बार्हस्पत्य सूत्र / अर्थशास्त्र (महर्षि बृहस्पति - प्राचीन दण्डनीति, राजधर्म एवं कूटनीति सटीक)

( 7 ) 85 Knowing all, he need not act. 86 Secrecy in regard to right, secrecy in regard to home and going abroad, secrecy in regard to measu- res, secrecy in regard to enmities; in failure of prestige he should deny even the truth. 87 Physicians, astrologers, soothsayers he should entertain, if possessed of conduct and character. 88 Even the truth, if causing grief or misfortune, he should not speak. 89 Up to twenty-five years he should passionately practise the study of sport. 90 Thenceforward acquisition of wealth. 91 He should keep himself free from indebtedness. 92 Indebted he becomes by three means, pleasure, anger, and greed. 93 And he should continually guard his person. 94 He should not neglect the regular rites. 95 If there is a popular clamour, he may omit a minor rite. 96 Upon a lost cause let him not stand; 97 Far to be avoided then is even a serious matter of sovereignty. 98 He should not favour new commanders who are Kusumântas. 99 A slight loss is to be borne. 100 As with families of elephants, bandits, noxious serpents, and tigers living in forest or cemetery among 98 Kusumântas : this word, which recurs in sutra 105, is quite mysterious (? = Pallava, or pallava, i e vita ?). 99 The meaning seems to be that a commander should not be dismissed for a slight failure. 100 The idea seems to be that of the nursery rhyme

( 8 ) those who in comparison therewith are inoffensive feuds of kinsmen are not to be engaged in. 101 Like dogs with one piece of flesh is that estate of sovereignty, when the sovereignty is in trouble. 102 Policy `truly is like a tree on a river's bank. 103 So he is not to desire [ it ]. 104 Kusumântas and so forth are inimical to all creatures. 105 Prestige, vigour, vitality, greatness—these are destroyed by excessive cultivation of Kusumântas. 106 Desire, anger, conceit, jealousy, hypocricy, and so forth he should not encourage. 107 An enemy of good character is a friend. 108 Among friends one of good character is an enemy. 109 Between moon and sun there is hostility by reason of their common brightness (tastes): 110 Were it not so, they would both stand fast. 111 Where there is feud among relatives, those two families perish to the root. 112 Whoso abandons the science of awarding punishment, helpless he like a moth enters the flame all unwittingly. So speaks the holy Preceptor, guru of the chief of the Gods. So in the Brihaspati Sûtra the First Chapter.

• 'Let dogs delight &c.'. With the reading ° kule we should render 'he dwells as it were in a family... 101 Shvan 'dog' probably means more exactly 'pack of dogs' : cf. a shva and Panini iv. 2. 48. 109, 110 We might translate 'If between sun and moon there were hostility ..., they would not continue'.

11 (DUTIES AND PRINCIPLES) 1 Sovereignty belongs to one possessing advantages. 2 There is advantage of knowledge, advantage of wealth, and advantage of comrades : 3 Gratification of his own family also and protection of usage; 4 Agriculture, cattle-rearing, trade. 5 Universally the Lokâyata system of doctrine is alone to be followed at the time of acquiring gain; 6 Only the Kâpâlika as regards attainment of pleasure; 7 The Ârhata in regard to right. 8 The Lokâyata is not really profitable (?); the advantage quickly perishes. 9 So the Kâpâlika, the Ârhata, and the Bauddha. 10 On these relying, he is like the moth and the fire. 11 The fruits are like ear-water [or water in the ear?]. 1 Guna is here used in an untechnical sense ('strong point'). 4 The Arthashastra mentions (c. 1) the same three matters (krishi, pashupalya, and banijya) as the components of varta, or business, one of the studies of a king. 5 The Lokayata doctrine, along with Sankhya and Yoga, makes up the triad of philosophy in the Arthashastra (c. 1). 6 Elsewhere the Kapalikas are a Shaiva sect : see the St Petersburg lexicon and reff. 8–35 These Sutras, which seem at variance with the preceding, and which betray a strong sectarian bias, may be suspected of being an interpolation. No. 36 joins on well to No. 7. 11 'Ear-water' : is this a synonym of 'sky-flower, &c. = 'nonentity' ? or 'water in the ear' (sc. not in the mouth or only heard of) ?

