified butter in water.

The King has been created the protector of all castes and orders, who, in due order, are intent upon their respective duties.—(35).

स्वधर्माणां³³ च राजा सृष्टो ऽभिरक्षिता । स्वधर्मनिष्ठानाम् अपालने राज्ञः प्रत्यवायः । धर्मच्युतास् तु यदि केनचिद् उपहन्येरन् न तत्र राज्ञो ऽतीव दोष इति स्वे स्वे धर्मे इत्य् अनेन दर्शयति । अथ वा “न” श्लिष्यते “अनिविष्टानाम्” इति । ये तु शास्त्रान् मित्राद्युपदेशाद् वा स्वधर्मायत्ताः,³⁴ न तेषां राजा द्वैधेन वर्तेत । वर्णग्रहणं स्त्रीबालवृद्धानां रक्षार्थम् । न हि ते आश्रमस्थाः । आश्रमग्रहणं तर्हि किमर्थम् । प्राधान्यार्थम्, ब्राह्मणवसिष्ठवत् । प्रयोजननिर्देशो वायम् । आश्रमसंध्योपासनादिधर्माच् चलितुम् एषां न देयः³⁵ । न चैवं दण्डाद्यपघातः कर्तुम् एतेषां देयः । इतरथा बाधापरिहारः । एवं रक्षा विज्ञेया³⁶ । संध्योपासनाद्यकरणेषु³⁷ नामान्यस्य कस्यचिद् भवति । द्विरूपा राज्ञः कर्तव्यतेति वर्णाश्रमग्रहणम् । एतद् एवोक्तम् “वर्णान् आश्रमांश् च न्यायतो ऽभिरक्षेत्” (ग्ध् ११.९) इति ॥ ७.३५ ॥

The King has been created as the protector of people intent upon their duties; so that if the King fails to protect those who are engaged in their duties, he incurs sin: on the other hand, if those who have swerved from their duty happen to be attacked by some person, this would not entail any grievous offence on the part of the King. This is what is meant by the phrase ‘respective duties’

Or, the passage may he construed as containing a negative particle prefixed to the term ‘niviṣṭānām’, which is to be read as ‘a-niviṣṭanam’, ‘not conversant.’ The meaning in this case would be that ‘the king shall not adopt a hostile attitude towards those persons who are not conversant with their duties through the scriptures or through the advice of friends and others’.

The term ‘caste’ has been added for the purpose of securing protection for women and children also,—these not belonging to any ‘order.’

In that case why should the orders have been mentioned?”

It is for the purpose of indicating their predominance that they have been separately mentioned; the expression being analogous to such expressions us ‘Brāhmaṇa-Vāśiṣṭha (the Brāhmaṇas and those of the race of Vaśiṣṭha, where the latter, though included among ‘Brāhmaṇas’ are mentioned separately with a view to indicate their importance).

Or, the particular form of the expression may have been adopted for the purpose of indicating the motive (of protection); the sense being that they should be protected in such a way that they do not deviate from their duties in the shape of proceeding from stage to stage, saying of the Twilight Prayers and so forth; in the performance of their ordinary duties they shall not be permitted to be struck with a stick etc. by other people, for if this protection were not vouchsafed, there would be no end to troubles and difficulties. This is the ‘protection’ that is meant here.

Nor should people be allowed to interfere with the fulfilment of such caste-duties as the saying of the Twilight Prayers and the like. Thus a twofold duty rests upon the King; hence the mention of both ‘castes’ and ‘orders.’

This is what is meant by the words of Gautama—‘He shall protect according to Law, the castes and orders’ (11-9).—(35).

Kāmandaka (2.35).—‘The king promoting the Varṇas and Āśramas and living according to these usages, and knowing their duties, becomes worthy of a place in Indra’s heaven.’

Matsyapurāṇa (Vīramitrodaya-Rāja, p. 121),—‘The highest duty of the king consists in keeping all the castes fixed to their respective duties; hence he should devote his attention to that. Those who have deviated from their duties, the king shall make revert thereto.’

Viṣṇu (Vīramitrodaya-Rāja, p. 121).—‘Keeping all the castes firm in their duties.’

उपन्यासार्थम् उत्तरविवक्षार्थं चेदम् उक्तम् अप् सद् उच्यते ॥ ७.३५ ॥

035 The king has been created (to be) the protector of the castes (varna) and orders, who, all according to their rank, discharge their several duties.

Whatever should be done by him and his servants, for the protecting of his people, all that I am going to explain to you precisely and in due order—(36)

वक्ष्यमाणावबोधार्थः श्लोकः । तेन राज्ञा सभृत्येन³⁸ तदीयैः सहायैर् यत् कर्तव्यं प्रजारक्षणार्थं तद् इदानीम् उच्यते ॥ ७.३६ ॥

This verse is indicative of what is going to be expounded.

By the King and his ‘servants’—i.e., his assistants—whatever has to be done for the protection of his people, that is now going to be described.—(36).

श्रोतॄणाम् अवधानार्थः श्लोकः ॥ ७.३६ ॥

036 Whatever must be done by him and by his servants for the protection of his people, that I will fully declare to you in due order.

After rising in the morning, the King shall wait upon the Brāhmaṇas, who are accomplished students of the Threefold Science and learned; and shall follow their advice.—(37)

प्रातर् उत्थाय शयनं त्यक्त्वा यथाविधानं कृतसंध्योपासनः, प्रथमं ब्राह्मणानां दर्शनं दद्यात् । उपासनम् अन्तिकोपवेशनकुशलप्रश्नादिकरणम् । परिः पादपूरणः । तिष्ठेत् तेषां च शासने । आज्ञाकरणं तेषां शासनम् । यदि कस्यचिद् उपकारायादिशेयुस्³⁹ तद्विरुद्धं न शङ्क्यम्, नाप्य् अनर्थकम् अनुतिष्ठेत् । त्रैविद्यवृद्धान् । तिसॄणां विद्यानां समाहारः त्रैविद्यम्, तद् अधीतिनः त्रैविद्या, रूढ्या ऋग्वेदादिवेदत्रयाध्यायिन उच्यन्ते । विदुषस् तदर्थवेदिनश् च । एवंविधा ये ब्राह्मणास् तान् उपासीत, तदीयाम् आज्ञां कुर्यात् । वृद्धास् त्रैविद्यानां श्रेष्ठाः प्रकर्षवन्तो ऽध्ययनविज्ञानयोः ॥ ७.३७ ॥

‘In the morning, having risen’—having left the bed and having said the Twilight Prayers in the prescribed manner,—he shall, first of all, grant an audience to the Brāhmaṇas.

‘Waiting upon’ stands for making them sit dose by and making enquiries regarding their welfare.

The prefix ‘pari’ has been added only for the filling up of the metre.

‘Shall follow their advice’. If they should happen to press for a favour for some one, their motive should not be suspected, nor should anything wrong be done.

‘Accomplished students of the Threefold Science’. The aggregate of the three Vedas is called ‘Threefold Science’: those who have studied these are called ‘students of the Threefold Science’, i.e., those who have studied the Ṛgveda, the Yajurveda and the Sāmaveda.

‘Learned’—Those who know what is contained in the Vedas.

The King shall wait upon Brāhmaṇas thus qualified; and shall act up to their behests.

‘Accomplished’—those who are the best, possessed of the most excellent qualifications, among them, in regard to the said knowledge and learning.—(37).

‘Viduṣaḥ’—‘Those who know the meaning of the Vedas’ (Medhātithi);—‘learned in the Sciences of Polity and the like’ (Kullūka).

This verse is quoted, along with verses 38 to 42, in Rājanītiratnākara (p. 56).

Viṣṇu (3.76).—‘He should constantly show reverence to the gods and to the Brāhmaṇas.’

Arthaśāstra (p. 10).—‘He shall fix upon the Teachers and the Ministers as checks upon himself; as these would save him from improper positions and would regulate his activities by indicating the passage of time by means of shadows or time-sticks. Kingship is dependent upon assistant; a chariot never moves on a single wheel; therefore the king shall appoint ministers and listen to their opinions.’

त्रयो ऽवयवा अस्येति त्रयी । तस्यां ग्रन्थार्थयोर् वृद्धास् ते त्रैविद्यवृद्धाः, तान् । अथ वा त्रैविद्याध्यायिनस् त्रैविद्यवृद्धाश् च वयस्थप्रज्ञया च त्रैविद्यवृद्धा, ये आन्वीक्षिक्यां दण्डनीत्यां च स्वभिविनीतास् ते विद्वांसः तान् विदुषः प्रातर् उत्थायोपासीतानन्यचित्तः । यच् च ते ब्रूयुस् तच् चाविशङ्कितं कुर्यान् न हि ते किंचिद् अहितं राज्ञो वक्ष्यन्ति परमधार्मिकत्वात् ॥ ७.३७ ॥

037 Let the king, after rising early in the morning, worship Brahmanas who are well versed in the threefold sacred science and learned (in polity), and follow their advice.

Every day he shall wait upon elderly persons, Brāhmaṇas, pure and learned in the Vedas; he who constantly waits upon elderly persons is honoured even by Rākṣasas.—(38)

वृद्धान् वयस्थब्राह्मणान् । एतद् अपूर्वम्, अन्यत् पूर्वसिद्धं विप्रान् इत्यादि । शुचीन् निरुपाधीन् । एतद् अप्य् अपूर्वम् । यथैवाध्ययनविज्ञाने उपास्यत्वकारणम् एवं शुचित्वम् अपि । द्वितीयश्लोकार्धो ऽर्थवादः⁴⁰ । रक्षोभिः । रक्षांसि निर्दयानि महाबलानि सर्वधर्मशून्यानि, तान्य् अपि वृद्धसेविनं पूजयन्ति ॥ ७.३८ ॥

वृद्धसेवायाः प्रयोजनम् आह ।

‘Elderly’—aged—Brāhmaṇas. This alone is something new enjoined here; all the rest of it, ‘Brāhmaṇas’ and so forth, is what has been already declared before.

‘Pure’—free from defects. This also is something new; the meaning being that ‘purity’ is as good a reason for being honoured as ‘knowledge and learning.’

The second half of the verse is purely commendatory.

‘By Rākṣasas’—As a rule, Rākṣasas are pitiless, very powerful and devoid of all virtues; and yet. even these honour the person who waits upon elderly men.—(38).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 119), which adds the following notes:—‘vṛddhān’ as ‘advanced in age, be they Brāhmaṇas or non-Brāhmaṇas’;—‘viprān’ and ‘vedavidaḥ’ have been already explained ‘śucīn’ is ‘free from guile’;—Medhātithi adds that this qualification also is one that has not been mentioned elsewhere; but Kullūka Bhaṭṭa holds that all the rest are only qualifications of ‘viprān’ [so that Brāhmaṇas alone are meant];—the meaning of the second line is that ‘the king is respected also by those reckless, merciless ruffians who are devoid of all virtues, not say by ordinary people.’

Kāmandaka (1.60).—‘A king serving elderly persons is held in high esteem by the pious; though induced by vile men, he commits no vile deeds.’

Viṣṇu (3.77).—‘He should honour the aged.’

इमान् अपरान् विद्यावृद्धान् ब्राह्मणान् धर्मायैव केवलाय सेवेत । येन वृद्धसेवी न केवलं धर्मेण युज्यते, लोके ऽपि च विश्वसनीयतमो भवति । अतश् च रक्षोभिर् अपि पूज्यते इत्य् उच्यते ॥ ७.३८ ॥

038 Let him daily worship aged Brahmanas who know the Veda and are pure; for he who always worships aged men, is honoured even by Rakshasas.

Though his mind be already disciplined, he shall always learn discipline from them; the King with a disciplined mind never perishes.—(39).

तेभ्यः विद्वद्ब्राह्मणेभ्यो वृद्धेभ्यः विनयं राजवृत्तम् अधिगच्छेत् शिक्षेत । विनीतात्मा । यद्य् अपि स्वयंबुद्ध्यापि विनीतो ऽर्थशास्त्रैर् वा, तथापि वृद्धोपदेशे यत्नवान् स्यात् । दृष्टकर्माणः शास्त्रज्ञेभ्यो निपुणतराः । अथ वा पाटवातिशयजननार्थं विनीतेनापि स्वभावतो वृद्धेभ्य आर्येभ्य आत्मा विनेयः । स्वभावशुद्धस्य सुवर्णस्य तेजःसंयोगादिनाधीयमानसंस्कारो विशुद्धतररूपवान् असौ दृश्यते । यस्य विनयाधानस्य फलं न विनश्यतीति ॥ ७.३९ ॥

The use of waiting upon elderly men is next described,

‘From them’—from the learned Brāhmaṇas—‘he shall learn discipline’—the proper kingly behaviour.

‘Though his mind be already disciplined’;—though he may be already disciplined by his own will, or by the proper study of political science,—yet he should carefully attend to the advice of elderly persons; because men with practical experience are better experts than those possessing only theoretical knowledge. Or even though highly trained, he shall train his mind under elderly qualified men, for the purpose of making his aptitude keener. Just as gold, even though pure by its nature, becomes purer and brighter to look at when it undergoes purification by being put in lire.

The reward of this discipline is that the King never perishes—(39)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 119), as describing the results proceeding from doing what is prescribed in the preceding verse; it adds the notes that ‘even though the king be already well-disciplined, yet he should learn discipline further, for the purpose of securing greater efficiency.’

Kāmandaka (1.20).—‘Humility is synonymous with thorough control over the senses. One possessing it becomes learned in the Śāstras.’

Arthaśāstra (8.34).—‘Punishment brings about security of life and property only when it is based upon discipline. Discipline is of two kinds—artificial and natural. Learning disciplines only such a man as has his intelligence duly cultivated through service, listening to teachings, carrying them in memory, and knowledge of reasonings and arguments.’

Śukranīti (1.101).—‘Discipline is the chief thing for the king; this comes through the dictates of Śāstra; it gives mastery over the senses.’

विनयो हि द्विविधः- वाभाविकः आधेयश् च । शुश्रूषादिगुणयुक्तं च विद्या विनयति । अतो यद्य् अपि स्वभावतो विनीतात्मा भवेत्, तथाप्य् अभ्यासेन पाटवं जनयेत् । कस्मात् । पुनर् इयान् विनयाधाने यत्न आस्थीयते ॥ ७.३९ ॥

येन-

039 Let him, though he may already be modest, constantly learn modesty from them; for a king who is modest never perishes.

Many Kings, along with their belongings, have perished through want of discipline; while, on account of discipline, many, even though living in forests, have obtained Kingdoms.—(40).

पूर्वोक्त एवार्थः श्लोकत्रयेणैव दृढीक्रियते । अविनीताः सपरिग्रहा नष्टाः । पुत्रदारहस्त्यश्वादिसंपत् परिग्रहः । ये तु विनयिनः, न ते राष्ट्रं प्राप्य हारयन्ति । यावत् ते दूरस्था वनस्था अपि, कोशहीना अपि, राज्यं प्रतिपेदिरे लब्धवन्तः ॥ ७.४० ॥

What has been stated above is further emphasised by means of the next three verses.

Undisciplined kings, have perished ‘along with their belongings’. ‘Belongings’ stand for the son, wife, elephants, horses and so forth.

On the other hand, those who are disciplined never lose their kingdom, after having got it; in fact even when living far off in the forest, and hence devoid of any treasure &c., they have obtained kingdoms.’—(40).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 119).

उभयतोपदेशो हि विनयाधानादरार्थः ॥ ७.४० ॥

तानिदानीं (?) दर्शयति-

040 Through a want of modesty many kings have perished, together with their belongings; through modesty even hermits in the forest have gained kingdoms.

It was through want of discipline that Vena perished, as also King Nahuṣa, Sudās, Paijavana, Sumukha and Nimi.—(41)

उभयत्राप्य् उदाहरणानि लोकसिद्धानि वर्णयन्ति । एतानि महाभारताद् आख्यानानि ज्ञेयानि ॥ ७.४१ ॥

In support of both assertions they cite instances of well-known Kings. The stories of these Kings are to be learnt from the Mahābhārata.—(41)

VERSE (42)

But through discipline pṛthu and manu obtained kingdoms, kubera obtained the lordship of wealth and the son of gādhi attained brāhmaṇahood.—(42)

‘The son of Gadhi (Gādhi?) attained Brāhmaṇahood.’—

Objection—“In connection with the subject of Kings and kingdoms, where was the occasion for citing an instance of the attaining of Brāhmaṇahood? It was necessary to cite cases of the obtaining of kingdoms only, as was done in the first half of the verse.”

Our answer is that as a matter of fact a higher caste is more difficult to attain than sovereignty over riches; because the higher caste carries with it all its privileges.

Objection— “But how can, vinaya, discipline, be the cause of that? ‘Discipline’ consists in such qualifications as—the proper employment of the six means of success, alertness, thrift, non-avariciousness, freedom from evil habits, and so forth; and not

“Vena is often taken as a type of an undisciplined king. He was the son of Sunīthā and father to Pṛthu……Nahuṣa, son of Āyuṣ (the Mahābhārata I and V), was ruined by love and ambition… Sudās was king at the time of the great Vaśiṣṭha, and a leader of the Tṛtsu (Ṛgveda VII. 18)… Sumukha is unknown to me. Nimi is said to be a Videha king”—Hopkins.

Gharpure notes the following references to the Mahābhārata;—(1) Droṇaparva (69);—(2) Śāntiparva (28-137, 58-102);—(3) Ādiparva (63-5, 69-29);—(4) Udyogaparva (101-12);—(5) Bhīṣmaparva (6-14);—(6) Sabhā-parva (8-9). These are meant to refer respectively to the six kings mentioned in the text.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 119), which notes that Sudāsa was the son of Paijavana.

Gautama (It. 3).—‘The king shall be fully instructed in the threefold science and in Logic.’

Yājñavalkya (1. 310).—‘Fully instructed in Logic, in Political Science, in Agricultural Science and in the Threefold Science (Vedas).’

Arthasāstra (pp. 34-35).—‘The discipline of the sciences is obtained through the authority of the professors of each; for the sake of this discipline one should always remain in constant touch with those learned in the sciences.’

Kāmandaka (1.59,03,66).—‘Association with the Preceptor bestows knowledge of the scriptures; knowledge of the scriptures increases humility. A king who is modest under culture never sinks under calamities. A king well-versed in polity, practising self-control, very soon attains to that shining pitch of prosperity that has been attained by other divine kings. The Preceptor is worshipped for the acquisition of learning; learning which has been mastered becomes instrumental in enhancing the prudence of the illustrious; and the habit of acting by prudence leads to prosperity.’

041 Through a want of humility Vena perished, likewise king Nahusha, Sudas, the son of Pigavana, Sumukha, and Nemi.

But through discipline Pṛthu and Manu obtained kingdoms, Kubera obtained the lordship of wealth and the son of Gādhi attained Brāhmaṇahood.—(42)

ब्राह्मण्यं चैव गाधिजः ।

• ननु च राज्याधिकारे को ब्राह्मण्यप्राप्त्युपन्यासावसरः । राष्ट्रप्राप्तिर् एव यथापूर्वं वर्णयितव्या ।

• उच्यते । धनैश्वर्याद् अपि जात्युत्कर्षो दुष्प्रापः, सर्वाधिकारहेतुत्वात् ।

• ननु च कथं तस्य विनयो हेतुः । षाड्गुण्यप्रयोगः अप्रमादः अतिव्ययवर्जनं अलोभः व्यसनासेवनं एवमादीनि विनयः । तद् एतद् ब्राह्मण्यस्यैकम् अपि न कारणम् । तपो हि तत्र कारणत्वेन श्रुतम्- “विश्वामित्रस् तपस् तेपे नानृषेः पुत्रः स्याम्” इत्य् एवमादि ।

• उच्यते । नार्थशास्त्रोक्तैव नीतिर् नयः । किं तर्हि, शास्त्रीयो विधिर् लोकाचारश् च । शास्त्रे च तपसा जात्युत्कर्षो जन्मान्तरे प्राप्यते इति विहितम् एव । विश्वामित्रस्य ब्राह्मण्यं तु तस्मिन्न् एव जन्मनि क्षत्रियस्य सत इत्याख्यातम् एव ॥ ७.४२ ॥

‘The son of Gadhi (Gādhi?) attained Brāhmaṇahood.’—

Objection—“In connection with the subject of Kings and kingdoms, where was the occasion for citing an instance of the attaining of Brāhmaṇahood? It was necessary to cite cases of the obtaining of kingdoms only, as was done in the first half of the verse.”

Our answer is that as a matter of fact a higher caste is more difficult to attain than sovereignty over riches; because the higher caste carries with it all its privileges.

Objection—“But how can, vinaya, discipline, be the cause of that? ‘Discipline’ consists in such qualifications as—the proper employment of the six means of success, alertness, thrift, non-avariciousness, freedom from evil habits, and so forth; and not one of these can be the cause of bringing about Brāhmaṇahood. In fact Austerity has been declared to be the cause of that, in such texts as—‘Viśvāmitra practised austerities with the view that he may not remain the son of a non-sage’ and so forth.”

Our answer is as follows:—The ‘Naya’, ‘conduct’, here spoken of (as ‘Vinaya’, ‘discipline’), is not what has been described in the Science of Politics; it is what has been enjoined in the scriptures and is observed in ordinary practice; and in the scriptures it has been laid down that ‘by means of Austerity, the higher caste is attained during another life’; while in the case of Viśvāmitra, Brāhmaṇahood was attained during the same life in which he was a Kṣatriya, as has been described in the books.—(42)

“Pṛthu (cf. 9.44) was the title of several gods as well as kings. The one meant is probably he whose happy reign is described in the 7th and 12th books of the Mahābhārata. Manu needs only an exclamation [Hopkins evidently forgets (1) that the person speaking is not Manu himself, and (2) that there have been several Manus]. ‘Kubera was god of wealth and Gādhi’s son was Viśvāmitra who was born a Kṣatriya.”—Hopkins.

Gharpure refers to the Mahābhārata, Śāntiparva (58-107) and Bhāgavata (4-13, 145).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 120).

त्रिभिः शॢओकैर् विनयस्य प्रत्यक्षफलतां वेनादिदृष्टान्तैर् दर्शयति विनयाधानप्ररोचनाय ॥ ७.४२ ॥

एवं च सत्य् आहितविनयो राजा-

042 But by humility Prithu and Manu gained sovereignty, Kubera the position of the Lord of wealth, and the son of Gadhi the rank of a Brahmana.

From persons learned in the Threefold Science he shall learn the Triad; as also the ancient Science of Government, the Science of Reasoning and the Science of the Soul; and also the art of commerce from experts—(43)

विद्याम् इति द्वितीयान्तपाठे “अधिगच्छेत्” (म्ध् ७.३९) इत्य् अनुषञ्ज्यनीयम् । समाप्तब्रह्मचर्यस्य राज्योपदेशात्⁴¹ त्रय्यर्थाधिगमेन तन्निष्पत्तेर् अभ्यासार्थो ऽयम् उपदेशः । त्र्यवयवा विद्या त्रिविद्या, ताम् अधीयते त्रैविद्याः,** तेभ्यस् त्रयीम्** ऋग्वेदादिवेदत्रयं विद्यात् । संदिग्धेषु पदार्थेषु वेदेभ्यो निर्णयं कुर्यात् । तैः सह वेदार्थं चिन्तयेद् इति यावत् । न राजत्वाभिमानान् मदावलेपेन सर्वज्ञो ऽहम् इति बुद्ध्या संदिह्यमानान् अर्थान् उपेक्षेत ।

• दण्डनीतिं च । दण्डविषया नीतिः । “दण्डो दमनम् इत्य् आहुः” (ग्ध् ११.२८), येन शत्रवः स्वप्रकृतयो विषयवासिनश् चान्यायकारिणो दम्यन्ते, स दण्डो ऽमात्यादिसंपत् । नीतिस् तस्य प्रयोजनं तत्र विधिः, तं शिक्षेत । तद्विद्भ्यश् चाणक्यादिग्रथविद्भ्यः । शाश्वतीम् इति स्तुतिः । यद्य् अपि दण्डनीत्याप्य् अस्य सर्वलोकः शक्यते ज्ञातुम्, अन्वयव्यतिरेकमूलत्वाद् अस्यार्थस्य, तथाप्य् अबुधबोधनार्थानि तानि शास्त्राणि, बुधानां च संवादार्थानीति, युक्तो दण्डनीतिशास्त्राधिगमः ।

• एवं आन्वीक्षिक्य् अपि तर्कविद्यार्थशास्त्रादिका । आत्मविद्या अध्यात्मविद्या । विशेषणविशेष्ये वा पदे । आत्मने या हितान्वीक्षिकी सा तर्काश्रया । तां शिक्षेत । सा ह्य् उपयुज्यते⁴² व्यसनाभ्युदयोपरमचित्तसंक्षोभोपशमाय । या तु बौद्धचार्वाकादितर्कविद्या सा नातीव कृत्वा क्वचिद् उपयुज्यते । प्रत्युतास्तिक्यम् उपहन्ति, यो नातिनिपुणमतिः । यदा तु स्वतन्त्राम् आन्वीक्षिकीं वेद, तदा तस्य दूतसंवादादिषु वाक्यवैशद्यानाम् उपयोगो नोपहास्यो भवति ।

• वार्तारम्भांश् च । पण्यानाम् अर्थपरिज्ञानं वाणिज्यकौशलम्, समयेन बार्हस्पत्येन तत्र परिज्ञानं वार्ता । तन्निमित्ता आरम्भा वार्तारम्भाः । वार्तास्वरूपं ज्ञात्वा तद्विषयकार्या⁴³ प्रवृत्तिर् आरम्भः ।

• एतल् लोकतो विद्यात् । वणिज्याजीवनो ऽत्र लोको ऽभिप्रेतः । ते हि तत्र कुशला भवन्ति । लोकत इति च पूर्वयोर् अनुषङ्गः कर्तव्यः । तेन सर्वत्र तद्विद्भ्य इति लभ्यते ॥ ७.४३ ॥

If we read ‘vidyām’ with the Accusative ending (instead of ‘vidyāt’, the Injunctive verb), it will have to be construed with ‘Adhigacchet’, ‘shall learn’ (of verse 39).

In as much as it is laid down that the King is to be anointed only after he has passed through the stage of studentship, during which the Vedas will have been already learnt,—the present injunction is to be taken as pertaining to his continuing his study.

‘The three-fold science’ is that science which has three component parts; and he who learns this is said to be ‘versed in the three-fold science’;—from these he shall learn the ‘Triad’,—i.e., the three Vedas, the Ṛk. and the rest. That is, in all doubtful matters, he shall decide with the help of the Vedas; and he shall discuss the exact meaning of Vedic texts with the said learned persons; end he ahull not disregard knotty points thinking himself to be a powerful King and hence influenced by pride and haughtiness.

‘Also the Science of Government’;—the science relating to ‘daṇḍa’, and ‘daṇḍa’ is ruling, governing; that whereby enemies as also people inhabiting his own kingdom, when doing wrong, are kept in check; and this ‘governance’ consists in the employment of suitable ministers &c. The ‘science’ of this consists of the rules pertaining to it. This also he shall learn from persons versed in it, and knowing the works of Cāṇakya and other writers.

‘Ancient’;—this is purely eulogistic.

Though with the help of the Science of Government alone he may be enable to know the entire world, yet, in as much as that science is based upon induction, and the Science of Reasoning serves the purpose of bringing intelligence to the dull and corroboration to the intelligent,—it is necessary to supplement the said science with the Science of Reasoning, as also the Science of Politics and so forth; so also the Science of the Soul.

Or the terms ‘ānvīkṣikī’ and ‘ātmavidyā’ may be construed together; the meaning being—‘that Science of Reasoning which is beneficial to one’s self’;—that he should learn; as it is only such beneficial science that can be useful to him, in subjugating evil habits, misfortunes and mental disturbances. As for the Science of Reasoning propounded by the Buddhas, the Carvākas and other atheists, they cannot be of much use to him; on the contrary, they are likely to shake his faith, if he does not happen to be exceptionally intelligent.

When the king learns the Science of Reasoning by itself, then he becomes capable of employing choice language in hie communications with envoys;—so that he does not become open to ridicule.

‘The Art of Commerce’.—The acquiring of the knowledge of market-commodities, and the knowledge of trade-methods, with the help of Bṛhaspati’s work, constitutes ‘Commerce’: and activity pertaining thereto constitutes the ‘Art of Commerce’; that ie, learning the theories of commerce and then putting them into practice.

This he shall learn from ‘experts’—i.e., persons making a living by trade; these alone are ‘experts’ in matters relating to commerce.

The term ‘from experts’ may be construd (construed?) with the two preceding terms (‘Science of Reasoning’ and ‘Science of Soul’) also; so that we get at the meaning that all these three are to be learnt from men expert in them.—(43)

This verse is quoted in Mitākṣarā (on 1.310), which, reads ‘ātmavidbhyo’ (for ‘ātmavidyām’) and hence avoids the confusion felt by the commentators on Manu;—in Madanapārijāta (p. 222), which explains ‘daṇḍanīti’ as ‘Arthaśāstra’, ‘Science of Polity’,—‘vārtā’ as ‘agriculture, commerce, cattle-tending and so forth’,—and ‘trayī’ as ‘Ṛk, Yayuṣ and Sāman’;—in Vīramitrodaya (Rājanīti, p. 118), which notes the reading ‘vidyām’, in which case, it says, the whole is to be construed with ‘adhigaccet’ of verse 39;—in Nṛsiṃhaprasāda (Āhnika, p. 36a);—and in Rājanītiratnākara (p. 6a).

Gautama (11.3).—‘The king shall be fully instructed in the threefold science and in Logic.’

Yājñavalkya (1.310).—‘Fully instructed in Logic, in Political Science, in Agricultural Science and in the Threefold Science (Vedas).’

Arthaśāstra (pp. 34-35).—‘The discipline of the sciences is obtained through the authority of the professors of each; for the sake of this discipline one should always remain in constant touch with those learned in the sciences.’

Kāmandaka (1.59, 63, 66).—‘Association with the Preceptor bestows knowledge of the scriptures; knowledge of the scriptures increases humility. A king who is modest under culture never sinks under calamities. A king well-versed in polity, practising self-control, very soon attains to that shining pitch of prosperity that has been attained by other divine kings. The Preceptor is worshipped for the acquisition of learning; learning which has been mastered becomes instrumental in enhancing the prudence of the illustrious; and the habit of acting by prudence leads to prosperity.’

Kāmandaka (2.1 et. seq.)—‘The king after having controlled his senses, should direct his attention to the cultivation of the following branches of learning—Ānvīkṣikī (Logic), Trayī (Vedic Triad) Vārtā (Trade-Agriculture) and Daṇḍanīti (Science of Government). The followers of Manu hold that there are only three divisions of learning—Vedic Triad, Trade-Agriculture, and Science of Government; according to them Logie is only a branch of the Vedic Triad. The followers of Bṛhaspati postulate only two divisions:—Agriculture and Science of Government; as only these help men in acquiring wealth. According to Uśanas the Science of Government is the only division; the origin of all other forms of learning lies in this. But according to our own teacher, there are four branches :—Ānvīkṣikī deals with the knowledge of the self, Trayī with Dharma and Adharma (right and wrong), Vārtā with the acquiring and spending of wealth, and Daṇḍanīti with justice and injustice. Ānvīkṣikī, Trayī and Vārtā are excellent forms of knowledge; but they are of no avail if Daṇḍanīti is neglected.’

Arthaśāstra (p. 26).—‘Ānvīkṣikī (Philosophy), Trayī (Three Vedas), Vārtā (Trade-Agriculture) and Daṇḍanīti (Science of Government) are the Sciences;—according to the Mānavas, the Three Vedas, Trade-Agriculture and Science of Government—Philosophy being only a part of the Three Vedas; according to the Bārhaspatyas, Trade-Agriculture and Science of Government—the Three Vedas being only a cover for the man who knows the worldly affairs; the Science of Government is the only Science, say the followers of Uśanas—the progress of all Sciences being centred therein; there are four Sciences, says Kauṭilya; it is by means of these that one can understand the methods of acquiring wealth and spiritual merit; it is this that constitutes the essence of the Sciences. Sāṅkhya, Yoga and Lokāyata constitute ‘Philosophy’; Merit and Demerit are dealt with in the Three Vedas; Profit and Loss are dealt with in the Science of Trade-Agriculture; Policy, good and bad, is dealt with in the Science of Government.’

Śukranīti (1.303).—‘Logic, Three Vedas, Trade-Agriculture, and Science of Government,—these four branches of learning the king shall always study.’

Kāmandaka (1.21-22).—‘Knowledge of Polity, wise judgment, contentment, skilfulness,…… good conduct and restraint of the passions…… are the sources of all prosperity.’

अधिगच्छेद् इति वर्तते । त्रैविद्येभ्यो वेदाधिगमस्योक्तत्वाद् ब्रह्मचार्यवस्थायाम् एव तदर्थाधिगमार्थो ऽयं पुनर् आरम्भः सामर्थ्याद् वेदितव्यः । अनधिगताधिगमार्थो वा व्रतस्नातकपक्षे दण्डनीत्युपदिदिक्षया वा पुनर् अस्योपदेशो दृष्टान्तार्थवादार्थः । एवं दण्डनीतिविद्भ्यो दण्डनीतिम् अधिगच्छेत् । शाश्वतीम् इति स्तुतिपरम् एतत् । दन्डनीतेर् वेदवद् [आनन्त्यं नास्ति] । यद्य् अपि च दण्डनीत्याश्रयं सर्वं शक्यते लोकतो ग्रहीतुम्, दृष्टोपायसाध्यत्वात् तस्य, तथाप्य् अबुद्धा न प्रतिपद्येरन्, बुद्धाश् च दण्डपातने नियमेन वर्तेरन् । लोभान् परित्यज्यादृष्टम् अस्याङ्कनम् अस्य विवासनम् । इयांश् च पुनर् अयम् अस्य दण्ड इतीष्यते च नियमो, दृष्टप्रयोजनत्वान् नियमस्मृतेः । अतो राज्ञा दण्डनीतिर् अवश्यम् अध्येतव्या । आन्वीक्षिकीं चात्मविदां तद्विद्भ्यः । एवं च सत्य् अयं तयाहिततत्त्वविज्ञानो ऽभ्युदयोपनिपातापक्रमकालेषु हर्षविषादविकारोपशमप्रयोजनम् अध्यात्मप्रसंख्यानम् अवाप्य न राज्यतन्त्रं परिहापयिष्यति । प्रज्ञावाक्यक्रियावैशारद्यं चास्या जायते, आन्वीक्षिक्यधिगमे तच् चास्यागमिके विधौ सामन्तदूतसंवादादिषु सप्रयोजनं भवति । वार्तारंभांश् च कोशोपचयहेतून् लोकतो ऽधिगच्छेद् इति वर्तते ॥ ७.४३ ॥

आहितविद्याविनयश् चायं राजा प्रयत्नतः,

043 From those versed in the three Vedas let him learn the threefold (sacred science), the primeval science of government, the science of dialectics, and the knowledge of the (supreme) Soul; from the people (the theory of) the (various) trades and professions.

Day and night he shall put forth an effort to subdue his senses; because he whose senses are subjugated is capable of keeping his subjects under control.—(41)

इन्द्रियजयस्य ब्रह्मचारिधर्मेषु सर्वपुरुषार्थतयोपदिष्टस्य पुनर् इहोपदेशो राजधर्मेषु मुख्यो ऽयं विनय इति ज्ञापयितुम् । तद् इदम् आह जितेन्द्रिय इत्यादि । सर्वस्यैतत् प्रसिद्धम्- अजितेन्द्रियस्य न प्रजा वशे तिष्ठन्ति । योगस् तात्पर्यं । दिवानिशम् अहोरात्रम् ॥ ७.४४ ॥

Though the subjugation of the senses has been already enjoined among the ‘Duties of Students’ as beneficial for all men, yet it is again reiterated among the ‘Duties of Kings’ with a view to indicate that this forms an important factor in their training.

This is what is meant by the words—‘he whose senses are subjugated &c. &c.’ It is a fact well known to all men that one whose senses are not subdued does not succeed in keeping his subjects under control.

‘Effort’—intense exertion.

‘Day and night’—Daring the day as well as during the night.—(44)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 118).

Kāmandaka (1.62).—‘The prosperity of a king who keeps his passion under control and who follows the path chalked out by the Science of Government always shines; his fame also reaches the heavens.’

Arthaśāstra (p. 37).—‘The control of the senses is at the root of learning and discipline; this control should he acquired by the abandonment of desires, anger, greed, pride, vanity and pleasure. The control of the senses consists in avoiding the improper activities of the Auditory, Tactile, Visual, Gustatory and Olfactory organs towards their respective objects, sound, touch, colour, taste and odour; or it may consist in making them act according to the scriptures; the whole purpose of the scriptures lies in the control of the senses.’

Śukranīti (1.301).—‘Of the monarch who has conquered his senses and who follows the Nītiśāstra, prosperity is in the ascendant and fame reaches the skies.’

Kāmandaka (5.36).—‘A king, conversant with notions of justice and injustice, having subdued his mind already powerless through the subjugation of the senses, should exert himself for realising his own good.’

श्रोत्रादीनां शब्दादिषु यथाशास्त्रं प्रवृत्तिर् इन्द्रियजयः । स च वर्णधर्मेषूक्तो [मुख्यो विनय इति पुनर् इहोपदिष्टः] ॥ ७.४४ ॥

कथं नामायं जितेन्द्रियः ।

044 Day and night he must strenuously exert himself to conquer his senses; for he (alone) who has conquered his own senses, can keep his subjects in obedience.

He shall shun the ten ruinous vices springing from love of plea sure, as also the eight arising from anger.—(45)

इदम् अपरम् इन्द्रियजयोपदेशस्य प्रयोजनम् । अजितेन्द्रियस्य दुष्परिहराणि व्यसनानि । दुरन्तानि, दुःखकरः अन्तः अवसानं येषाम् । प्रथमं प्राप्तिकाले सुखयन्ति व्यसनानि, पश्चात् तु वैरस्यं जनयन्ति । ततो दुरन्तान्य् उच्यन्ते । अथ वा दुष्प्रापः अन्तः एषाम् । न हि व्यसनिनस् ततो निवर्तितुं शक्नुवन्ति । कामाद् धेतोः समुत्थानं जन्म येषाम् ॥ ७.४५ ॥

एषाम् वर्जने प्रयोजनम् आह, गुरुलघुबावं च ।

This verse adds a further reason for subjugating the senses.

