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

( 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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