( 10 ) 12 When one characterized by ignorance desires in a matter connected with right to effect a human object, then he is a heretic entitled Laukâyatika. 13 When a Candâla is desirous of enjoying fine drink, flesh, and so forth, then he is a heretic entitled Kâpâlika. 14 When abandoning twilight worship and so forth, sacrifice and so forth, he desires the duty of non- killing, then he is a Kshapanaka heretic. 15 When, abandoning the rites described in the Veda,and knowledge of them, also Shiva, the Lord of All, Vishnu, and Shri, a man declares that all is void, then he is a heretic entitled Bauddha. 16 When he declares right to be vain, a means to gain, he is a Laukâyatika; and he declares that the pinda and so on are theft. 17 He does all for profit,—sacrifice, twilight prayer, and so forth. 18 To conceal his failing, one afflicted with desire studies the Veda; 19 He performs sacrifices and so forth : 20 He does it with a view to drinking wine, with a view to intercourse with women. 21 He says Vishnu and the others are wine-drinkers —so the Kâpâlika. 14 Kshapanaka: = Jaina. 15 'Knowledge': read karmajatam 'mass of rites'? 16 Pinda: the reference seems to be to the food offered to the dead: the custom was ridiculed by the followers of Brihaspati, as appears from the Carvaka, or Lokayata, chapter in the Sarva-darshana-samgraha.

( 11 ) 22 The Kshapanaka, aiming at right, speaks of right as depending on the bearing of rags and broom : 23 He speaks of Shiva and so on,—so the Kshapanaka. 24 With a view to abuse of others he studies Veda, Shâstra, right and so forth: 25 He reproaches all; 26 Even Maheshvara, Vishnu and so forth; 27 He slso speaks of right with a view to eating; 28 For the sake of discussion he praises others— this is the Bauddha. 29 The Laukâyatika, when dead, is a denizen of hell, extern to profit, pleasure, right, and liberaton. 30 And the same applies to his family ; that family perishes within the period of sons and grandsons. 31 The Kâpâlî, abandoned by his village, household, and relatives, becomes a denizen of hell, denounced by all people : 32 And at that very time his family perishes. 33 The Kshapanaka is denounced by his family, and those who live in the village, and three families perish. 34 The Bauddha becomes a very detested denizen of hell; and his existing family perishes, or in the time of sons and grandsons. 35 Connection with heretics of this sort he should not have, even in thought. 36 Even by one whose counsels are well ordered,

22 The "broom" is the brush of twigs which the Jain ascetics carry in order to brush away insects. 34 The Sanskrit sentence is here confused : but the mean- ing is clear. 36 [Not] : we may, if we prefer, read adharmikena. This Sutra connects well with No. 7.

( 12 ) who discerns the weak points of others,and who is [not ?] a man of virtue, sovereignty cannot be preserved. 37 One infatuated with the conceit of power, filled with greed and pride, loses what has been acquired. 38 Whoso, after reflecting upon his measures, enjoys himself, he achieves the highest success. 39 He must so do that by his action he is not known by the world as 'knowing what to do, bent upon profit,' or as ' a man of righteousness': 40 Like Ishvara, like Moon and Sun. 41 Counsel is the action of effecting unity of opinion on the part of persons conforming to a master's mind. 42 A councillor must speak of measures, regardless of his master's preference. 43 The fruit of policy is attainment of right, adv- antage, and plesure. 44 Pleasure and advantage are to be tested by right ; 45 Right by right ; 46 Advantage by advantage ; 47 Pleasure by pleasure ; 48 Liberation of the soul by liberation. 49 Injunction of a guru is to be executed, even when at variance with right, as the marriage of the Pândavas, Arjuna's asceticism, Vyâsa's intercourse with a widow, the begetting of Karna, Râma's punishment of a mother and so on. 40 'Like Ishvara' : his motives must be inscrutable. 49 The references are to well-known stories in the Mahabharata.