One whose senses are not subdued cannot avoid the vices. ‘Durantāni’, ‘Ruinous’,—whose end is painful. In the beginning vices bring a certain amount of pleasure, but afterwards they lead to ruin; hence they are called ‘ruinous’.

Or the term ‘durantāni’ may mean whose end cannot be got at; i.e., people caught in a vice cannot escape from it.

Those that have their source in ‘love of pleasure’ are railed^(‘)Kāmasamuttha’—(45)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 148);—in Parāśaramādhava (Ācāra, p. 413) as describing the ‘vices’ which are to be avoided by the king.

**(verses 7.45-53)
**

Kāmandaka (1.54).—‘Hunting, gambling and drinking,—these are condemned in a king. Behold the catastrophe that befell King Pāṇḍu, the king of Niṣadha and the descendants of Vṛṣṇi, through indulgence in each of these respectively. Lust, anger, avarice, fiendish delight in indicting injury, morbid desire for honour, and arrogance—these six passions should be avoided.’

Do. (1.65, 68).—‘A self-controlled king receives the highest homage. Self-control is the ornament of kings. A self-controlled king appears as beautiful as a gentle elephant shedding ichor. A powerful king without practising self-control is subdued by his enemies without difficulty; while a weak king practising self-control and observing the scriptural injunctions never meets with defeat.’

Do. (11.12).—‘Women, intoxicating drinks, hunting, gambling and diverse scourges of fate are called vyasana. One who is under the influence of these vyasanas is the person against whom expedition should be undertaken.’

Do. (14.65).—‘Beautiful women and drink may be enjoyed within the bounds of moderation; but a learned king should never indulge in hunting and gambling; for these are beset with graver dangers.’

Śukranīti (1.283).—‘Hunting, gambling and drinking are condemnable in kings. Dangers from these are illustrated in the cases of Pāṇḍu, Nala and Vṛṣṇi respectively… Sensuousness, anger, ignorance, cupidity, and passion,—one should give up these. On giving up these the king becomes happy.’

Kāmandaka (1.39).—‘A king, delighting in vile acts, and having eyes blinded by sensuous objects, brings terrible catastrophe upon his own head.’

Viṣṇu (3.50-52).—‘He should not take delight in hunting, dice, women and drinking;—nor in defamation and assault; and he should not injure his own property,’

Śukranīti (1.235).—‘Kings should not indulge in sensuousness with regard to others’ wives, cupidity towards others’ wealth, and anger towards his own subjects.’

Matsya-purāṇa (Vīramitrodaya-Rāja, p. 146).—‘Hunting, drinking and gambling, the king should avoid; kings addicted to these are ruined. Sleeping during the day and purposeless roaming should be specially avoided; he should not commit defamation or assault; the king shall also avoid talking ill of people behind their back; he shall avoid the two kinds of misuse of wealth, viz., misuse of wealth and misuse by means of wealth; the misuse of wealth consists of the demolishing of walls and the neglecting of forts, etc., and also of reckless squandering; and misuse by means of wealth consists in making presents at improper times and places and to improper persons. The king shall not he very soft; as soft people are always ill-treated; nor shall he be very hard; as people become disaffected with hard men; the king who is soft at times and also hard at times, wins both worlds. The king shall avoid joking with his dependants; dependants always ill-treat masters given to jocular conversation. The king shall avoid all vices.’

Viṣṇudharmottara (Do., p. 149).—‘The king should not enter an unknown crowd, or an unknown water, until it has been examined beforehand by trustworthy persons; nor shall he ride on a wild elephant, or on an untrained horse; he shall never visit an unknown woman, nor one in her courses. He shall never enter an ill-constructed boat, nor one of which the boats men have not been tested. He shall never disturb the endowments made in favour of gods; nor any standing endowments. He shall never confiscate the property of a Brāhmaṇa, which he shall always respect.’

Śukranīti (1.215).—‘Indulgence in gambling, women and wine, when undue, brings many disasters; within due limits, it brings wealth, sons and intelligence.’

Mārkaṇḍeya (Parāśaramādhava-Ācāra, p. 414).—‘He shall renounce all vices, specially the seven root ones. He shall protect himself against enemies, by guarding his secrets from going out. The king shall keep himself controlled by his position, prosperity, ruin, knowledge and the six qualities; and never by desires. First of all he shall know himself, then his ministers, then his dependants, and lastly all the citizens; when this has been done, then alone shall he go against his enemies.’

Arthaśāstra (p. 39).—‘By subjugating the six-fold group of enemies he shall acquire sense-control; by associating with elders, he shall acquire wisdom; through the spy, he shall obtain vision; by action, security of life and property; by controlling the activities of people, he shall secure attention to the special functions of each man: by the teaching of sciences, discipline; by the proper use of wealth, prosperity, Having acquired sense-control, he shall shun others’ women, others’ wealth and also injury to beings; also over-addiction to sleep, fickleness, untruthfulness, too showy appearance, and misuse of wealth; also all improper and illegal proceedings.’

कामक्रोधसमुत्थयोर् दुःखयोर् उपन्यासस् त्यागार्थः, कामक्रोधपरित्यागेन । तत्त्यागश् चेन्द्रियजयेनेत्य् उक्तम् । बलाबलम् अधुना व्यसनवर्गस्योच्यते, आदरार्थम् । कथं नामायं गुरुतरं व्यसनवर्गम् आदरेण जह्यात् ॥ ७.४५ ॥

045 Let him carefully shun the ten vices, springing from love of pleasure, and the eight, proceeding from wrath, which (all) end in misery.

The king who is addicted to vices springing from the love of pleasure becomes deprived of wealth and virtue; while he who is addicted to those proceeding from anger becomes bereft of his very soul.—(46)

अर्थधर्मवियोगेन व्यवहित आत्मवियोगः । क्रोधजेषु सर्वैर् वियुज्यते इति विशेषः ॥ ७.४६ ॥

तानीदानीं व्यसनानि स्वनामतो दर्शयति ।

The deprivation of the soul is, in the former case, intervened by the deprivation of wealth and virtue.

In the case of those arising from anger, he becomes deprived, of everything. This is the difference between the two sets (46)

The said vices are now re-counted by name:—

This verse is quoted in Vīramitrodaya (Rājanīti, p. 148);—in Parāśaramādhava (Ācāra, p. 413);—and in Smṛtitattva (p. 716 and again on p. 742), as describing the vices.

**(verses 7.45-53)
**

See Comparative notes for [Verse 7.45].

अनयोस् तु वर्गयोः कामजेषु प्रसक्तः पानद्यूतगीतनृत्तवादित्रादिषु अर्थधर्माभ्यां वियुज्यते, येनार्थधर्माभ्याम् अविरोदेन नैषा प्रवृत्तिः संभवति । क्रोधजेष तु पैशुनसाहसादौ वर्तमानो द्वेष्यभावम् उपगतो नियतम् उच्छिद्यते ॥ ७.४६ ॥

046 For a king who is attached to the vices springing from love of pleasure, loses his wealth and his virtue, but (he who is given) to those arising from anger, (loses) even his life.

Hunting, dice, sleeping during the day, censoriousness, women, intoxication, musical triad and listless wandering constitute the ten-fold set arising from the love of pleasure.—(47).

आखेटकार्यो मृगवधो मृगया । अक्षस् तद्विषयक्रीडा । एतयोस् त्व् अनर्थत्वं प्रसिद्धम् । दिवास्वप्नः कर्मानुष्टानकाले कर्मस्व् अव्यापारः । न दिवाशब्देनाहर् एव विवक्षितम् । तद् उक्तम् “जागर्तव्ये प्रसुप्तकाः” (ग्पु २.४९.३१) इति । अथ वा मुख्य एव दिवास्वप्नः । स हि प्रतिषिद्धः सर्वकार्यविघाती । स च दर्शनार्थिनाम् अन्येषां तदसंपत्तेर् द्वेष्यताजनकः प्रजासु । परिवादः रहसि परदोषावर्जनम् । तेन सर्वाः प्रकृतयो विरज्यन्ति । अपरिवाद्यानां च परिवादे ऽधर्मः स्थित एव । स्त्रियो मदः इत्य् एतयोर् अनर्थरूपता सुप्रतीता । तौर्यत्रिकं नृत्यगीतवादित्राणि⁴⁴ । वृथाट्या अप्रयोजनम् ईषत्प्रयोजनं वा इतस् ततश् च परिभ्रमणम् । दश परिमाणो दशकः । कामजः काम इच्छा, ततो जायते । विशिष्टमुखोपभोगार्थो वा अनुभूतविशेषाद् वा जायमानः कामजः ॥ ७.४७ ॥

Killing of animals for purposes of the chase is ‘Hunting’.

‘Dice’—Gambling with dice. That these two lead to evil consequences is well known.

‘Sleeping during the day’.—i.e., not acting at the time at which a certain action should be done. The term ‘divā’ here does not stand for the day only; this same idea being expressed elsewhere by means of the phrase ‘sleeping at the time of waking.’

Or, the term may betaken in its literal sense; sleeping during the day is positively prohibited, and it stands in the way of all business. This habit causes disappointment to men who want an interview with the king, and also to others; and as such becomes, a source of discontent among the people.

‘Censoriousness’—the criticising of other people’s faults in private. This displeases all men. As for the blaming of persons who do not deserve it, this is itself constitutes a sin.

‘Women’, ‘intoxication’—the fact of these two being evils is well known. ‘Musical triad i.e., dancing, singing and instrumental music.

‘Listless wandering’—walking about hither and thither, other for no purpose, or for a wicked purpose.

‘Tenfold’—which are ten in number.

‘Arising from the love of pleasure’, ‘Kāma—‘Kama’ is desire, from which they arise;—or they arise from a particular kind of pleasure;—or ‘Kāmya’ may mean arising from a particular experienced object.—(47).

This verse is quoted in Parāśaramādhava (Ācāra, p. 413);—in Vīramitrodaya (Rājanīti, p. 147), which explains ‘parivādaḥ’ as ‘describing the defects of other persons—‘vṛthāṭyā’ as ‘listless wandering,’—and ‘tauryatrikam’ as ‘dancing, singing and music’;—in Vīramitrodaya (Lakṣaṇa, p. 198);—in Mitākṣarā (on 1.310);—in Smṛtitattva (p. 717), which explains ‘tauryatrikam’ as ‘dancing, singing and music’;—and again on p. 742, where ‘akṣa’ is explained as ‘gambling.’

**(verses 7.45-53)
**

See Comparative notes for [Verse 7.45].

कामज इत् कामाद् इच्छातो जातो विशिष्टकामार्थो वा । स च यः सुखोपभोगार्थो जायते । पूर्वानुभूतविषयानुचिन्तनसुखाद् वा कामपराणां जायते । येनातः कामज इत्य् उच्यते दशको गणः । कामजव्यसनवर्गस्वरूपनिर्देशो मृगयादिः । यानं मृगया । दिवास्वप्नः कर्मानुष्ठानकाले कर्मस्व् अव्यापारः । परिवादस् त्व् अमात्यादीनां क्रियमाणः स्वतन्त्रविरोधी संपद्येत,सर्वो हि पृष्टमांसभक्षणे क्रियमाणे राजकार्यषु न सम्यग् वर्तते, प्रशिथिलमानतया । अपरिवाद्यानां च परिवादे प्रसिद्धो दर्मविरोधः । स्त्रियो मद इत्य् एतद् द्वयं प्रतीतम् । तौर्यत्रिको नृत्तगीतवादित्राणि । वृथाट्या अप्रयोजनम् अटनम् । धर्मार्थसुखरहितम् ईषत्प्रयोजनं वा । एवं च सति सर्वम् एतद् राज्ञो ऽर्थविरोधेन वर्तते । अतो ऽस्य कामजव्यसनवर्गस्य परिहर्तव्यतयोपदेशो युक्ततरः ॥ ७.४७ ॥

047 Hunting, gambling, sleeping by day, censoriousness, (excess with) women, drunkenness, (an inordinate love for) dancing, singing, and music, and useless travel are the tenfold set (of vices) springing from love of pleasure.

Tale-bearing, Treachery, Envy, Slandering, Misappropriation of property, Cruelty of speech and of Assault;—these constitute the eightfold set born of Anger.—(48).

अमात्यादितो⁴⁵ ये सुकृतबान्धवास् तत्र यन् निगोपनीयं तस्य प्रकाशनं पैशुन्यम् । साहसं ज्यायसो नीचकर्मणि विनियोगः, स्वल्पेनैवापराधेन कराधानं कारावरोधो वा । द्रोहः उपांशुवधः, तत्रोपघातो वा जीवत एव । ईर्ष्या सर्वसाधारणस्य विषयस्य साधारण्यव्यावृत्तिः, असहनं वा । गुणिनाम् गुणेषु दोषाविष्करणम् असूया । अर्थदूषणम् अर्थानाम् अदानं हरणं वा । वाग्दण्डपारुष्ये प्रसिद्धे । क्रोधः द्वेषः । तत्प्रधाना एतत् कुर्वन्ति ॥ ७.४८ ॥

‘Tale-bearing’—the disclosing of such secrets as are to be kept from monitors and other official relatives.

‘Violence’—the employing of superior men in derogatory acts; or hand-cutting or imprisoning men for slight offences.

‘Treachery’—killing secretly.

‘Envy’—desire to strike or even take away the life.

‘Slandering’—not brooking the good qualities of men, and exposing their weak points.

‘Misappropriation of property’.—not giving;—in fact taking away what belongs to others; also the depriving from public use of what is public property.

‘Cruelty of speech and assault’—are well known.

‘Anger’—hate. Those mentioned partake of the nature of Hate.—(48).

This verse is quoted in Parāśaramādhava (Ācāra, p. 413);—in Mitākṣarā (on 1.308);—in Smṛtitattva (p. 717), which explains ‘paiśunya’ as ‘proclaiming the unknown faults of others, malice,’—‘sāhasa’ as ‘punishing the guiltless with imprisonment and so forth,’—‘droha’ as ‘desire to injure others,’ ‘īrṣyā’ as ‘not brooking the good of others,’—‘asūyā’ as ‘finding fault with the good quality in others,’—and ‘arthadūṣaṇam’ as ‘seizing of property and witholding of what is due’;—again on p. 742, where the same explanations are repeated.

It is quoted in Vīramitrodaya (Rājanīti, p. 148), which notes that the number ‘eight’ is made up by ‘vākpāruṣyam’ and ‘daṇḍajam pāruṣyam and goes on to explain ‘paiśunyam’ as ‘malice, proclaiming such faults of others as are not generally known,’—‘sāhasa’ as ‘punishing of the innocent with imprisonment and so forth,’—‘droha’ as ‘injuring the Brāhmaṇa,’—‘īrṣyā’ as ‘not bearing the good of others,’—‘asūyā’ as ‘picking faults in the good qualities of others,’—‘arthadūṣaṇa’ as ‘seizing the property of others and witholding what is due to others,’—‘vākpāruṣya’ as ‘reviling and so forth,’—and ‘daṇḍapāruṣya’ as ‘harshness of punishment, i.e., the imposing of heavy fines or corporal punishment, for slight offences.’

**(verses 7.45-53)
**

See Comparative notes for [Verse 7.45].

पैशुनं हेडकत्वं तच् च क्रोधात् क्रियते । एवं साहसं च । तच् च साधोर् नीचे कर्मणि नियोगः, कर्मोपरोधो वा निष्कारणम् । द्रोह उपांशुवधः, तन्त्रोपरोधो वा जीवत एव । ईर्ष्या विषयसाधारणत्वव्यावृत्तीच्छा । असूया परतुणोपघातार्था वाक्प्रवृत्तिश् चेष्टा वा, जिह्विकाधरविक्षेपहस्ताभिनयैः । अर्थदूषणम् अदानम् अपहरणं वा । वाग्दण्डजपारुष्यं प्रसिद्धार्थम् । एवं क्रोधजो ऽपि गणो ऽष्टकः ॥ ७.४८ ॥

048 Tale-bearing, violence, treachery, envy, slandering, (unjust) seizure of property, reviling, and assault are the eightfold set (of vices) produced by wrath.

With great effort he shall subdue that Greediness which all wise men regard as the root of both these; both these sets arise out of that.—(49)

• उच्यते । नात्र लोभकारणता तयोर् वर्गयोर् अभिप्रेता । किं तर्हि, वर्गद्वयतुल्यता लोभस्य । यम् एतानि सर्वाणि व्यसनान्य् अनर्थम् उपजनयन्ति तम् एवैको लोभो व्यसनहीनस्यापि । तद् उक्तम् “लोभः सर्वगुणान् इव” (म्भ् ७.७४.*५३७) इति । अत उपचारत एतद् उक्तं तज्जाव् एताव् इति । यदि लोभो न जायेत कथं समानफलानि स्युः । कारणदोषो हि कार्यदोषं भासयति । अतस् तत्कार्यत्वाद् व्यसनेषु चेद् दोषः, ध्रुवं कारणस्याप्य् असौ दोष उक्तो भवति ।

• अथ वा लुब्ध एव पैशुनादिबहिष्कार्येष्व् अभिष्वङ्गं⁴⁶ गच्छति । इतरस् तु स्वल्पके विषये अनुनयेन वोपशाम्यति । सेयम् उपचाराल् लोभमूलता व्यसनवर्गद्वयस्योच्यते ॥ ७.४९ ॥

It has been said that Greediness is at the root of the set of vices born of love of pleasure; ‘love of pleasure’ consists in hankering after the objects of enjoyment; and ‘hankering,’ ‘desire,’ ‘greediness’ are synonymous.

“But how can greediness be the root of the set of vices arising from Anger, on the basis of which it is said that both these sets arise out of that?”

Our answer is as follows:—What is meant is not that the two sets of vices have Greediness for their cause, but that Greediness is equal to the two sets of vices;—the sense being that greediness alone by itself—even when appearing in a man free from the vices,—produces all those evils which all the said vices produce; to which end we have the assertion—‘greediness -destroys all good qualities.’ It is in this sense that we have the figurative assertion that ‘both these sets arise out of that.’ If there were no Greediness, how could there appear results similar to those of greediness? In fact, it is the defect in the cause that indicates the defect in the effect; hence, if there is any evil in the vices, appearing as the effects of greediness, it follows that there is a like evil in the cause also.

Or, the meaning may be that as a rule it is only the greedy person who becomes addicted to Tale-bearing and other shunable acts. Other persons, even in small matters, become appeased even by slight entreaties. And it is this that is spoken of figuratively by describing the two sets of vices as arising out of greediness.—(49.)

This verse is quoted in Parāśaramādhava (Ācāra, p. 413);—and in Vīramitrodaya (Rājanīti, p. 148).

**(verses 7.45-53)
**

See Comparative notes for [Verse 7.45].

स्त्र्यादिषु लुब्धः कामजं गणं सेवते । प्रतिहतस्य च तत्र क्रोध इति । स एवम् अयं लोभः कामक्रोधयोः व्यसनवर्गयोः मूलम् उच्यते । उपदेशप्रयोजनं तु तत्त्यागे व्यसनवर्गद्वयाभावः प्रदर्शितो यथा स्यात् कारणाभावात् । अथ वान्यायेन परद्रव्यादानं लोभात् क्रियते, मृगयायां च वर्तमानः स्वतन्त्रावसादाद् अवश्यम् अन्यायेन परद्रव्याण्य् आदत्ते । यश् च मृगयापरित्यागे वर्तते, अवश्यम् असौ स्वतन्त्रसिद्ध्यर्थं कोशोपचयहेत्वनुष्ठाने यतेत, तत्र च व्यापृतस्य मृगयायाम् अप्रवृत्तिः । एवं दिवास्वप्नादिषु अपि व्याख्येयम् । अक्षेषु तु प्रसिद्दैव लोभात् प्रवृत्तिः । एवं क्रोधजेष्व् अपि पैशुनादिषु वर्तमानो लुब्ध एवान्तं गच्छति । केवलेन तु क्रोधेन प्रवर्तमानः स्वल्पके वा विआशे ऽवतिष्ठते, उपशमं वा गच्छति । व्यसनवर्गद्वयासेविनः कार्यसामान्याद् वा लोभस्य द्वयोर् अप्य् एतयोर् व्यसनवर्गयोर् मूलं लोभ उच्यते । यथाश्रुतार्थासंभवाद् इतरत्र च सामर्थ्यात् सो ऽयम् अत्र निन्दातिशयः, परित्यागादरार्थो राज्यतन्त्रसिद्धय इति ॥ ७.४९ ॥

049 That greediness which all wise men declare to be the root even of both these (sets), let him carefully conquer; both sets (of vices) are produced by that.

In the set arising from love of pleasure,—drinking, dice, women and hunting are to be regarded as the four most pernicious, in the order in which they are named.—(50)

दिवास्वप्नादिभ्यो ऽस्य चतुष्कस्य गणस्य बहुदोषतरत्वं प्रसिद्धम् एव ॥ ७.५० ॥

It is well known that these four are more harmful than ‘sleeping during the day’ and other vices.—(50)

This verse is quoted in Parāśaramādhava (Ācāra, p. 413); in Mitākṣarā (on 1. 308);—in Vīramitrodaya (Rājanīti, p. 148);—and in Vīramitrodaya (Lakṣaṇa, p. 198).

**(verses 7.45-53)
**

See Comparative notes for Verse 7.45.

दिवास्वप्नादिभ्यो ऽयं चतुष्को कष्टतर इति प्रसिद्धम् इतीदं व्याख्येयम् ॥ ७.५० ॥

050 Drinking, dice, women, and hunting, these four (which have been enumerated) in succession, he must know to be the most pernicious in the set that springs from love of pleasure.

In the set born of Anger,—Assault, Cruelty of speech and Misappropriation of property,—are to be regarded as the three most pernicious.—(51).

अयम् अपि त्रिकः पैशुनादिभ्यः पापीयान् इति सुप्रतीतम् ॥ ७.५१ ॥

It is well known that these three are worse than Tale-bearing and other vices.—(51)

This verse is quoted in Mitākṣarā (on 1.301);—in Vīramitrodaya (Lakṣaṇa, p. 198);—in Vīramitrodaya (Rājanīti, p. 148);—in Parāśaramādhava (Ācāra, p. 413).

**(verses 7.45-53)
**

See Comparative notes for Verse 7.45.

अयम् अपि त्रिको गणः पैशुनादिभ्यः पापीयान् इति सुप्रतीतम् ॥ ७.५१ ॥

051 Doing bodily injury, reviling, and the seizure of property, these three he must know to be the most pernicious in the set produced by wrath.

The self-disciplined man should know that in this set of seven which spreads everywhere, each preceding vice is more serious than the succeeding one.—(52)

पानद्यूतयोः पानं गरीयः । तत्र हि संज्ञाप्रणाशः, अनुन्मत्तस्योन्मत्तत्वम्, अप्रेतस्य प्रेतत्वम्, कौपीनप्रकाशनम्, श्रुतप्रज्ञाप्रहाणम्, मित्रहानिः, सद्भिर् वियोगः, असद्भिश् च संप्रयोगः, गीतादिष्व् अर्थघ्नेषु प्रसङ्गः, रतमन्त्रप्रकाशनं च, मानिनो ऽप्य् उपहास्यता, गम्भीरप्रकृतेर् अपि यत्किंचनवादिता मदवेगेनेति पानदोषाः । द्यूते तु जितम् एवाक्षविदुषा, अनक्षज्ञस्यापि पाक्षिकः पराजयः ।

• स्त्रीद्यूतव्यसनयोर् द्यूतव्यसनं गरीयः । येन तद् एव जितं द्रव्यं तस्यापि विषं भवति । तथा च तन्निमितो वैरानुबन्धो जयः, साधारणः केवलं पराजयः, भुक्तनाशः । मूत्रपुरीषवेगधारणाच् च शरीरे शैथिल्यं व्याधिनिदानम् एव, तेन क्षुद्रादिभिः स्वपीडातिशयात् । मातर्य् अपि च मृतायां दीव्यत्य् एव । कृतकृत्येषु च न सुहृद्भिर् अपि कृष्यते । तप्तायसपिण्डवत् परद्रव्याणि परिहरतो न प्रत्ययते च । क्षुधिते दुर्गते ऽन्नाद्युपपत्त्युपेक्षाविषयता सर्वगुणसंपन्नस्यापि तृणवद् अवज्ञेयता⁴⁷ । इति द्यूतदोषाः । स्त्रीव्यसने त्व् अपत्योत्पत्तिः, प्रतिकर्मभोजनभूयिष्टानुभवनम्, धर्मार्थपरिग्रहः । शक्या च स्त्री राजहिते नियोक्तुम् अपवाहयितुं वा ।

• स्त्रीमृगयाव्यसनयोः स्त्रीव्यसनं गरीयः । अदर्शनं कार्याणाम्, स्त्रीव्यसनसङ्गेन राजकार्येषु च निर्वेदः, कालातिपातनम्, धर्मलोपः, पानदोषानुबन्धः, अर्थघ्नेषु चानृतादिषु प्रसङ्ग इति । म्र्गयायां तु व्यायामः, पित्तश्लेष्मबन्धः, मेदादिनाशः, चले स्थिरे वा काये लक्ष्यपरिचयः,⁴⁸ प्रहरणे वैशारद्योपजननम्, ग्राम्यजनपरिजयश् चेति ।

• एवं कामजस्य चतुष्कस्य वर्गस्य स्ववर्गे पूर्वं पूर्वं पापीयः ।

• क्रोधजस्यापि च दण्डपातदोषानुबन्धः अर्थघ्नेष्व् एवानृतादिषु सङ्गः ।

• दण्डपातवाक्पारुष्ययोर् दण्डपातनं गरीयः । दण्डपातने हि शरीरविनाशादिशक्यं प्रतिसंधानम् । वाक्पारुष्ये त्व् अमर्षजः क्रोधाग्निः शक्यते दानमानाम्भोभिः शमयितुम् ।

• वाक्पारुष्यार्थदूषणयोर् वाक्पारुष्यं गरीयः । तेजस्विनो हि पारुष्यवचनचित्तसंक्षोभे भयं नासादयन्ति । तथा च प्रवादः ।

• स्थिरं साध्वसितं काण्डं भित्त्वा वास्थिप्रवेशितम् ।

• विशल्यम् अङ्गं कुर्वन्ति न वाचो हृदयाद् अपि ॥

• रोहते सायकैर् विद्धं वनं परशुना हतम् ।

• वाचा दुरुक्तं बीभत्सन् न संदोहति वाक्क्षतम् ॥

भाग्यायत्तत्वाद् अर्थस्येति न तेजस्विनो ऽर्थदूषणं गणयन्ति । एवम् एतयोर् वर्गयोः पूर्वस्य पूर्वस्य गरीयस्त्वं निदर्शितम् ॥ ७.५२ ॥

Between Drinking and Gambling, Drinking is the more serious; because this entails loss of consciousness; by it the unmaddened man becomes maddened, the living man becomes dead, the man exposes his private parts, loses his friends, is abandoned by good men and becomes associated with bad persons; becomes addicted to singing and other vices, shamelessly gives out bis love and other secrets; the respected man becomes an object of obloquy, even the otherwise serious man becomes liable to talk at random, when suffering from intoxication. Such are the evil effects of Drinking. In the case of Gambling on the other hand, the man who knows the art of gambling always wins, and also for one who does not know the art there is only partial loss.

Between Woman and Gambling, the vice of Gambling is more serious. In Gambling what is won by the man becomes poison for himself; winning always gives rise to enmities, since it is only loss that is common to several people; it also leads to the loss of what may have been already enjoyed; then again, on account of the checking of the calls of nature, the body becomes dull and a breeding-ground of disease; so that even Blight causes become productive of much pain; (such is the spirit of gambling that) even at the death of his mother the man keeps on his gambling; even when he has attained success, he cannot be drawn away from it even by bis well-wishers; he ceases to trust even such persons as avoid other people’s belongings like heated iron; he neglects to give food and other things to persons that are hungry and in straitened circumstances; even though endowed with all estimable qualities, he comes to be despised, as a blade of grass. Such are the evils of gambling. In the vice connected with woman on the other hand, there is this good that the man obtains children, enjoys excellent dinners and nice articles of toilet; so that he secures wealth as well as some virtue. Further, it is possible to employ women on state-business, and also for the purpose of rendering people open to stigma and censure.

Between Woman and Hunting, the vice in connection with women is more serious. Under its influence, the King neglects his business; becoming addicted to women, he acquires distaste for state-business, he wastes time and loses in virtue, becomes addicted to the evils of drinking as also to lying and other pernicious habits. In Hunting on the other hand, there is physical exercise, a lessening of the humours of bile and phlegm, reduction of obesity, markmanship in ariming (aiming?) at moving as well as standing targets, also practice of hitting; the king also aquires a degree of alertness and cultivates the acquaintance of the village-folk.

Thus in the set of four vices proceeding from love of pleasure, that which precedes is more abominable than that which follows.

In the set born of anger also, assaulting is beset with evils, and is followed by addiction to lying and other evil habits. Between Assaulting and Cruelty of speech, Assaulting is more serious. In the case of assault, making up becomes impossible, while in the case of cruel speech the fire of auger and hatred is capable of being appeased by the subsequent bestowals of gifts and honour.

Between cruel speech and misappropriation of property, cruel speech is the more serious. Even high-minded persons become afflicted and perturbed in mind by cruel speech. To this effect we have the following saying:—

‘Even a powerful sword, or a black dart, entering the bone may make the body free from pain, when removed, but words never disappear from the heart; that which is pierced by an arrow grows again; the forest cut off by the axe again flourishes; but that which is wounded by rough and indecent speech never flourishes again’.

Misappropriation of property on the other hand is looked upon as an effect of ill-luck and as such high-minded people donot feel keenly about it.

Thus it is shown that in these two sets the preceding vice is more serious than the succeeding one.—(52)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 148).

**(verses 7.45-53)
**

See Comparative notes for Verse 7.45.

पानद्यूतयोः पानं गरीयः । तत्र हि संज्ञाप्रणाशः, अनुमत्तस्योन्मत्तत्वम् अप्रेतस्य प्रेतत्वं [कौपीनदर्शनं] श्रुतप्रञाप्रहाणं मित्रहानिः सद्भिर् वियोगः, असद्भिश् च प्रयोगः, गीतादिषु चार्थघ्नेषु प्रसङ्गः, रहस्यमन्त्रप्रकाशं मदवेगेनेति पानदोषाः । द्यूते तु जितम् एवाक्षविदुषा अनक्षज्ञस्यापि पाक्षिकः पराजयः । द्यूतस्त्रीव्यसनयोश् च द्यूतं गरीयः । येन तद् एव जितद्रव्यं तस्याप्य् [आमिषं] भवति, तथा तन्निमित्तो वैरानुबन्धः । जयः साधारणः केवलः पराजयो ऽनुभक्तनाशः । मूत्रपुरीषवेगधारणाच् च शरीरतन्त्रशैथिल्यं व्याधिनिदानम् आसेवनेन क्षुद्रादिभिश् च पीडातिशयेन । मातर्य् अपि च मृतायां दीव्यत्य् एव कितवः, कृच्छ्रेषु च पृच्छ्यमानः सुहृद्भिर् अपि कुप्यतीति द्यूतदोषाः । स्त्रीव्यसने त्व् अपत्योत्पत्तिः, प्रतिकर्मभोजनभूयिष्ट्गम् (?) अनुसवनं धर्मार्थपरिग्रहः । शक्या च स्त्री राजहिते नियोक्तुम् अपवाहयितुं वा । स्त्रीमृगयाव्यसनयोः स्त्रीव्यसनं गरीयः । अदर्शनं कार्याणाम्, स्त्रीव्यसनासङ्गेषु राजकार्येषु निर्वेदः । कालातिपातनम् । धर्मलोपः । पानदोषानुबन्धः । अर्थघेषु च नृत्तादिषु प्रसङ्ग इति । मृगायां तु व्यायामः पित्तश्लेषमेधःस्वेदादिनाशः । चले स्थिरे च काले लक्षपरिचयः । प्रहरणवैशारद्योपजननं ग्राम्यजनपरिचयश् चेति । एवं कामजस्य चतुष्कस्य स्ववर्गे पूर्वं पूर्वं पापीयः । ततस् तेषां पूर्वं पूर्वं यत्नतः परिहरेत् । क्रोधजस्य तु त्रिकस्य दण्डपातनवाक्पारुष्ययोर् दण्डपातनं गरीयः । दण्डपातने हि शरीरविनाशाद् अशक्यं प्रतिसन्धानम्, वाक्पारुष्ये त्व् अमर्षजः क्रोधाग्निः शक्यते दानमानाम्भोभिः शमयितुम् । वाक्पारुष्यार्थदूषणयोर् वाक्पारुष्यं गरीयः । तेजस्विनो हि परुषवचनस्य चित्तसंक्षोभे भेषजं नासादयन्ति । तथा च प्रवादः-

स्थिरं स्वाधिम् इतं गाढं भित्त्वास्तिसंप्रवेशित
निःशल्यम् अङ्गान् कृन्तन्ति न वाचो हृदयाद् अपि ॥
संरोहति शरैर् विद्धं वनं परशुना हतम्
वाचा दुरुक्तं बीभत्सं न रोहति परिक्षतम् ॥

भाग्यायत्तत्वाद् अर्थस्य च तेजस्विनो ऽर्थदूषणं न गणयन्ति । एवम् एवास्यापि क्रोधजस्य त्रिकस्य पूर्वं पूर्वं गरीय इति व्याख्यातम् ॥ ७.५२ ॥

052 A self-controlled (king) should know that in this set of seven, which prevails everywhere, each earlier-named vice is more abominable (than those named later).

Between Vice & Death, Vice is said to be more harmful; the vicious man sinks down and down; but the dead man, without vices, ascends to heaven.—(53)

यद्य् अपि मृत्युव्यसने सर्वं हरेतां⁴⁹ तथाप्य् एवं विशेषः । मृत्युर् अस्मिंल् लोके सर्वहरः, व्यसनं पुनर् इह चामुत्र च । तद् इदम् आह- व्यसन्य् अधो ऽधो व्रजति । नरकं गच्छतीत्य् अर्थः । व्यसनिशब्देन⁵⁰ अत्यन्तो ऽभ्यास एतद्वर्गविषय उच्यते । अतश् चाभ्यासः प्रतिषिध्यते, न त्व् ईषदासेवनम् । व्यसनभूता ह्य् एते धरार्थकामप्राणहरा भवन्त्य् अन्यस्यापि पुरुषस्य, किं पुना राज्ञः । किं च, असेवनम् अप्य् अयुक्तं पानादीनाम् अशक्यं⁵¹ चेति । यतो⁵² ऽभ्यासप्रतिषेधः ॥ ७.५३ ॥

Though both death and vice deprive one of every thing, yet there is this difference between them that death deprives one of everything, only in this world, while vice deprives him of all things in this world as well as in heaven.

‘The vicious man sinks down and down’—falls into hell.

The term ‘vicious’ denotes excessive addiction to the aforesaid sets of vices. Hence it is such repeated addiction that is forbidden; not merely having recourse to them once in a way.

These vices become destructive of virtue, wealth, pleasure and life, even in the case of ordinary men; what to say of Kings? At the same time it would not be right to] abandon drinking etc. entirely; nor would it be possible; hence it is the habit that is forbidden.—(53)

This verse is quoted on Parāśaramādhava (Ācāra, p. 414);—and in Vīramitrodaya (Rājanīti, p. 149), which explains ‘adhodho vrajati’ as ‘falls into hell,’ and adds that hells have been described as located in the Nether Regions (that is why they are spoken of as ‘adhaḥ,’ ‘down below’).

**(verses 7.45-53)
**

See Comparative notes for Verse 7.45.

व्यसननिन्देयं सामान्यतस् तत्परिहारार्थम् । यद्य् अपि मृत्युव्यसने सर्वहरे, तथाप्य् अयम् अनयोर् विशेषः- मृत्युर् अस्मिन्न् एव लोके सर्वहरः, व्यसनं पुनर् उभयोर् अपि लोकयोर् इति । अथ वा यथाश्रुत एवास्य श्लोकस्यार्थो वचनीयः । एवं च ब्रुवता कामक्रोधजानां पुरुषधर्माणां व्यसनीभूतानां प्रतिषेध उक्तो भवति, न त्व् ईषद् आसेवनेन । येनाभ्यस्यामाना ह्य् एते व्यसनीभूता धर्मार्थप्राणहरा भवन्ति राज्यतन्त्रशैथिल्यन् । अपि चात्यन्तासेवनम् अप्य् उक्तम्, राज्ञ शक्यं चेति । यतो व्यसनाख्यानाम् एषां प्रतिषेधः । एवम् अव्यसनस्य राज्ञो गुणवत्सहायसंपदर्थम् अमात्यलक्षणम् इदम् अधुनोच्यते ॥ ७.५३ ॥

053 (On a comparison) between vice and death, vice is declared to be more pernicious; a vicious man sinks to the nethermost (hell), he who dies, free from vice, ascends to heaven.

