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

( 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'.

( 27 ) 36 Where there is broiling and reproach, one being for right, one for interest, along with women, children, and the aged, tears on the one part, anger on the other, that is the worst. 37 First the measure is introduced by the master. 38 Then with voice, action, mind, salutation, and rigid prostration let them in order of dignity be made to salute the master. 39 Let him salute him whose food Vaishravana or Vâcaspati when old refuses not to eat. 40 For the rest the opinion of each in order is to be heard. 41 The measure is to be considered after placating the master. 42 Having first extolled the master's strong points, and then weighed his master's weak points, the weak points of the adversary, and the weak points of the netural, let him again lay stress upon the master's strong points. 43 Having again described the measures and the means, and having placated the master, he is to con- sider the measure. 44 With careless, assailed, unfortunate persons warlike enterprises do not succeed. 38 'Rigid prostration' : The word dandapranama 'prostration with the body straight as a stick' occurs in the Dashakumara-carita : see the St. petersburg lexicon. 39 Vaisravana and Vacaspati are apparently named as types of king and Brahman. Note the negative verb abhunjate. 42 Guna and dosha are here untechnical : cf. II. 1.

( 28 ) 45 Against a not careless, right-knowing person, a master of his senses, a conqueror, one angry against the powerful, and hard to assail warlike enterprise is not to be undertaken. 46 "One knowing the Shâstras, how does he not understand measures?" so let him not say. 47 Those who conquer the strongest enemies, pleasure and so forth, they conquer all foes. 48 Let him not make the first advance in render- ing services : 49 Also let him certainly render service. 50 As regards an unavoidable disaster, having discerned it in advance, let him provide remedy for the disaster. 51 So says the Guru. So in the Brihaspati Sûtra the Fourth Chapter. 46 I. e. let him not claim practical infallibility on the ground of learning.

V ( Upâyas ) 1 Four means. 2 Also three : 3 Also pretended oversight and slaying. 4 In dealing with the bold conciliation ; 5 With the timid conciliation and division ; 6 With the greedy conciliation, largesse, and division ; 7 With the vexatious conciliation, division, larg- esse, pretended oversight, and slaying. 8 Conciliation is to be set to work first : 9 The purpose of the mind and also the friendly action of the voice. 10 Relatives are pleased at the misfortune of relatives. 11 Relatives, in their secret hearts malignant,take advantage of a relative. 12 Among all dangers the danger of relatives is to be dreaded. 13 In cows milk and in a Brâhman anger [ are certain ] ; 14 In women fickleness, in kinsmen remoteness ; friendship is like a drop of water upon a leaf. 15 The friendly speech of elders, also inspired by Shâstras, whoso heed not, are inspired by destiny : them, therefore, let him carefully avoiding dwell afar. 16 What is at variance with convention let him not practise. I The four upayas are, of course, war, dissensin, conciliation, and bribery.

( 30 ) 17 Kinsmen, crocodiles among the lotuses of sec- rets of mantras and sciences; not to act without good omens; and disasters (?). 18 It must be told with avoidance of the bad : though possessed of knowledge, he is like a snake in the house. 19 An adherent from the enemy's side one should not trust. 20 According to merit let him entertain (people) in his service. 21 Let him test by their sentiments. 22 A hero is not quickly known by the weak : intelligence let him promptly test in an unknown matter. 23 He may be known by his gestures : 24 A composed person not. 25 One whose mind is without apprehension is calm. 26 And without anger : for even children and so forth conceal that. 27 Upon learning the fall of his family a wise man under these circumstances would have recourse even to an enemy's side, if possessed of wisdom. 28 Unfailingly in the heart the [ effects of ] for- mer good and evil arise ; [ so ] the bad man would not on all occasions act as such. 29 The fickle are not to be highly honoured. 30 So says the Preceptor Brihaspati. So in the Brihaspati Sūtra the Fifth Chapter.

17 The text is here corrupt, some proverbial expression apparently being involved. The import seems to be that counsel, study, and secrets, also misfortunes, should not be incautiously spoken of. 19 Accusative after vi-shvas, as in I. 38. 22 Reading viro' sharaih sahasa na jnayate. 26 ‘Conceal’: vi-vri may, it appears, sometimes have this sense. 27 Reading nayayuktam. The meaning is, however, not clear.

VI ( Naya ) 1 He should get to know the action suitable to place and time, also policy and impolicy : 2 Not what is contrary to Veda, manliness, and pride. 3 Let him observe friendly acts. 4 Policy is carried out after examination by cou- ncillors. 5 Let him examine what is to be done or not to be done in conjunction with councillors living by their intellect. 6 Whoso can design even an unwelcome measure, he is to be employed in counsel. 7 Let him acquier wealth. 8 Whoso has store of wealth, has friends and righteousness and knowledge and merit and prowess and intelligence. 9 By one without riches riches cannot be acqui- red, as an elephant by one without elephant. 10 In riches is rooted the world. 11 And therein are all things. 12 A man without riches is a dead man and a Candâla. 13 Likewise let him acquire knowledge, the root of righteousness. 14 In knowledge is rooted the world. 15 Knowledge again is all. 16 So says the Guru. So in the Brihaspati Sûtra the Sixth Chapter. 6 Reading api karyam in place of vikaram. The sense would seem to be that one who would employ his intelligence in measures which he personally disliked would be a trustworthy councillor. F. W. THOMAS.

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