( 13 ) 50 Even a son, at variance with policy, is an enemy. 51 The young, the vicious, reckless, unacquainted with shâstras, he should not admit to counsel. 52 Dull - witted, immoral, violent, thoughtless, irascible, foolish young men are not to be employed in counsel. 53 Let all jewels even be given to preserve one's own purpose, life, and prestige. 54 During counsel he should not not evoke anger. 55 Right is the main factor ; not personal objects, 56 Happiness unrighteously enjoyed is no friend. 57 Maintenance of position is [ or and ] enhan- cement. 58 Like one who eats what is not wholesome but is on good terms with [or as taking a precaution against, Pratîkâra ] death, A man true to his word, relying upon the Shâstras, might even dry the ocean. 59 If he is angry [ his dependents ] become disco- uraged and timid. 60 One bad man ruins many. 61 Fate depends upon manhood. 51 We translate mantre na praveshayet. 53 The 'jewels' are the various 'treasures' of a king, his wife, minister, general and so forth. 57 I tranalate sthitir vardhanam : reading sthitivardha- nam, we might render '[ he should aim at ] enhancement of his actual position' or '...conservation and enhancement.' 58 The idea may be that of fortifying oneself against poison. 61 A common sentiment : cf. Shukra-nîti, 1.95-6

( 14 ) 62 Whoso loves his own wife and in taming him- self has capacity, is without equal. 63 A good man turns not aside through fear. 64 What at that time is proper is not to be spoken by friends not conversant with matters of speech. 65 One of arrogant heart, lost to respect for right, not self-controlled, he could not admonish. 66 when exhausted with frightful acts, sunk in the sleep of ignorance, he should enlighten the fool with the cool airs of righteous speeches. 67 Among bad men a good man shines forth like the sun. 68 Those committed to unrighteousness he should check by proper conduct. 69 In unrighteousness he should not involve himself. 70 In ill-repute he should not involve himself. 71 He should not slay. 72 Let a fool be restrained, like an elephant, with the hook of righteous reading. 73 A guru's word is not to be transgressed, if in accordance with reason. 74 Even a guru, if not equipped with policy, he should disregard. 75 A guru says it. So in the Brihaspati Sûtra the Second Chapter.

III ( VIDYÁ ). 1 Manliness is the quality of one superior to weakness. 2 One becomes superior to weakness by residence in other countries. 3 Of all powers, times, countries, conciliations, natures, strengths, exercises, ages knowledge is to be acquired : 4 Also endurance of fasting and so forth. 5 He should make treasures with fragrances and robes. 6 A long conversation he should hold only if a gracious one. 7 All his like-minded 'jewels' he should ever seek to please. 8 He should know new mantras : 9 These are threefold : Shâkta, Vaishnava, Shaiva and their further divisions. 10 Entrance to the city of Liberation is by three: 11 Shâkta, Vaishnava, Shaiva. 12 The Shâkta is like a journey in a vessel; 13 The Vaishnava like a high road ; 14 That which believes in Kevala and Pradhána is like a horse chariot ; 15 The Laukâyatika, Kshapanaka, Bauddha and so forth are like a cavernous route through a desolate forest swarming with many tigers and malignant beasts. 9—16 Again apparently a sectarian inserton : cf. ad II. 8, III. 33. 14 This is the Shaiva system : see Sarvadarshana samgraha, c. VI.

( 16 ) 16 Having marked this, let him have recourse to one. 17 Let him ever mark the aspect of the lord of lights ( the moon ? ). 18 And let him defend the order of four castes. 19 And let him make use of medicines ; 20 These which fortify strength, complexion, energy, self-esteem, intelligence, courage, compassion, and reduce the faulty humours. 21 Let him procure success by gifts, honours, orn- aments, and sciences. 22 Let him watch the eighteen Tirthas. 23 Tirthas are the six constituents of royalty, also enemy, friend, and neutral : 24 Also intestine enemy, intestine friend, intestine neutral; and these are dependents, companions, and friends. 25 Also wives, sons, and kinsmen. 26 Others also [ to be watched ] are temples, places for dances and 27 sacrifices, twilight, pools, cross-roads, heretic abodes, shops, schools for the young, parade-grounds, fields, new-moon etc. festivals, harlots' houses, the sea- shore, presence of ascetics, frontiers, places for sale of liquor, serais for travellers. 22 Tirtha : a technical term in the Science of Policy for the important personalities in the kingdom. The use is some- what peculiar in 23. 23 The constituents (prakriti), as usually enumerated, are king, minister, country, fortress, treasury, army, and friend: see Arthashastra, c. 96, and Formichi, op. cit., p. 92. 27 'Twilight-pools' would be places for performing twilight worship.