He shall appoint seven or eight ministers, with respectable status, versed in law, of heroic temperament, experienced in business, born of noble families, and thoroughly tested.—(54)

पितृपितामहान्वयागता बहुसुतधनबान्धवाः प्रकटगोभूमिधनास् तद्देशवासिनो मौलाः । मूलं प्रतिष्ठा, तत्र भवा मौलाः । शास्त्रविदः । शास्त्रं शासनं भृत्यविज्ञानम्⁵³ । तेनान्ये ऽपि गुणा गृह्यन्ते । तद् यथा- “प्राज्ञः दृढकारी धारयिष्णुर् दक्षः वाग्मी प्रबलः⁵⁴ प्रतिपत्तिमान् उत्साहप्रभावयुक्तः क्लेशसहः शुचिर् दानशीलः योग्यसत्त्वयुक्तः स्तंभचापलहीनः प्रियो वैरिणाम् अकर्ता” (च्ड़्। कश् १.९.१) इति । शूरशब्देन राजकार्ये शरीरकलत्रापत्यधनादिष्व् अपि निरपेक्ष उच्यते । तथा मरणे ऽभीरुः, युद्धोत्साही, एक एव परिभवभयाद् बहुभिर् विरुध्यते, दृढप्रहारी बलवान् । लब्धलक्षाः । परिदृष्टकर्मताम् अनेनाह । दृष्टखड्गव्यापाराः कृतार्थाधिकाराः अनुभूतमन्त्रिभूमयः । कुलोद्गतान् कुलांकुशनिगृहीता ह्य् अकार्ये न वर्तन्ते । सचिवान् सहायान् । नित्यम् एते राज्ञः पार्श्ववर्तिनो भवेयुः । सप्त वाष्टौ वा । नियमो ऽयम् । येन चाल्प एकचित्ता भवन्ति । ततश् च राजमन्त्र उद्घाटिकः⁵⁵ स्यात् । बहूनाम् अपि मन्त्रभेदः । तस्माद् एतावन्त एव कर्तव्याः । सुपरीक्षितान् धर्मार्थकामभयोपधाभिः । सेयं परीक्षोच्यते । पुरोहितः — स्वल्पकार्ये राज्ञा व्याजेनाधिक्षिप्तः बहुनार्थसंप्रदानेनाप्तपुरुषैर् एकैकम् अमात्यम् उपजपेत् राजविनाशाय- “एतच् च सर्वमन्त्रिभ्यो⁵⁶ रोचते, अथ कथं भवते” इति । प्रत्याख्याने धर्मोपधाशुद्धः । सेनापतिः — केनचिद् उपदेशेन पूर्ववद् अधिक्षिप्तः⁵⁷ बहुना च संप्रदानेनाप्तपुरुषैर् एकैकम् अमात्यम् उपजपेद् राजविनाशाय- “एतच् च सर्वमन्त्रिभ्यो रोचते, अथ कथं भवते” इति । प्रत्याख्यान अर्थोपधाशुद्धः । परिव्राजिका अन्तःपुरे⁵⁸ लब्धविश्वासा एकैकम् अमात्यम् उपजपेत् — “सा राजमहिषी भवन्तं कामयते कृतसमागमोपया” इति । प्रत्याख्ह्याने कामोपधाशुद्धः । राजप्रयुक्ता एव केचित् पुरुषाः प्रवादम्⁵⁹ आविष्कुर्युः- “कृतसमयैर् अमात्यै राजा हन्यते” इति । उपलब्धप्रवादः⁶⁰ पुरोहितस्याप्तः कश्चिद् अमात्येषु मन्त्रं श्रावयेत्- “इमं प्रवादम् उपश्रुत्य भवतां निग्रहो राज्ञा क्रियते” इति । तेषाम् एव चान्यतमः पूर्वम् एव कृतसंवित्कः प्रत्येकं राजामात्येषूत्साहयेत् । तत्र ये प्रत्याचक्षते ते भयोपधाशुद्धाः ।

• अथ वा मौल्ंआस् तावत् कुर्याद् अर्थसमाहर्तृसंनिधातॄन्⁶¹ । ये अर्थं ग्रामेभ्यः समाहरन्ति, समाहृतं च रक्षन्ति विनियुञ्जते च । सर्वथार्थव्यवहारिणो मौलाः कर्तव्या इत्य् उक्तं भवति । शास्त्रविद्ः बुद्धिसचिवा मन्त्रिणः । शूरान् बलाध्यक्षान् । लब्धलक्षान् इत्यादि सर्वेषां विशेषणम् । एकैकस्य समुदितपरीक्षा च योक्ता राजविषया⁶² राजामात्येषूत्साहनम् इति, सा न युक्तेति मन्यन्ते । एष एव हि बुद्धिभेदो भवेद् अमात्यानाम् । तस्माद् अन्या काचित् स्त्री साध्वी प्रयोज्या अन्यश् च विनाशविषय उदाहार्यः ॥ ७.५४ ॥

‘Of respectable status’;—hereditary servants of the king, possessed of many children, and relations and much wealth, openly possessing vast numbers of cattle and landed property, inhabitants of the kingdom. ‘Mūla’ is status; and those possessed of status are ‘maula’.

‘Versed in law’;—‘śāstra’ is law, ordinance; the law regulating the conduct of servants; hence the term indicates other qualifications also; such as—intelligent, of firm resolve, capable of much hard labour, clever, eloquent, strong, respectable, endowed with courage and energy, able to bear hardships, pure, liberal, equipped with estimable character, free from both tardiness and fickleness, loved by men, not prone to making enemies.

The term ‘śūra’, ‘of heroic temperament’, indicates one who, in his zeal for the king’s work, takes no account of his body, life, children or wealth, and also also not afraid of death, ever ready for battle, and though alone, he is ever ready to engage in a fight with many persons,—capable of striking hard, possessed of strength.

‘Experienced in business’;—this indicates the fact of their having seen much work; those who have actually fought with the sword, who have successfully accomplished their duties, who have had previous experience in ministerial work.

‘Born of noble families;’—when people are moved by considerations of their noble family, they desist from improper acts.

‘Ministers’— assistants.

These should always remain at the king’s side.

‘Seven or eight’—This is a restrictive rule; fewer than these are likely to combine,—and this would render the king’s consultations one-sided. On the other hand, if they are too many, there is likely to be great diversities of opinion. Hence only seven or eight ministers are to be appointed.

‘Thoroughly tested”—This refers to tests relative to (a) virtue, (b) wealth, (c) love and (d) fear. For instance, (a) The Priest, under the pretext of having been reprimanded in his work, by the king, should approach each of the ministers with large presents sent through trustworthy messengers, with proposals purporting to bring about the king’s ruin, saying—‘this proposal has been approved by all the ministers, how does it appear to you?’—If the minister thus approached, repudiates the suggestion, he has been ‘tested with the test of virtue.’—(b) The army—commander, under a similar pretext of having been reprimanded, may approach one of the ministers with large presents sent through trusted messengers, suggesting proposals for bringing about the king’s ruin, saying—‘this has been approved by all ministers, what do you think of it?’—If the minister should repudiate the suggestion, he becomes ‘tested with the test of wealth.’ (c) A female ascetic who is trusted in the king’s harem, shall approach each of the ministers, saying—‘such and such a queen is in love with you and has made arrangements for meeting you.’ If the man repudiates the suggestion, he becomes ‘tested with the test of love.’—(d) Some persons, urged by the king himself, should give out the rumour that ‘the king is being killed by certain ministers who have made a combination against him’; having heard this numour (rumour?), a trusted man in the priest’s employ should suggest to the ministers the following plan—‘on hearing this rumour the king is going to punish you’; one of these men, having previously entered into the plan, should approach each of the ministers and urge them to activity; the ministers who repudiate this suggestion become ‘tested with the test of fear.’

Or, he shall appoint such ministers of finance as are ‘maula’ i.e., capable of collecting and guarding and rightly spending wealth; that is, those who collect wealth from the villages, and carefully keep and rightly spend what has been collected. The meaning thus is that he shall appoint such finance ministers as are experts in money-matters.—‘Versed in lavs’— the councillors that he appoints should be learned.—The army-commanders that he appoints should be ‘of heroic temperament.’ ‘Experienced’ and the other epithets qualify each of those mentioned above.

Some people hold that the ‘testing’ of ministers, in the manner related above, is not the right thing to do; they hold that such testing may actually produce unfaithful feelings in the minds of the ministers. Hence some other faithful woman (than the queen herself) should be employed (in the test); and the intrigue too should he proposed against some other person than the King himself.—(54)

‘Labdhalakṣān’—‘Experienced’ (Medhātithi);—‘who fail not in their undertakings’ (Govindarāja, Nandana and Rāghavānanda);—‘skilled in the use of weapons.’

‘Suparīkṣitān’—‘Tried through temptations’ (Medhātithi);—‘tried as to incorruptibiliy’ (Nārāyaṇa);—‘tested by spies’ (Govindarāja);—‘bound to fidelity by oath, by touching the images of gods and such sacred objects (Kullūka and Rāghavānandà).

This verse is quoted in Mitākṣarā (on 1.311) to the effect that the king should appoint seven or eight councillors;—in Parāśaramādhava (Ācāra p. 405);—in Vīramitrodaya (Rājanīti, p. 177), which explains, ‘labdhalakṣān’ as ‘paridṛṣtakarmaṇaḥ’, ‘who have seen action’, i.e., ‘experienced’;—in Nītimayūkha (p. 61), which explains ‘labdhalakṣān’ as ‘clever’,—‘maulān’ as ‘hereditary’;—and in Rājanītiratnākara (p. 9b).

**(verses 7.54-55)
**

Viṣṇu (3.71).—‘He shall appoint ministers to help him in his affairs, who are pure, free from covetousness, attentive and able.’

Yājñavalkya (1.310-311),—‘He shall appoint ministers who are intelligent, hereditarily connected, firm and pure; with these he shall take counsel; as also with the Brāhmaṇa.’

Matsyapurāṇa (Vīramitrodaya-Rājanīti, p. 175).—‘He shall appoint such assistants for himself as are brave, of noble family, strong, endowed with wealth, beauty, nobility and other good qualities, self-controlled, endowed with forgiveness, capable of hard work, courageous, knowing the duty, of sweet speech,

capable of offering salutary advice and devoted to their master.’

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 175).—‘The attendants of the king shall he gentle, high-born, brave, equipped with knowledge, free from jealousy, not mean, pure and clever.’

Mahābhārata (Do.).—‘The king should appoint only such ministers as are able and have been duly tested.’

Do. (Rājadharma) (Do., p. 177).—‘The king shall honour that minister who is grateful, intelligent, free from meanness, firmly devoted to him, firm in his duty and firmly grounded in political science.’

Parāśara (Do., p. 178).—‘The king shall appoint as ministers, counsellors, ambassadors, priests, judge and members of the assembly,—such people as may he devoted to his welfare and safety.’

Kātyāyana (Do.).—The king shall appoint as his minister a Brāhmaṇa, noble-born and devoted to the king, expert in his business.’

Śukranīti (2.106-109).—‘The king shall examine his officers with reference to their work, companionship, merit, habits, family-relations and other things; and place confidence in those that are found trustworthy.’

Matsyapurāṇa (Vīramitrodaya-Rājanīti, p. 174).—‘Immediately after his anointment, the king shall proceed to select his assistants; even an undertaking that is easy is difficult to he accomplished by a single man, especially when one who has no assistant; how much more is the work of the king which involves great issues! Therefore the king shall himself select assistants born of noble families.’

Arthaśāstra (p. 41).—‘He shall appoint as ministers such persons as have been his fellow-students; as he is cognisant of the purity of their character, and hence has trust in them; so says Bharadvāja. This is denied by Viśālākṣa, who holds that as these men have sported with him, they are likely to disregard him; hence as ministers he should appoint such men as share his secrets; because such men have the same habits and defects as himself; as these men knowing that the king knows their secrets will never misbehave towards him. Parāśara holds that this objection is common to both; the king also knowing that they know his secrets, will follow them in their acts of commission and omission; hence he should appoint as ministers such persons as might have helped him in dangerous situations; because their attachment to him has been actually seen. Piśuna denies this; the feeling here mentioned is an emotion, it is not a lasting quality of the mind; hence the king should appoint as ministers such persons as have, in actual practice, been found to have acted in strict accordance with orders; because the quality of these will have been actually perceived. This again is denied by Kauṇapadanta; because even these men would not be endowed with other qualities necessary in ministers; therefore he shall appoint as ministers such persons as have been hereditary ministers, because the antecedents of such men are fully known; they will not abandon him even though ill-treated, because of the hereditary relationship. This is denied by Vātavyādhi, on the ground that such men would arrogate to themselves all the powers of the master and would behave as such; therefore be shall appoint as ministers such persons as are well-versed in political science and are strangers; strangers would regard the king as holding the rod of chastisement and would never misbehave. This is denied by Bāhudantī-putra, on the ground that a man, though possessing theoretical knowledge, if devoid of practical experience, would come to grief; hence he should appoint as ministers such persons as are endowed with the qualities of nobility of birth, wisdom, purity, bravery and loyalty. All these opinions are right, says Kauṭilya; but the real character of men can he ascertained only from actual experience; hence the king shall examine the ministerial capacity of the persons concerned, the exigencies of time and place, and also the nature of the work in hand and then appoint them as ministers, not as the chief minister.’

Kāmandaka (4.27-30).—‘Upadhās are the means of testing honesty, and by these the king should test his dependants. A person who has got a good many friends to deter him from the paths of vice, who is not a foreigner by birth, who possesses noble lineage and character and great physical strength, who is eloquent and audacious in speech and is farsighted, energetic and ready-witted, who is free from obstinacy and fickleness and is faithful to his friends, who is painstaking and pure and truthful, who is blessed with equanimity, cheerfulness, patience, gravity and health, who is a master of all the arts, dexterous, prudent and retentive, unswerving in his devotion, and not prone to avenge the wrongs done to him by his sovereign,—such a person should be selected as the minister. Accuracy of memory, exclusive devotion to the ways and means and the Empire, grave consideration of the pros and cons of a question, unerring judgment, firmness, and observance of secrecy regarding all counsels,—these are the necessary qualifications of a minister.’

Do. (11.61).—‘A mantra or counsel consists of five parts: supports, means to ends, divisions of time and place, averting of calamities and final success.’

Do. (11.74).—‘Manu says twelve, Bṛhaspati says sixteen, and Uśanas says twenty, ministers should form a cabinet.’

Arthaśāstra (p. 48).—‘Accompanied by the Chief Minister and the Domestic Priest, he shall, in the first instance, appoint ministers to unimportant posts, and there test them by means of tests.’

Do. (p. 76).—‘The cabinet of ministers shall consist of twelve—say the followers of Manu; sixteen, say the followers of Bṛhaspati; twenty, say the followers of Uśanas; the number shall depend on the king’s own capacity, says Kauṭilya.’

यस्मात्,

054 Let him appoint seven or eight ministers whose ancestors have been royal servants, who are versed in the sciences, heroes skilled in the use of weapons and descended from (noble) families and who have been tried.

Even an undertaking that is easy is difficult to be accomplished by a single man, specially by one who has no assistant; how much more so is the work of the king, which involves great issues!—(55)

यत् सामान्यं गृहस्थस्य गृहकृत्यं गोऽश्वादिपालनं सुकरम् इति स्थितम् । स एव गां पालयति स एव दोग्धि । न शक्यम् एतद् एकेन कर्तुम् । तद् अप्य् एकेन दुष्करं विशेषतो ऽसहायेन । दुष्करम् अशक्तेन न शक्यं कर्तुम् । कथं ह्य् एको गां चारयतु,⁶³ कथं च भार्यां रक्षतु⁶⁴ । राज्यं तु प्रतिमहारंभम् उदयकर्म, तद्योगः फलवांश् च । अपेक्षमाणस्य⁶⁵ महत् फलम् उदेति⁶⁶ । न चैकेन षाड्गुण्यं वेदितुं शक्यम् । तस्माद् आत्मसमाः परीक्षिताः सहायास् तेषु तेषु कार्येषु कर्तव्याः ॥ ७.५५ ॥

The ordinary household work of the householder,—such as looking after cattle, house and the rest—has been regarded as ‘easy’; the same man tends the cattle and milks the cow. But even so all this cannot be clone by a single man; it is still more difficult if the man happens to have no one to assist him; how can he take the cattle to graze, and at the same time look after his wife? As for ‘the work of the king’, it is an important undertaking and leads to important results; its proper accomplishment bears important fruits, and important results accrue to the man who fulfills it. But a single man cannot be expected to know all the six ‘means of success’. Hence it it necessary for the king to appoint to the several departments of state trusted assistants, who are possessed of qualifications similar to those of the king himself.—(55)

This verse is quoted in Virāmitrodaya (Rājanīti, p. 177);—and in Virāmitrodaya (Lakṣaṇa, p. 215).

**(verses 7.54-55)
**

See Comparative notes for [Verse 7.54].

एवं च सति मन्त्रिणाम् अविधानाद् अन्यत्रैत एव यथासंभवं राज्ञो मन्त्रिणः स्युः । तथा च कृत्वोक्तम् एवेति ॥ ७.५५

तत्र ये तेषां मन्त्रिसचिवः,

055 Even an undertaking easy (in itself) is (sometimes) hard to be accomplished by a single man; how much (harder is it for a king), especially (if he has) no assistant, (to govern) a kingdom which yields great revenues.

With these he shall always discuss all ordinary business relating to peace and war, as also the ‘state’, the sources of revenue, the means of protection, and the consolidation of what has been acquired.—(56)

तैर्⁶⁷ बुद्धिसचिवैर् मुख्यैश् चार्थाधिकारिभिः सह सामान्यं यन् नातिरहस्यं तच् चिन्तयेत् संधिविग्रहम्- “किं संधिः संप्रति युक्तो ऽथ विग्रहः,” उभयत्र गुणदोषान् विचारयेत् । इदं कर्तव्यावधारणं तु स्वबुद्ध्या कुर्याद् यथास्य परप्रयोज्यता न भवति ।

• इदं चापरं चिन्तयेत्, स्थानम् । तच् चतुर्विधम्- दण्डकोशपुरराष्ट्राणि । तत्र दण्डो हस्त्यश्वरथपदातयः । तेषां प्रतिकर्म पोषणरक्षणादि चिन्त्यम्⁶⁸ । न ह्य् असमाधानं प्रधानम्⁶⁹ । तथा कोशस्य हेमरूप्यबाहुल्यं प्रचुररूप्यता आयव्ययलक्षणं च । कोशस्य यानि यान्य् आयस्थानानि⁷⁰ तानि न व्ययितव्यानि न विलम्बनीयानि भृत्यानाम् । तथा राष्ट्रस्य देशपर्यायस्य स्वाजीव आत्मसंधारणः परसंधारणो⁷¹ नदीवृक्षाः⁷² पशव्यः⁷³ शत्रुद्वेषक्रान्तप्रायः⁷⁴ गुप्तगोचरः⁷⁵ पशुमान् अदेवमातृकः, आपदि च दण्डकरसह⁷⁶ इत्येवमादि । पुरस्य वक्ष्यति “तत् स्याद्⁷⁷ आयुधसंपन्नम्” (म्ध् ७.७५) इति ।

• अथ वा स्थानं स्वदेशाच् चाप्रच्यवनम् । एवं समुदायो ऽपि चिन्त्यः । तत्र कृषिर् व्रजगुलमस्थानानि वाणिज्यशुल्कदण्ड⁷⁸ इत्य् एवमादि । गुप्तिं स्वराष्ट्रगतां वक्ष्यति । लब्धप्रशमनं च देवताश्रमविद्यावतां⁷⁹ धार्मिकाणां च मानदानत्यागायोगः, उचितानां⁸⁰ चाभ्यनुज्ञानम् । सर्वबन्धनमोक्षः । अनुग्रहो दीनव्याधितानाम् । उत्सवानां चापूर्वाणां प्रवर्तनम्, प्रवृत्तानाम् अनुवृत्तिः ।

• यच् च कोशदण्डोपघातकम्⁸¹ अधार्मिकचरित्रं तद् अपनीय धर्मव्यवहारान् स्थापयेत् । अधर्मचारित्रम् अकृतम् अन्यस्य कृतं वान्यैः प्रवर्तयेत् । न वा धर्मकृतं चान्यैर् निवर्तयेद् इति ।

• एवं स्थानादीनि चिन्त्यानि ॥ ७.५६ ॥

With the aforesaid councillors and finance-ministers he shall discuss the ‘ordinary business’— what may not be of a very confidential nature—‘relating to peace and war’; he shall consider peace and war; he shall consider the pros and cons of both sides of the question as to whether on a certain occasion peace or war would be the right course to adopt. But the actual decision he should take himself; so that he may not appear to have been guided by other persons.

He should also discuss the ‘state’; this is fourfold, consisting of Army, Treasure, City and Kingdom. Of these the ‘Army’ consists in Elephants, Horses, Chariots and Footsoldiers; and he shall discuss such things relating to them as maintenance, protection, and the appointment of proper commanders as regards the Treasury, it should abound in gold and silver in large quantities, which should not be spent; the cardinal parts of the Treasury shall never be expended; nor should payments to servants be delayed;—as regards the Kingdom, which is the same as country, it should be maintained intact against encroachment by others, by the careful looking after of rivers and trees and cattle, the building of protective works against possible attacks by enemies; it should not be allowed to depend entirely on rain, and in times of distress special penalties and taxes shall be levied (?);—as regards the City, the methods of guarding it are going to be described under 7.75.

Or, ‘sthāna’, ‘state’, may mean not deviating from its own position.

Similarly he shall also discuss the ‘sources of revenue’—such as agriculture, pastures, barriers, trade, fines and so forth.

‘Means of protection’,— of the king’s own kingdom, as going to be described later on.

‘Consolidation of what has been acquired’;—the honouring of learned and pious men and the continuance of bounties to them, the granting of fresh bounties; and the removal of all restraints; merciful treatment of the poor and the diseased; the instituting of fresh public sports and rejoicings and the continnance (continuance?) of those already in vogue. He shall put a stop to all abuses regarding the Treasury and judicial procedure, and introduce sounder methods of work. If there is some improper act done by others he shall stop it; but he shall not interfere with any righteons (righteous?) act that may be done by others.

In this manner ‘State’ and the rest shall be discussed.—(56).

‘Sthānam’—‘Halting’ (Nandana).—Buhler misrepresents Medhātithi when he attributes to him the alternative explanation of sthāna as ‘loss of his Kingdom’, in reality Medhātithi says ‘stability of the Kingdom’ as rightly understood by Hopkins.

This verse is quoted in Virāmitrodaya (Rājanīti, p. 316), which adds the following notes:—Taiḥ, ‘with the said councillors,—chintayet, ‘the. King should deliberate,’—sandhiḥ, ‘alliances’—vigrahaḥ, ‘declaration of war’,—sthānam, ‘consisting of the four factors of the army, treasury, capital city and Kingdom’,—‘samudayaḥ,’ ‘agriculture, pastures, outposts, traders, cattle, customs, fines and so forth,’—guptiḥ, protection of his Kingdom,—labdhapraśamanam, ‘bestowing of honours and gifts upon temples, hermitages and learned men’;—the meaning of the phrase sāmānyam sandhivigraham is that he should discuss questions of peace and war in general, the detailed and specific details being discussed in connection with the ‘ṣāḍguṇya.’

It is quoted also in Parāśaramādhava (Ācāra, p. 405) and in Rājanītiratnākara;—(p. 10b).

Yājñavalkya (1-311).—‘With the ministers the king shall take counsel; specially with the Brāhmaṇa.’

Arthaśāstra (p. 45).—‘The following are the qualities of the Chief Minister: He should have been born and bred in the kingdom, of noble birth, having a large family, versed in the arts, with keen powers of perception, intelligent, possessed of a retentive memory, clever, eloquent, bold, quick-witted, endowed with courage and influence, capable of hard work, pure, sympathetic, firmly loyal, equipped with character, strength, health and patience, devoid of haughtiness and fickleness, of prepossessing appearance and never likely to create enmities. The king shall therefore examine the land of birth and family of the candidates for Chief Ministership; the exact amount of their knowledge of arts and sciences he shall find out from other persons learned in the same; their intelligence, memory and cleverness he shall find out from actual experience; eloquence he shall find out from his conversations; as also lowness and quickness of wit; courage and influence shall be found out in times of trouble; purity, sympathy and loyalty from actual experience; character, strength, health and patience from their neighbours; and prepossessing appearance from direct perception.’

Arthaśāstra (p. 71).—‘All operations should be preceded by due discussion among Ministers.’

Kāmandaka (13.23).—‘The functions of the Prakritimaṇḍala are the following:—To hold counsels, to secure the results of counsels, to direct others to perform their functions, to ascertain the effects of coming events, to look after income and expenditure, to administer justice, to subjugate enemies, to avert threatening evils and calamities, to protect the kingdom,—those are the functions of the minister. But the minister who is subject to the vyasanas fails in all this.’

तैः सह संधिव्ग्रहादौ षाड्गुण्ये सामान्यं गुणदोषबलाबलं विचारयेत् । स नातिरहस्यम् । यत् त्व् इदं कर्तव्यावधारणं परमरहस्यं तत् स्वचित्तेनैव व्यवस्येत् । एवम् अस्य राज्ञः परप्रणेयता न भवति । किं चान्यत् स्थानं तैस् सार्धं चिन्तयेद् इति वर्तते । तत् पुनश् चतुर्विधम्- दण्डकोशपुरराष्ट्राणि । तत्र दण्डो हस्त्यश्वरथपदातयः । तेषां प्रतिकर्मपोषणरक्षणादि चिन्त्यम् । तथा कोशस्य हेमरूप्यबाहुल्यम् आयव्ययरक्षणानि च चिन्त्यानि । तथा राष्ट्रस्य देशप्रयायस्य स्वाजीव आत्मसंधारणः परसंधारणो, आपदि स्वारक्ष्यः, पशव्यः शत्रुद्वेषि सीताप्रायो गुप्तगोचरः, पशुमान् अदेवमातृकः, आपदि च दण्डकरसह इत्य् एवमादि चिन्त्यम् । पुरस्य वक्ष्यति- तत् स्याद् आयुधसंपन्न इत्य् एवमादि ।

अथ वा स्थानं स्वदेशाद् अप्रच्यवनम् । एवं समुदयाश् चिन्त्याः । ते च कृषिर् व्रजो गुल्मस्थानं वणिक्पथः शुल्कदण्ड इत्य् एवमादयः । गुप्तिं स्वराष्ट्रगतां वक्ष्यति । लब्धप्रशमनानि देवताश्रमविद्व्यावतां धार्मिकाणां च शूराणां च दानमानत्यागायोगः । उचितानां चाभ्यनुज्ञानम् । सर्वबन्धनमोक्षः । अनुग्रहो दीनानाथव्याधितानाम् । उत्सवानां चापूर्वाणां प्रव[र्तनं, प्रवृत्तानाम् अनुवृत्तिः । यच् च कोश]दण्डोपघातकम् अधार्मिकं वा चारित्रं तद् अपनीय धर्मव्यवहारं स्थापयेत् । आह च- “चारित्रम् [अकृतं धर्म्यं कृतं चान्यैः प्रवर्तयेत्, प्रवर्तयेन् न चाधर्म्यं कृतं चान्यैर् निवर्तयेत्” इति । एवं] स्थानादीनि चिन्त्यानि ॥ ७.५६ ॥

056 Let him daily consider with them the ordinary (business, referring to) peace and war, (the four subjects called) sthana, the revenue, the (manner of) protecting (himself and his kingdom), and the sanctification of his gains (by pious gifts).

Having ascertained the opinion of each of the ministers individually and also collectively, he shall, in his affairs, do what is beneficial to himself.—(57)

तेषां पृथक् पृथग् एकैकस्य रहस्य् अभिप्रायं हृदयनिहितं भावम् उपलभ्य, समस्तानां संहतानां यत् कारणं कश्चित् पुरुषः परिषदि अप्रतिभानवान् भवति, रहसि प्रगल्भः, कश्चित् परिषद्य् आसादितप्रज्ञः । ततश् च तान् समस्तान् पृच्छेत् ।

• ततः स्वयं यद् युक्ततरं हितम् आत्मने तद् व्यवस्येद् विदध्यात् । तत्प्रामाण्यं तेषाम् एवान्यतमेनोपदिष्टं वा यद् अप्रत्यनीकं⁸² निर्दोषं च ॥ ७.५७ ॥

Having ascertained in private the opinion of each of them—the opinion entertained by them in his heart of hearts—also ‘collectively’;—he shall do this because some people are shy in assemblies, but bold in private, while others are more fit in assemblies; hence he shall question the ministers collectively also.

After that he shall do whatever appears to him to be most proper —‘beneficial to himself’; be it what one of the ministers themselves may have advised, and had not been opposed by others; and hence indicated to be free from objections.—(57)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 178);—in Parāśaramādhava‘ (Ācāra, p. 406);—and in Nītimayūkha (p. 53).

Kātyāyana (Vīramitrodaya-Rājanīti, p. 178).—‘In a kingdom when ministers, courtiers and physicians are given to flattery, the king shall certainly lose his kingdom, his righteousness and his happiness. The king shall not evince displeasure at anything that they say; because it is their duty to say what is right and according to law.’

Kāmandaka (11.77).—‘A king seeking his own welfare should discuss the subject of consultation severally with each of his ministers; after which he should take into serious consideration the opinion expressed by each.’

परतः प्रज्ञाम् उपादित्समानस् तान् मन्त्रि[ण एकैकशः पृच्छेत्] समस्तांश् च । यत्कारणं कश्चिद् धि पुरुषः परिषद्य् अप्रतिभानवान् भवति, रहसि च प्रगल्भः परिषदि च घट्टितप्रज्ञो भवति । यतस् तान् अपक्ष्योभयथा पृच्छेत् । ते यद् उक्तवन्तस् तद् व्यवस्येत्, तदन्यतमोपदिष्टं यावद् अप्रत्यनीकं निर्दोषं च ॥ ७.५७ ॥

057 Having (first) ascertained the opinion of each (minister) separately and (then the views) of all together, let him do what is (most) beneficial for him in his affairs.

With the learned Brāhmaṇa, however, who is the most distinguished of them all, the king shall discuss the highest secrets pertaining to the six-fold state-craft.—(58)

विपश्चिता विदुषा अर्थशास्त्रज्ञेन । परं मन्त्रम् अत्यन्तं गोपनीयं मन्त्रयेत् षाड्गुण्ययुक्तम् । अधिकतरप्रज्ञो हि ब्राह्मणः, धार्मिकत्वाच् च विश्वसनीयः ॥ ७.५८ ॥

‘Learned’—highly educated, well versed in the science of polity.

“He shall discuss the highest secret’—what has to be guarded in absolute: secrecy —‘pertaining to the sixfold state-craft

The Brāhmaṇa is, as a rule, possessed of keener intelligence, and being highly virtuous, is absolutely trustworthy.—(58)

This verse is quoted in Parāśaramādhava (Ācāra, p. 406);—and in Vīramitrodaya (Rājanīti, p. 178).

Yājñavalkya (1.311).—‘With these he should take counsel, specially with the Brāhmaṇa.’

Kāmandaka (11.78).—‘After having weighed the opinions expressed by the councillors, he shall act upon that counsel which is proposed by the highly intelligent, well-wishing and numerously supported minister who always acts according to the scriptures.’

Kātyāyana (Vīramitrodaya-Rājanīti, p. 178).—(See under 54.)

अधिकतरप्रज्ञो हि ब्राह्मणो धार्मिकत्वाच् च निर्दोषतया विश्वसनीयः ॥ ७.५८ ॥

एवं च सति,

058 But with the most distinguished among them all, a learned Brahmana, let the king deliberate on the most important affairs which relate to the six measures of royal policy.

He shall always, in full confidence, entrust all business to him; and having, in consultation with him, formed his resolution, he shall do what has to be done. (59)

तादृशि ब्राह्मणे सर्वराष्ट्रमण्डलं निक्षिप्य विश्वस्तो राज्यसुखं भुञ्जीत च । तेन⁸³ सह विनिश्चित्य यानासनादि कर्म व्यवहारसंग्रहादि समाचरेत् ॥ ७.५९ ॥

Having entrusted the whole kingdom to the said Brāhmaṇa, the king shall enjoy royal pleasures in full confidence and trust.

‘In consultation with him, having formed his resolution, he shall do what has to be done’;—such as marching against an enemy, encamping, judicial proceedings, collection of revenue and so forth.—(59).

This verse is quoted in Parāśaramādhava (Ācāra, p. 406);—and in Vīramitrodaya (Rājanīti, p. 178).

Arthaśāstra (p. 73).—‘He shall not disregard any one; he shall listen to the opinion of every one.’

059 Let him, full of confidence, always entrust to that (official) all business; having taken his final resolution with him, let him afterwards begin to act.

059 Let him, full of confidence, always entrust to that (official) all business; having taken his final resolution with him, let him afterwards begin to act.

He shall also appoint other ministers, who are pure, wise, firm, experts in collecting revenue and thoroughly tested.—(60)

यद् उक्तम् “सप्त चाष्टौ वा” (म्ध् ७.५४) इति तस्यायम् अपवादः । अर्थसमाहर्तॄन् संनिधातॄन् सुपरीक्षितान् उपधाभिः कुर्यात् ॥ ७.६० ॥

This is an exception to what has been said regarding the appointing of ‘seven or eight’ ministers (verse 54).

‘Experts in collecting revenue’—thoroughly experienced in the work of collecting revenue.

‘Tested’—by the tests (described above).—(60)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 185);—and in Nītimayūkha (p. 53).

**(verses 7.60-62)
**

(See the texts under 54.)

Viṣṇu (8.16-21).—‘The king shall appoint able officials for the working of his mines, for the levying of taxes and of the fares to be paid at ferries, and for his elephants and forests. He shall appoint pious persons for performing acts of piety; skilled men for financial business; brave men for fighting; stern men for acts of rigour; and eunuchs for his wives.’

Yājñavalkya (1.320-21).—He shall appoint such officials as are experts in their work, clever and pure and alert, to the departments of income and expenditure and the harems.’

Arthaśāstra (p. 136).—‘The officer placed in charge of Forts shall look after the following: tolls, fines, weights and measures, landmarks and boundaries, coinage, wines, slaughterhouse, yarns, oils, butter, salt, gold, trade-regulations, courtesans, gambling, engineering, building, arts and crafts, temples and entrance and exit.’

Arthaśāstra (p. 6).—‘Officers of the following departments are to be appointed:—gold, granary, trade, forestry, armoury, weights and measures, measurements of time and surveying, customs and tolls, spinning and weaving, agriculture, excise, slaughterhouse, courtesans, navy, cattle, horse, elephant, chariot, infantry, army-command, coinage, pasture-land, collection of revenues, espionage, city-administration.’

मन्त्रिगुणयुक्तान् एतान् अपि कुर्यात् सर्वोपधाभिदृष्टतया च सुपरीक्षितान् । अर्थसअमाहर्तॄन् संनिधातॄन् [सप्ताष्टौ] वा संख्यानियमापवादो ऽयं राजसहायानाम् उच्यते ॥ ७.६० ॥

060 He must also appoint other officials, (men) of integrity, (who are) wise, firm, well able to collect money, and well tried.

He shall appoint as many industrious, clever and skilful men as may be required for the accomplishment of his business.—(61)

सर्व एते मन्त्रज्ञा विचक्षणाः विद्वांसश् चाधिकारिकाः कर्तव्याः । दक्षान् भयसंनिधाने ऽप्य् अवसादहेताव्⁸⁴ अत्युत्साहवन्तः⁸⁵ । अतन्द्रितान् अनलसान् । उक्तं चाध्यक्षप्रचारे-

• बुद्धिमान् अनुरक्तश् च युक्तो धर्मार्थकोविदः ।

• शुचिर् दक्षः कुलीनश् च मन्त्री यस्य स राज्यभाक् ॥

• तस्मिन् निक्षिप्य कार्याणि भोगसङ्गी न नश्यति ।

• राजवश्यविधिस् तेन दानानुग्रहणैर् इति ॥ ७.६१ ॥

All these officials to be appointed should be well versed in the art of deliberation, and learned.

‘Skilful’.—Even when there is ground for fear and bewilderment, they retain their courage.

‘Industrious’—not slothful. It has been declared in the Adhyakṣapracāra that—‘That king alone deserves his kingdom whose minister is intelligent, loyal, industrious, well versed in matters relating to virtue and wealth, pure, clever and of noble family; having entrusted the burden of the kingdom to him, if the king gives himself to pleasure, he does not perish; because even so his kingly duties are duly fulfilled’.—(61)

‘Ādhyakṣapracāre’ (Medhātithi, p. 511, 1.14)—This is the name of one of the chapters in Kauṭilya’s Arthaśāstra. It is referred to again in the Bhāṣya on verse 81 below.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 185);—and in Nītimayūkha (p. 53).

**(verses 7.60-62)
**

See Comparative notes for [Verse 7.60].

कार्यपरिमाणेनाइषां राज्ञः सचिवानां संग्रहः स्यात् । यत्कारणं कार्यसमावेशाद् अन्येनोपयोगेन हि कश्चिद् विषादं गच्छेत्, समर्थो ऽपि च प्रमाद्यति ॥ ७.६१ ॥

061 As many persons as the due performance of his business requires, so many skilful and clever (men), free from sloth, let him appoint.

From among them he shall employ the brave, the expert, the high-born and the honest ones in work relating to finance,—such as mines and stores—and timid ones in the interior of the palace.—(62)

अर्थे आयव्ययव्यवहारे । शुचीन् अर्थेष्व् अस्पृहान् नियुञ्जीत । तान्य् अर्थस्थानान्य् उदाहरणेन दर्शयति, आकरकर्मान्त इति । आकराः सुवर्णरूप्याद्युत्पत्तिसंस्कारस्थानानि । कर्मान्ता भक्ष्यकार्पासावापादयः । अन्तर्वेश्मने अन्तःपुरभोजनशय्यास्त्रीगृहाणि । भीरवस् तत्र नियोज्याः । शूरा हि राजानम् एकाकिनम् उपजप्ता हन्युः । दक्षा सर्वे ऽपि व्युत्थानशीलतया द्वन्द्वोपरिपातम् अपरिगणय्य स्वामिनः कार्यं काले⁸⁶ नातिपातयन्ति ॥ ७.६२ ॥

‘Arthe’, ‘work relating to finance’,—i.e., offices prataining (pertaining?) to income and expenditure. In these he shall employ those who are ‘honest’—not covetous of wealth.

Some of these financial offices are indicated by example ‘mines and stores’;—‘mines’ are places where gold, silver and other precious metals are dug out and cleansed, and ‘stores’ consist of food-grains, cotton, seeds and so forth.

‘In the inferior of the palace’;—i.e., the inner apartments, the kitchen, the bed-room and the ladies’ apartments.—In these he shall appoint ‘timid’ persons. Because brave persons, if won over by his enemies, might kill the king, when he may be alone.

All of these should be ‘expert’; they are energetic and, not minding any opposition, never allow their master’s work to suffer.—(62)

‘Karmānta’—‘Bhakṣya-kārpāsāvāpādayaḥ’, ‘Food stuffs, cotton fabrics, utensils and so forth’ or ‘sowing of seeds of food-grains and cotton etc.’ (Medhātithi, to whom Buhler, on the strength of his own Mss., attributes the explanation ‘sugar-mills, distilleries and so forth’);—‘store-houses of sugarcane, grains and such things’ (Kullūka).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 187), which adds the following notes:—Teṣām, ‘from among the said assistants’;—‘arthe,’ ‘in the work of collecting revenue’; which is further explained by the term ‘ūkarakarmānta’;—‘bhīrūn’, ‘those who are full of fear of this world as well as of the next’

It is also quoted in Aparārka (p. 581);—and in Nītimayūkha (p. 53), which explains ‘ākara’ as ‘mines of gold and other metals’,—‘karmānta’ as ‘granaries’,—and ‘antarniveśana’ as ‘the bed-room and other private apartments,’ and adds that there should be ‘bhīru’, cowards, as brave men might kill the king.

**(verses 7.60-62)
**

See Comparative notes for [Verse 7.60].

तेषाम् अर्थे शुचयो ऽर्थस्यायव्यययोः स्थाप्याः । दृष्टकर्मतयाविषादिनः शूरा बलाध्यक्षा भीरवस् तु भोजनादौ नियोक्तव्याः । सर्वे चैते दक्षाः कर्याः, ते हि द्वन्द्वोपनिपातान् अपरिगणय्योत्थानशीलतया स्वामिनः कार्यकालं नातिपातयन्ति ॥ ७.६२ ॥

062 Among them let him employ the brave, the skilful, the high-born, and the honest in (offices for the collection of) revenue, (e.g.) in mines, manufactures, and storehouses, (but) the timid in the interior of his palace.

As ambassador he shall appoint one who is well versed in all the sciences, who understands hints, expressions and gestures, who is honest, expert and born of a noble family.—(63)

दूतस्यायम् अधिको गुणः इङ्गिताकारचेष्टज्ञता । परविषये राज्ञो⁸⁷ मन्त्रिणां च संधित्सताम् इङ्गितानि दूतस्यादरेण संपरिग्रहः, विश्वसनम्, मुहुर् मुहुः संपूर्णतद्वाक्यस्य तस्य चाभिनन्दनम् । एतानि विपर्यस्तान्य् उपेक्षेत । आकारः⁸⁸ शरीरवैकृत्यं म्लानिर् मुखस्य वर्णवैकृत्यं तूष्णींभावो दीर्घोष्णनिःश्वासता । एवमादिविकारैर् दैन्यं सूचयति- “अस्ति काचिद् आपदस्य तेनायं विवर्णः” इति । वाक्यवैशारद्यम्, शारीरसंस्कारः, प्रसन्नमुखता, एवमादि हर्षं सूचयति । शुचिः⁸⁹ स्त्रीगते ऽर्थे गमनविशेषैः । यतः स्त्रीसंबन्धे मन्त्रभेदः परिभवश् च ॥ ७.६३ ॥

For the Ambassador the further qualification is necessary,—that he should be able to understand ‘hints, expressions and gestures’. When the Ambassador goes to another king and the latter is deliberating with his ministers on questions of peace, there pass among them certain signs; for instance, the Ambassador is received with studied regard, he is confided in, his entire speeches are frequently praised. [All these he shall take note of.] But of unfavourable signs he shall take no notice.

‘Expressions’—bodily changes; such as dejected looks, paleness of the face, silence, heaving of sighs, long and hot;—such bodily changes indicate humility, and the clever ambassador infers from these that ‘the man has fallen in some dire calamity, that is why he is pale’. On the other hand, when the man talks glibly, his body wears a bloom, the face is happy,—it shows that he is pleased.

‘Honest’—in his dealings with women; (this is necessary) since it is through women that secrets generally become divulged and men fall into disgrace.—(63)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 188), which adds the following notes:—‘Sarvaśāstraviśāradam’, ‘expert in several sciences, scriptural as well as temporal’;—‘iṅgitam’, ‘words and accents indicative of people’s intentions’,—‘ākāraḥ’, ‘joyous or pale expression of the face, indicative of joy or grief’;—‘ceṣṭā’, ‘such actions as the throwing about of the arms and so forth, which are indicative of anger and other emotions’;—the man appointed should know all these.

This verse is quoted also in Vīramitrodaya (Lakṣaṇa, p. 225);—and in Rājanītiratnākara (p. 28b).

**(verses 7.63-64)
**

Matsya-purāṇa (Vīramitrodaya-Rājanīti, p. 180).—‘The ambassador should he one who is truthful, conversant with dialects, eloquent, capable of endurance, sweet of speech, possesses knowledge of countries and their divisions, as also of time and its divisions; he should be one who acquaints himself with places and things and reports what he knows to the king at the right time.’

Garuḍa-purāṇa (Vīramitrodaya-Rājanīti, p. 180).—‘Intelligent, thoughtful, capable of gauging.the minds of others, hard-hearted, truthful,—such should be the ambassador of the king.’

Mahābhārata (Vīramitrodaya-Lakṣaṇa, p. 226).—‘High-born, polite, eloquent, clever, sweet of speech, truthful, of bright complexion,—these seven qualities should mark out the ambassador.’

Viṣṇudharmottara (Vīramitrodaya-Lakṣaṇa, p. 226).—(Same as the Matsya-purāṇa above.)

Arthaśāstra (p. 78).—‘After having completed the consultation, he shall send out ambassadors. The ambassador should be endowed with all the qualities of the minister, if the entire business is to be confided to him; and if he is possessed of only three quarters of these qualities, only a part of the business shall be confided to him; and if he is possessed of only half of those qualities, then he shall only carry orders (without knowledge of the secrets).’

Kāmandaka (12.1).—‘Having previously held the necessary counsel, the wise king shall depute to the court of the monarch against whom he intends to march, an ambassador, confident of his special abilities,—his selection having been approved by the cabinet.’

दूतो ऽमात्यगुणसंपदुपेतः कार्यः, सर्वशास्त्रविशारदोपदेशात् । इमाश् चेङ्गिताकारचेष्टा दूतेनावश्यं वेदितव्याः । परविषये राज्ञः । तत्र संधित्सत इमानीङ्गितानि दूतस्यादरेण सम्प्[अरिग्रहः, विश्वसनम्, मुहुः संपूजनम्, तद्वाक्यस्य चानसूयाभिनन्दनम् । एतान्य् एव विपर्यस्तानि विजिघृक्षतः । आकारः खलु शरीरगतः, म्लानमुखता वर्णविपर्ययः । तूष्णींभावो दीर्घोष्णनिश्वासादिः शरीरविकारो दैन्यं सूचयति । प्रसन्नमुखता वाक्यवैशारद्यं शरीरसंस्कार इत्य् एवमादि हर्षम् सूचयति । चेष्टासु कर्मस्व् अनभ्युत्थानं दैन्यम् आविष्करोति कार्यव्यापद्विषादानुगतम्, अभ्युत्थानं पुनर् हर्षं विपर्यये । शुचित्वम् अस्य दूतस्य स्त्रीगते ऽर्थगते [च] । स च विशेषेणोपदिश्यते । स्त्रीसंबन्धे मन्त्रभेदः परिभवश् चार्थग्रहणे कार्यहानिः । कुलोद्गतप्रयोजनम् उक्तम् ॥ ७.६३ ॥

कस्य पुनर् हेतोर् आदरेण दूतलक्षणम् इदं कथ्यते, यस्मात् ।

063 Let him also appoint an ambassador who is versed in all sciences, who understands hints, expressions of the face and gestures, who is honest, skilful, and of (noble) family.

That royal ambassador is commended who is loyal, honest, clever, possessed of good memory, conversant with place and time, handsome of body, fearless and eloquent.—(64)

अनुरक्तः अहार्यो भवति । दक्षः देशकालौ नातिक्रामति । स्मृतिमान् अमुषितस्मृतिप्रसङ्गेन⁹⁰ स्वामिसंसेशं कथयति । देशकालवित् देशकालौ ज्ञात्वान्यद् अप्य् असंदिष्टं⁹¹ तत्कालयोग्यं कथयति । वपुष्मान् स्वाकृतिः, प्रियदर्शनत्वान् निपुणम् उचितं वक्ति । वीतभीः अनेन निपुणम् उच्यते । वाग्मी संदेशस्योत्तरे प्रतिवचनसमर्थो भवति ॥ ७.६४ ॥

उक्तानां दूतगुणानां⁹²_ संपादनप्रयत्ने प्रयोजनम्_⁹³_ आह ।_

‘Loyal’—‘who cannot be won over.

‘Clever’— does not miss the right time and place.

‘Possessed of good memory’—who carries his master’s messages intact, without forgetting any part of it.

‘Conversant with time and place’.—knowing the proper time and place, he may say things which he may not have been told if it happens to be opportune.

‘Handsome’—of goodly appearance. Being handsome to look at, he says things cleverly and in the right manner.

‘Fearless’;—it is only one who is free from fear who can say things in the proper spirit.

‘Eloquent’;—he is capable of replying to what may be said in answer to the message brought by him.—(64)

The author proceeds to explain why it is necessary to seek for the said qualities in an ambassador.—

‘Anuraktaḥ’—‘Loyal to the king’(Medhātithi, Govindarāja and Rāghavānanda);—‘attached to the people’ (Kulluka).

This verse is quoted in Vīramitrodaya (Lakṣaṇa, p. 225);—and in Vīramitrodaya (Rājanīti, p. 188), which adds the following notes:—‘Anuraktaḥ,’ ‘attached to the people and hence not likely to be disagreeable even, to enemy-kings’;—‘śuciḥ,’ ‘pure in his dealings with women and money’;—‘dakṣaḥ,’ ‘one who never misses his opportunity to act;—‘smṛtimān,’ ‘not likely to forget either the instructions of his own king or the replies given by the other party’;—‘deśakālavit’, ‘capable of altering either his own king’s message or the reply given by the other party, or his own operations, in view of the altered conditions of time and place in which he may find himself’;—‘vapuṣmān’, ‘possessed of excellent physical features’, —‘vītabhīḥ’, ‘who is capable of telling even disagreeable things to the king, if it is likely to be beneficial to the latter’s interests.’

**(verses 7.63-64)
**

See Comparative notes for [Verse 7.63].

अनुरक्तो ऽहार्यो भवति । शुचिर् अर्थे स्त्रीषु चाभेद्यो भवति । दक्षो देशकालौ नातिक्रामति । स्मृतिमान् स्वामिसंदेशम् अपरिमुषितस्मृतिप्रसङ्गेन कथयति । देशकालवित् सर्वत्र कार्यसाधकः । वपुष्मान् अनाधृष्यो भवति, प्रियदर्शनत्वाच् च ग्राह्यवाक् । वीतभीः स्वामिसंदेशं परुषम् अप्य् अवितथम् आचष्टे । पौनः पुन्येन । वाग्मी संदेशस्योत्तरप्रतिवचनसमर्थो भवति । किमर्थम् अयं दूतलक्षणादरोपदेश एवं क्रियते ॥ ७.६४ ॥

064 (Such) an ambassador is commended to a king (who is) loyal, honest, skilful, possessing a good memory, who knows the (proper) place and time (for action, who is) handsome, fearless, and eloquent.

The army is dependent upon the minister (of war); on the army rests the act of ruling; the treasury and the realm are dependent upon the king, and upon the ambassador depend peace and its opposite.—(65)

अमात्ये सेनापतौ दण्डो हस्त्यादिबलम् आयत्तम्, तदिच्छया कार्येषु प्रवृत्तेः । दण्डे वैनयिकी । यो विनेयः स्वपरराष्ट्रगतः स दण्ड्यो यतः । विनयाश्रिता **वैनयिकी **। क्रिया कार्यम् । नृपतौ कोश्राष्ट्रे आयत्ते । संचयस्थानं कोशः । राष्ट्रं जनपदः । द्वे च ते पराधीने न कर्तव्ये, स्वयम् एव विलम्भनीयफलग्रासाच् च । दूते संधिविपर्ययौ । प्रियवचनेन स्वामिकार्यप्रदर्शनेन संधिः, तद्वैपरीत्येन विग्रहः । एतद् उभयं दूतायत्तम् ॥ ७.६५ ॥

एवं दूतार्थानुवादः । एष एवार्थः पुनर् उच्यते ।

‘Upon the minister’—i.e., on the commander—‘is dependent the army’—composed of the elephant and the rest; since it is according to his wishes that it operates.

‘On the army rests the act of ruling’;—since the person, be he an inhabitant of the king’s own realm, or of another kingdom, who is to be ‘ruled’ has got to be punished; and the act pertaining thereto is called the ‘act of ruling’.

‘The Treasury and the Realm are dependent upon the king’—‘Treasury’ is the place of accumulation; and ‘realm’ is the country; and these two should not be made over to the charge of any other person; the king should look after them himself.

‘Upon the ambassador depend peace and its opposite’—‘Peace’ is obtained by the use of agreeable word and showing off what is done by his master; the opposite of this leads to ‘war’; both of these thus are dependent upon the Ambassador.—(65)

The work of the ambassador has thus been eulogised. The same fact is again reiterated:—

This verse is quoted in Vīramitrodaya (Rājanīti, p. 188); and in Rājanītiratnākara (p. 27b.)

यथा बलाधिकृते हस्त्यश्वादिबलम् आ[यत्तम् । । । राजसमुद्यमेन राष्ट्रम् अ]भिप्रायेण वर्धते, तद् उपेक्षया च क्षीयते । एवं दूते संधिविग्रहाव् आयत्ताव् इत् भूतार्थसंबन्धेनैषा दूतस्तुतिः । यतश् चैतद् एव मतम् ॥ ७.६५ ॥

065 The army depends on the official (placed in charge of it), the due control (of the subjects) on the army, the treasury and the (government of) the realm on the king, peace and its opposite (war) on the ambassador.

For it is the Ambassador alone who brings together allies and also alienates them; the Ambassador transacts that business by which people become disunited—(66)

दूतः⁹⁴ संधत्ते यथोक्तम् । संहतान् एकीभूतान् स एव भिनत्ति । अनुक्तम् अपि प्रियं संदिशति “प्रतिकूलम् अनाचरितम्” इत्यादि । सुवर्णादिद्रव्यम् अप्रतिश्रुतम् इत्य् आह । एवं भिनत्ति दूतः । तद् एतत् कर्मान्तरोपदिष्टम्, येन राजानो भिद्यन्ते ।⁹⁵ वाक्पारुष्यापन्ना एवं संभवन्ति ॥ ७.६६ ॥

अन्यद् अपि दूतकार्यं दर्शयति ।

The Ambassador brings about the alliance of kings, and also disunites those already allied. He does the former by saying even such agreeable things as he has not been commissioned to say; and the latter by describing even such unfriendly acts as may not have been done; by not paying the presents of gold and other things that he may have brought with him.

In this way be disunites allies.

This business, just spoken of, is transacted by the Ambassador, and by it kings become disunited.

It is only persons with disagreeable speech that do this—(66)

Another work of the Ambassador is next described:—

This verse is quoted in Vīramitrodaya (Rājanīti, p. 188).

मन्त्रस्य हि भेदेन संवरणेन चेदम् उभयं करोतीत्य् उच्यत इति ॥ ७.६६ ॥

066 For the ambassador alone makes (kings’) allies and separates allies; the ambassador transacts that business by which (kings) are disunited or not.

बुध्वा च सर्वं तत्त्वेन परराजचिकीर्षितम् ।

067 With respect to the affairs let the (ambassador) explore the expression of the countenance, the gestures and actions of the (foreign king) through the gestures and actions of his confidential (advisers), and (discover) his designs among his servants.

स दूतो यात्व्यस्य राज्ञः कृत्येषु कार्येषु ॥ ७.६७ ॥

स्वामिनो ऽपीडया संधिविग्रहादि प्रतिपत्तव्यं दूतेन । तथा राजधानीम् अनुज्ञातः प्रविशेत् । आटविकान्तपालैः सह संदध्यात् । युद्धोपरोधभूमिम् अवेक्षेत । दुर्गराष्ट्रप्रमाणं सारं चोपलेभेत । प्राणाबाधे ऽपि च शासनं यथोक्तं ब्रूयात् । पूजया नोत्सिक्तः स्यात् । वाक्यम् अनिष्टं सहेत । पानं वर्जयेत् । कृत्यप्क्षान् उपजपेत् । अनुरागापरागौ च यातव्यप्रकृतीनां विद्यात् । स्वबलपरिमाणं च नाचक्षीत, केनचिद् अज्ञानविक्षेपादिना व्याजेन । यच् चान्यद् अपि यातव्यारम्भसहकारि तत् सर्वं बन्धुरत्नापहरणं चारज्ञानादि चानुतिष्ठेत् ॥ ७.६८ ॥

068 Having learnt exactly (from his ambassador) the designs of the foreign king, let (the king) take such measures that he does not bring evil on himself.

In connection with the business of the foreign king, he should explore, by means of secret hints and transactions, the expression, the hints and the transactions among his servants, as also the intentions of the king himself.—(67)

Having learnt all the precise intentions of the foreign king, he shall take such steps that he may not bring trouble to himself.—(68)

He shall take up residence in a country which is open, fully supplied with grains, inhabited almost entirely by men of gentle birth, free from diseases, pleasant, where the vassals are obedient and where living is easily found.—(69)

**(verse 6.67)
**

‘He’—the ambassador;—‘in connection with the business of the king’, who is going to be marched against by his employer.—(67)

(verse 7.67)

‘Niguḍheṅgitaceṣṭitaiḥ’—‘By his own hidden gestures and actions’ (Govindarāja);—‘through the gestures and actions of the Confidential agents of the other party’ (Kullūka); — ‘through men who hide their own significant gestures and actions’ (Nandana).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 188).

(verse 7.68)

The Bhāṣya on this verse has not been seen by us.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 188).

According to Medhātithi (mentioned by Buhler), the verse refers to the Ambassador who should so act as not to bring evil upon his own party; while according to others it refers to the king. Kullūka leaves it doubtful.

(verse 7.69)

‘Jāṅgalam’—“The full definition of Jāṅgala is, according to a verse quoted by Govindarāja, Rāghavānanda and Kullūka, as below—‘That country is called Jāṅgala which has little water and grass, where strong breezes prevail, the heat is great, where rain and the like are abundant”—Buhler.

‘Anāvilam’—‘Where the people are not quarrelsome’ (Medhātithi, mentioned by Buhler; though the Bhāṣya on this verse also is not found in any of the printed editions, nor in any of the Mss. consulted by us);—‘not subject to epidemic diseases’ (Kullūka).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 197), which quotes the defintion of ‘Jāṅgala’ noted above, and adds that the qualification that ‘water should be scarce’ is meant to indicate that such a place would be less likely to be attacked by the enemy; in the capital itself the supply of water should be abundant. It adds the following explanatory notes on the text:—The place should be fully supplied with ‘shasya’, i. e., with rich and fresh supplies of grains from the autumn, winter, spring and rain harvests;—it should be ‘āryaprāyam’, i.e., full of virtuous people;—‘anāvila’, i.e., free from all dangers from serpents, tigers and the like,—‘ramya,’ agreeable, pleasant,—‘ānatasāman ta’, ‘having all subsidiary kings fully won over by gifts of presents and honors’,—and ‘svājīvya’, ‘where means of agriculture and trade are easily procurable’;—in ‘deśamāvaset,’ the accusative ending is due to the root ‘vas’ being preceded by the preposition ‘ā.’

**(verse 7.69)
**

Viṣṇu (3.4-5).—‘The king shall fix his abode in a district containing open plains, fit for cattle and abounding in grain;—and inhabited by many Vaiśyas and Śūdras.’

Yājñavalkya (1.320).—‘He shall reside in a country which is open, pleasant, fit for cattle, and where living is easily found.’

Smṛtyantarā (Vīramitrodaya-Rājanīti, p. 197).—‘That country is called Jāṅgala where there are a few trees and a little water, many birds and many animals, and abundant heat and rain.’

Kāmandaka (4.54-56).—‘A country where living is cheap, soil fertile and copiously irrigated, which is situated at the foot of a hill, contains a large number of Śūdras, traders and artisans, where the farmers are enterprising and energetic,

which is loyal to its ruler and inhospitable to its enemies, which ungrudgingly bears taxation, extensive in area, crowded with foreigners, which is rich, pious and abounding in cattle, where the popular leaders are not foolish and voluptuous,—such a country is the best. The king should always endeavour to promote the welfare of such a land; for with its prosperity, the other constituents of the state also prosper.’

Kāmandaka (4.61).—‘A country having communications both by land and by water, and furnished with castles affording shelter to the royal family at the time of seige—such a country is suitable for the habitation of a king seeking prosperity.’

Śukraniti (1.425-428).—‘In a place that abounds in trees, plants and shrubs,—that is rich in cattle, birds and other animals,—that is equipped with a good supply of water and grains and is happily provided with resources in grass and fuel,—that is bestirred by the movements of boats to the seas, and is not very far from the hills, and is on level ground, a picturesque plain,—the king shall build his capital.’

Matsya-purāṇa (Do., p. 198).—‘The king having appointed his assistants, shall take up his residence in a country which is supplied with abundant fodder and fuel, pleasant, where the vassals are obedient, and which is centrally situated; where the population consists largely of Vaiśyas and Śūdras, nor liable to attack by enemies, containing a few Brāhmaṇas and many labourers; which is not dependent totally upon rain, inhabited by men devoted to the king, not over-taxed, and supplied with plenty of fruits and flowers; nor accessible to the armies of others, where happiness and unhappiness are equable; which is free from reptiles, wild animals and thieves;—as far as possible, the king shall take up his residence in such a country.’

Viṣṇudharmottara (Do.).—‘The king, along with his assistants, shall take up his residence in a country which is suitable for cattle, open, pleasant, inhabited principally by Vaiśyas and Śūdras, free from diseases.’

Arthaśāstra (8.109).—‘Either an old settlement or a new one he shall get inhabited either by importing men from other countries or by overflowings from his own country; the village shall be inhabited mostly by Śūdras and cultivators; consisting of not less than a hundred and not more than five hundred families, with boundaries extending over two or four miles and well marked by trees, hills, etc.’

जाङ्ल्गलं नानाविधधान्यमूलफलपुष्पतृणेन्धनहेतुम् । सस्यसंपन्नं दुर्भिक्षरहितम् । आर्यप्रायं ब्राह्मणभूयिष्ठं धर्मादिपरिपालननिमित्तम् । अनाविलं श्वापदसरीसृपतस्करदंशमशकादिभिर् अनाकुलम् । रम्यं सर्वर्तुकुसुमसमृद्धपादपोद्यानादिभिः । आनतसामन्तं प्रह्वीभूतविनतसामन्तम् । स्वाजीव्यं प्रसन्नसलिलजलाशयम् अतिविशंकटगृहप्रासादमालिनम् । एभिश् च जाङ्गलादिभिर् अन्यैश् च देशगुणैः संपन्नं देशम् आवसेत् ॥ ७.६९ ॥

069 Let him settle in a country which is open and has a dry climate, where grain is abundant, which is chiefly (inhabited) by Aryans, not subject to epidemic diseases (or similar troubles), and pleasant, where the vassals are obedient and his own (people easily) find their livelihood.

He shall live in a city, taking up his residence either in a ‘bow-fort’, or in an ‘earthen fort’, or in an ‘aquatic fort,’ or in an ‘arborial fort,’ or in a ‘human fort,’ or in a ‘hilly fort.’—(70)

⁹⁶उक्तप्रकारेण द्विगुणोत्सेधेनैष्टकेन शैलेन द्वादशहस्ताद् ऊर्ध्वम् उद्धतेन तालमूलेन कपिशीर्षचिताग्रेण दृढप्रणाल्या परिकृतं⁹⁷ महीदुर्गम् । अगाधेनाश्रयणीयेन चोदकेन परिवेष्टितम् अब्दुर्गम्⁹⁸ । समन्ततो ऽर्धयोजनमात्रं घनमहावृक्षान्वितं वार्क्षम् । चतुरङ्गबलाधिष्ठितं प्रवरायुधवीरपुरुषप्रायं नृदुर्गम् । गिरिपृष्ठे दुरारोहम् एवैकमार्गानुगतम् अन्तर्नदीप्रस्रवणोदकं गिरिदुर्गम् ॥ ७.७० ॥

‘Bow-fort’— surrounded by a strongly-built wall, built of bricks, double-storeyed, more than 12 cubits high) with its base like the palm and its top like the monkey’s head.

‘Earthen fort’— surrounded by earthen embankments.

‘Aquatic fort’—surrounded by unfathomable water.

‘Arborial fort’— surrounded, to a distance of four miles, with densely-packed large trees.

‘Human fort’— garrisoned by an army of four divisions, and filled with arms and heroic persons.

‘Hilly fort’— inaccessibly high, with a single pathway leading to it, supplied with water from an underground stream.—(70)

This verse is quoted in Parāśaramādhava (Ācāra, p. 406), as describing the various kinds of fortification;—in Mitākṣarā (on 1. 320) as describing the six kinds of fortification;—in Vīramitrodaya (Rājanīti, p. 202);—and in Vīramitrodaya (Lakṣana, p. 239), which adds the following explanations:—‘Dhanvadurgam’ is ‘the fortification in the midst of a desert’, called ‘durga’, because of its inaccessibility due to absence of water and other difficulties;—it suggests another explanation of the name—‘dhanvā’ is the name of a tract of land devoid of shelter and water; and a fort that is surrounded by such a tract of land is ‘dhanvadurga’; the meaning being that the king should make his fort, and then render its vicinity waterless and shelterless. It notes a third explanation of the name:—‘Dhanvan,’ ‘bow,’ indicates the ‘dhanvin’, ‘archer’; hence ‘dhanvadurga’ would mean a ‘line of defence consisting of of men armed with bows and arrows This, it says, is not right; as it involves the necessity of having recourse to metaphorical explanation; and also because we have never heard of such a ‘fort’; again because such a ‘line of defence’ could be very easily broken through; and lastly because this would be the same as the ‘nṛdurga’ coming later.—‘Naradurga’ is the line of defence consisting of the army; and this consists of elephants, chariots, horses and archers; and as this also would include archers, the separate name ‘dhanvadurga’ could not stand for the same sort of defence.—The ‘Mahīdurga’ is the ‘fort made of bricks and stones on the ground’;—some people explain it as a fort consisting only of an unevenly rugged tract of land;—the ‘Mahīdurga’ has been thus defined in Auśanasa Dhanurveda—‘That fort is called Mahīdurga which consists of a tract of land, portions of which are very high and others very low; it is equipped with all accessories, well guarded and filled with all means of offence and defence’. The ‘Jaladurga’ consists of that place which is surrounded by swift, and unfordable streams of water.—The ‘Vanadurga’ is a tract of land surrounded by impenetrable forests and trees.—‘Baladurga or Nṛdurga’ is that line of defence which consists in the dispositions of the army.—The ‘Giridurga’ is erected either on the summit of a mountain, or in a tract of land surrounded by hills.

It is quoted in Nṛsiṃhaprasāda (Saṃskāra, p. 72a):—and in Nītimayūkha (p. 64), which adds that Kāmandaka mentions the Airaṇadurga also.

Mahābhārata (12.86.5).—‘Dhanvadurga, Mahīdurga, Giridurga, Manuṣyadurga, Mṛddurga, Vanadurga,—these are the six forts.’

Viṣṇu (3.6).—‘There shall he reside in a stronghold—either of desert, or of armed men, or of fortifications, or of water, or of trees, or of mountains.’

Yājñavalkya (3.20).—‘There he shall build forts for the protection of men and treasures.’

Kāmandaka (4.57).—‘The king should settle in a fortress which is extensive, environed by a wide ditch and secured with gates, strengthened with high massive walls and sheltered by mighty mountains, forests and deserts.’

Matsya-purāṇa (Vīramitrodaya-Rājanīti, p. 199).—‘The wise king shall build one of the six kinds of fort—the Bow fort, the Earthen fort, the Human fort, the Arborial fort, the Aquatic fort and the Hilly fort.’

Auśanasa Dhanurveda (Do.).—‘(1) The Bow fort is that which is devoid of water, abounding in pebbles, rough, without supports, beset with obstacles and poisonous insects, not admitting of easy locomotion, equipped with strong guards and free from disease. (2) The Earthen fort is equipped with all accessories, well protected, and supplied with implements, in places very high, and in places very low. (3) The Human fort consists of men related to the king hereditarily, obedient and contented, well-trained and under suitable officers, terrible, and ever alert. (4) The Arborial fort consists of the forest, with paths unknown, densely packed with trees, thickets and creepers and thorns extending far and wide. (5) The Aquatic fort consists of water which has only one entrance and that narrow, full of poison and such aquatic animals as are fond of touching, devouring and killing. (6) Hilly fort consists of a mountain, which is inaccessible, beyond the reach of arrows, fully equipped with all accessories and comforts.’

Mahābhārata (Vīramitrodaya-Rājanīti, p. 199).—‘The king shall gather for himself all the corn; what he cannot gather, that he shall burn; all standing crops also he shall destroy; he shall demolish all passages in rivers and over forts; he shall make all the water flow out; what cannot flow out, that he shall pollute; he shall uproot all small trees near about the fort; of the larger trees, he shall lop off all the branches.’

Bṛhaspati (Do.).—‘For the protection of his wife, wealth and people, as also of stores, the king has to build a fort with double walls.’

Matsya-purāṇa. (Do., p. 203).—‘The fort shall be surrounded by a ditch, equipped with walls and towers, as also with hundreds of guns and other machines.’

Viṣṇudharmottara (Do., Lakṣaṇa, p. 242).—‘The king shall build one of the six kinds of forts.’

Arthaśāstra (p. 119).—‘In the middle of the settlement, he shall establish a natural fort for purposes of war either in the form of an enclosed island, or high ground surrounded by deep ditches, called the water fort; or of stone, in the shape of caves, called the hilly fort; caves, or barren ground devoid of water and grass, called the Bow fort; Or of thicket-covered marshy land, called the Arborial fort. Of these the Water and Hill forts are for defence and the Bow and Arborial forts are for safety during times of distress.’

प्राकारेण वेष्टितं विष्कम्भद्विगुणोत्सेधेनैष्टिकेन शैलेन वा द्वादशहस्त्[आद् ऊर्ध्वम् उ]च्छ्रितेन तालमूलेन कपिशीर्षचिताग्रेण । । । दृढवप्रेण परिष्कृतं महीदुर्गम् । अगाधेनानास्रावणीयेन चोदकेन परिवेष्टितम् अब्दुर्गम् । समन्ततो ऽर्धयोजनमात्रं घनमहावृक्षचितं वार्क्षदुर्गम् । चतुरङ्गबलाधिष्ठितं प्रवरायुधीयपुरुषप्रायं नृदुर्गम् । गिरिपृष्टं दुरारोहम् एकमार्गानुगतम् [अन्तर्]नदीप्रस्रवणोदमं गिरिदुर्गम् ॥ ७.७० ॥

070 Let him build (there) a town, making for his safety a fortress, protected by a desert, or a fortress built of (stone and) earth, or one protected by water or trees, or one (formed by an encampment of armed) men or a hill-fort.

एषां दुर्गाणाम् अनाधृष्यतमत्वाद् गिरिदुर्गं श्रेष्ठम् ॥ ७.७१ ॥

071 Let him make every effort to secure a hill-fort, for amongst all those (fortresses mentioned) a hill-fort is distinguished by many superior qualities.

By all means in his power he shall take shelter in a ‘hilly fort’; because among all these (forts) the hilly fort is distinguished by many good qualities.—(71).

The first three of these are inhabited by deer, by animals living underground and by aquatic animals, and the last three by monkeys, men and gods.—(72).

आद्यानि त्रीणि धनुर्दुर्गादीनि । आश्रिताः आश्रयं कृतवन्तः । मृगाः । गर्ताश्रया गर्गरनकुलादयः । अप्सरा ग्राहकूर्मादयः । एषां दुर्गाणां तदाश्रितानां च यादृशा गुणदोषास् तादृशा एव राज्ञाम् अपि भवन्तीति प्रदर्शनार्थम् । त्रीण्य् उत्तराणि । प्लवङ्गमाः कपयः ॥ ७.७२ ॥

(verses 7.71-72)

‘The first three’—the ‘bow-fort’ and the rest.

‘Inhabited’— taken shelter in.

‘Animals living underground’— the gargara (a kind of fish,) the mungoose and the like.

‘Aquatic animals’—alligators, tortoise and so forth.

This means that the King suffers the good and bad effects that are suffered by the animals inhabiting these places of shelter.

‘The last three’—‘Plavaṅgama’ is the monkey.—(72)

(verse 7.71)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 203), which explains ‘bāhuguṇyena’ as ‘by reason of its having many apparent advantages, such as inaccessibility and so forth’;—in Nṛsiṃhaprasāda (Saṃskāra p. 72a);—and in Nītimayūkha (p. 65), which says that the genitive in ‘eteṣam’ (which is its reading for ‘eṣām hi)’ denotes selection.

(verse 7.72)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 202), which adds the following explanations:—From among the first three kinds of fort, wild animals take shelter in the fort consisting of the desert,—‘animals living in holes,’ i.e., rats take shelter in the fort consisting of the ground, fish take shelter in the ‘fort’ consisting of unfordable water;—monkeys take shelter in trees, which constitute their ‘fort’;—and man takes shelter under men, who constitute his ‘fort’,—and the gods take shelter on mountain-peaks, like the Kailāśa. What is meant is that ‘just as the gods and others take shelter under the defences of the Kailasha peak and so forth, so should the king take shelter in a fort.

(verse 7.71)

Matsya-purāṇa (Vīramitrodaya-Rājanīti, p. 203).—‘Of all forts, the Hilly fort is the most highly commended.’

Mahābhārata (Do., p. 201).—‘Among the six kinds of forts laid down in the scriptures, it is the Human fort that is the most inaccessible.’

Śukranīti (1.766).—‘The king should take shelter in hill forts in times of great danger.’

Do. (4. 5, 2 et seq.).—‘Forts are made inaccessible by ditches, thorns, rocks and deserts. The fort surrounded by ditches is called Parikhā; that by walls of stone and bricks, Parigha; that by trees, thorns and thickets Vanadurga; that near which there is no water is called Dhanvadurga; that surrounded by large sheets of water is called Jaladurga; that situated on high ground and supplied with plenty of water is called Giridurga; that guarded by heroes versed in military tactics is called Sainyadurga; that belonging to allies and relations is the Sahāyadurga. The Sahāyadurga and the Sainyadurga arc the best of all.’

Bṛhaspati (Vīramitrodaya-Rājanīti, p. 204).—‘It should be equipped with fuel, flavouring substances, canes, fodder, conveyances, machines and weapons, and also well-disposed and brave soldiers. The king shall also bring together, and provide livings for Brāhmaṇas learned in Vedic lore and Kṣatriyas, also performers of Agṇihotra.’

Viṣṇudharmottara (Do.).—‘Each one of these forts shall be supplied with treasure and provisions, with elephants, horses and chariots,—also with gems; it shall he fully supplied with machines, abounding in Vedic learning, and equipped with all materials of war, well-stored with food and money, supplied with drinks and water, fully supplied with elephants, horses, chariots, cows, physicians and astrologers; also with clarified butter, oils and medicines and other accessories; protected by walls, ditches, towers and turrets.’

Mahābhārata—Śāntiparva (Parāśaramādhava Ācāra, p. 407).—‘Protected by strong walls and ditches, supplied with elephants, horses and chariots, with bright citizens, adorned with squares and markets, full of brave and wise men.’

072 The first three of those (various kinds of fortresses) are inhabited by wild beasts, animals living in holes and aquatic animals, the last three by monkeys, men, and gods respectively.

Just as enemies do not hurt these beings sheltered in their fortresses, so also the enemies do not injure the king protected by his fort.

दुर्गविधानप्रयोजनश्लोको ऽयम् । अत्यल्पबला अपि दुर्गाश्रिता महाबलैर् अरिभिर् न सहसा शक्यन्ते ऽभिभवितुम्, अतो दुर्गाश्रयो युक्तः ॥ ७.७३ ॥

This verse explains the use of making forts; the sense being that since even extremely weak persons, if sheltered by forts, cannot be easily injured by powerful enemies, it is advisable to take shelter in a fort.—(73)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 202).

दृष्टानत्श्लोकाव् आदरप्रतिपत्त्यर्थौ ॥ ७.७२–७३ ॥

073 As enemies do not hurt these (beings, when they are) sheltered by (their) fortresses, even so foes (can) not injure a king who has taken refuge in his fort.

A single bow-man, standing on a rampart, can fight against a hundred; and a hundred can fight against ten thousand; it is for the season that fortification has been enjoined.—(74).

सुप्रसिद्धम् एतद् दुर्गप्रयोजनम् ।

• प्राकारदृष्टान्तेन गिरिदुर्गबलम् एतद् इति ।

• तद् अयुक्तम्, महीदुर्गे ऽपि प्राकारसंभवात् । तस्मात् सर्वेषां दुर्गाणां तत्प्रयोजनं स्वबुद्ध्या रूप्यते ॥ ७.७४ ॥

This use of the fort is well known.

Some people have held that the example of the ‘rampart’ indicates that this refers to the ‘hill-fort’. But this is not right; because ramparts are possible in ‘earthen forts’ also. Hence the use here described must refer to all kinds of forts.—(71)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 202);—in Vīramitrodaya (Lakṣaṇa, p. 238);—in Nītimayūkha (p. 65), which says that even if the attack is made by men ten times the number of the garrison, they are repulsed;—and in Rājanītiratnākara (p. 20a).