( 17 ) 28 Let him have festive attire. 29 At the city gate let there be a general stoppage. 30 However, let him not exclude all. 31 Let him honour Itihâsas and Purânas ; 32 And expositions thereof : 33 And the Shâkta scriptures : 34 And the Vaikhânasa scriptures ; 35 And the Sânkhya ; 36 And the Shaiva. 37 As regards all these, let him perform and require the due study. 38 A Brâhman let him not slay, even if infected with faults. 39 To the unmerciful [ no ] mercy should be shown. 40 Let him show respect to village headmen ; 41 Also to city magnates. 42 Let him conciliate even the weak, 43 By largesse much : 44 Not also with little. 45 In the case of excellent persons not in the order of the plenitude of their merits. 46 Let him play with dice : 47 Also [ Or ] let him not play at all. 48 Serpents and so forth let him slay.

32 'Expositions' : The word paka would seem to be a synonym for pakti in janapakti, lokapakti 'teaching the people' : see Shatapatha-Brahmana XI. 5. 7. 1. 33—7 These sutras are perhaps again an insertion : see Introduction and ad II. 8, III. 9. 39 Or "no mercy (adaya).

( 18 ) 49 High Brâhmans, perfected by various mantras and rich in knowledge, let him honour. 50 Brâhmans of other countries, Kshatriyas, princes, feudatories, and so forth let him welcome as if they were himself with viands, clothing, and so forth. 51 A refugee, though qualified by all crimes, let him protect. 52 Let him check the bad; 53 And protect the learned. 54 Let him not oppress a village : 55 Or a city : 56 Or temples. 57 Let him make use of fermented liquors ; 58 Not in excess, however. 59 Also flesh food. 60 Compassion to life must be shown : 61 The Bauddha way and so forth not. 62 Nor as regards imperceptible ( creatures ). 63 Gay ladies are to be used! 64 The earth has a measure of fifty krores of yojanas. 65 And it has seven continents. 66 And is girt with seven seas. 67 Karma, Bhoga, Atibhoga, Divya, Shringâra, 61 The Buddhists and Jains especially denounce killing in sacrifice. 62 'Imperceptible' apparently a reference to the Jains' precautions against killing small creatures. 67 These names, as applied to the seven dvîpas, do not seem to occur elsewhere: but Bharata Versha is karma-bhumi in the Vishnu-purana, II. 3. 2.

( 19 ) Siddha and Kaivalya are the designations of the continents. 68 The midmost is the Land of Action (Karma). 69 What is in the middle thereof, as far as the Jambu tree, belongs to Meru. 70 Therein to the north is Himvat. 71 On the south of that is land of nine thousand (yojanas). 72 Therein to the south is Bhârta Khanda. 73 There the fruits of righteousness and unright- eousness have their visible effect. 74 In relation therto is the administration of punishment. 75 It is to be studied by the people of Bhârata, past, future, and present and by men of the four castes. 76 By administration of punishment the holy Sun is king : 77 And Wind and all the gods : 78 And mortal creatures. 79 From Badarikâ to [ Râma's ] Bridge is a distance of one thousand yojanas. 80 From Dvârkâ as far as Purushottama and the

70 'On the north' : This cannot mean on the north of Meru or of Jambudvipa, which would be contrary to the ordin- ary view : it must, therefore, mean 'starting with the north' of India. 71 'Nine thousand' : The usual estimate, as in the Vishnu-Purana II. 3. 2. 79 'One thousand' : The same estimate is given by the Vayu-Purana : see Wilson's note in Vishnu-P. (ed Hall, II. p. 127). 80 The Purushottama-kshetra is in Orissa, and the