प्रत्यक्षफलत्वं महीदुर्गस्य दर्शयति । एवं च तस्मिन् तस्मिन् दुर्गे गुणो वेदितव्यः ॥ ७.७४ ॥

074 One bowman, placed on a rampart, is a match in battle for one hundred (foes), one hundred for ten thousand; hence it is prescribed (in the Sastras that a king will posses) a fortress.

It should be folly equipped with weapons, with money and grain, with conveyances, with Brāhmaṇas, with artisans, with machines, with fodder and with water,—(75)

आयुधैः खड्गप्रासादिभिः संपन्नम् उपेतम् । आयुधग्रहणं वर्मशिरस्त्राणोपस्कारादेर् अन्यस्यापि युद्धोपकरणस्य प्रदर्शनार्थम् । धनं रूप्यसुवर्णादीनि । वाहनानि रथाश्वादयः । शिल्पिभिर् यन्त्रावाहतक्षप्रभृतिभिः । यवसेन । ब्राह्मणैर् मन्त्रिपुरोहितैर् अन्यैर् वा । दण्डिकापोतेन ध्वजशङ्कया कदाचिन् नृपधर्मसाहाय्येन प्रवर्तन्ते । प्रदर्शनार्थत्वाच् च भिषगौषधाद्य् अपेक्षेत । संरोहणाद्युपयोगि संनिधापयितव्यम् ॥ ७.७५ ॥

‘Weapons’—swords, javelins &c.

‘Equipped’—supplied.

‘Weapons’ include also armour, helmet and other accoutrements of war.

‘Money’—gold, silver &c.

‘Conveyances’— chariots, horses &c.

‘Artisans’—men capable of working at machines, i.e., carpenters and so forth.

‘Fodder’—

‘Brāhmaṇas’— ministers and priests, as well as others. These may come useful if certain religious acts have got to be done for the allaying of sudden portents etc.

As the list is not meant to be exhaustive, the king should get together also physicians and other persons likely to be of use.—(75)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 204);—in Vīramitrodaya (Lakṣaṇa, p. 238);—in Parāśaramādhava (Ācāra, p. 407);—in Nṛsiṃhaprasāda (Saṃskāra, p. 72a);—and in Nītimayūkha (p. 65), which explains ‘mantraiḥ’ (v. l. ‘yantraiḥ’) as ‘persons well versed in the use of incantations for the cure of snake-bite and other ills’.

दुर्गोपरोधकालप्रयोजनवतां प्रदर्शनार्थः श्लोकः । एवं च सत्य् अन्यद् अपि यत् कालप्रयोजनं वधशल्यविषवैद्यमौहूर्तिकादि तद् अपि ग्राह्यम् ॥ ७.७५ ॥

075 Let that (fort) be well supplied with weapons, money, grain and beasts of burden, with Brahmanas, with artisans, with engines, with fodder, and with water.

In the centre of the fort, he shall get built for himsrlf a spacious palace, well guarded, equipped with all seasons, resplendent, and supplied with water and trees.—(76)

सुपर्याप्तम् । यावद् आत्मनो राज्ञो राजपुत्रकोशायुधाश्वागारादिषूपयुज्यते । गुप्तं बहुकक्षाकम् । गृहं कारयेत् । सर्वर्तुकं सर्वर्तुमाल्यफलैः शोभितम् । सर्वे ऋतवो यत्रेति । ऋतुशब्देन तत्कार्याणि पुष्पफलादीनि लक्ष्यन्ते । “सर्वर्तुगम्” इति पाठे सर्वान् ऋतून् गच्छति प्राप्नोतीति व्युत्पत्तिः । अर्थस् तु स एव । यो यत्र भवति स तेन व्याप्त इत्य् उच्यते । शुभ्रं सुधाधवलितम् । जलवृक्षसमन्वितं धारागृहोद्यानवनसंपन्नम् ॥ ७.७६ ॥

‘Spacious’—as large as may be necessary for the king, his sons, his treasury, armoury, stables and other necessities.

‘Well guarded’—with several compartments.

Such a palace he shall get built for himself.

‘Equipped with all seasons’—adorned with flowers and garlands of all seasons: thus all the seasons would be present there. The term ‘seasons’ stands for the produetts of the seasons, in the shape of flowers, fruits etc.

If we read ‘Sarvartugam’—it means ‘the place where all the seasons are present’. The sense remains the same in both cases. When a thing is present in a place, the place is said to be equipped with it.

‘Resplendent’—whitewashed with lime.

‘Supplied with water and trees’—equipped with fountains, gardens and parks.—(76)

‘Sarvartukam’—‘Provided with the produce of all seasons’ (Medhātithi, Govindarāja, Kullūka and Rāghavānanda);—‘habitable in all seasons’ (Nandana and Nārāyaṇa).

This verse is quoted in Parāśaramādhava (Ācāra, p. 407);—and in Nītimayūkha (p. 65), which explains ‘sarvartukam’ as ‘with gardens containing trees of fruits of all seasons, or stocked with fruits and flowers of all seasons’,—and ‘sarvavastusamanvitam’ as ‘stocked with things needed in several seasons’.

Āpastamba (2. 25.2-3).—‘He shall cause to be built a town and a palace, the gates of both being towards the South. The palace shall stand in the heart of the town.’

Śukranīti (1.435-437).—‘The palace is to be built in the midst of the council-buildings, equipped with stables for elephants, horses and cattle, well adorned with spacious tanks, wells and water-pumps, having sides of equal length in all directions, high, towards the South and North.’

Bṛhaspati (Vīramitrodaya-Rājanīti, p. 206).—‘At the centre of the fort, the king shall build a separate house supplied with trees and water, to the East of which facing the East, should be the Hall.’

Viṣṇudharmottara (Do.).—‘Therein shall the king build a house, after consulting the astrologer and the architect.’

Kāmandaka (4.58).—‘The king should build a castle, proof against the inclemencies of weather, well supplied with provisions and money and an abundant water-supply.’

आत्मतन्त्रानुरूपम् असंबाधं यथर्तुस्थानं सुरुङ्गादियुक्तं च गृहं कारयेत् ॥ ७.७६ ॥

076 Let him cause to be built for himself, in the centre of it, a spacious palace, (well) protected, habitable in every season, resplendent (with whitewash), supplied with water and trees.

Having occupied it, he shall wed a wife of the same caste as himself, who is equipped with auspicious signs, born in a noble family, charming, and possessed of beauty and excellent qualities. (77)

तद् गृहम् आश्रित्य भार्या तत्र सहायार्थं महतः कुलाद् उद्वोढव्या । एतत्संबन्धेन संरक्षणार्थम् । सवर्णाम् इत्यादाव् उच्यते तत् प्राक् प्रदर्शितम् । हृद्यां मनोरमां कान्तिलावण्ययुक्ताम् । रूपं संस्थानम् । गुणा वचनाचरणादयः⁹⁹ । तैर् अन्वितां युक्ताम् ॥ ७.७७ ॥

‘Having taken up his residence in it’—the said palace—he should, for the purpose of helping himself, marry a wife from some ‘noble family’; such an alliance being conducive to his welfare.

‘Of the same caste as himself &c.—what is meant by all this has been already explained before (3.4).

‘Charming’— pleasing; endowed with brightness and loveliness of complexion.

‘Beauty ’— of good bodily shape.

‘Excellent qualities’— speech, conduct and so forth.

‘Possessed of’—Endowed with.—(77)

This verse is quoted in Parāśaramādhava (Ācāra, p. 407).

राज्यतन्त्रसहायार्थं महतः कुलाद् इत्य् एतत्संबन्धेन सवर्णादीनाम् उक्तानाम् अनुवादः ॥ ७.७७ ॥

077 Inhabiting that, let him wed a consort of equal caste (varna), who possesses auspicious marks (on her body), and is born in a great family, who is charming and possesses beauty and excellent qualities.

He shall appoint a household priest and select officiating priests; they shall perform his domestic rites, as also the fire-sacrifices.—(78)

सत्य् अपि द्वितीयानिर्देशे न प्राधान्यावगमे विवक्षितम् एवैकत्वम्, अन्यत्राप्य् उपादानात्, “यूपं छिनत्ति,” “भार्यां विन्देत” इतिवत् । ऋत्विजो वृणुयात् । तेषां च संख्या श्रुतित एवावगन्तव्या । गुणाश् च- “नातिस्थूलो नातिकृशः नातिदीर्घो नातिह्रस्वः नातिवृद्धो नातिबालः । सप्तपुरुषान् विद्यातपोभ्यां पुण्यैश् च कर्मभिः समनुष्ठितोभयभावान्¹⁰⁰ । तान्¹⁰¹ प्रति नाब्राह्मण्यम् आशङ्क्यते, विद्वान् याजयति” इत्यादि । गृह्याणि कर्माणि शान्तिस्वस्त्ययनादीनि । वैतानिकानि वैहारिकाणि त्रेताग्निविषयाणि ॥ ७.७८ ॥

Even though the Accusative case-ending has been used, yet the singular number (in ‘purohitam’, ‘priest’) should be regarded as significant; specially as the singleness of the household priest has been declared elsewhere also; the present construction being analogous to that in the case of such sentences as ‘he cuts a post’, ‘one should obtain a wife’, and so forth.

‘He shall select officiating priests’—The exact number of these should be ascertained from Vedic texts. Their qualifications arc—‘They should be neither too fat nor too lean, neither too tall nor too short, neither too old nor too young, having at least six ancestors on both sides famed for learning, austerity and actions, their Brāhmaṇa-hood should be above suspicion and they should themselves be learned’; and so forth.

‘Domestic rites’—those that are performed for the allaying of evil portents and for the securing of welfare.

‘Fire sacrifices’—sacrificial rites performed in connection with the Three Fires.—(78)

This verse is quoted in Parāśaramādhava (Ācāra, p. 407);—and in Rājanītiratnākara (p. 13b).

Gautama (11.12-18).—‘He shall select as his domestic priest, a Brāhmaṇa who is learned, of noble family, eloquent, handsome, of proper age, and of virtuous disposition, who lives righteously and is austere. With his assistance, he shall fulfil his religious duties; for it is declared in the Veda that “Kṣatriyas who are assisted by Brāhmaṇas prosper and do not fall into trouble.” He shall also take heed of that which astrologers and interpreters of omens tell him…. He shall perforin in the Fire of the Hall the rites ensuring prosperity, which are connected with Śānti (allaying of portents), festivals, a prosperous march, long life and auspiciousness; as well as those that are intended to cause enmity, to subdue enemies, to destroy them by incantations, and to cause their misfortune. Officiating priests shall perform for him the other sacrifices, according to the law.’

Baudhāyana (1.18.7, 8).—‘The king shall choose a domestic priest, foremost in all transactions;—and shall act according to his instructions.’

Kāmandaka (4.32).—‘A person well versed in the Vedic Triad and in the Science of Government should he appointed as the Royal Priest; he shall perform the Śānti, Pauṣṭika and other rites according to the Atharva Veda.’

Vaśiṣṭha (19. 3-6).—‘He shall appoint a domestic priest to perform those rites that are obligatory for householders. It is declared in the Veda that a realm where a Brāhmaṇa is appointed domestic priest, prospers. Thus shall both his duties he fulfilled;—by himself alone the king would be unable to do both.’

Viṣṇu (3.70).—‘He shall appoint as domestic priest a man conversant with the Vedas, the Epics, the Institutes of Sacred Law, and the science of what is useful in life,—of a good family, not deficient of limbs, and persistent in the performance of austerities.’

Yājñavalkya (1.312-313).—‘He shall appoint the domestic priest, who is well versed in astrology, endowed with the aforesaid qualities, expert in criminal law, and also in the Atharvāṅgirasa rites. For the performance of Śrauta and Smārta rites, he shall appoint the sacrificial priests and shall perform, according to law, sacrifices at which large fees are paid.’

Arthaśāstra (p. 46).—‘He shall appoint as his domestic priest a person whose family and character are well-known, who is well-instructed in the Veda with the six subsidiaries, in portents and the science of government, competent to allay all troubles from human and superhuman sources hy means laid down in the Atharva Veda; him the king shall follow as the pupil follows the teacher, the son the father, or the servant the master.’

अमात्यगुणैर् ब्राह्मणगुणैश् च युक्तः पुरो[हितः स्]यात् । ऋत्विजस् तु ब्राह्मणगुणयुक्ता एव ॥ ७.७८ ॥

078 Let him appoint a domestic priest (purohita) and choose officiating priests (ritvig); they shall perform his domestic rites and the (sacrifices) for which three fires are required.

The King shall offer various sacrifices at which large sacrificial fees are paid; and for the purpose of acquiring merit, he shall provide for Brāhmaṇas luxuries and riches.—(79)

आप्तदक्षिणैर् भूरिदक्षिणैः पौण्डरीकादिभिः । भोगान् धनानि च । वस्त्रगन्धविलेपनादयो भोजनविशेषाश् च भोगाः । धनानि सुवर्णादीनि । नित्यम् एव तद्दानम् इच्छन्ति । धर्मार्थं तस्योत्पत्त्यर्थम् एव ॥ ७.७९ ॥

‘At which large sacrificial fees are paid’—i.e., the Pauṇḍarīka and other elaborate sacrifices.

‘Luxuries and riches’.—Clothes, scents, unguents, and rich food constitute the ‘luxuries’; and ‘riches’ consist in silver and gold.

Some people hold that these gifts are obligatory, and not voluntary. This is what is meant by the assertion that this is ‘for the purpose of acquiring merit’.—(79).

This verse is quoted in Parāśaramādhava (Ācāra, p. 407).

Yājñavalkya (1.313).—(See above, under 78.)

Āpastamba (2.26.1).—‘A king who, without detriment to his dependents, gives land and money to Brāhmaṇas, according to their deserts, gains imperishable worlds.’

Viṣṇu (3.78-81, 84).—‘He shall offer sacrifices;—he must not suffer any Brāhmaṇa in his realm to perish from want, nor any other loading a pious life. He shall bestow landed property upon Brāhmaṇas. He shall present the Brāhmaṇas with gifts of every kind.’

इमे अधिके यागदाने राज्ञो विधीयेते । नित्यवद् एवानयोर् अप्य् अकरणे प्रत्यवाय एव ॥ ७.७९ ॥

079 A king shall offer various (Srauta) sacrifices at which liberal fees (are distributed), and in order to acquire merit, he shall give to Brahmanas enjoyments and wealth.

He should cause the yearly revenue to be collectbd by trusted men. In his business he shall stick to the scriptures; and towards the people he shall behave like a father.—(80)

बलिं करं धान्यादीनां षष्ठाष्टमादिभागम् । आप्तैर् अर्थाद्युपधाशुद्धैः¹⁰² । यथोक्तम् आम्नायपरश् च स्यात् । आगमप्रधानतर्कशास्त्राण्य् आश्रयेत् । अथ वा पारंपर्यागतम् एव भागं गृह्णीयात्, नाधिकम् । वर्तेत पितृवन् नृषु । करदेष्व्¹⁰³ अन्येषु च स्नेहबुद्ध्या वर्तेत ॥ ७.८० ॥

‘Revenue’—the tux, in the shape of the sixth part of the produce of grains.

By trusted men’—by men who have been tested by means of tests.

‘He shall stick to the scriptures’— as detailed above. That is, he shall have recourse to such sciences of reasoning &c. as depend mostly upon the scriptures. Or, it may mean that he shall receive only such part, of the produce as ‘tax’ as may be sanctioned by established usage, never more than that.

‘Towards the people he shall behave like a father’.— That is, he shall behave lovingly towards those who pay the taxes, as also towards others.—(80)

This verse is quoted in Parāśaramādhava (Ācāra, p. 407);—and in Vīramitrodaya (Rājanīti, p. 187), which explains ‘sāṃvatsarikam balim’ as the ‘yearly tax’,—‘loke’ as ‘among the people’,—and ‘āśrayaparaḥ’ as ‘inclined to provide livings for the poor and the helpless.’

Yājñavalkya (1.321).—‘For the king there is no act more meritorious than this that what he obtains by war he gives away to Brāhmaṇas and the gift of fearlessness to the people.’

Kāmandaka (5.78, 79).—‘Agriculture, communications to facilitate commercial traffic, entrenchment of strongholds for soldiers in the capital, construction of dams and bridges across rivers, erection of enclosures for elephants, working of mines and quarries, felling and selling of timber and the peopling of uninhabited tracts,—these eightfold sources of revenue, the king should ever enhance; his officers looking up to him for livelihood should also do so, for maintaining themselves.’

यथोक्तेभ्य आयस्थानेभ्य आम्नायप्रामाण्येन षष्ठाष्टमभागग्रहणादिना बलिम् आहारयेत् । [करदेष्व् अन्येषु च पितृवत्] स्यात् ।

080 Let him cause the annual revenue in his kingdom to be collected by trusty (officials), let him obey the sacred law in (his transactions with) the people, and behave like a father towards all men.

Here and there he shall appoint several proficient inspectors; they shall supervise all the acts of men working for him.—(81)

अध्यक्षा अधिकृताः प्रत्यवेक्षितारः, तान् कुर्यात् । विविधान् बहुप्रकारान् मृदून् उग्रान् धार्मिकान् अर्थार्जनपरांश् च । तत्र तत्र सुवर्णकोष्ठागारे पण्यकुप्यकर्मस्व् अधिकृताः¹⁰⁴ प्रत्यवेक्षितारस् तान् शुल्कनौहस्त्यश्वरथपदात्यादीन् विपश्चितः स्थापयेत् । सर्व एते अमात्यगुणसंपद्य् उक्ता विज्ञेयाः । यथोक्तम् अध्यक्षप्रचारे “ते ऽध्यक्षाः सर्वाणि कार्याण्य् अवेक्षेरन्न् अन्येषां नृणां तत्स्थानोपयोगिनां कार्याणि कुर्वताम्, हस्त्यध्यक्षेण हस्तिपकाः, अश्वाध्यक्षेण तुरङ्गमाद्याः, गवाधक्षेण कर्षणादयः” ॥ ७.८१ ॥

‘Inspectors’—duly authorised supervisors —‘he shall appoint.’

‘Several’—of various kinds; i.e. kind-hearted, hard-hearted, righteous and experts in collecting wealth.

‘Here and there’,—in the treasury containing gold, in the collecting of customs and taxes in cash and kind, in looking after the navy, the elephants, the chariots, the horses and the foot-soldiers. To all this he shall appoing (appoint?) ‘proficient men. All these should be endowed with all the qualities of ministers; as has been declared in the Adhyakṣapracāra—‘Those inspectors shall supervise all the works of men who transact the king’s business as his agents,—e.g., elephant-keepers in the keeping of elephants, masters of the horse in looking after horses, and keepers of cattle in looking after ploughing and such works’.—(81)

This verse is quoted in Aparārka (p. 581), which explains ‘kāryāṇī’ as ‘good and bad deeds.’

Yājñavalkya (1.320-321).—In several places he shall appoint officers, expert, clever and pure and ever careful regarding income, expenditure and the harem.’

Arthaśāstra (p. 130).—‘The officer styled Samāhartṛ shall look after forts, kingdom (e.g., Revenue, Taxes, Customs and so forth), mines, bridges and dams, forests, cow-pens and trade-routes.’

Śukranīti (2.234-236).—‘He should appoint many supervisors, or only one officer without supervisors, according to the importance of the charge. For other works he should appoint those who are fit.’

सुवर्णकोष्ठागारप्ण्यकुप्यायुधतुलाशुल्कनौहस्त्यश्वरथपदात्य्अध्यक्षादीन् विविधान् विपश्चितः स्थापयेत् । सर्व एते अमात्यगुणसंपद्युक्ता विज्ञेयाः ॥ ७.८१ ॥

081 For the various (branches of business) let him appoint intelligent supervisors; they shall inspect all (the acts) of those men who transact his business.

He shall do honour to those Brāhmaṇas who have returned from their teacher’s house; for kings, this is interminable; and has been called ‘Brahmic treasure’.—(82)

गुरुकुले ऽधीतावगतवेदार्था गार्हस्थ्यं प्रतिपित्सवो धनेन पूजयितव्याः । इदम् अपि नैय्यमिकदानम् । अत एवाह नृपाणाम् अक्षय इति । नित्यत्वाद् अक्षयो यावज्जीविकः । काम्यत्वे चाफलभावि¹⁰⁵ निवर्तते । यद् उक्तम् “सांतानिकं यक्ष्यमाणम्”¹⁰⁶ (म्ध् ११.१) इति तद् एवेदम् ।

• अन्ये त्व् आहुः । तत्रार्थिभ्यो दानं विहितम्, इह त्व् अनर्थिनाम् अधिकारात्, विधानमात्रया वस्त्रयुगादिदानेन च नराणां पूजा कर्तव्या । तथा चाह विप्राणां पूजको भवेद् इति ।

• निधिर् इव निधिः, उत्तमफलत्वात् । ब्रह्मसंनिहितो ब्राह्मः ॥ ८.८२ ॥

He shall honour with gifts those Brāhmaṇas who have learnt the Veda and studied what is contained in it in their teacher’s house and are desirous of proceeding to Householdership.

This act of giving also is abligatory on the King. Hence it is said that —‘for the king this is interminable—i.e., obligatory, hence interminable, life-long. If it were voluntary, its necessity would cease as soon as its fruits had been attained. This is exactly what is going to be described under 11.1.

Others however hold that what is enjoined under 11.1 is the giving of gifts to persons seeking for it, while the present context refers to persons not seeking for gifts; hence all that is meant is that they shall be duly honoured with such presents as those of a pair of cloth and the like, just in obedience to the injunction laying down such honouring, it is in view of this that the text has said ‘he shall do honour to the Brāhmaṇas.’

‘Brahmic’—entrusted to the Brāhmaṇas.—(82).

**(verses 7.82-83)
**

Yājñavalkya (1.314).—‘He shall present to Brāhmaṇas objects of enjoyment, and various kinds of riches; what is given to Brāhmaṇas constitutes an inexhaustible treasure for the king.’

Do. (1.321).—(See under 80.)

इदम् अपि स्नातकेभ्यो नियमदानं राज्ञो विधीयते । एतेभ्यो ऽपि ह्य् अददतः प्रत्यवायः । तथा चोक्तम् “अदित्संस् त्यागम् अर्हति” (म्ध् १०.११३) इति ॥ ७.८२ ॥

082 Let him honour those Brahmanas who have returned from their teacher’s house (after studying the Veda); for that (money which is given) to Brahmanas is declared to be an imperishable treasure for kings.

Neither thieves, nor enemies take it away; nor does it perish; hence this inexhaustible treasure shall be deposited by the king with the Brāhmaṇas.—(83)

ब्राह्मणेभ्यो यो ऽर्थो दत्तः, न तं स्तेना आटविकादयः अमित्राश् च शत्रवो हरन्ति । न भूमिष्ठम् इव विस्मृत्य प्रातिभाव्येन वा नश्यति ॥ ८.८३ ॥

The wealth that is given away to Brāhmaṇas, that ‘no thieves’—forest-robbers—can take away; enemies also cannot take it. Nor does it become lost—either in the form of treasure buried underground, of which the exact position cannot be recalled, or in the form of security.—(83)

**(verses 7.82-83)
**

See Comparative notes for [Verse 7.82].

यथा स्तेना आटविका अमित्रा नृपद्रव्यापहारिणः न तथा ब्राह्मणादिभ्यो हिरण्यादिदानेन निधेः कुतश्चिद् विनाश इत्य् अर्थवादो ऽयं नियतदानस्तुत्यर्थः ॥ ७.८४ ॥

अयं चान्यः ।

083 Neither thieves nor foes can take it, nor can it be lost; hence an imperishable store must be deposited by kings with Brahmanas.

What is offered into the mouth of the Brāhmaṇa, which is neither spilt nor spoilt, nor wasted, is far superior to the Fire-offerings.—(84)

एष एवार्थो ऽवश्यानुष्ठेयः प्रकारान्तरेण पुनर् उच्यते । अग्नौ यद् धूयते तत् कदाचित् स्कन्दति अधः पतति हूयमानम्, तथा च्यवते पुरोडाशादि क्षामतया । ततश् च कर्मवैगुणयाद् विनश्यति शिष्टानाम् । इदं तु यद् ब्राह्मणेभ्यो दानम्, न तस्यैते दोषाः सन्ति । अत एवाह वरिष्ठम् अग्निहोत्रेभ्यः, अग्नौ होमेभ्य इत्य् अर्थः । मुख्यार्थवृत्त्या कर्मनामधेयम् एवाग्निहोत्रशब्दस् तदा चादिग्रहणं व्याख्येयम् । मुखे हुतम् इति । पाणिर् एव ब्राह्मणस्य मुखम्, “पाण्यास्यो हि द्विजः स्मृतः” (म्ध् ४.११७) इत् वचनात् । वरिष्ठं श्रेष्ठम् । अर्थवादश् चायम्, न पुनर् होमनिन्दैव ॥ ८.८४ ॥

That the act just mentioned must be performed is asserted again in another form; What is offered into the Fire is sometimes ‘spilt’— it flows out, when it is poured out; sometimes it becomes spoilt—as in the case of the cake—by becoming overburnt. Similarly it becomes ‘wasted’—in the eyes of all cultured men—by reason of defects in the ritualistic detail. None of these defects is possible in the case of what is given to Brāhmaṇas.

It is in view of this that the text asserts that this is ‘superior to the Fire-offerings’—i.e. to the offerings poured into fire. Or, the term ‘Agnihotra’ may be taken in its literal sense of the name of the Rite; and in that case we have to supply the term ‘et cetera.’

‘Offered into the mouth.’—The hand of the Brāhmaṇa is his ‘mouth’; according to the declaration—‘The Brāhmaṇa has been described as having his hands for his mouth.’

‘Superior’—more excellent.

This is purely commendatory; and should not be taken as actually detracting from the value of the Fire-offerings.—(84)

‘Chyavate’—‘Becomes spoilt’ (Medhātithi); Kullūka reads ‘vyathate’ and explains it as ‘dries up’; and Rāghavānanda as ‘causes pain’.

This verse is quoted in Rājanītiratnākara (p. 14a).

Vaśiṣṭha (30.7).—‘The offering made through the mouth of a Brāhmaṇa, which is neither spilt nor causes pain, nor assails him who makes it, is far more excellent than the Agnihotra.’

Yājñavalkya (1.315),—‘What is offered into the Brāhmaṇa-fire is an oblation that involves no spilling and no pain, and is not tainted by expiations.’

यथा स्कन्ना आहुतिर् दोषाय पात्रभेदाच् च व्यथिता, अविज्ञातदेवता च यथा यथानश्यति । तथा च ब्राह्मणम् “अर्धा ह वा एषाहुतिर् या देवताम् अविज्ञाय हुता” । एवं च सति या आहुतेर् दोषत्रयेण निन्दा सा प्रकृतब्राह्मणदानस्तुत्यर्था । तथा चोक्तम् “वरिष्ठम् अग्निहोत्रेभ्यः” इति । अग्निहोत्रेभ्यो ऽग्निहोत्रादिभ्य इत्य् अर्थः । सर्वं नित्यकर्मोपसंग्रहार्थम् एतद् एवं विज्ञेयम् । मुखग्रहणाच् चान्नदानम् इति केचिद् आहुः । तद् अयुक्तम् । “पाण्यास्यो हि द्विजः स्मृतः” (म्ध् ४.११७) इति वचनात्, सर्वप्रतिग्रहविषयम् एतद् विज्ञेयम् ॥ ७.८४ ॥

इदं चान्यत् ।

084 The offering made through the mouth of a Brahmana, which is neither spilt, nor falls (on the ground), nor ever perishes, is far more excellent than Agnihotras.

The gift to a non-Brāhmaṇa is equable; that to a nominal Brāhmaṇa is twofold; that to the Teacher, a hundred-thousand-fold and that to a person thoroughly learned in the Veda, endless.—(85)

विप्रेभ्य इति च प्रकृतम् ।

• तथा च प्राग् अप्य् उक्तम्- “वेदतत्त्वार्थविदुषे ब्राह्मणाय” (म्ध् ३.८६) इति । न च यथाश्रुतदानफलोपपत्तिः । कीदृशं हि तत्साम्यम्- जातितः परिमाणतः उपकारतो वा । यदि तावज् जातितस् तद् इति, औषधपानोद्देशेन देवलेभ्यो दत्तं खाद्यदानं दुःखायैव स्यात् । तिक्तकटुकषायाणि प्रायश औषधानि विरेचनीयानि,¹⁰⁷ न प्रीतिजननानि । अथ पर्माणतः, तत्रापि यदि द्रव्यम् अनपेक्ष्य केवलपरिमाणसाम्यम्, सुवर्णं दत्तं तत्परिमाणं ताम्रं लभ्येत, अन्यद् वा मृत्काष्ठादि । अथ जातितः परिमाणतश् च, तत्र प्राग् उक्ता एव दोषाः । अथोपकारतः, तत्रापि हि यदि तज्जातीय एवोपकारः व्याधिनिवृत्तिर् औषधोपकारः । असति च व्याधौ फलस्य विनिवृत्तिः, अतो व्याधिनिवृत्तिफलकेनौषधदानेन व्याधिर् आक्षेप्तव्यः । सुसमं वा अन्यदुःखम् इति प्राप्तम् । तस्माद् यथा “निवीतं मनुष्याणाम् उपवीतं देवानाम् उपव्ययते देवलक्ष्मम् एव तत् कुरुते” (त्स् २.५.११.१) इत्य् उपव्यानविशेषान् निवीतादयो न पृथग् वाक्यानि, तथेदम् अपि द्रष्टव्यम् ।

• अत्रोच्यते । नात्राख्यातश्रवणम्¹⁰⁸ अस्ति, सर्वेषां समत्वात् । तत्र यद्य् अर्थवादः, सहस्रं वेदपारगे इति तद् अर्थवादो ऽस्तु । अथायं विधिः, विध्यन्तरशेषभावात् सर्वत्र विधिर् अभ्युपेतव्यः, विशेषाभावात् । निवीतादिषु तु “उपव्यथते” इत्य् अत्राख्यातदर्शनात् तदर्थस्य विधिविषयत्वयोग्यत्वाभावाद् एकत्वावगमाच् च युक्तार्थवद् एव, तर्ह्य् अनुक्तो विशेषः । यत् तु “नाब्राह्मणेभ्यो दानम् अस्ति” इति, तद् विस्मृतं भवेत्, दीनानाथादिभ्यः सर्ववर्णेभ्यो दानस्य विहितत्वात् । एतान्य् एव च विधायकानि वाक्यानि ब्राह्मणेभ्यो राज्ञां दानस्य ।

• यत् तूक्तं “यथाश्रुतफलानुपपत्तिः, सर्वप्रकारेणास्याभ्युपगम्यमानत्वात्” इति,

• अत्रोच्यते । लौकिकीयं वाचोयुक्तिः समम् इति । यल् लोके नात्युत्कृष्टं तद् एवम् उच्यते, “समलवणाः सक्तवः” इति । उपकारापेक्षा च द्विगुणम् इति संख्याश्रुतिः, यावत् तस्योपकारस् तावद् द्विगुणो भवति । न तद्द्रव्यप्राप्तिर् नापि तज्जातीय एवोपकारः, किं तु प्रीत्यतिशयोत्पत्तिः । न चेह फलविशेषश्रुतिर् येनेयम् आशङ्कापि स्यात् “किं तद् एव द्रव्यं प्राप्येत उत स एवोपकारः” इति । अश्रुतफलविशेषेषु स्वर्गः फलम् । किं च, तिलादिदाने प्रजाप्तिः फलं श्रूयते । तत्र का द्रव्यसाम्याशङ्का । तस्माच् चायम् अप्य् अर्थ उत्तरोत्तरो ऽत्र च पात्रातिशयदानात् फलातिशयसिद्धिः । तथा चाह “पात्रस्य हि विशेषेण” (म्ध् ७.८६) इति ।

• ब्राह्मणब्रुवे । ब्रुवशब्दः कुत्सायाम् । जातिमात्रब्राह्मणो ऽध्ययनादिगुणहीन इत्य् अर्थः । आचार्य उपनेता । वेदपारगः अध्ययनश्रवणाभ्यां वेदस्यान्तं गतः ॥ ७.८५ ॥

Objection:—“As a matter of fact, it has been laid down in the present context that gifts should be made to Brāhmaṇas (82); and before this also (under 3.96) it has been declared that gifts should be made ‘to a Brāhmaṇa who knows the real meaning of the Veda.’ Then again, it cannot be reasonable to accept the words of the text in the literal sense—that the various kinds of gifts actually bring about the rewards in the manner stated. For instance, of what sort is the equableness (between the gift and the reward accruing thence, to the giver)? Is it in (a) kind, or (b) quantity, or (c) utility? If it be held to be in kind, then, in a case where, on the occasion of drinking a medicinal drug, the patient makes a gift of those drags (?) to temple-worshippers, the gift would be conducive to pain. Because medicinal drugs as a rule are bitter, hot and pungent and tend to move the bowels. If, again the ‘equableness’ meant were in regard to quantity,—and there also the equality were only in quantity, irrespective of the character of the substance,—then a gift of gold might bring, as its reward, an equal quantity of copper, or some such things as a clod of earth or a piece of wood and the like. If again, the ‘equableness’ meant were both in regard to kind and quantity, then also there would be the same difficulties as those just pointed out. If lastly, the ‘equableness’ meant were in regard to utility,—then also, if the use also were of the same kind, in that case, the use of the medicinal drugs consisting in the curing a certain disease,—if the reward were to be of the same kind, then it would be as good as nonexistent, if the man did not happen to suffer from the same disease; so that the gift of those drugs would have to make the giver subject to that disease again, or some other disease of the same degree of seriousness. For these reasons, the declarations contained in the present verse should not be regarded as distinct sentences standing by themselves. Just as in the case of the Vedic declarations—‘The Nivīta form is for human beings end the Upavīta for divine beings; so that when the man adopts the Upavīta form, he takes upon himself a mark of the gods’,—what is said in regard to the Nivīta and the rest is not taken as distinct from what is said regarding the adopting of the Upavīta form.”

The answer to the above is as follows:—In the present text we do not. find any verb in any of the sentences, every one of which, therefore, stands on the same footing. If it is a commendatory description, then this can apply only to the statement ‘that to the man learned in the Veda, endless.’ If again, it is an Injunction, then all the sentences should be regarded as equally injunctive; there is nothing to indicate that any one of them is subservient to any other. In the case of the passage regarding the ‘Nivīta’ &c on the other hand, we find a verb in the term ‘upavyayate’ (‘adopts the upavīta form’); so that the sentence containing it fulfilling the conditions of an Injunctive sentence, it is only right that the others should be taken as subservient to it.

As for the argument that no gifts to a Non-Brāhmaṇa can be possible,—this must be due to the objector having forgotten that gifts to the poor and helpless of all castes have been enjoined. In fact it is only in regard to gifts to be made by Kings to Brāhmaṇas that we have the sentences in the present verse.

As regards the argument that “there is no possibility of rewards accruing in the manner stated in the text, on account of all the various methods indicated bring, open to objection,”—our answer is as follows;—The mode of expression adopted here is that of ordinary parlance. In ordinary parlance, what is not very good is called ‘equable’; e. g. in such expressions as ‘the Saktu contains an equable supply of salt.’ As for the reward being ‘two-fold?, the two-foldness meant is in regard to utility; the meaning bring that the reward is doubly as useful as the original gift. It is not meant either that the same kind of substance is obtained in return, or that the utility is of the same kind; all that is meant is that the degree of happiness produced is twice as much. Further, as a matter of fact, the verse is not meant to be an ‘injunction of rewards’; so that there is no room for the raising of any such questions as to whether it is the same substance, or another substance, that is obtained in reward. Specially as in cases where no rewards ore mentioned, the attainment of Heaven is always regarded as the reward. Then again, in connection with the giving of sesamum, the obtaining of children has been declared to be the reward; and certainly in such a case there can be no possibility of the reward being of the same kind as the gift. Thus all that is meant here, and also in the subsequent passages, is that the excellence of the recipient adds to the excellence of the gift. This is exactly what is emphasised in the next verse.

In the term ‘brāhmaṇa—bruva’ (‘nominal Brāhmaṇa’)—the particle ‘bruva’ has a derogatory sense; it staṇḍs for one who is Brāhmaṇa by caste only, and is wholly devoid of learning and other qualities.

‘Teacher’—the Initiator.

‘A person thoroughly learned in the Veda,’—one who has, by learning and study, got to the end of the Veda.—(85)

‘Samam’—‘Middling’ (Medhātithi);—‘neither more nor less than what is described in the scriptures’ (Kullūka and Govindarāja);—‘equal to the kindness shown’ (Nārāyaṇa).

This verse is quoted in Aparārka (p. 286).

**(verses 7.85-86)
**

Gautama (5.20).—‘The reward of a gift to a non-Brāhmaṇa is equal to the value of the gift; that of what is given to a Brāhmaṇa is twofold; that of what is given to a Vedic scholar, thousandfold; and that of what is given to one thoroughly versed in the Veda, endless.’

Viṣṇu (93.1-4).—‘What is given to a non-Brāhmaṇa produces the same fruit in the world to come;—what is given to one who calls himself a Brāhmaṇa produces twice the same fruit;—what is given to one who has studied the main portions of the Veda produces a thousand times the same fruits;—what is given to one who has mastered the whole Veda, produces infinite fruit.’

Yājñavalkya (1.201).—‘Cows, land, gold and other things are to be offered, with respect, to proper recipients; a man desiring his own welfare shall give nothing to an improper person.’

Vaśiṣṭha (Aparārka, p. 286).—‘The cow, the horse, the gold and the land, on seeing the hands of a Brāhmaṇa ignorant of the Veda, decries the giver.’

इतश् चैतेभ्यो देयम् । गुणवत्स्नातकब्राह्मणनियमदानस्तुतिप्रकरणाद् अब्राह्मणादिग्रहणम् इदं विद्वद्दानप्रशंसार्थं वेदितव्यम् । कथं कृत्वा । अब्राह्मणब्राह्मणब्रुवोर् नोपपद्यते । उक्तं च-

वेदविद्याव्रतस्नाताञ् श्रोत्रियान् गृहम् आगतान् ।
पूजयेद् धव्यकव्याभ्यां विपरीतांस् तु वर्जयेत् ॥ इति । (म्ध् ८.६३)

न चायं फलविधिः, फलविधौ हि काम्यदानस्य स्याद् । एवं च यथोक्तार्थसामर्थ्यान् नायं फलविधिः कल्पोपदेशार्थः श्लोकः । अन्यथा हि प्रकरणम् उपरुध्येतेति । अथ वा यथोक्ते दीनानातनिमित्ते अब्राह्मणादिदाने पात्रविशेषात् फलविशेषप्रदर्शनार्थः स्याद् अयं राज्ञां विशेषधर्मः । यत्कारणं न ह्य् अकस्मात् प्रशंसा स्याद् इति ॥ ७.८५ ॥

085 A gift to one who is not a Brahmana (yields) the ordinary (reward; a gift) to one who calls himself a Brahmana, a double (reward); a gift to a well-read Brahmana, a hundred-thousandfold (reward); (a gift) to one who knows the Veda and the Angas (Vedaparaga, a reward) without end.

For one obtains, after death, the reward, small or great, of his gifts,—according to the peculiar character of the recipient, and also according to his own faith.—(86)

पातयते ऽधर्मकर्मणः,¹⁰⁹ पात्यमानं वा त्रायत इति पात्रं संप्रदानम् । अथ वा घृततैलाद्याधारः पात्रम्, उपचाराद् इदम् अपि पात्रम् । अत्रापि हि द्रव्यं निधीयते । आह च “नृपाणाम् अक्षयो ह्य् एष निधिर् ब्राह्मो ऽभिधीयते” (म्ध् ७.८२) इति । तस्य विशेषो भेदः सगुणनिर्गुणत्वादिः । तेन हेतुना दानस्य फलम् अवाप्यते । अल्पं वा । गुणवते वृत्तस्वाध्यायसंपन्नाय दत्तं बहु, निर्गुणाय त्व् अल्पम् । तथा श्रद्दधानतयापि वा¹¹⁰ ।

प्रेत्येति । क्रियासमन्तरं फलोत्पत्तेर् अनियमम् आह, न पुनर् जन्मान्तरफलताम् एव, वैदिकानां कर्मणां फल एव कामस्य नियमावगमात् ॥ ७.८६ ॥

The term ‘pātra’ etymologically signifies either (a) ‘one who saves from sinful deeds’, or (b) ‘one who saves and protects himself’;—i.e., the recipient; or the recipient is called ‘pātra’ in the same sense in which the vessel containing clarified butter is called its ‘pātra’; the substance given away is deposited in the recipient in the same manner in which the butter is deposited in the vessel. This is what has been declared above (82)—“For kings this is interminable, and has been called Brahmic treasure.”

The ‘peculiar character’ of the recipient consists in his possessing or not possessing, proper qualifications. It is by reason of these qualifications that rewards of gifts are obtained.

‘Or small.’—When the gift is mads to one who is possessed of excellent qualifications, in the shape of character and Vedic learning, it brings a ‘great’ reward, and when made to one who has no qualifications, it brings a small reward.

‘According to his own faith.’ To this effect we have the following text:—(see verse 7.86b)

This verse is quoted in Aparārka (p. 303), to the effect that the value of a gift varies in proportion to the qualifications of its giver and receiver.

**(verses 7.85-86)
**

See Comparative notes for [Verse 7.85].

एवं च सति यथा पात्रविशेषात् फलविशेषः, एवं दाने समानेभ्यो ऽपि ब्राह्मणेभ्य इति पात्रविशेषापवादो ऽयं विज्ञेयः । पूर्वश्लोकार्थस्य तु द्वितीयस्येदम् अधुना विवरणं क्रियते । न च देयद्रव्यस्य फलेन जातितः साम्यम्, न च परिमाणतो युज्यते, शाश्त्रविरोधान् न्यायविरोधाच् च । कथं तर्हि इदं समं व्याकरणीयम् । लोकप्रसिद्ध्या नोत्कृष्टं न च निकृष्टम् । यत् तत्समं तथा च लोकप्रसिद्धमेवावधिं कृत्वा द्वैगुण्यादयो वक्तव्याः । अन्ये तु मन्यन्ते न देयद्रव्यस्य समं फलं घटते । तस्माद् दातृगतं साम्यं प्रत्येतव्यम् । अब्राह्मणाय दत्वा भिक्षाद्य् अपि मानुषशरीरेणैव तद्दानोपफलोपभोगं प्राप्नोति, नोत्कृष्टपात्रदानात् । तद् एतद् विचारणीयम् । अब्राह्मणौ च क्षत्रियवैश्यौ । तथा च गौतमीये भिक्षादानप्रकरण एतद् उक्तम् । ब्राह्मणवर्णाद् अनन्तरौ च तौ । प्रयोगश् च “अब्राह्मणाद् विद्योपयोगः” (ग्ध् ७.१) इति । न च शूद्राद् अब्राह्मणाद् विद्योपयोगः । अर्थलोभाच् छास्त्रप्रतिषेधाच् च । ब्राह्मणजाते । । । नितेनेति । क्षत्रियवैश्ययोस् तु ब्रह्मचआरिणोर् इष्यत एव भैक्षादिप्रतिग्रहोपदेशसामर्थ्याद् एवं चाब्राह्मणशब्देन ताव् अपि युक्त[तरं विज्ञेयौ] ॥ ७.८६ ॥

086 For according to the particular qualities of the recipient and according to the faith (of the giver) a small or a great reward will be obtained for a gift in the next world.

That substance is conducive to merit which is given to a proper recipient, in good faith and in due accordance with time and place and form.—(86b)

तत्र देशः स्वनिवासदेशाद् अन्यो जानपदः । दूरदेशप्रोषितायां संनिहितत्वाद् दत्तम् अस्य हेतुर् उपघातः । यज्ञप्रवृत्तस्य केनचिद् अङ्गेन न्यूनता । (कालः ?) ग्रहोपराग इत्य् एवमादिः । विधानम् । उदकपूर्वकस्वस्तिवाचनसंस्कारतिशयो भावप्रसाद¹¹¹ इत्यादि । द्रव्यं गोभूहिरण्यादि । श्रद्धा प्राप्त्यभिलाषातिशयः, कथम् इदं मे निवर्तेति बुद्धिसंतानः ।

Here ‘place’ stands for the ‘right place’, which is that which is other than the village inhabited by the giver himself; people away from their homes are likely to be subject to many inconveniences and wants, which may he removed by the gift;—‘Time’—when some one who is performing a sacrifice happens to run short of necessary supplies; or when an eclipse takes place; ‘Form’—the pouring of water, the pronouncing of the syllable ‘Svasti’ by the recipient, the proper preparation of the substance given away, the sweetness of disposition with which the gift is made; and so forth;

‘Substance’— cow, land, gold and so forth.

‘Faith’—a keen desire for fulfilment, the determination as to ‘how this may be accomplished.’

‘After death.’—This only indicates that the reward does not always follow immediately after the act of giving; it does not mean that it accrues always during the next life; specially as all that is meant in the case of all acts enjoined in the Veda is that they must bring their reward (and nothing is indicated regarding the time at which the reward is to accrue).—(86)

087 A king who, while he protects his people, is defied by (foes), be they equal in strength, or stronger, or weaker, must not shrink from battle, remembering the duty of Kshatriyas.

While protecting his people, if the king is challenged by enemies, either equal in strength, or stronger, or weaker, he shall not shrink from battle, bearing in mind the duty of the kṣatriya.—(87)

सर्वोपायपरिक्षये राज्ञो विहितं युद्धम् । तत्र संग्रामभूमिगतस्याहूतस्य¹¹² समन्यूनाधिकबलेनोपेक्षाप्रतिषेधार्थम्¹¹³ इदं पदम् । न मन्तव्यं निकृष्टबलं न हन्मीति ।

• अथ वा ये शत्रव आटविकादयः प्राक्स्थितां मर्यादाम् अतिलङ्घ्य देशम् उत्क्रामन्ति, शत्रुभिर् वा राज्ञः संदधते, न चेत् ते युद्धेन विना नियन्तुं शक्यन्ते, तदा निकृष्टबलैर् अपि तैर् योद्धव्यम् एव । यद्य् अपि तैर् असौ शब्देन नाहूतः, वस्तुतस् त्व् आहूत एव भवति ।

• एष हि क्षत्रियाणां धर्मः, यद् आहूतः प्रकृतैस् तैर् युद्धे सर्वेण सह योद्धव्यम् एव । जातिवयःशिक्षापुरुषकारादि नापेक्षितव्यम् । एष धर्मः स्मर्तव्यः ॥ ७.८७ ॥

War has been enjoined as the last resource for the king, when -all other means nave failed; and when once war has been entered into and the king has reached the battle-field, and has been challenged by his enemy,—he shall not show any sort of indifference; this is what is meant by the present verse; which means that he shall not entertain any such notion as—‘I shall not strike at a weak enemy.’

Or, when robbers and others, in sheer disregard for the established law, attack the people,—or join the king’s enemies,—if such persons cannot be subdued without war,—then the king must go to war with them, even though they be weak. Though in a case like this, the king is not actually ‘challenged’ by the robbers in so many wards, yet, for all practical purposes, he is as good as ‘challenged’.

It is ‘the duty of the Kṣatriya’ that whenever he is challenged, he must fight, whoever the challenger may be, and he shall take no account of the caste or age or training or ambition etc. of the other party. This duty the King has to bear in mind.—(87)

This verse is quoted in Vīramitrodaya (Rājanīti, (p. 405).

Gautama (10.16).—‘To stand firm in battle and not to turn hack.’

Baudhāyana (1.18.9).—‘He shall not turn back in battle.’

Viṣṇu (3.43).—‘When ho has been attacked by his foe, he shall protect, his own realm to the best of his power.’

Yājñavalkya. (1.323).—‘Those who, for the sake of lands, fight in battles with fair weapons, go to heaven, like Yogins.’

Devala (Vīramitrodaya-Rājanīti, p. 405).—‘For the sake of his people, the Kṣatriya shall fight and even give up his life.’

आहूतस्य [येन] केनापि संग्रामाद् अनिवृत्तिः स्यात्, यत्कारणम् एष हि राज्ञां विशिष्टो धर्मः ॥ ७.८७ ॥

यत् ।

समोत्तमाधमै राजा त्व्
आहूतः पालयन् प्रजाः ।
न निवर्तेत सङ्ग्रामात्
क्षात्रं धर्मम् अनुस्मरन् ॥ ७.८७ ॥ [८८ मेधातिथिपाठे]

Not shrinking from battle, protecting the people, and attending on brāhmaṇas,—is the best means of securing happiness for kings.—(88)

त्रयाणां धर्माणां तुल्यफलत्वाय श्लोको ऽयम् ॥ ७.८८ ॥

This verse is meant to show that the three duties here mentioned bring equal rewards.—(88)

This verse is quoted in Parāśaramādhava (Ācāra, p. 413).

Viṣṇu (3.44).—‘There is no higher duty for men of the military caste than to risk their life in battle.’

Yājñavalkya (1.322).—‘There is no higher duty forkings than to give to the Brāhmaṇas whatever is obtained in war, and to grant fearlessness to their people.’

यथा प्रजापालनब्राह्मणशुश्रूषणे राज्ञां विशिष्टो धर्म, एवं संग्रामेष्व् अनिवर्तित्वम् इत्य् अनिवृत्तिस्तुतिः ॥ ७.८८ ॥

तथा चाह ।

088 Not to turn back in battle, to protect the people, to honour the Brahmanas, is the best means for a king to secure happiness.

Kings, seeking to slay each other in battle and fighting with gheat energy, without turning back, proceed to heaven.—(89)

आहूयन्ते युद्धार्थम् इतरे यत्र वीराः स आहवः संग्रामः । मिथः स्पर्धमानाः । अन्योन्यं परस्परं जिघांसन्तो हननेच्छवः । युद्ध्यमानाः प्रहरन्तः । परं शक्त्या परया¹¹⁴ शक्त्या, यथाबलम् इत्य् अर्थः । छान्दसत्वात् “परया”¹¹⁵ इत्य् अस्य स्थाने “परम्” इति रूपम् । अपराङ्मुखाः युद्ध्यमानाः इति संबन्धः । स्वर्गं यान्ति ।

• ननु च राज्यलोभात् प्रवृत्तानां दृष्टस्य फलस्य संभवात् कुतः स्वर्गः ।

• उच्यते¹¹⁶ । “न कूटैर् आयुधैः” (म्ध् ७.९०) इत्यादिना वक्ष्यमाणयुद्धनियमापेक्षः स्वर्गः । न हि तेषां नियमानाम् अन्यत् प्रयोजनम् अस्ति । अथ वा निश्चिते पराजये निराशस्य यद् युद्धावतरणम्, तच् च स्वर्गायैव, त्यक्तराज्यस्यापि शक्तप्रणिपातेन तदनुजीवनसंभवात् । तस्माद् अर्हस् तत्फलसंभवः । अस्माद् एव वचनान् नात्मत्यागनिषेधस्य विषयो ऽयम् । [^१२३]

• महीक्षितः मण्डलेश्वराः, न पुनस् तदनुजीविनः । तेषां हि स्वाम्यर्थैव प्रवृत्तिः, न स्वार्था । अतश् च कुतस् तेषां फलसंभवः, ऋत्विजाम् इव दक्षिणापणेन परिक्रीतानाम् । एवम् एषाम् अपि भृतिपरिक्रीतानां कुतः स्वर्गादिफलोत्पत्तिः ।

• ननु च अविशेषेणैतद् उक्तम्-

• उद्यतैर् आहवे शस्त्रैः क्षत्रधर्महतस्य च ।

• सद्यः संतिष्ठते यज्ञः ॥ इति । (म्ध् ५.९७ )

तथा-

• द्वाव् इमौ पुरुषौ लोके सूर्यमण्डलभेदिनौ ।

• परिव्राड् योगयुक्तश् च शूरश् चाभिमुखो हतः ॥ इति । (प्स्म् ३.३०)

तथा भारते युद्धप्रेक्षिणाम् अपि स्वर्गः संदर्शितः । मन्त्रलिङ्गानि च सन्ति-

• ये युध्यन्ते प्रधनेषु शूरसो ये तनुत्यजः ।

• ये वा सहस्रदक्षिणास् तांश् चिद् एवापि¹¹⁷ गच्छतात् ॥

सहस्रदक्षिणानां यजमानानां शूराणां च रणशिरसि त्यक्तप्राणानां महाफलत्वं दर्शयन्ति-¹¹⁸ “ये युध्यन्ते” । न च मरणायैव क्रियन्ते¹¹⁹ । न हि संपरिग्रहकाले ऽयम् उपसंवादो ऽस्ति यथा होत्रोद्गात्रादीनां स्वप्रवचनसमाख्यानियतार्त्विज्यपदार्थानुष्ठानायैव वरणम् । तस्मात् प्रभुकार्योद्देशेन यन् मरणं तद् अनुक्रान्तफलायैव । न च परप्रयुक्तात् कर्मणो ऽन्यस्य फलं नास्ति । अश्वमेधावभृथे हि ब्रह्मघ्नस्य स्नानाद् अयजमानस्यैव शुद्धिः ।

• अत्रोच्यते । प्रजार्थे युद्धे प्राणत्यागो धर्मायैव¹²⁰ । यद् उक्तम् “उद्यतैर् आहवे” (म्ध् ५.९७) इति, तदा भृतिपरिक्रीतस्यास्वतन्त्रस्य,¹²¹ यस्य वा “कुरु¹²² प्रयाणं रणे” इत्य् एव परिकरो बद्धस् तदपेक्षं एतत् यज्ञसंस्थावचनम् । एवंभूतश् च “अभिमुखो हतः” (प्स्म् ३.३०) इति ।

• अथ वा नरकाभाव एव “सूर्यमण्डलभेदनम्” युद्ध्यमानस्य भविष्यति । यत्र विषयान्तरेश्वरेण राज्ञा परस्य राज्ञो विषयो हन्यते भज्यते जनो लुप्येत् तत्र तदर्थं युद्धे प्राणत्यागो धर्मार्थः । अन्धतमो हि नरके तदभावात् सति प्राकाश्ये सूर्यमण्डलभेदनवचनम् । सूर्यमण्डलं भिनत्ति, उपरिष्टाल् लोकान् आप्नोति, नाधःप्रपततीत्य् अर्थः । भृतिपरिक्रीतस्य प्रभोः संग्रामे समुपस्थिते, तम् एव जहतो नरकनिपतनम्, तदर्थं युध्यमानस्य भर्तृपिण्डानृण्यं गतवतो दुष्कृतेनाप्रतिबध्यमानस्य स्वैः सुकृतैर् युक्त एव स्वर्गादिलाभः । अत उक्तम् “सद्यः संतिष्ठते यज्ञः” (म्ध् ५.९७) इति । अव्यवधानेन यज्ञफलम् अविशेषश्रुतौ स्वर्गम् अवाप्नोतीत्य् अर्थः । एवं भारते ऽपि भृतिपरिक्रीतानां स्वर्गफलावाप्तिवचनम् उपपद्यते । युद्धप्रेक्षिणां तु स्वर्गावाप्तिर् अर्थवाद एव । अथ वा बहुषु जीवनोपायेषु सत्सु यच् छस्त्रेण जीवनं ततो नियमात् स्वर्गः ।

• यत् तु न मरणाय क्रीयन्त इति, शस्त्रभृतां भृतिदाने नान्यद् युद्धात् प्रयोजनम् अस्ति, विशेषानुपदेशात् — सर्वकार्योद्यताः सर्वप्रकारं मदर्थः संपादनीय इति परिक्रीयन्ते — तत्र यदा युद्धम् उपस्थितं भवति, तदा आ शरीरपातात् प्रभोर् अर्थः कर्तव्यः, तथानृण्यं भवति । अनुपस्थिते तु युद्धे यदि भृत्यस्य मरणं भवति, तदा सर्वे ऽनृणा एव । उद्युक्ते ह्य् असौ तत्कार्ये तादृश एवास्योपसंवादः । युद्धकाले योद्धव्यं भवतीति लिङ्गदर्शनम् अपि तूपपद्यत एव ।

• अश्वमेधावभृते तु स्पष्टं वचनं “तस्मात् समागमे तेषाम्” (म्ध् ११.८२) इति । इह तु युद्धसाध्यम् इति विशेषः ॥ ७.८९ ॥

तान् इदानीम् अदृष्टार्थान् नियमान् दर्शयति ।

‘Āhava’ is that where heroes are challenged by one another to fight, i.e., the battle; vying with one another and ‘seeking to slay each other’;—‘fighting’— striking —‘with great energy’—to the utmost of their power. It is on account of metrical exigencies that in place of ‘parayā’ (as qualifying ‘śaktyā’) we have the form ‘param’.

‘Without turning back’;—this is to be construed with ‘fighting’;—proceed to heaven.’

Objection—“As a matter of fact, the action taken by kings is instigated by a love for territorial expansion; so that an ordinary physical reward being possible, why should Heaven be mentioned as the reward?”

Heaven is mentioned as the reward in connection with the observance of the rules of war going to be described; for the observance of these rules there can be no other motive. Even the king who has renounced his kingdom may observe the rules laid down in the next and following verses, and by surrendering to the powerful enemy he would become entitled to the trancendental reward (Heaven; there being no possibility of his winning any territories). Or again, when a king, on suffering defeat in battle, enters the fray (in sheer desperation), this act can only lead to Heaven. And on the strength of the present verse, such desperate fighting could not fall within the purview of the prohibition of self-immolation.

‘Kings’—Rulers of provinces; not those under them; as the action of these latter is prompted by the interest of their masters and not by any interest of their own; under the circumstances, how could there be any rewards for them? In fact, their case is analogous to that of the Priests whose services have been secured by means of a stipulation regarding fees; so that in the case of the king’s underlings also, in as much as their service has been secured by means of wages, how could there be any reward in the shape of Heaven or the like?

“But under 5-97, it has been declared without any reservation that the sacrifice is immediately accomplished for the Kṣatriya who is killed by means of uplifted weapons, in due accordance with the duties of the Kṣatriya; and again—‘those two persons pierce through the solar orb—the Renunciate is meditation and the hero killed in the forefront of battle’;—further, in the Mahābhārata, it has been declared that Heaven is attained even by those who witness the battle. There are Vedic texts indicative of the same fact; e.g., ‘Those brave men who fight in battles and give up their bodies there, as also those who pay a thousand as the sacrificial fee, go to the Gods,’—which shows that great rewards accrue to those sacrificers who pay a thousand as sacrificial fees,—‘as also those brave persons who give up their lives in battle’. Further, the text speaks of ‘those who fight,’ and not ‘those who have sold themselves for dying (for others);’ specially as there is no such stipulation made at the time that the man’s services are engaged. In the case of the officiating priests, the Hotṛ, the Udgātṛ and the rest, their appointment is for the express purpose of performing those priestly duties that are indicated by their titles. From all this it follows that even in the case of a map dying in serving his master, there is transcendental reward. Nor is there any such hard and fast rale as that there can be no reward in the case of an act prompted by the purposes of another man. In fact the slayer of a Brāhmaṇa becomes purified by bathing at the Final Bath of the Aśvamedha sacrifice, where he is not the performer of the sacrifice.”

The answer to the above is as follows:—As a matter of fact, the giving up of his life by the king for the benefit of his people is actually conducive to merit. As regards what has been said regarding the losing of one’s life in battle being tantamount to the accomplishment of a sacrifice,—this must refer to the man whose services have been engaged on a salary and who, not being his own master, enters the battle simply on the word of command to ‘march forward’. This is the person meant by the expression ‘who is killed in the fore-front of battle.’

Or, the ‘piercing of the solar orb’ by the man fighting in battle would mean only being saved from hell. In a case where a king’s realm is attacked and pillaged by another king, and his people are being massacred, if the former undertakes to fight against him and loses his life in the fray, this would be conducive to merit. If he does not fight, he falls into ‘blind darkness’, which means Hell, on account of the total absence of light there. What the ‘piercing of the solar orb’ means is that the man reaches the regions beyond the solar regions; i.e., he does not fall downwards. When a man has accepted service on pay, under a master, if he fails tonight for his master in battle, and abandons him, his fall into hell is certain. On the other hand, if the man has fought his master’s battle and has become free from the debt of the wages he has received from him,—if he is not bowed down by his sins,—it is only natural that he should attain heaven, by virtue of his own meritorious acts. It is in view of this that it has been declared that ‘his sacrifice becomes immediately accomplished’. Thus also the passage in the Mahābhārata becomes reconciled, where it is said that persons who have accepted service in the army attain heaven. As for the mention of Heaven being attained by persons ‘witnessing the battle’, this must be regarded as a commendatory exaggeration.

Or, the meaning of all this may be that, there being many means of livelihood, living by military service is sure to lead to heaven.

As regards the argument that it is not for dying that the men are engaged in military service,—in reality when soldiers are paid their wages, it is for no other purpose than for fighting; specially as no other purpose has been mentioned. The men are engaged by the master with the view that ‘they shall be ready for all kinds of work and shall help me in all my undertakings.’ So that when a war breaks out, it becomes their duty to do everything for their master, even up to the giving up of the body; and thus alone is he able to repay his master. When, however, there is no war, if the servant happens to die, then he dies a servant (and not one freed from bondage); as the repayment of his debt is accomplished only if he accomplishes some purpose of his master, similar to that for which he has been engaged. as for the texts quoted as indicating the attainment of heaven by men dying in battle,—these also become reconciled in the above manner.

What has been mid regarding the murderer becoming freed from sins by bathing at the Final Bath of the Aśvamedha is accepted on the strength of the direct assertion to that effect, contained in such texts as—‘Hence on their association etc. etc.’; while in the present instance going upward is stated to be the result of fighting;—and this constitutes a difference between the two cases (which, thus, cannot be regarded as analogous).—(89)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 405), which explains ‘mithaḥ’ as ‘vying with each other’;—and in Rājanītiratnākara (p. 28a).

Āpastamba (2.26, 2, 3).—‘They say that a king who is slain in attempting to recover the property of Brāhmaṇas performs a sacrifice where his body takes the place of the sacrificial post and at which an unlimited fee is given.—Hereby have been declared the rewards of other heroes who fall fighting for a worthy cause.’

Viṣṇu (3.45).—‘Those who have been killed in protecting a cow, or a Brāhmaṇa, or a king, or a friend, or their own property, or their own wedded wife, or their own life, go to heaven.’

Yājñavalkya, (1.323).—(See under 87.)

Yājñavalkya (1.324).—‘Even when one’s own army is broken up, if one does not turn back, each step that he takes is equal to a Horse-Sacrifice.’

Devala (Vīramitrodaya-Rājanīti, p. 405).—‘For the sake of his people, the king shall fight, and even give up his life; thereby he obtains the reward of a Horse-Sacrifice. If a man, without turning back, is killed in battle by his enemies, he obtains the regions of Indra, won by his valour.’

Yama (Do., p. 406).—‘The Kṣatriya resides on the chest of the Kṣatriya, and the Brāhmaṇa at his back; therefore he should always guard his back in battle; or else he becomes a Brāhmaṇa-killer.’

अतश् च संग्रामाद् अनिवर्तित्वं राज्ञां विशेषधर्मः । तस्य च युध्यतो नियमः शिष्यते च ॥ ७.८९ ॥

089 Those kings who, seeking to slay each other in battle, fight with the utmost exertion and do not turn back, go to heaven.

While fighting his enemies in battle, he shall hot strike with concealed weapons; nor with arrows that are poisoned, or barbed, or with flaming shafts. (90)

कूटानि यानि बहिःकाष्ठमयान्य् अन्तर्निशितशस्त्राणि । कर्णिनः । शरा ये शल्यस्य मूले मध्ये वा कर्णाकारैः फलकैः क्रियन्ते । ते हि प्रविष्टा दुरुद्धरा भवन्ति, उद्ध्रियमाणाः प्रहारैर् अभिन्नम् अपि शरिरैकदेशं भिन्दन्ति । दिग्धाः विषोपलिप्ताः । अग्निना ज्वलितम् आदीपितं तेजोमयफलकं येषाम् । एतैर् न योद्धव्यम् ॥ ७.९० ॥

The author proceeds to indicate such rules as appertain to superphysical results.

‘Concealed’—those that have a wooden exterior, but sharpened weapons within.

‘Barbed’—those arrows that are supplied, either at the base or in the middle of their shafts, with ear-shaped barbs, which, once they enter the flesh, can be withdrawn with difficulty ; and even when withdrawn they lascerate even those parts of the body that may not have been wounded by weapons.

‘Poisoned’—besmeared with poison.

Those whose shafts are ‘flaming’, i.e., consisting of fire. He shell not fight with such weapons.—(90)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 405), which explains ‘digdhaiḥ’ as ‘poisoned’.

Baudhāyana (1.18.10).—‘He shall not strike with barbed or poisoned arrows.’

Yājñavalkya (l.323).—(Sec under 87.)

090 When he fights with his foes in battle, let him not strike with weapons concealed (in wood), nor with (such as are) barbed, poisoned, or the points of which are blazing with fire.

He shall hot strike one who is standing on the ground, nor one who is a eunuch, nor the supp?icant (supplicant?) with joined palms, nor one with loosened hair, nor one who is seated, nor one who says ‘i am yours;’—(91)

रथस्थेन रथारूढ एव हन्तव्यः, स्थलस्थितो न हन्तव्यः । क्लीबो नपुंसकः, पौरुषहीनो वा । अन्यत्र दृढ आसीन उपविष्टो रथपृष्ठे भूमौ वा । तवास्मीति वदति यस् तम् अपि न हन्यात् । शब्दनियमो ऽत्र न विवक्षितः । दीनं वदन्न् एवंजातीयकैर् अपि शब्दैः “त्वदीयो ऽहम्, त्वाम् आश्रितो ऽस्मि” इति न हन्तव्यः ॥ ७.९१ ॥

The man on the chariot should strike only him who also is on a chariot; so that one standing on the ground shall not be struck.

‘Eunuch’— who is devoid of masculinity; or who is without manliness.

‘He who is seated’—unconcerned, elsewhere; or on his chariot, or on the ground.

He shall not strike also one who says ‘I am yours’. No stress is meant to be laid upon the exact words to be used. What is meant is that he shall not strike the poor supplicant who addresses to him such words as ‘I am yours’, ‘I seek your shelter’, and so forth (91)

‘Sthalārūḍham’—‘Who is standing on the other ground’ (Medhātithi, Kullūka and Rāghavānanda);—‘one who, in flight, has climbed on an eminence’ (Nārāyaṇa).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 406); and in Nītimayūkha (p. 80).

**(verses 7.91-93)
**

Gautama (10.18).—‘No sin is incurred in slaying foes in battle,—excepting those who have lost their horses, charioteers or arms, those who join their hands in supplication, those who flee with flying hair, those who sit. down with averted faces, those who have climbed in flight on eminences or trees, messengers, and those who declare themselves to be cows, or Brāhmaṇas.’

Baudhāyana (1.18.11).—‘He shall not light those in fear, intoxicated, insane or out of their minds; nor those who have lost their armour; nor with women, infants, aged men and Brāhmaṇas.’

Āpastamba (2.10, 11).—‘The Āryas forbid the killing of those who have laid down their arms, of those who beg for mercy with flying hair or joined palms, and of fugitives.’

Yajñavalkya (1.325).—‘He shall mot strike one who says I am yours, or who is terrified, or deprived of arms, or who is engaged with another person, or who has turned hack from the fight, or one who is only looking on the battle.’

Devala (Vīramitrodaya-Rājanīti., p. 407).—‘Who is eating straw, who is engaged with another, who is not actively engaged in fight, who is seeking shelter, the imbecile, one pressed by another, the religious student, the aged man, the outcast, the infant,—these shall not ho struck in lawful battle, by soldiers, even in times of distress.’

091 Let him not strike one who (in flight) has climbed on an eminence, nor a eunuch, nor one who joins the palms of his hands (in supplication), nor one who (flees) with flying hair, nor one who sits down, nor one who says ‘I am thine;’

Nor one who is sleeping, nor him who is without his armour, nor one who is naked, nor one deprived of his weapons, nor one who is only looking on and not fighting, nor one who is engaged in fighting with ahother person;—(92)

न नग्नम् । “न भग्नम्” इति वा पाठः । विसन्नाहस्य प्रतिषेधान् नग्नस्य प्राप्तिर् एव नास्ति । तेन शिरस्त्राणाद्यभावेनैकदेशेन नग्नतया नग्नो द्रष्टव्यः । भगस्यापि परावृत्तप्रतिषेधात् संमुखस्थो ऽपि, “त्वया सह न युध्येयम्” इति वक्ति, स नानुबन्धनीयो ऽवश्यं योद्धव्यम् इति । नायुध्यमानं पश्यन्तं । यः प्रेक्षक एव केवलः स न हन्तव्यः । यस् तु प्रेक्षते युध्यते च, न तत्र प्रतिषेधः । परेण समागतः । अन्येन सह युध्यमानो ऽन्येन न हन्तव्यः ॥ ७.९२ ॥

‘Naked’.—‘Bhagnam’, ‘broken’, ‘defeated’, is another reading. Fighting with one without hie arrows having been forbidden, there is no possibility of any one engaging a ‘naked’ person. Hence ‘nakedness’ should be taken as referring to that partial nakedness which consists in being deprived of the turban or some such part of his armour. As regards the ‘broken’ or ‘defeated’ man also,—since fighting with ‘one who has turned to flight’ is also forbidden (in 93),—it means that when the enemy who, though still facing his victorious foe, says ‘I shall not fight with you any longer’, he shall not be pressed to continue the fight.

‘Nor one who is only looking on and not lighting’;—the mere on-looker should not be struck; this prohibition however does not apply to the man who looks on, as well as fights.

‘One engaged in fighting with another person’;—a man who is fighting one person should not be struck by another.—(92)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 406);—and in Nītimayūkha (p. 80).

**(verses 7.91-93)
**

See Comparative notes for [Verse 7.91].

092 Nor one who sleeps, nor one who has lost his coat of mail, nor one who is naked, nor one who is disarmed, nor one who looks on without taking part in the fight, nor one who is fighting with another (foe);

Nor one who has fallen in difficulties regarding weapons; nor one in distress, nor one severely wounded, nor one who is frightened, nor one who has turned back;—the king remembering the duties of honourable men.—(93)

आयुधव्यसनम् आयुधकृच्छ्रम् आयुधभङ्गः, कुण्डलिभावः खड्गस्य, ज्याछेद इत्य् एवमादिः, तं प्राप्तम् । आर्तः हतपुत्रभ्रात्रादिः । भीतं मुखरागादिना विज्ञाय, शस्त्रसंमुखम् अपि । परावृत्तं प्रत्यावृत्य स्थितम् । एते नियमाः । प्रतिषेधपक्षे¹²³ प्रत्यवायः । तदा च स्वर्गप्राप्तिवचनम् अर्थवादः । किं पुनर् अत्र युक्तम् । पुरुषार्थः प्रतिषेधः, “न कलञ्जं भक्षयेत्” इतिवत् । तथा हि नञो मुख्यार्थवृत्तिता भवति । सतां धर्मम् इति । शिष्टानाम् एष आचार इत्य् आह अनुस्मरन्न् इति ॥ ७.९३ ॥

‘Difficulties regarding weapons’—such as the breaking of weapons, the sword becoming crooked, the snapping of the bowstring and so forth.

‘In distress’—on having lost his son or brother or some other relative.

‘Frightened’— showing such signs of fear as the paleness of face and the like, even though still facing his foe.

‘Turned back’— starding with his face turned away.

These are positive rules to be observed. If they are to be regarded as prohibitions, the non-observance of them would be sinful; [which would mean that their observance would simply save the man from that sin, and in that case] the declaration regarding the attaining of Heaven would be purely commendatory.

What then is the right view to take regarding these rules?

They are prohibitions set up for the man’s benefit, standing on the same footing as the prohibition of eating the flesh of the animal killed by a poisoned arrow. It is only when we take the rules thus that the negative word retains its primary meaning.

‘Remembering the duties of honourable men’—the sense of ‘anu’ is that such is the usage of all cultured men.—(93)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 406);—and in Nītimayūkha (p. 81).

**(verses 7.91-93)
**

See Comparative notes for [Verse 7.91].

संग्रामनियमविधिर् अयम्, तेषां हतिप्रत्यवायार्थम् ॥ ७.९०–९३ ॥

093 Nor one whose weapons are broken, nor one afflicted (with sorrow), nor one who has been grievously wounded, nor one who is in fear, nor one who has turned to flight; (but in all these cases let him) remember the duty (of honourable warriors).

But the Kṣatriya who, frightened and turned back, is slain by the enemies, takes upon himself all the sin that there may be of his master.—(94)

नैवं मन्तव्यम्- परावृत्तो यदि हन्यते तदा, दुष्कृती, अहतस्¹²⁴ तु नेति । किं तर्हि, परावृत्तमात्रनिबन्धनं दोषवचनम् । किं च, न परावृत्तहतेनेयं बुद्धिः कर्तव्या “अनुभूतखड्गप्रहारो ऽस्म्य् अनृणः कृतभर्तृकृत्यः” इति । तथाविधाः प्रहारा न कस्मैचिद् अर्थायेति दोषातिशयदर्शनेन दर्शयति भर्तृसंबन्धिदुष्कृतम् इति । यच् च वचनम् उत्तरत्र तदीयसुकृतग्रहणम् इति, तद् अर्थवादः । न ह्य् अन्येन कृतं शुभम् अशुभं वान्यस्य संभवति । न च सुकृतस्य नाशः । किं तु महता दुष्कृतेन प्रतिबन्धे चिरकालभाविता सुकृतस्य फलस्योच्यते ॥ ७.९४ ॥

It should not be thought that ‘if the man is killed after having turned back, he does not die after having committed a sinful deed’; because the offence lies in his having turned back. Further, the man should not entertain the notion that ‘by becoming wounded I have repaid my debt to the master; and have fulfilled my duty towards him’; because such wounds serve no useful purpose at all. This is what is indicated by pointing out the gravity of the offence involved. What is said in the present verse regarding the master’s sins falling upon the servant, as also what follows in the next verse regarding the master taking off the merit of the servant,—all this is purely commendatory; for the acts of one man, either good or bad, cannot accrue to another; nor can there be a total annihilation of a meritorious act. All that is possible is that, when there is an obstruction caused by a grievous sin, the fruition of the meritorious act is delayed. This is all that is meant in the present context.—(94)

Nowhere in Medhātithi do we find any indication of the explanation that is attributed to him by Hopkins.

This verse is quoted in Nītimayūkha (p. 80).

**(verses 7.94-95)
**

Āpastamba (2.26.3)—(See under 89.)

Yājñavalkya (1.324).—‘The king takes away all the merit that had been acquired by those who are killed while fleeing away from battle.’

094 But the (Kshatriya) who is slain in battle, while he turns back in fear, takes upon himself all the sin of his master, whatever (it may be);

And whatever merit the man slain after having turned back may have earned for the next world,—all that his master takes off.—(95)

यच् चास्य सुकृतं किंचिद् भर्ता तत् सर्वम् आदत्त इति । अमुत्रार्थम् उपार्जितम् । अर्थो ऽस्यास्तीत्य् अर्थः । अर्श आदित्वाच् अच् । अमुत्रामुष्मिंल् लोके यत् प्रयोजनं तद् अर्जितं तद् अस्य निष्फलं भवति । अमुत्रार्थो ऽस्येति वा अमुत्रार्थम् । व्यधिकरणो बहुव्रीहिः, गमकत्वात् प्रयोजकत्वाच्¹²⁵ च ॥ ७.९५ ॥

Whatever merit the man may have, all that his master takes off.

‘Earned for the next world.’—This shows that there is some purpose served. The term ‘amutrārtham’ is formed with the ‘ach’ affix, according to the rule governing the ‘arshas group’. The meaning is—‘what has been earned for some purpose to be fulfilled in the next world, becomes lost (nullified) for him’.