( 20 ) Shâlagrâma is a distance of seven hundred yojanas. 81 In this area also are the seven Great Mountains, Raivataka, Vindhya, Sahya, Kumâra, Malaya, Shrîpar- vata, Pâriyâtra. 82 And the Great Rivers, Gangâ, Sarasvati, Kâl- indî, Godâvari, Kâveri, Tâmraparnî, Ghritamálá. 83 And eighteen countries. 84 Eighteen are the maritime kings : 85 And eighteen the hill kings. 86 The creation of Râma consists of one hundred and forty ( yojanas ? ) on the south and north, as far as the Sahya twelve ; that of Vishvâmitra eleven. 87 Nepal one hundred and four. 88 On the shore of the eastern sea : From Varuna to the sea is a space of eight yojanas. shalagrama-ksh. is supposed to be on the river Gandak : see Wilson’s Vishnu-P. (index). 82 ‘Great Rivers’ : The word kula-nadi does not seem to occur elsewhere. On the various lists of the chief rivers see Wilson’s note, Vishnu-P. II pp. 131-2. The Ghritamala is, doubt- less, Wilson’s Kritamala. 86 ‘The Creation of Rama’ and ‘the Creation of Vishvamitra’ : The Epic story of Vishvamitra’s attempt at a rival creation is well known ; but the phrase Vishvamitra-srishti does not seem to occur in the literature. In the tradition of the pandits the idea is quite familiar, Vishvamitra being credited (like Ahriman among the Iranians) with the authorship of all faulty or misshapen and misbegotten things, such as the mirage. The application of the numbers in this sutra is obscure. Is ‘as far as the Sahya’ = ‘in breadth’ ? 88 The site of the Varuna-tirtha does not appear to be known.

( 21 ) 89 Each one hundred and five are northern Lâta, And eastern Lâta. 90 Kâshî and the Pàncâla country are together eighty ; 91 Kekaya and Srinjaya are sixty ; 92 The Matsya and Magadha country one hund- red ; 93 Màlava and Shakunta eighty ; 94 Kosala and Avanti sixty ; 95 Saihya and Vidarbha together two hundred ; 96 Videha and the Kuru country one hundred ; 97 Kâmboja and Dash' árna eighty. 98 These are the great countries. 99 These indeed are four-cornered. 100 The Âratta and Bâhlîka country are from south to north one hundred, from east to west twelve. 101 The Shaka and Suráshtra country are four- cornered and of forty. 102 Anga, Vanga, and Kalinga are of one hund- red and four-cornered. 103 Kàshmîr, the Huna and Ambashtha countries, and Sindh are of one hundred and four-cornered. 104 The Kirâta, Sauvîra, Cola, and Pàndya coun- tries, situated on north and south are of one hundred increased by sixty. 89 sqq. For other lists of countries and peoples see Mahabharata, Bhishma-parvan, IV. 317–378. Vishnu-Purana, II. 3, Varaha’s Brihat-samhita, XIV, Garga-samhita (Janapada-vyuha). 93 Shakunta is not elsewhere known as name of a country or people. 103 The Hunas are, doubtless, those of Hundesh.

( 22 ) 105 The Yâdava country and Kâncî are of one hundred and forty. 106 These are minor countries. 107 The seven Konkans are of one hundred and four, and the... 108 These are on the water. 109 On mount Sahaya are four hill countries ; 110 On Shrîparvata two ; 111 On Raivataka one ; 112 On the Vindhya five ; 113 On Kumâra one ; 114 On Mahendra three; 115 On Pâriyâtra three. 116 All are equal, from south to north of fifty, from east to west of five yojanas. 117 In the Mleccha region are Yavana countries, mountainous. 118 The countries are adorned with villages, cities, gardens, and so forth, and with holy domains and so forth. 119 Eight are the Vaishnava domains ; 120 Badarikâ, Shâlgrâma, Purushottama, Dvâraka, Bilvâcala, Ananta, Simha, Shrîranga. 121 Eight the Shaiva ; 122 Avimuktaka, Gangâ-dvâra, Shiva-kshetra,

105 Yadavas: Perhaps those of Devagiri. 107 For the 'seven' Konkans, see Wilson's Vishnu purana (ed. Hall II. p. 178, n. 14). 119—127 Again an insertion ? 120 Bilvacala......Simha : Perhaps the Bilvadri and Simhacala of which mahatmyas exist.