Or, the compound may be expounded as a Bahuvrīhi—‘that whose purpose or use pertains to the next world’. This explanation would be justified by the sense and also by its usefulness.—(95)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 408).

**(verses 7.94-95)
**

See Comparative notes for [Verse 7.94].

राज्ञो ऽन्यस्यापि दण्डपुरुषस्य परावृत्तस्य् निन्दा श्लोकद्वयेनोक्ता, युक्ता च तन्निन्दा । यदर्थम् असौ ह्रियते तद् अकुर्वन् प्रत्यवेत्य् एव ॥ ७.९४–९५ ॥

095 And whatever merit (a man) who is slain in flight may have gained for the next (world), all that his master takes.

Chariots and horses, elephants, umbrellas, wealth, grains, animals, women, all goods and baser metals belong to him who wins them.—(96)

कुप्यं शयनासने ताम्रभाजनादि । यो यज् जयति तस्य तत् । राज्ञः स्वामित्वाद् ग्रहणे प्राप्ते तदपवादार्थम् एतत् । सुवर्णरूप्यभूम्यावासकादि राज्ञ एव । एवमर्थं परिगणनम् । आयुधसंवाहनादि राज्ञ एव । धान्यादीनां पृथगुपादानाद् धनशब्देन गोमहिष्यादिकम् उच्यते । तथा राजधनं चार्धम् इति प्रयुञ्जते¹²⁶ ॥ ७.९६ ॥

‘Baser metals’—utensils of copper etc. as also beds and chairs etc.

‘Belong to him who wins them.’— The king being the master of all, he might take away all the spoils of war; hence the text mentions a few exceptions.

Gold, silver, lands, buildings and so forth accrue to the King; hence the necessity of enumerating those that do not go to him. Arms and conveyances also accrue to the King.

‘Grains’ and other things being mentioned separately, the term ‘wealth’ stands for cows, buffalos etc.

It is is view of all this that there is the popular saying—Half belongs to the King’.—(96)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 409), which adds the following explanations:—‘Sarvadravyāṇi’ stands for ‘clothes and other things’,—‘kupya’ for ‘copper and metals other than gold and silver’.

**(verses 7.96-98)
**

Gautama (1.20-23).—‘The victor shall receive the booty gained in battle. But chariots and riding animals belong to the king, also a preferential share; except when the booty has been gained in single combat, the king shall equally divide all other spoils.’

Āditya-purāṇa (Vīramitrodaya-Rājanīti, p. 409).—‘Having satisfied the ??ng (King?) in the battle, and having won the booty from Kṣatriyas killed in battle, if the soldier does not take to himself any of the booty, he goes to heaven. If the king who having conquered a kingdom but desisting from taking any booty therefrom, happen to be killed, be goes to heaven.’

स्वामित्वाद् राजग्रहणनिवृत्त्यर्थो नियमः ॥ ७.९६ ॥

096 Chariots and horses, elephants, parasols, money, grain, cattle, women, all sorts of (marketable) goods and valueless metals belong to him who takes them (singly) conquering (the possessor).

They shall present to the King the choice portion,—such is the Vedic declaration. what has not been won individually shall be distributed by the king among all the soldiers.—(97)

येन यज् जितं तेन तद् ग्रहीतव्यम् इत्य् अस्यायं विशेष उच्यते । स्वयम् उद्धारं राज्ञे दद्युर् उत्तमद्रव्यम् उद्धृत्य दद्युर् इत्य् अर्थः । न सर्वं तैर् ग्रहीतव्यम् । इति एषा वैदिकी श्रुतिः । “इन्द्रो वै वृत्रं हत्वा” इत्याद्य् उपक्रम्य “स महान् भूत्वा देवता अब्रवीद् उद्धारं म उद्धरत” (ऐत्ब् १२.१०) इति । राज्ञा वा, पृथग्जये स्वयंजये¹²⁷ यत्रायं विभागो नास्ति “अनेनायं ग्रामो जितः, एष च परकीयः सामन्तादिः”, सर्वेण सर्व उत्खातमूलः सकृत्कृतः, तत्र राज्ञा लब्धप्रशमनन्यायेन भृत्याः संविभजनीयाः ॥ ७.९७ ॥

A particular detail is laid down in connection with the rule that ‘what has been won by one man shall be taken by him.’

The soldiers shall, of their own accord, ‘present to the king the choice portion’; i.e., they shall select their best object and present it to the king; and they shall not take all the booty themselves.

‘Such is the Vedic Declaration.’—The Vedic passage starting with the words ‘Indro vai vṛttram hatvā’ (Indra having killed Vṛttra), goes on to say—he having become great said to the Gods present to me the choice portion.’ (Aitareya Brāhmaṇa, 3.21).

In a case where the booty has been won by the King himself, or where it has not been won by any soldier individually, where no such distinction is possible as ‘this village has been won by this man and that by that man’, and where the enemy and his allies have been annihilated by all combined,—the division among his servants is to be made by the King, in accordance with the maxim of ‘bestowing on worthy recipients.’—(97)

‘Indro vai vṛtram &c.’ (Medhātithi, p. 522, l. 19).—This quotation is from the Aitareya Brāhmaṇa, III. 21—(Buhler).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 409), which explains ‘apṛthagjitam’ as ‘what has been won by the soldiers collectively.’

**(verses 7.96-98)
**

See Comparative notes for [Verse 7.96].

उद्धारोपरिष्ठद्रव्यं सर्वयोधेभ्यो राज्ञा आदेयम् । वैदिकी श्रुतिर् “महेन्द्रम् उद्धारम् उदहरत् वृत्रं हत्वा” इत्यादि । अपृथग्जितं समूहजितं यत्, ततः सर्वयोधेभ्यो युद्धव्यायामक्लेशानुरूपं देयम् ॥ ७.९७ ॥

097 A text of the Veda (declares) that (the soldiers) shall present a choice portion (of the booty) to the king; what has not been taken singly, must be distributed by the king among all the soldiers.

Thus has been declared the blameless eternal law of warriors; the Kṣatriya, striking his enemies in battle, shall not deviate from this law.—(98)

उपसंहारो ऽयम् । योधा योद्धारः, तेषां धर्मो योधधर्मः । अनुपस्कृतः अगर्हितः, अविक्र्तो वा । अत एवाह सनातनः । स्वेच्छया प्रवर्तितो विकृतः स्यात् । न च्यवेत न चलेत,¹²⁸ सर्वदानुतिष्ठेत् । क्षत्रियग्रहणं मुख्यस् तस्यात्राधिकार इति दर्शयितुम्, न त्व् अन्यस्य तत्स्थानापन्नस्य नायं धर्म इति ॥ ७.९८ ॥

This sums up the section.

‘Warriors’—soldiers; the ‘law’ of these men ;—‘blameless’—never criticised or altered; hence ‘eternal’;—the law made by man would be liable to be altered.

‘Shall not deviate’—fall off;—he shall always follow. The ‘Kṣatriya’ has been specially mentioned with a view to show that fighting is a duty that devolves primarily upon him; and not to any one who may happen to take his place.—(98)

**(verses 7.96-98)
**

See Comparative notes for [Verse 7.96].

अनुपस्कृतः अकृतः स्वभावसिद्धगुण इत्य् अर्थः । विगुणम् उपस्क्रियते गुणाधानार्थम् । उपसंहारार्थश्लोकः ॥ ७.९८ ॥

098 Thus has been declared the blameless, primeval law for warriors; from this law a Kshatriya must not depart, when he strikes his foes in battle.

He shall strive to obtain what has not been obtained; what he has gained he shall preserve with care; he shall augment what has been preserved and what has been augmented he shall bestow upon suitable recipients—(99)

न क्षत्रियः संतुष्टः स्याद् ब्राह्मणवत्, किं त्व् अलब्धार्जने यत्नं कुर्यात् । अर्जितं च धनं रक्षेत् । रक्षितं च वर्धयेत् । कोशसंचयं कुर्यात् । ततः पात्रेभ्यो दद्यात् । न यथायं व्ययं¹²⁹ कुर्यात् । तद् उक्तम् “आयाद् अल्पतरो व्ययः” (म्स्सं ५०६४) इति ॥ ७.९९ ॥

The Kṣatriya shall not rest contented, in the manner of the Brāhmaṇa; he should on the contrary, make attempts to acquire what he does not possess. What he has acquired he shall ‘preserve’; what has been preserved he shall ‘augment’; i.e., lay by as treasure; then he should bestow gifts upon suitable recipients. He should not spend all that he gets; as it has been said that ‘one’s expenditure should be very much less than his income.’—(100)

This verse is quoted in Parāśaramādhava (Ācāra, p. 413);—and in Vīramitrodaya (Rājanīti, p. 131).

**(verses 7.99-101)
**

Vaśiṣṭha (16.6).—‘He should protect what has been gained.’

Yājñavalkya (1.316).—‘What he has not obtained, he shall seek to obtain by lawful means; what he has obtained he shall save with care; what he has saved, he shall augment, by rightful means; what has been augmented, he shall make over to proper recipients.’

Arthaśāstra (p. 32)—‘The science of Government tends to the acquiring of what has not been acquired, to the saving of what has been acquired, to the augmentation of what has been saved and to the spending of the augmented in proper places.’

Kāmandaka (1.18).—‘The acquirement of wealth by equitable means, its preservation and augmentation and its bestowal on deserving recipients,—these are the four duties of the king.’

Kāmandaka (11.55)—‘The acquisition of acquired things and protection of those acquired,—these are the two fields over which the ingenuity and prowess of the ambitious king should be exercised.’

Kāmandaka (13.57).—‘Desire for acquiring what remains unacquired, and facilitating the augmentation of what has been acquired and the proper consignment of the thriving object to the care of a deserving person, suppression of wrong, following of the path of rectitude, and the doing of good to one who has done, good—these are the functions of the king.’

[लिप्सेता]लिप्समानः संतुष्टः सन् राजा सपत्नैर् महद्भिर् दायादैर् वर्धमानैर् उच्छिद्येताल्पतन्त्रत्वाद्, अर्जितं चारक्षन् केवलेनार्जितक्लेशेन फलरहितेन संक्षिप्यते, रक्षितं च सम्यग् अवर्धयन् क्षीयते । तदुपयुञ्जानो ऽन्यस्याभावात् तदार्जितं रक्षितं वर्धितं च यन् महता यत्नत्रयेण तदप्रयच्छन् पात्रेभ्यः परलोकाद् धीयते । निष्का[मतयास्यैव यत्न]त्रयसाध्यं क्लेशत्रयम् आपद्यते ॥ ७.९९ ॥

099 Let him strive to gain what he has not yet gained; what he has gained let him carefully preserve; let him augment what he preserves, and what he has augmented let him bestow on worthy men.

पुरुषस्य ये ऽर्थास् तेषाम् प्रयोजनं चतुर्विधम् । चतस्र एताः क्रियास् तत्र प्रयोज्याः- अर्जनरक्षणवर्धनदानानि । उपकारवचनो ऽर्थशब्दः । पुरुषार्थसिद्ध्यर्थम् एतत् प्रयोजनम् । तस्य चतुर्विधस्य प्रसक्तस्य नित्यम् अनुष्ठानं कुर्यात् ॥ ७.१००–०१ ॥

100 Let him know that these are the four means for securing the aims of human (existence); let him, without ever tiring, properly employ them.

He shall recognise the four kinds of the means for accomplishing the purposes of man; and he shall always diligently and properly carry them into execution; (100)

What has not been gained he shall seek to obtain by means of force; what has been gained he shall save with careful attention; what has been saved he shall augment by adding to it; and what has been augmented he shall bestow on suitable recipients.—(101)

नित्यम् उद्यतदण्डः स्यान् नित्यं विवृतपौरुषः ।

(verses 7.100-101)

The means of accomplishing the purposes of man are of four kinds. That is, the following four steps should be taken towards that end:—viz: acquiring, saving, augmenting and giving.

The term ‘artha’, ‘purpose’, stands for what is helpful; the meaning therefore is that what is mentioned here is the means for accomplishing what is helpful for man; these four Shall be always put into practice: (100-101)

(verse 7.100)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 131).

**(verses 7.99-101)
**

See Comparative notes for [Verse 7.99].

अत्र वृद्ध्यर्थम् उपायो वृद्धिशब्देनोच्यते, प्रकरणसामर्थ्यात् । **[चतुर्विध]निर्देशः ** दानेन पात्रेषु निक्षिपेत् । [चतुर्विध]निर्देशः पुरुषार्थसिद्धये राज्ञः ॥ ७.१००–०१ ॥

यत एतद् एवम्, अतः ।

101 What he has not (yet) gained, let him seek (to gain) by (his) army; what he has gained, let him protect by careful attention; what he has protected, let him augment by (various modes of) increasing it; and what he has augmented, let him liberally bestow (on worthy men).

He shall have his force always operative; his manliness always displayed, his secrets constantly concealed, ever following up the weak points of his enemy.—(102)

उद्यतो दण्डो ऽनेनेत्य् उद्यतदण्डः । उद्यत उद्युक्तः, सव्यापार इति यावत् । तत्र हस्त्यादिबलं नित्यं योग्याभिर् अभिविनयेत् । शिक्षा वाहनदमनादिभिर् विधेया । करणयोग्या अभ्यासाश् च । तद्वाहनादिषु वस्त्राभरणसंस्कार इत्यादिर् उद्यतदण्डता । तथा कुर्वतो ऽस्योत्साहशक्तियोगो मण्डले प्रकाशीभवति । तथा नित्यं विवृतपौरुषः । विवृतं प्रकाशताम् आगतं पौरुषं कर्तव्यम् । संधिपालाटवीस्थानादिष्व् आप्तपुरुषैर् अधिष्ठिताः संनिरुद्धाः कवचिनः सततं जागरणार्थं नियोज्याः । नित्यं संवृतसंवार्यः । संवरणीयं संगोपनीयम् आत्मगतं कृत्वा तत्स्थानं संवृतं कर्तव्यम् उपग्रहेण परोपजापरक्षणेन च । नित्यं छिद्रानुसरणेन, सर्वं शत्रोः कृत्यपक्षं ज्ञात्वा झट् इति तद् उपजापः ॥ ७.१०२ ॥

He who has his force operative, is called ‘Udyatadaṇḍaḥ’; i.e., having his force in operation. For instance, the elephants and other constituents of the army he shall train by constant exercise; i.e., they shall all be disciplined by being regularly driven and trained; the exercise shall be regular; their clothing and accoutrements shall be kept in train. This is what is meant by the force being ‘operative’; if this is done, it shows to the people in his kingdom that he is equipped with prowess and energy.

Similarly he shall have ‘his manliness displayed’; he should show, render manifest, his powers; i.e., at boundary-posts, and forests he should keep watch-men, imbued with courage, fully armed and armoured.

‘His secrets ever concealed’;—he shall determine what should be concealed, and then keeping that to himself, he shall conceal it, with due care by guarding it against prying and thwarting by others.

He shall always follow up the weak points of his enemies; shall find out their intentions and try to thwart them.—(102)

Nityamudyatadaṇḍaḥ syāt’—‘Should keep his army fit by constant exercise’ (Medhātithi, Govindarāja and Kullūka);—‘should be always ready to strike’ (Nārāyaṇa and Nandana).

This verse is quoted in Vīramitrodaya, (Rājanīti, pp. 133-134), which adds the following notes:—‘Udyatadaṇḍaḥ’—‘daṇḍa’ here stands for the training and exercise of the elephants, horses and other compliments of the army; and this should be ‘udyata’, ever active, ready;—or ‘daṇda’ may stand for ‘punishment of the wicked,’ and this should be ‘udyata’, always inflicted in time.—‘Vivṛtapauruṣaḥ’—he whose ‘pauruṣa’ manliness, i.e., superiority in the knowledge and use of weapons, is ‘vivṛta,’ displayed;—‘sambṛtasaṃvāryaḥ’—he whose secrets, i.e., councils, appearances and operations, are kept unknown to others.

Arthaśāstra (p. 32).—‘For the sake of worldly affairs, he shall be ever ready to strike.’

Mahābhārata (12.140.7).—(Same as Manu, the second half being read as—‘acchidraśchidradarśī ca pareṣām vivarānugaḥ.)’

हस्त्यादिबलं योग्यादिभिर् नित्यम् अभिविनयेत्, शस्त्रावरणे च संस्कुर्यात् । सततम् एवम् अस्योद्यत्दण्डता राजमण्डले प्रकाशीभवति । संधिपालाटवीस्थानादिषु चाप्तपुरुषोपगृहीतैः संनद्धैः कवचिभिः सततं जागरितव्यम् । एवम् अस्य विवृतपौरुषताविर्भवति । कृत्यपक्षस्य च रक्षणोपग्रहाभ्यां [संवृतसंचारो] बवत् । परकृत्यदूषणेन चरिछिद्रानुसारी स्यात् ॥ ७.१०२ ॥

102 Let him be ever ready to strike, his prowess constantly displayed, and his secrets constantly concealed, and let him constantly explore the weaknesses of his foe.

Of him who has his force constantly operative, the whole world stands in awe. He shall, therefore, subdue all men by means of force—(103)

अनन्तरस्य फलम् । सर्वं जगद् उद्विजते बिभेति । प्रतापख्यातिर् भवति चेति । तस्मात् सर्वाणि भूतानि स्वप्रकृतीः परांश् च दण्डेनैव प्रसाधयेत् । एवं यत्नवतो भीताः शत्रवो नमन्त्य् अयत्नेनैव ॥ ७.१०३ ॥

This verse describes the effect of what has been just laid down in the foregoing verse.

‘The whole world stands in awe’—is afraid; and his glory becomes proclaimed.

‘Therefore all men’—his own subjects, as well as others—‘he shall subdue by means of force’.

The enemies of the king who acts thus bow down to him without any effort on his part.—(103)

This verse is quoted in Vīramitrodaya, (Rājanīti, p. 134) which explains ‘udvijate’ as ‘becomes afraid’, which means that his glory becomes proclaimed.

Mahābhārata (12.140.8).—(Same as Manu.)

Nārada (Vīramitrodaya-Rājanīti, p. 135).—‘He should always favour the good and chastise the wicked; such is the duty of kings, who also obtain wealth by this means.’

उद्यतदण्डस्यायत्नेनैव शत्रूप[नतिर् भवति] ॥ ७.१०३ ॥

103 Of him who is always ready to strike, the whole world stands in awe; let him therefore make all creatures subject to himself even by the employment of force.

He shall always behave without guile, and never with guile; well protected himself, he shall fathom the guiles employed by his enemies.—(104)

माया छद्म, तेन न वर्तेत । अविश्वसनीयस् तथा स्यात् । न च परप्रकृतीर् अज्ञातरूपा उपजपेत् । अरिणा प्रयुक्तां च मायां यथावद् बुध्येत । बुद्ध्या ज्ञात्वोपजापं कुर्यात् ।

• तत्र कृत्यपक्षश् चतुर्विधः । क्रुद्धलुब्धभीतावमानितैः ।

• तत्र येन कृतं शिल्पं किंचिद् उपकारो वा दर्शितः, तौ विप्रलभ्येते प्रसादेन नियोज्येते अवमन्येते वा । तदर्थो ऽपि तत्समानः शिल्पोपकारी क्रुध्यति, “नास्यास्मदीयं शिल्पम् उपकारो वोपयुज्यते,” तादृशा उपजापसहा भवन्ति । तथा वाल्लभ्येनोपगृहीतः, पश्चान् मानाधिकाराभ्यां भ्रष्टः, प्रवासितबन्धुतद्वल्लभः प्रसभम् अभिपूज्य स्वीकृतः, सकुल्यैर् अन्तर्हितः, सर्वस्वम् आहारितस् तत्समानकर्मविद्यो ऽन्यः पूज्यते सो ऽवधीर्यते इत्य् एवमादिः¹³⁰ क्रुद्धः ।

• केनचित् कृतं पैशुन्यं तत्समानदोषेभ्यो दण्डितम् अन्तर्भ्रमदण्दपाताः सर्वाधिकारस्थाः सहसोपचितार्था इत्यादिर्¹³¹ लुब्धवर्गः ।

• परिक्षीणः कदर्यो व्यसनी बहुऋण इत्यादिर् भीतवर्गः ।

• आत्मसंभावितः शत्रुपूजाम् अर्थितः नीचैर् उपहतः तीक्ष्णः साहसिको भोगेनासंतुष्ट इत्येवमादिर् अवमानितवर्गः ।

• एतत् परस्योपजपेत् आत्मनश् च रक्षेत् ॥ ७.१०४ ॥

‘Māyā’, ‘guile’, is Treachery; with that he shall never behave; as by doing so, he would not be trustworthy. Nor shall he try to alienate the subjects of other kings, until their inclinations have been ascertained. But ‘the guiles employed by his enemies he shall fathom’ and understand in their true character; and having found out the guiles, he should proceed to win over the enemy’s men.

The modus operandi of this is fourfold—as through (a) the angry, (b) he covetous, (c). the frightened and (d) the ill-treated.

(a) When a man has done some artistic work, or some one has done something beneficial to the king,—such persona are either (1) cheated, or (2) presented with reward, or (3) ill-treated, and at this other artists and helpers also become angry—at the thought that—‘this king does not appreciate our art or help’. Such persons an fit for being approached for alienation. Similarly when a person, hitherto honoured and treated with affection, comes to fall off from honour and office, his friends and relations banished, himself imprisoned along with his family, his entire property confiscated,—and another person with similar qualifications becomes honoured in his place,—then the former and others like him constitute the ‘angry’.

(b) When a wicked act has been done by some person, and he has been punished, other persons, who have committed the same offence are in constant dread of that same punishment; similarly persons in high office, who may have failed in their duty, and others in like position constitute the ‘frightened’ set.

(c) The poverty-stricken, the miserly, the profligate, the man immersed in debt and so forth constitute the ‘covetous’ set.

(d) When the Self-respecting person, seeking honour at the bunds of the King’s enemy, is ‘on the contrary) struck by him, he, being of a fiery temper and brave, becomes highly incensed at such treatment;—such persons constitute the ‘ill-treated’ set.

The King shall attempt the alienation of all such persons from the other King; and at the same time he shall take care regarding similar people on his own side.—(104)

Buhler remarks that “Medhātithi reads atandritaḥ,” but there is nothing in Bhāṣya to indicate this.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 134), which explains ‘amāyayā’ as ‘without guile’, ‘varteta,’ as ‘should behave i.e., towards his counsellors and others’;—and in Parāśaramādhava (Ācāra, p. 413).

Yama (Vīramitrodaya-Rājanīti, p. 134).—‘The king shall be equally impartial to all beings, knowing what is right and what is wrong.’

क्रुद्धलुब्धभीतमानिनाम् अन्यराजप्रकृतीनाम् उपजापं पूर्वं न कुर्यात् । आत्मीय्[अविषये परविषये च प्रवृत्त]धर्मस्य धार्मिकत्वात् सर्वं प्रत्य् अनुरागः सुलभः । तत्र विप्रलब्धस् तुल्यकारिणः शिल्पे चोपकारे च विमानितो वल्लभावरुद्धः प्रवासितबन्धुः म्[इथ्याचारवारि]तः सकुल्यैर् अन्तर्हितः सर्वस्वम् आहारित इत्य् एवमादिः क्रुद्धवर्गः । पापकर्मा तुल्यदोषदण्दोद्विग्नो ऽनन्तरभूमिर् दण्डोपनतः सर्वाधिकरणस्थः सहसोपचितार्थ इत्य् एवमादिर् भ्नास्य छिद्रं ईतवर्गः । [परिक्षीनः] कदर्यो व्यसनीत्य् एवमादिर् लुब्धवर्गः । आत्मसंभावितः शत्रुपूजामर्षितो नीचैर् उपहतस् तीक्ष्णः साहसिको भोगेनासन्तुष्ट इत्य् एवमादिर् मानिवर्गः । एतान् परस्यात्मनश् च बुद्ध्वा संरक्षेद् उपजपेच् च ॥ ७.१०४ ॥

104 Let him ever act without guile, and on no account treacherously; carefully guarding himself, let him always fathom the treachery which his foes employ.

His enemy should hot know his weak points, but he must know the weak points of the enemy; he should hide the departments (of government) as the tortoise does its limbs; and he should guard his own weak points.—(105)

एष एवार्थः पुनर् उच्यते । तथा यत्नातिशयं कुर्याद् यथा परस्य छिद्रम् अन्विच्छेद् आत्मनश् च रक्षेत् । य एवं क्रुद्धादिः कापटिकादिचारपुरुषैर् ज्ञायते स एवात्मीयो ऽनुनीयत इति । कूर्मवद् अङ्गं गूहेद् रक्षेद् विवरम् आत्मनः । परोपजापात् स्वच्छिद्ररक्षणं महाप्रयोजनम् इत्य् एतद् अनेनाह ॥ ७.१०५ ॥

The same idea is farther reiterated.

The king shall so act that while he becomes apprised of the enemy’s weak points, his own remain carefully guarded. When he finds out, through his trusted spies, that any of his own people belongs to one of the aforesaid four sets of the ‘angered’ and the rest, he should try to conciliate them.

His departments he shall hide, like the tortoise, and he shall also guard his weak points. The guarding of one’s own weak points against the enemy’s approaches is highly important;—this is what is meant by the present verse.—(105)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 117), which adds the following explanation:—He should try his best to keep his weak points from being known by the enemy, and yet he himself should find out the weak points of the enemy, such as disaffection among the people and so forth; just as the tortoise hides within its body its head and other limbs, in the same manner should he always keep won over to his side, by bestowing gifts and honours, his own ministers and other officers of state; and if, by chance, some disaffection should happen to arise among his people, he should take remedial measures at once.

Māhābhārata (12.83.49).—(Same as Manu, the second foot being read as ‘chidreṣu paramanviyāt.’)

Do. (12.140.24).—(Same as Manu, ‘nāsya’ being read as ‘nātma.’)

अभियोगातिशयेन स्वछिद्रगूहनं परछिद्रदर्शनं च शक्यते कर्तुम् । तच् च स्वविषये गूढपुरुषाणां कापटिकादीनां संचारेण विजानीयात् परविषये चेति ॥ ७.१०५ ॥

105 His enemy must not know his weaknesses, but he must know the weaknesses of his enemy; as the tortoise (hides its limbs), even so let him secure the members (of his government against treachery), let him protect his own weak points.

He shall ponder over his plans like the heron, and like the lion he shall exert his power; he shall snatch like the wolf, and like the hare he shall double in retreat.—(106)

यथा अप्सु दुर्गाश्रयम् अपि मत्स्यबलं स्वभावतस् तद्ग्रहणार्थं बकः पर्युदासनपरतया तद्ग्रहणोपायं ध्यानादियोगाद् आसादयति, एवम् अर्थचिन्ताभियोगातिशयेन सुदुष्प्रापा अप्य् अर्था आसाद्यन्त इति मत्वा[^१३९]

न निर्वेदं गच्छेत् । यथा च शशो ऽल्पकायत्वाच् छक्नोति निष्पतितुम् उपरि संघाद् अपि, तथा एको ऽप्य् असहायः सर्वतः समुत्थितसामन्तप्रकोपो ऽशक्तो ऽवस्थातुं दुर्गे ऽरिसंपातं कृत्वा तस्माद् विनिष्पतेद् गुणवति संश्रयार्थम् । यथा च वृकः पशुग्रहणाभियोगाद् पालप्रमादम्¹³² आसाद्यावलुम्पते, एवं स्वारक्षापर इति मत्वा तद्ग्रहणाभियोगो न मोक्तव्यः, भविष्यति स कालो यत्रायं वृकवद् अवलुंपिष्यते । यथा सिंहो महाकायान् अपि हस्त्यादीन् हन्ति पराक्रमोत्साहशक्तियोगात्, एवं महद् अरिबलम् इति न भेतव्यम्, अल्पप्राणेनापि कदाचिद् उत्साहवता महाप्राणो निहन्यत इति ॥ ७.१०६ ॥

When large bodies of fish are hidden within their fortress in the water, the heron, with a view to catch them, adopts the plan of appearing indifferent, as if rapt in contemplation, and thereby succeeds in getting at them; in the same manner, even things difficult of attainment are attained by much care and attention being devoted to them. With this idea in his mind, the King should not give up hopes regarding the things sought to be attained.

Then again, the hare, being small of body, is capable of doubling back in retreat even from among a host of pursuers; similarly even though alone and helpless, having all his feudatory chiefs risen against him and being incapable of making a stand against them, the King should allow his enemies to enter the fortress, and then double back in retreat, with a view to seeking refuge under a powerful ally.

Further, the wolf, with a view to seizing its prey, finding the keepers of the sheep careless, snatches it away; in the same manner the King shall not give up the idea of pouncing upon his enemy, under the impression that the latter is watchful of his own safety; because the time may come when he may be able, like the wolf, to get at him.

Lastly, the lion kills even such large-bodied animals as the elephant and the rest, by virtue of its valour and strength; similarly the King should not be frightened by the enemy simply because the latter has a large army; because even a weak person, if imbued with courage, sometimes succeeds in killing a powerful person.—(106)

यथा अप्दुर्गाश्रयं मत्स्यबलं स्वभावतस् तद्ग्रहणार्थं बकः पर्युपासनया तद्ग्रहणोपायं ध्यानयोगाद् आसादयति, एवम् अर्थचिन्ताभियोगातिशयेन सुदुष्प्रापा अप्य् अर्था आसाद्यन्त इति मत्वा न निर्वेदं गच्छेत् । यथा शशो ऽल्पकायत्वाच् छक्नोति विनिष्पतितुम् अरिगङ्घाद् अपि, तथैको ऽप्य् असहायः सर्वतः समुत्थितसामन्तप्रकोपो ऽशक्तो ऽवस्थातुम्, दुर्गपरिसंग्रहं कृत्वा तस्मान् निष्पतेत् गुणवतिसंश्रयार्थी । यथा च वृकः पशुग्रहणाभियोगात् पालप्रमादम् आसाद्यावलुंपते, एवं स्वारक्षापर इत् कृत्वा तद्ग्रहणाभ्हियोगो न मोक्तव्यो, भविष्यति स कालः, यत्रायं वृकवद् अललुम्पिष्यते । यथा च सिंहो महाकायान् अपि हत्यादीन् पराक्रम्योत्साहशक्त्यायोगाद् धन्ति, एवं महद् अरिबलम् इति कृत्वा न भेत्तव्यम् । महद् अप्य् अल्पप्राणम् अल्पेन महाप्राणेन हन्यत इति ॥ ७.१०६ ॥

106 Let him plan his undertakings (patiently meditating) like a heron; like a lion, let him put forth his strength; like a wolf, let him snatch (his prey); like a hare, let him double in retreat.

While he is thus engaged in conquest, if there should be any opponents for him, all these he shall bring under subjugation by means of conciliation and other expedients.—(107)

ये परिपन्थिनः प्रतिपक्षतया वर्तन्ते ते वशम् आनेतव्याः, न त्व् आनुकूल्येन ये वर्तन्ते । ते ऽपि सामादिभिः पूर्वम्, न प्रथमत एव दण्डेन ॥ ७.१०७ ॥

Those persons only who come forward to oppose him should be brought under subjugation, and not those who behave favourably towards him. But even the former shall first be tried to be won over by means of conciliation, and not all at once by force.—(107)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 404).

Vālmīki-Rāmāyaṇa (Vīramitrodaya-Rājanīti, p. 404).—‘Towards gentlemen and towards those possessed of good qualities, he shall employ conciliation; towards the covetous, he shall employ presents; towards the suspected, dissension; and towards the wicked, force.’

एवं विजये स्थितस्य राज्ञो ये प्रतापेन नोपनमेरन् तान् पश्चात् सामादिभिर् वशीकुर्यात् ॥ ७.१०७ ॥

107 When he is thus engaged in conquest, let him subdue all the opponents whom he may find, by the (four) expedients, conciliation and the rest.

If however they should not be stopped by means of the first three expedients, then he shall gradually bring them under subjection by force.—(108)

सामादिभिर् अशक्या दण्डेन वशम् आनेतव्या इति यद् उक्तं तद् इद । दण्डेन प्रसह्य अभिभूय शनकैर् यादृशो दण्डोपक्रमस् तेन, न साहसिकतया ॥ ७.१०८ ॥

Those who are beyond the reach of conciliation and the other expedients should be brought under subjection by means of force; and this shall be done, not suddenly, but gradually; force being employed by degrees, and not all on a sudden.—(108)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 404), to the effect that force should be employed only when all other means have failed.

सामाध्युपायत्रयपरिक्षये दण्डस्य प्रयोगनियमः ॥ ७.१०८ ॥

108 If they cannot be stopped by the three first expedients, then let him, overcoming them by force alone, gradually bring them to subjection.

For the prosperity of kingdoms the wise ones always recommend Conciliation and Force from among the four expedients, conciliation and the rest.—(109)

वक्ष्यमाणानां सामादीनाम् उपायानां सामदण्डौ निगद्येते प्रशस्यतया । सति साम्नि क्षिप्रं कंपो न भवति । दण्डे तु सर्वसिद्धिः ॥ ७.१०९ ॥

From among the four expedients, Conciliation and the rest, Conciliation and Force are described as superior. While there is Conciliation, there is no disturbance; and when Force is employed, everything becomes accomplished.—(109)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 279).

Matsya-purāṇa (Vīramitrodaya-Rājanīti, p. 279).—‘Conciliation, dissension, gifts, force, ignoring, guile and magic are the seven expedients. Conciliation is of two kinds—real and unreal; of these the unreal tends only to censure from all good men; the good man is always tractable by conciliation; so also men of noble families, honest men and righteous persons, and those who have control over their senses; towards those the king shall never employ the unreal form of conciliation. Real conciliation consists in describing the noble family and character of the other party, and also the benefits that have been received from him…… Towards the wicked conciliation is to be avoided, as they misunderstand it as arising from fear.’

Agni-purāṇa (Do., p. 280).—‘Conciliation is of four kinds:—describing the benefits conferred by the other party, pointing out the mutual bonds of relationship, sweet speech, and describing future possibilities.’

सामप्रयोगे क्षयव्ययायासा न भवन्ति, दण्डे तु सर्वसिद्धिर् एव तत्प्रतापाद्, अतस् ताव् अत्र प्रशस्तौ ॥ ७.११० ॥

अस्य दृष्टान्तः ।

109 Among the four expedients, conciliation and the rest, the learned always recommend conciliation and (the employment of) force for the prosperity of kingdoms.

Just as the weeder plucks out the weed and preserves the corn, so shall the King preserve his kingdom and destroy his opponents.—(110)

ये राजानम् अभिद्रुह्यन्ति तेषां ये सुहृद्बान्धवाः संबन्धोपसर्पिणो वा, न ते विनाशयितव्याः, यदि न तत्कार्याभ्यन्तराः । य एव दुष्टास् त एव निग्राह्याः, न तत्संबन्धिन इत्य् एतन् निर्दातृदृष्टान्तेन प्रतिपाद्यते । यथा धान्यकक्षयोः सहोत्पन्नयोर् अत्यन्तसहितयोर् अपि नैपुण्येन धान्यं रक्षति कक्षम् उद्धरति, एवं स्वराष्ट्रे याव् अत्यन्तसुहृदाव्¹³³ अपि, तयोर् दोषवान् यः स एव निग्राःयः, न यः सुसङ्गतो ऽपि । अतः साध्वसाधुविवेकेन साधवो तक्ष्या असाधवो निग्राह्याः ॥ ७.११० ॥

When certain persons plot against the King, the friends and relations of such persons, as also those that seek to enter into relationship with them, should not all be ruined,—if they are not in the secret of their machinations; those alone shall be proceeded against who are actually wicked, and not his relations; this is what is shown by means of the instance of the ‘weeder.’

Though the corn and the weed grow together and are in dose touch with one another, yet the weeder cleverly preserves the corn and plucks out the weeds; in the same manner from among the plotters and their friends; those alone should be punished who have actually committed the offence, and not those who are only related to them. Thus with due discrimination between the good and the wicked, the former shall be preserved and the latter punished.—(110)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 253) which explains ‘nirdātā’ as ‘he who weeds out grass and other things growing in a cultivated field,’—and ‘Kakṣam’ as ‘weeds.’

**(verses 7.110-113)
**

Bṛhaspati (Vīramitrodaya-Rājanīti, p. 253).—‘Having established his sovereignty over the land, and having set up fortifications according to law, he shall employ all his strength in the removing of dangerous elements.’

Yājñavalkya (1.334).—‘He shall protect the people from dangers arising from back-biters, thieves, wicked persons, and desperate criminals, and specially from Kāyasthas.’

Matsya-purāṇa (Vīramitrodaya-Rājanīti, p. 253).—‘In protecting his kingdom king shall see to it that the people do not become impoverished. If the king, through folly or carelessness, allows his kingdom to become impoverished, he very soon falls off, not only from the kingdom, hut also from life itself.’

Yājñavalkya (1.338-339).—‘If the king increases the wealth by means of illegal exactions from the kingdom, he quickly loses his prosperity and becomes ruined.’

Kātyāyana (Vīramitrodaya-Rājanīti, p. 254).—‘Protecting the people, removing of dangerous elements and honouring the twice-born—for these purposes has the king been created.’

110 As the weeder plucks up the weeds and preserves the corn, even so let the king protect his kingdom and destroy his opponents.

The King, who, through folly, thoughtlessly oppresses his kingdom, becomes, ‘along with his relations’, deprived, without delay, of his kingdom and life.—(111)

यस् तु राजा पूर्वोक्तविवेकम् अकृत्वा मोहेनानवेक्षया स्वराष्ट्रं कर्शयति स दण्डैः सह¹³⁴ भ्रश्यत्य् अचिराद् राज्याज् जनपदाननुरागेण प्रकृतिकोपेन जीविताच् च । साहसिकैर् एकाकिभिर् अपि जीवितनिरपेक्षैर् हन्यते ॥ ७.१११ ॥

If a King, not making the aforesaid discrimination, happens, ‘through Jolly’, and ‘thoughtlessly’, to ‘oppress his kingdom’—by employing force,—‘he becomes deprived of his kingdom’—by the ill-feeling of his subjects,—‘and also of his life’; i.e., he is slain even by single men, who happen to be possessed of daring and unmindful of their own life.—(111)

This verse is quoted in Parāśaramādhava (Ācāra, p. 409);—and in Vīramitrodaya (Rājanīti, p. 254).