( 23 ) Rame-Yamunâ (?), Shiva-sarasvatî, Mavya, Shârdûla, and Gaja kshetras. 123 The Shâkta are also eight ; 124 Oghghîna Jàla, Pûrna, Káma, Kolla, Shrî- shaila, Káncî, Mahendra. 125 These are the great domains ; 126 And effective of all attainment ; 127 Also ineffective [ or to be worshipped ]. 128 On the Vindhya dwells perpetually Durgá, and Bhadrakâlî ; 129 On Kumára Kumára dwells perpetually ; 130 On Sahya Ganapati ; 131 On Raivataka the Teacher ; 132 On Mahendra Garuda ; 133 On Páriyátra Kshetrapála. 134 In the Land of Action, wich is Bhárata, the gods are many times as numerous as the men. 135 Gods, Demons, Yakshas, Rákshasas, Bhûtas, Pretas, Vináyakas, Kûshmándas, those with distorted features : 136 What they carry and their dress are deter- minate : 137 Friendly or Terrifying, Yoginîs and Nâgas; they, assuming forms at will, consort in countless numbers with mankind. 138 And by men they may be protected. 139 In that [Bhárata country] are ambrosial herbs. 122 Avimuktaka : Benares. 124 Oghghina : Ujjain ? 131 The Teacher : Brihaspati. 133 Kshetrapala : Shiva.

( 24 ) 140 At this point the number of the ages, the Kritâ, Treta, Dvâpara, and Tishya. 141 In the Krita [ the creatures are ] possessed of knowledge ; 142 And versed in the administration of punish- ment; 143 In the Tretâ they are active and skilled in policy : 144 In the Dvâpara they are followers of Tântrikas and of strong tastes; 145 And versed in policy : 146 In the Tishya quarter men are strong in knowledge and action, and versed in the administration of punishment : 147 After that they are of diverse rightfulness, colour, and dress, and void of the administration of punishment. 148 And the peoples behold, intent upon false speaking. Thus says the Preceptor. So in the Brihaspati Sûtra the third chapter. 140 The Mahabharata also names the Tishya as the fourth age

IV ( Omens and Counsel ) 1 At the Brâhma hour the rising from sleep. 2 Let him consider right and interest. 3 The cry of the cock is auspicious : 4 Also the sight of an elephant and so forth; 5 Also the sound of elephants, the chanting of auspicious praises, and Veda-recitation ; 6 Also holy talk of divinities ; 7 Also recollection of nobles ; 8 Also eye-collyrium : 9 Also looking in a mirror. 10 Let him adorn [ himself ]. 11 Also chewing of betel : 12 Also camphor, sandal, incense of agallochum: 13 Conchs, Kâhalas, horns, cut reeds, guitars, harps, drums, kettle-drums : 14 And noises of trumpets ; 15 Also seeing of divine women : 16 Also the interrupted first note of the minst- rel (?) : 17 Also the sound of the jâti melody ( or 'the cry of birth' ) : 18 White flowers in liquid butter. 19 Fire satisfied with mantras becomes of one hundred flames, and attended with smoke having the sign of Vishnu. 20 Then the spectacle of oxen is inauspicious :

1 The Brahma muhurta is the early morning: see Weber Indische Studien, x. p. 296, and Aitareya Brahmana II. 15. 4 The Greek writers mention the early morning salut- ation of an Indian king by an elephant (Aelian, XIII. c. 22). 12 Or 'incense of camphor, sandal, and agallochum'.

( 26 ) 21 Also the spectacle of vultures 22 Also a twilight blaze : 23 Also the cry of quarreling jackals, 24 Or the sound of carnivorous beasts is heard at the gate of village or city. 25 Where also sweating of images of gods is per- ceived, there departure to another place is the only appeasement : there is no remedy. 26 Unavoidably to be observed are these acts. 27 Victory is rooted in counsel. 28 Men are of three kinds, best, worst and middle. 29 In counsel also [ is the same triplicity ]. 30 That action is best which is undertaken in company with connections, kinsmen, friends, the learned, the thoughtful. 31 And, when right is doubtful, devotion to a guru. 32 He is best who sets to after taking counsel with men intent on advantage. 33 If, after thinking out good and bad results, he sets to through being overcome by folly, he is the worst. 34 That counsel is best which is taken unanimo- usly, under the guidance of policy, by wise councillors. 35 Where, at first of divers opinions, they are afterwards unanimous, that is the middle. 25 'Sweating of images' : Cf. Harsha-carita, trans , p. 147, also Vergil's et maestum illacrimat templis ebur aeraque sudant (Georg. I. 480), and Milton's 'And the chill marble seems to sweat 'While each peculiar power forgoes his wonted seat'.