**(verses 7.110-113)
**

See Comparative notes for [Verse 7.110].

111 That king who through folly rashly oppresses his kingdom, (will), together with his relatives, ere long be deprived of his life and of his kingdom.

As the lives of living beings perish by the emasciation of their bodies, so do the lives of Kings perish by oppressing their kingdom—(112)

स्वराष्ट्रे ऽत्यन्तम् अवहितेनानुराग उत्पादनीयः । तद् धि शरीरस्थानीयम् । शरीरे कर्शिते ऽपथ्यभोजनरुक्षभोजनादिभिर् यथा प्राणा उत्क्रामन्ति, एवं राष्ट्रकर्शनाद् अपि ॥ ७.११२ ॥

In his own kingdom the King should very carefully cultivate the good feelings of his people; since the kingdom occupies the position of body in relation to the King; when the body becomes emasciated by such causes as the eating of indigestible and unwholesome food and the like, the life goes out of it; similar results follow from the oppression of the Kingdom.

This verse is quoted in Parāśaramādhava (Ācāra, p. 409);—and in Vīramitrodaya (Rājanīti, p. 254).

**(verses 7.110-113)
**

See Comparative notes for [Verse 7.110].

112 As the lives of living creatures are destroyed by tormenting their bodies, even so the lives of kings are destroyed by their oppressing their kingdoms.

In the administration of his kingdom he shall adopt the procedure described below; for the king, whose kingdom is properly administered, prospers easily.—(113)

संग्रहो रक्षाविधानम्¹³⁵ । सुसंगृहीतं रक्षाविधानेन वशीकृतं परिपालितं वा येन स्वराष्ट्रं स पार्थिवः सुखम् एधते ॥ ७.११३ ॥

‘Administration’—method of governing.

‘He whose Kingdom is properly administered’—i.e. rightly brought under sway and looked after,—“prospers easily”;—(113)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 248), which explains ‘saṅgraha’ as ‘protecting, consolidation, making one’s own.’

**(verses 7.110-113)
**

See Comparative notes for [Verse 7.110].

113 In governing his kingdom let him always observe the (following) rules; for a king who governs his kingdom well, easily prospers.

In the midst of two, three, five or hundred villages he shall appoint an administrator of state supplied with a picket of guards.—(114)

द्वयोर् ग्रामयोर् मध्ये गुल्मं कुर्यात् । गुल्मो रक्षितृपुरुषसमूहः¹³⁶ । तेनैव्आधिष्ठितं संग्रहं कुर्यात् । तद्युक्तम् अधिष्ठातारं पुरुषं कुर्यात् । अधिकारी¹³⁷ संग्रह इहोच्यते । एवं त्रयाणां पञ्चानां च । अथ वा राजभाव्यार्थग्रहणस्थानं संग्रहः ॥ ७.११४ ॥

In the midst of two villages he shall establish a ‘picket of guards’,—i. e., a police-outpost;—and he shall appoint an ‘administrator’ supplied with such guards. The term ‘saṅgraha’ stands for the administrating officer.

Similarly in the midst of three or fire villages.

Or ‘Saṅgraha’ may be taken as standing for the place for collecting of monies due to the king.—(114)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 248), which supplies the following explanation:—In the midst of two hundred, or three hundred, of five hundred villages, he should establish an outpost, containing a detachment of infantry and others;—if we read ‘rāṣṭrasya saṅgraham’ (in place of ‘rāṣṭrasya guptaye) the meaning would be that he should establish a saṅgraha, i.e., a ‘guard’ consisting of a ‘gulma’ an outpost, and ‘avasthita’ supervised by honest officers.—The option regarding the extent of each charge is based upon the diversity in the strength of robbers and other mischief-makers in varying areas.

राजभाव्यसंग्रहार्थं रक्षार्थं च ॥ ७.११३–१४ ॥

114 Let him place a company of soldiers, commanded (by a trusty officer), the midst of two, three, five or hundreds of villages, (to be) a protection of the kingdom.

He shall appoint the lord of one village, as also the lord of ten villages, the lord of twenty, the lord of hundred and the lord of thousand villages.—(115)

एकैकस्मिन् ग्रामे ऽधिपतिं कुर्यात् । तदुपरि दशग्रामपतिम् । एवं सर्वत्र ॥ ७.११५ ॥

To each village he shall appoint one lord;—above him, the ‘lord of ten villages’; and so on.—(115)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 248).

Mahābhārata (12.87.3).—(The same idea as Manu; the wording being slightly different.)

Āpastamba (2.26.4, 5).—‘He shall appoint men of the first three castes, who are pure and truthful over villages and towns, for the protection of the people. Their servants shall possess the same qualities.’

Viṣṇu. (3.7-10).—‘He shall appoint chiefs or governors in every village;—also lords of every group of ten villages;—and lords of every group of hundred villages and lords of a whole district.’

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 249).—‘He shall appoint men to offices, high, middling and low; he shall appoint the lord of a village, the lord of ten villages and the lord of hundred villages, as also the lord of a province.’

Āpastamba (Vīramitrodaya-Rājanīti, p. 949).—‘In villages and in cities he shall appoint high-horn, pure and truthful men for the protection of the people.’

Śukranīti (1.383-386).—‘A grāma, village, is that which has an area of one kroṣa and whose yield is 1,000 silver karṣas.’

115 Let him appoint a lord over (each) village, as well as lords of ten villages, lords of twenty, lords of a hundred, and lords of a thousand.

विंशतीशस् तु तत् सर्वं शतेशाय निवेदयेत् ।

116 The lord of one village himself shall inform the lord of ten villages of the crimes committed in his village, and the ruler of ten (shall make his report) to the ruler of twenty.

Troubles arising in the village, the Village-lord shall himself gently report to the Lord of Ten villages; and the Lord of Ten villages to the Lord of Twenty;—(116)—the Lord of Twenty shall communicate it all to the Lord of Hundred; and the Lord of Hundred himself shall report it to the Lord of Thousand.—(117)

ये ग्रामदोषा एकग्रामाधिकृतेन न शक्यन्ते समाधातुम्, तान् दशेशाय निवेदयेत् । एवम् अशक्तौ यावत् सहस्रपतिर् विज्ञाप्यः ॥ ७.११६–१७ ॥

(verses 7.116-117)

Those village-troubles that the Village-lord cannot settle himself,—he shall report to the Lord of Ten villages; and when this latter is unable to cope with them, they shall, in due course, be reported to the Lord of Thousand villages.—(116-117)

(verse 7.116)

“This rule refers to offences with which the persons who report them are unable to deal (according to Medhātithi, Govindarāja, Kullūka and Rāghavānanda); Nārāyaṇa thinks that chiefly refusals to pay the revenue or disputes on such matters are meant”—Buhler.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 250).

(verse 7.117)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 250).

**(verses 7.116-117)
**

Mahābhārata (12.87.4, 5).—(Same as Manu.)

Viṣṇu (3.11-15).—‘If any offence has been committed in a village, the lord of the village shall suppress the evil; if he is unable to do so, he shall report it to the lord of ten villages; if he too is unable, he shall report it to the lord of hundred villages; if he too is unable, he shall report it to the lord of the whole district; the lord of the district must eradicate the evil to the best of his power.’

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 250).—[The same as Viṣṇu, down to the ‘lord of the district,’ then]—The lord of the district shall report it to the king, if he is himself unable to deal with it; the king shall himself take the necessary measures, and protect the people of the province in every way.’

आसन्नकार्यज्ञापनार्थं ग्रामादिष्व् अधिपतिक्रियास् त्रिभिः श्लोकैः ॥ ७.११५–१७ ॥

117 But the ruler of twenty shall report all such (matters) to the lord of a hundred, and the lord of a hundred shall himself give information to the lord of a thousand.

The Village-lord shall get daily those things that ought to be furnished to the King by the villagers, in the shape of food, drink, fuel and the rest.—(118)

एकाग्रामाधिकृतस्य वृत्तिर् इयम् । ग्रामिको ग्रामाधिकृतस् तान्य् अवाप्नुयाद् गृह्णीयात्,¹³⁸ वृत्त्यर्थं राज्ञे प्रदातव्यानि ग्रामवासिभिः । अन्नादीनि तु धान्यादेः षष्ठाष्टमभागादिः । यथा वक्षति “धान्ये ऽष्टमं विषाम्” (म्ध् १०.१२०) इत्यादि ॥ ७.११८ ॥

This lays down the means of subsistence for the Village-lord. ‘Village-lord’—the officer in charge of one village,—‘shall get’—obtain—‘those things’ for his subsistence, which ‘ought to be furnished to the King by the villagers.’

‘Food etc.’—i.e., the sixth or eighth part of the corn produced;—as is going to be prescribed under 10.120 etc.—(118)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 250), which explains the meaning to be that the ‘lord of the village’ should receive for his living only the food, drink and fuel and such other things as are due to be presented to the king,—and not the annual rent;—this annual rent being realised by the king himself through a trusted official.

Mahābhārata (2.87.6).—‘The lord of the village shall take all the eatables that may be produced in the village he shall maintain the lord of ten villages who, in his turn, shall maintain the lord of a hundred villages.’

Śukranīti (1.631-635).—‘The heads of villages are to receive one-twelfth of the income from the village, the army

is to be maintained by three such parts, charity with half such part, entertainment of the people with that same part; officers are to he paid out of half such part; and personal expenditure is to he met with half that part; the balance to go to swell the State Treasury.’

Mahābhārata (12.87.6-8).—‘The Lord of hundred villages shall enjoy one village, which is large, prosperous and well-populated. The Lord of a thousand villages enjoys a Śākhā-nagara, a sub-city.’

118 Those (articles) which the villagers ought to furnish daily to the king, such as food, drink, and fuel, the lord of one village shall obtain.

The Lord of Ten villages shall enjoy one Kula and the Lord of Twenty villages twenty Kulas; the Lord of Hundred villages one whole village and the Lord of Thousand villages one town.—(119)

दशसु ग्रामेष्व् अधिकृतो दशी । एवं विंशी । छान्दसः शब्दसंस्कारः । कुलं ग्रामैकदेशः, क्वचिद् हट्ट इति प्रसिद्धः क्वचिद् उष्ट इति । एतद् एव पञ्चगुणं विंशतिग्रामेष्व् अधिकृतः । सर्वं ग्रामशताध्यक्षः । पुरं नगरं सहस्रेशः । स्थानकर्मानुरूपेण वृत्तिं कल्पेतेत्य् एतत् सत्यम् ॥ ७.११९ ॥

‘Daśi’ is the person in charge of Ten villages; so ‘Viṃśi’ also. The forms of the words are Vedic.

‘Kula’—part of a village; known in some places as ‘haṭṭa’ and in others as ‘uṣṭa’.

Five times this land appertains to the Lord of Ten villages; and an entire village to the Lord of Hundred villages; and the ‘Town’—city, to the Lord of a Thousand villages. The system is that the living should be determined in accordance with the position and duties of the officers.—(119)

‘Kulam’—‘A portion of the village, known in some places as ghaṭṭa, and in others as ‘uṣṭa’;—‘as much land as can be cultivated with two ploughs’ (Kullūka);—‘as much as is cultivated by one cultivator’ (Nandana).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 251), which adds the following notes:—‘Kulam’ is a portion of the village, called ‘pādukā,’ says Kalpataru:—others however hold that it stands for as much land as can be cultivated by two ploughs. That much of land he should have for his livelihood.

अधिपतीनाम् इयं वृत्तिकल्पना श्लोक[द्वयेन] ॥ ७.११८–१९ ॥

119 The ruler of ten (villages) shall enjoy one kula (as much land as suffices for one family), the ruler of twenty five kulas, the superintendent of a hundred villages (the revenues of) one village, the lord of a thousand (the revenues of) a town.

The affairs of these officers pertaining to the villages, as also their individual affairs another minister of the King shall inspect, who is loyal and never idle.—(120)

तेषां ग्रामकार्येष्व् इतरेतरं विप्रतिपत्तिः । अन्यः स्वकार्ये ऽन्यः सचिवो महत्तमः स्निग्धो रागद्वेषवर्जितो दर्शनाय नियोक्तव्यः ॥ ७.१२० ॥

There may be differences of opinion among these officers regarding the affairs of the villages.

‘Another’—some one other than those under whose sphere of duties those affairs fall;—‘minister’—of superior status;—‘loyal’—free from undue love and hate,—should be appointed for inspecting those affairs.—(120)

‘Pṛthakkāryāṇi’—‘Quarrels among each other’ (Nārāyaṇa);—‘the separate affairs of the villagers’ (Nandana),

‘Snigdhaḥ’—‘Impartial’ (Medhātíthī);—‘loyal to the king’ (Kullūka).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 249), which explains ‘pṛthakkāryāṇi’ as ‘quarrels among themselves’;—it notes that if we adopted the reading ‘pṛthakkāyāni,’ the meaning would be ‘matters on which there is a difference of opinion among them.’

Mahābhārata (12.87, 9-10).—‘A minister conversant with the Law shall supervise the doings of all these village-lords.’

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 249).—‘In accordance with their duties, he shall make divisions and sub-divisions among them; and he shall always have their work inspected through spies.’

Yājñavalkya (1.336-338).—‘Having learnt all about the work of the officers appointed in the kingdom, through his spies, the king shall honour the honest and punish the dishonest; those addicted to bribery be shall banish after confiscating their property, and he shall retain the Vedic scholars with due honour and gifts.’

अधिपतीनां कर्ता कृतितस् तत्कृताकृतम् अनुपश्येत् ॥ ७.१२० ॥

120 The affairs of these (officials), which are connected with (their) villages and their separate business, another minister of the king shall inspect, (who must be) loyal and never remiss;

In each town he shall appoint one Superintendent of all works, of high status and awe-inspiring appearance,—he being like a planet among stars.—(121)

उच्चैःस्थानं प्रधानभूतम् इत्य् अर्थः । घोररूपं प्रतापवन्तम् । नक्षत्राणाम् इव ग्रहं अंगारकम्, हस्त्यश्वादिबलसंपन्नम् ॥ ७.१२१ ॥

‘Of high status’—i.e., at the head of others.

‘Of awe-inspiring appearance’—of commanding presence.

‘Like a planet among stars’—i.e. like the planet Mars.

He shall also be equipped with an army consisting of elephants, horses and the rest.—(121)

‘Graham’—‘The planet Mars’ (Medhātithi);—‘Planet, Venus and others’ (Kullūka);—‘the Sun’ (Govindarāja);—‘the Moon’ (Nārāyaṇa).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 249), which adds the following notes:—‘Uccaissthānam’ means ‘highly placed in the matter of birth and so forth,’—or ‘having a lùghly placed seat’,—‘ghorarūpam’ means ‘awe-inspiring.’

Mahābhārata (12.87.10-11).—(Same as Manu.)

Āpastamba (2.26.4).—‘He shall appoint men of the first three castes, who are pure and truthful, over villages and towns, for the protection of the people.’

Arthaśāstra (p. 160).—‘To the best of his power he shall place such officers in charge of departments as are endowed with all the qualities of a minister; and their work shall he constantly inspected.’

हस्त्यश्वादि[बल]संपन्नं प्रतिनगरं नागरिकं स्थापयेत् ॥ ७.१२१ ॥

121 And in each town let him appoint one superintendent of all affairs, elevated in rank, formidable, (resembling) a planet among the stars.

This officer shall always personally supervise in turn all those officers, and thoroughly acquaint himself, through the King’s spies, with their behaviour in their respective jurisdictions.—(122)

स नगराधिकृतस् तान् सर्वान् अपि पतीन् अनुपरिक्रामेत् स्वबलेन¹³⁹ पूरयेत् । सति प्रयोजने । तेषां सर्वेषाम् अधिपतीनां तद्वृत्तं सम्यक् परिणयेत् सम्यग्रूपतया परिजानीयात् । कैः । राजचरैः कापटिकादिभिः¹⁴⁰ ॥ ७.१२२ ॥

The officer delegated to the town shall ‘supervise’ those lords of villages, and in case of need, shall help them with his forces.

He shall al so ‘thoroughly acquaint himself with’—find but all about—the behaviour of those officers;—through whom?—‘through the King’s spies’, disguised as a pilgrim etc.—(122)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 250), which adds the following notes:—‘Anuparikrāmāt’ i.e., wherever the lawful people are being oppressed by unlawful people, he should strengthen the former with his own forces;—‘vṛttam’ means ‘behaviour’;—‘pariṇayet’ means ‘report’; ‘taccaraiḥ,’ ‘through the king’s agents.’

Arthaśāstra (p. 52).—‘By means of tests he shall have tested his ministers and then appoint spies, who shall go forth disguised as kāpālika and the like.’

Śukranīti (1.751-752).—‘Every year the king should personally inspect the villages, towns, cities, and districts and provinces and see which people are happy and which oppressed by the officers, and investigate cases brought up before him by the people.’

Mahābhārata (12.87.11-12).—‘All their actions shall be watched by the king’s spy.’

Yājñavalkya (1.337).—(See under 120.)

Kāmandaka (12.25).—‘A person skilled in the interpretation of internal sentiments by conjecture and by external gestures, accurate of memory, polite and soft in speech, agile in movements, capable of bearing up with all sorts of privations and difficulties, ready-witted and expert in all things,—such a person is fit to become a spy.’

अयम् अधिपतीन् सदा परिक्रामेत् परिरक्षणाय, तेषां च वृत्तं राज[चरैः] कापटिकादिभ्या आगमयेत् ॥ ७.१२२ ॥

यत्कारणम् ।

122 Let that (man) always personally visit by turns all those (other officials); let him properly explore their behaviour in their districts through spies (appointed to) each.

As the king’s servants, appointed to protect the people, generally become knaves, bent upon seizing the property of others,—he shall protect his people against them—(133)

परस्वम् आदातुं शीलं येषां ते परस्वादायिनः शठाः असम्यक्कारिणः प्रायेणाधिकृताः सन्तो भवन्ति । प्राक् शुचयो ऽपि रक्षन्ति¹⁴¹ वित्तानि । अतः प्राक्शुचित्वानुमानेन नोपेक्षणीयाः, यत्नतः प्रतिजागरितव्याः । **तेभ्यो रक्षेद् इमाः प्रजाः **। न केवलं राजार्थनाशः अनवेक्षया, यावत् प्रजा अपि निर्धनीकुर्वन्ति ॥ ७.१२३ ॥

‘Bent upon seizinq the properly of others’—those who. are in the habit of taking what belongs to others.

‘Knaves’—addicted to wicked deeds.

Persons appointed ore likely to become such; even though before appointment they may be quite honest and hence inclined to protect the wealth of other persons. Hence the King should not leave them alone, relying upon their former character; he should be ever watchful of their conduct.

‘He shall protect the people against them,’—By ignoring them, it is not only the King’s own interest that suffers; the people also become reduced to poverty.—(123)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 253);—and in Vivādaratnākara (p. 367).

Mahābhārata (12.87.12-13).—‘The guardians of the people appointed by the king are generally cruel and wicked and inclined to misappropriate the property of others; from these therefore he shall protect the people.’

Yājñavalkya (1.337).—(See under 120.)

शुचयो ऽप्य् अधिकृता भक्षयन्ति वित्तानीत्य् अर्थत्वान् मनुष्याणाम् । अतो न शुच्यनुमानोपेक्षणीयास् त इति ॥ ७.१२३ ॥

123 For the servants of the king, who are appointed to protect (the people), generally become knaves who seize the property of others; let him protect his subjects against such (men).

Those evil-minded persons who would take money from men engaged in business—of these the King shall confiscate the whole property and ordain banishment.—(124)

ये रक्षाधिकृताः कार्यिकेभ्यो व्यवहर्तृभ्यो व्यापारवद्भ्यो¹⁴² हललेशोद्देशिकया दण्डयन्ति जनपदान्, तेषां सर्वस्वहरणप्रवासने राजा कुर्यात् ॥ ७.१२४ ॥

Those officers appointed for protecting the people who—‘from men engaged in business’—those who do business and are in trade —‘take money’—i.e. impose fines on the people, in connection with ploughing &c.,—these men shall be banished and their property confiscated by the king.—(124)

This verse is quoted in Vivādaratnākara (p. 367), which explains ‘kāryikebhyaḥ’ as ‘men who have business, suitors.’

Yājñavalkya (1.337).—(See under 120.)

ज्ञातव्यतिक्रमाणां राजाधिकृतानां सर्वस्वादानप्रवासने कारेयेत्, जनपदरक्षार्थीत्य् अर्थः ॥ ७.१२४ ॥

124 Let the king confiscate the whole property of those (officials) who, evil-minded, may take money from suitors, and banish them.

For women employed in the King’s service and also for menial servants, he shall fix daily wages, in proportion to their position and work.—(125)

युक्तानां नियुक्तानां स्त्रीणाम् अन्तःपुरदास्यादीनाम् । प्रेष्यजनस्य दोलकवाहादेः । प्रत्यहं वृत्तिं कल्पयेत्, न सांवत्स्रीयं सकृद् दद्याद् ग्रामं तद् एकदेशं वा । स्थानकर्मानुरूपतः । स्थानं प्रधानं नियोगः शय्यारक्षादि, कर्म शरीरव्यापारः, तद्अनुरूपेण वृत्तिर् देया । प्रधाने स्थाने स्वल्पे ऽपि कर्मणि महती वृत्तिः, निकृष्टे स्थाने महत्य् अपि कर्मणि स्वल्पेत्येतद्¹⁴³ उभयानुरूपम् ॥ ७.१२५ ॥

‘Employed’—appointed;—‘women’— slave-girls and others working in the inner apartments;—‘of menial servants’—such, as bearers of palanquins and the like;—‘he shall fix daily wages’,—and not fix an annual maintenance, in the form of villages, in whole or in part.

‘In proportion to their position and work’. ‘Position’ stands for the principal duty, responsibility,—such as keeping guard over the bed and so forth; and ‘work’—i.e. physical labour involved; the wages given should be in proportion to these. If the responsibility is great, even though the physical work in volved be little, the wages should be high; and if the responsibility is not great, even though the physical labour involved be great, the wages shall be low. This is what is meant by the wages being ‘in proportion to the position and work’.—(125)

This verse is quoted in Vīramitrodaya (Rājanīti, pp. 251-252).

Arthaśāstra (Part II, p. 102)—‘In accordance with the resources of the kingdom he shall apportion the livelihood of his dependents; or he may provide this to the extent that may be necessary for retaining their services:—48,000 paṇas should be set apart for the maintenance of priests, preceptors, chief-minister, army-commander, heir-apparent, queen-mother and queen, etc., etc.’

वस्त्रसंस्काराद्युपलेपनभोजनादिलक्षणेत्य् अर्थः॥ ७.१२५ ॥

125 For women employed in the royal service and for menial servants, let him fix a daily maintenance, in proportion to their position and to their work.

One paṇa shall be paid as the wages of the inferior, and six to the superior servant; as also clothing every sixth month and a Droṇa of grain every month.—(126)

अवकृष्टः संमार्जनशोधनविनियुक्तः, तस्य भक्तार्थं पणो देयः । उत्कृष्टस्य षट्सु षट्सु मासेषु गतेष्व् आच्छादवस्त्रम् । धान्यद्रोणश् च मासिकः । चतुराढको द्रोणः । पणपरिमाणं वक्ष्यति (म्ध् ८.१३६) । वृत्तिकल्पनार्था एते ॥ ७.१२६ ॥

To the ‘inferior servant’—i.e., to one who is employed in such work as sweeping and cleaning; for his living one paṇa should be paid.

To the superior servant shall also be given Clothing every sixth month’; and also ‘a Droṇa of grain’; a ‘droṇa’ is equal to four Ādhakas.

The exact measure of the ‘paṇa’ the author is going to describe later on (8.136).

These verses are meant to prescribe the wages of the servants.—(126)

‘Paṇa’—See 8.136.

‘Droṇa’—‘Four āḍhakas, i.e., 10 seers’ (Medhātithi and Kullūka);—‘512 palas’ (Govindarāja).

“Govindarāja and Kullūka state that the highest servants shall receive six times as much grain and clothes as the lowest, and the middle class servants three times as much as the lowest”—Buhler.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 252), which adds the following notes:—‘Avakṛṣṭasya,’ ‘of domestic servants’;—‘vetanam,’ fooding,—‘āchādaḥ’, ‘two pieces of clothing’,—‘droṇaḥ ‘four ‘Āḍhakas’;—and in Śuddhikaumudī (p. 240).

Śaṅkha-Likhita (Vīramitrodaya-Rājanīti, p. 252).—‘Two golden pieces constitute the monthly wage; to be paid on calculating after six months, or four months.’

भक्तपर्कॢप्तिः श्लोकद्वयेन । पणद्रोणयोः परिमाणं वक्ष्यति ॥ ७.१२६ ॥

126 One pana must be given (daily) as wages to the lowest, six to the highest, likewise clothing every six months and one drona of grain every month.

He should make the traders pay duties, after due investigation of the details of buying and selling, the journey involved, fooding along with its accessories, and the measures of safety.—(127)

करग्रहणविधिः । कियता मूल्येन क्रीतम् एतत्, कियच् च विक्रीयमाणं लभते, कियता च कालेन विक्रीयते, कियत्प्रतिभावेन नश्यति, अथ न — इत्येवमादिरूपक्रयविक्रयपरीक्षा । अध्वानं चिराचिरगमनप्राप्यताम् । भक्तं सक्त्वोदनादिमूलम् । परिव्ययस् तदुपकरणं सर्पिःसूपशाकादि धनादि च । योगक्षेमम् अरण्ये कान्तारे वा गच्छतो राजभयं चौरभयं निश्चौरता वेत्यादि । एतद् अपेक्ष्य वनिग्भ्यः करा आदातव्याः । वणिग्भिर् दापयेत् करान् इति पाठो युक्तः, गत्यादिनियमेन (पाण् १.४.५२) कर्मसंज्ञाया अभावात् । दण्डवचनो वा धातुः, तदा दण्डिवद् द्विकर्मकत्वम् ॥ ७.१२७ ॥

Now follows the system of realising duties.

At what price the merchandise has been bought—what price it will fetch when sold—what time it will take in selling—what deterioration, if any, it is likely to suffer—the consideration of all this constitutes the ‘investigation of the details of buying and selling’.

‘Journey’—whether it takes much or little time to obtain it.

‘Fooding’—Flour, Rice &c.

‘Accessories’—e.g. butter, pulse, vegetables; as also fuel and such things.

‘Measures of safety’—i.e. when passing through forests whether or not things were secure against molestation by kings and robbers.

Having duly investigated all these, the King shall realise duties from the traders.

The right reading is ‘vaṇigbhir dāpayet karān’; because according to the sūtra ‘gatibuddhi &c.’ (Panini), there is nothing to justify the Accusative case in ‘vaṇijaḥ,’ Or, the root in ‘dāpayet’ may mean ‘fine’, and hence like the root ‘daṇḍī’, it may take two objects (which would justify the said Accusative ending).—(127)

‘Yoyakṣemam’—‘Charges incurred for security of property against royalty and thieves and robbers’ (Medhātithi);—‘net profits (yoga) and charges for securing the goods against robbers &c.’ (Kullūka).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 259), which adds the following notes:—What has been paid for the cloth, salt and other articles of merchandise? What are likely to be the profits from selling them? From what distance has all this been brought? What quantity of food and vegetables and condiments have been spent by the man in importing the goods? How much he has lost over the charges incurred in securing his goods against robbers and other dangers of the journey? What is the profit he is actually making? What is he spending over the guarding of his merchandise against robbers and thieves?—the King should take into consideration all this and then fix the taxes payable by the traders.

This verse is quoted also in Parāśaramādhava (Ācāra, p. 404).

Mahābhārata (12.87.13-14).—(Same as Manu, but reading ‘Kūrayet’ for ‘dāpayet.’)

Arthaśāstra (p. 241).—‘The officer in charge of the department of trade shall keep himself informed of the demand, or absence of demand, for commodities produced from land and water; those imported by land and water; and also the relative prices of these; and the time for their sale and export. He shall fix the prices.’

Do. (p. 270).—‘He shall fix the customs and duties payable on exports and imports.’

तस्येदं सामान्येन लक्षणम् ॥ ७.१२७ ॥

127 Having well considered (the rates of) purchase and (of) sale, (the length of) the road, (the expense for) food and condiments, the charges of securing the goods, let the king make the traders pay duty.

क्षीणकृषेर् न्यूनः करो ग्रहीतव्य इत्य् एवम् अर्थम् एतत् । वार्योकसः जलौकसः । षट्पदाः भ्रमराः । यथा ते स्वल्पम् आददानाः परिपुष्टा भवन्ति, तथा राज्ञा मूलछेदो¹⁴⁴ न कर्तव्यः ॥ ७.१२८ ॥

This text is meant to assert that only a small tax shall be levied upon the person whose agricultural holding is not prosperous.

‘Water-insect’— leech.

‘Ṣaṭpada’—The black bee.

Just as these derive full nourishment by taking in only a little food, similarly the King should not uproot his people (by overtaxing them).—(128)

The order of verses 128 and 129 of Medhātithi is reversed in the other commentaries and hence by Buhler and Burnell.

This verse is quoted in Parāśaramādhava (Ācāra, p. 404);—and in Vīramitrodaya (Rājanīti, p. 260), which adds the following notes:—‘Adanti’, ‘eat’;—‘ādyam,’ ‘what is fit for eating, i.e., blood, milk and honey’;—‘vāryoko-vatsa-ṣaṭpadāḥ,’ ‘the leech, the calf and the bee’;—in the same manner should the king draw from his kingdom only a small amount of annual revenue, so that the principal capital of the people may not be affected.

**(verses 7.128-129)
**

Baudhāyana (1.18.15).—‘He shall levy equitable duties on other marketable goods according to their intrinsic value, without causing oppression.’

Āpastamba (2.26.9).—‘The king shall make them collect the lawful taxes.’

Mārkaṇḍeya (Parāśaramādhava, p. 404).—‘Just as during eight months of the year the sun draws out moisture, gently through his rays,—so should the king collect the taxes by gentle methods.’

अस्य दृष्टान्तः ।

128 After (due) consideration the king shall always fix in his realm the duties and taxes in such a manner that both he himself and the man who does the work receive (their due) reward.

After due investigation the King shall always levy taxes in his kingdom in such a way that he himself and the man who carries on the business shall both receive their reward.—(129)

एतद् एवाह । कर्मणां कर्ता वाणिजकः राजा च फलेन युज्येत तथा करान् कल्पयेत् । न परिमाणनियमकारणम्¹⁴⁵ अस्ति । यत्र महान् लाभस् तत्राधिकम् अप्य् उक्तपरिमाणातिक्रमेण ग्रहीतव्यम् ॥ ७.१२९ ॥

The order of verses 128 and 129 of Medhātithi is reversed in the other commentaries and hence by Buhler and Burnell.

‘The person engaged in business’—the trader—‘and the king’—may receive their reward;—in such way should the taxes be levied; and there is no ground for fixing the amount of the tax; in fact where the profit made has been large, the King should charge heavier taxes—even exceeding the proportion fixed.—(129)

This verse is quoted in Parāśaramādhava (Ācāra, p. 404);—and in Vīramitrodaya (Rājanīti, p. 260), which adds the following explanation:—The king should impose taxes in such a manner that he himself gets some reward for what he does in the shape of seeming safety to life and property, and also the transactors of business—the cultivator, the trader and others—idso obtain a fair return for the work that they do, in the shape of tilling the soil, trading and so forth;—again on p. 264, to the effect that the taxes may be enhanced or reduced in consideration of the loss or gain actually accruing to the people concerned.

**(verses 7.128-129)
**

See Comparative notes for [Verse 7.128].

करादानविधिस्तुत्यर्थो दृष्टान्तश्लोकः ॥ ७.१२९ ॥

129 As the leech, the calf, and the bee take their food little by little, even so must the king draw from his realm moderate annual taxes.

In the case of cattle and gold the fiftieth part shall be taken by the King; and in the case of grains, the eighth, sixth or twelfth part.—(130)

मूल्याधिकयोः पशुहिरण्ययोः पञ्चाशद्भागो ग्राह्यः । धान्यानां भागविशेषः सुकरदुष्करापेक्षया मन्तव्यः । पञ्चाशत्पूरणः पञ्चाशः । “विंशत्यादिभ्यः” (पाण् ५.२.५६) इति पक्षे तमट् । पञ्चशद्भाग इति पाठे द्विभागादिवत् संख्यान्तरम् ॥ ७.१३० ॥

‘In the ease of cattle and gold’—which are of high value—‘the fiftieth part shall be taken by the Ring’.

‘In the case of grains’—the exact share to be taken is to be determined in accordance with the greater or less labour involved in the producing of each kind.

‘Pañcāśaḥ’—the fiftieth; the affix being ‘tamaṭ’. If the reading be ‘pañcāthadbhāgah,’ it would be similar to such expressions as ‘dvibhāga’ (‘two parts’) and the like; and in that case it would stand for a totally different number (meaning ‘fifty parts’).—(130)

The second half of this verse is quoted in Vīramitrodaya (Rājanīti, p. 262), which remarks that the option laid down is in view of the varying fertility of the soil and the consequent greater or less labour involved in cultivation; it explains ‘dhānya’ as standing for Vrīhi, Yava and so forth and adds that what is here mentioned is to be realised only from cultivators.

See above, 10, 118 and 120.

Gautama (10.24, 25),—‘Cultivators should pay to the king a tax amounting to one-tenth, one-eighth, or one-sixth of the produce. Some declare that there is a tax also on cattle and gold, viz., one-fifth of the stock.’

Baudhāyana (1.18.1).—‘The king shall protect his subjects, receiving as his wage a sixth part of their incomes.’

Vaśiṣṭha (1.42).—‘A king who rules according to the sacred law may take the sixth part of the wealth of his subjects.’

Viṣṇu (3.22-24).—‘He should lake from his subjects as taxes a sixth part of every ear of the corn, and a sixth part of all other seeds;—two in the hundred, of cattle, gold and clothes.’

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 262).—‘Of awned grains, the sixth part, of leguminous grains, the eighth part, shall be taken by the king as the tax.’

Bṛhaspati (Do., p. 263).—‘The cultivator shall pay to the king, (a) the tenth, (b) eighth and (c) sixth parts of the produce (a) from fallow land (b) of the autumn crop and (c) the spring crop, respectively. “They shall pay taxes six-monthly or yearly, in accordance with the custom of the country; such is the eternal duty of cultivators.”

Śukranīti (4.2.212 et. seq.)—‘Duty is the king’s share received from the buyer and the seller. The regions of the duty arc the market-place, streets and mines. Duties are to he levied on goods only once. The king should receive the thirty-second portion from the seller or buyer. The twentieth or the sixteenth part is not a drawback upon the price. The king shall not realise duty from the seller when he receives what is less than cost price for his commodity; he shall realise it from the buyer on finding him to be the gainer. Having ascertained the amount of produce from the measured plots of land, the king shall demand revenue, apportioning it among the cultivators. The king shall realise rent from the peasant in such a way as may not ruin him. The king should realise one-third, one-fourth, or one-half from places irrigated by tanks, canals and wells, by rains and by rivers respectively, he should have one-sixth from barren and rocky soils. If the king realises from one cultivator 100 silver kārṣāpaṇas, he should refund to him 20 Karṣas. For minerals, the king shall realise duty at the following rates after deducting the expenses incurred:—Half of gold, one-third of silver, one-fourth of copper, one-sixth of zinc and iron, half of gems, half of glass and lead. He should realise one-third, one-fifth, one-seventh, one-tenth and one-twentieth from the collectors of grasses and foods. He should have one-eighth of the increase of goats, sheep, cows, buffaloes and horses, and one-sixteenth of the milk of buffaloes, she-goats, and ewes. Artists and artisans he shall make work for him one day in the fortnight. If the people start new industries or cultivate new lands, dig tanks, canals or wells, etc., the king should not demand anything from them until they have realised a profit double the amount spent by them. Having determined the land-revenue for each village, the king should receive it in advance from one rich man, or a guarantee of monthly or periodical payments. He should realise the one-thirty-second portion of the income of the money-lender. He should receive rents from houses and cultivated lands; also land-tax from shopkeepers; for the preservation and repairs of streets, he should realise dues from the users.’

मूल्याधिकयोः पशुहिरण्ययोः पञ्चाशद्भागो ग्राह्यः । धान्यानां भागविशेषः सुकरापक्षया कल्प्यः ॥ ७.१३० ॥

130 A fiftieth part of (the increments on) cattle and gold may be taken by the king, and the eighth, sixth, or twelfth part of the crops.

द्रुमशब्देन वृक्षा उच्यन्ते । शेषं प्रसिद्धम् । एतेषां षष्ठो भागो लाभाद् ग्रहीतव्यः ॥ ७.१३१ ॥

131 He may also take the sixth part of trees, meat, honey, clarified butter, perfumes, (medical) herbs, substances used for flavouring food, flowers, roots, and fruit;

He shall take the sixth part in the case of trees, meat, honey and clarified butter, of perfumes, medicinal herbs and poisons, of flowers, roots and fruits;—(131) of leaves, vegetables and grasses, of skins and cane, of earthenware vessels, and of all things made of stone.—(132)

(verses 7.131-132)

The term ‘dru’ stands for trees. The rest is all clear.

Out of the profit on all these articles, the sixth part shall be token by the King.—(131-132)

(verses 7.131-132)

These two verses are quoted in Vīramitrodaya (Rājanīti, p. 161), which adds the following notes:—‘Dru’ is tree,—‘māṃsa,’ flesh of the goat and other animals,—‘madhu,’ honey, ‘sarpiḥ,’ clarified butter, ‘gandha’ sandal-wood and the like,—‘oṣadhi,’ guḍūci and the rest,—‘rasa,’ salt and the like,—‘puṣpa,’ Champaka and the rest,—‘mūlāni,’ the Haridrā and so forth,—‘patra’ the palm-leaf and the like.