CANAKYA-RĀJA-NĪTI MAXIMS ON RAJA-NITI COMPILED FROM VARIOUS COLLECTIONS OF MAXIMS ATTRIBUTED TO CĀŅAKYA EDITED WITH CRITICAL APPARATUS BY LUDWIK STERNBACH, LL.D. @ THE ADYAR LIBRARY SERIES VOLUME NINETY - TWO चाणक्य-राज-नीतिः CANAKYA-RAJA-NITI MAXIMS ON RAJA-NITI COMPILED FROM VARIOUS COLLECTIONS OF MAXIMS ATTRIBUTED TO CĀŅAKYA EDITED WITH CRITICAL APPARATUS BY LUDWIK STERNBACH, LL.D. THE ADYAR LIBRARY AND RESEARCH CENTRE 1963 The Adyar Library and Research Centre Adyar, Madras 20, India PRINTED IN INDIA At the Vasanta Press, The Theosophical Society Adyar, Madras 20 ACKNOWLEDGEMENTS ABBREVIATIONS CONTENTS A. INTRODUCTION Cāṇakya-Viṣṇugupta-Kautilya 1. Different names of Canakya 2. Cāṇakya the hero 3. Cāṇakya the politician 4. Cāṇakya-Viṣṇugupta-Kauṭilya as the author of the Arthasastra. Kāmandaki on Viṣṇugupta 5. References to Cāṇakya-VişnuguptaKautilya in Sanskrit literature Collections of Maxims, Their Contents and Authorship 6. Cāṇakya as the author of a Nītiśāstra 7. Collections of maxims attributed to Cāṇakya 8. Place of Canakya's collections of maxims in the gnomic literature of India; their contents; maxims of niti and kävya background 9. Borrowing of maxims from other sources; building of new maxims 10. Authorship of the so-called Cāṇakya's collections of maxims PAGE ix xi 722 1 3 4 5 7 10 10 vi 11. "Petrification of older so-called Cāṇakya's collection of maxims 12. Cāṇakya and Saunaka. Different names of Cāṇakya; nīti tradition 13. Cāṇakya's maxims as popular poetry CĀŅAKYA-RĀJA-NĪTI The Versified Cāṇakya-raja-nīti Aim of the Study 14. References to a versified Arthaśästra of Kautilya in the Daśakumaracarita and Kautilya's Arthaśāstra "" Texts Used 15. Preparation of a compilation of maxims and aphorisms attributed to Cāṇakya dealing with rāja-nīti and arranged according to subject matters. Subject matters covered. Gist of the contents of maxims included in the text 16. Great amount of the so-called Cāṇakya's collections of maxims 17. Texts used and their division into six versions 18. Maxims and aphorisms having a rāja-nīti background Presentation of the Text 19. Résumé in English; Sanskrit text; sources; variants; other remarks Analysis of the Text 20. Maxims of raja-nīti background and the six versions of so-called Canakya's .collections of maxims 21. Key to the Analytical Table PAGE 14 14 16. 17' 19: 40. 42: 43. 44 45. 47 CONTENTS Analytical Table of Maxims included in the Study B. TEXT I. Introductory stanzas (Nos. 1-4) II. King's Duties and Qualities (Nos. 5-116) Main Duties and Qualities of the King (Nos. 5-18) Good and Bad King (Nos. 19-25) Governing in accordance with Dharma (Nos. 26-33) Protection of His Subjects (Nos. 34-42) Collection of the King's Treasury (Nos. 43-74) Respect for Knowledge and Learning (Nos. 75-80) Other Duties (Nos. 81-98) Governing the Kingdom (Nos. 99-106) Essential Living Conditions in a Kingdom (Nos. 107-16) III. King's Friends, Enemies, War, Peace, Alliances, Strategem (Nos. 117-65) Friends and Enemies (Nos. 117-28) Use of Stratagem (Nos. 129-54) Varia (Nos. 155-65) IV. King's Officials (Nos. 166-236) Service in the King's Court from the point of view of the Officials (Nos. 166-81) Service in the King's Court from the point of view of the King (Nos. 182-95) : vii PAGE 48 73 75-112 75 81 83 86 89⁰ 99 101 106 108 113-32 113 119 129 133-55 133 138 viii CĀŅAKYA-RĀJA-NĪTI INDEX Choice of King's Officials (Nos. 196-215) Discharge of King's Officials (Nos. 216-18) Ministers and High Officials (Nos. 219-36) V. King's subjects (Nos. 237-44) VI. Varia (Nos. 245-76) PAGE 142 148 150 156 159 171 ACKNOWLEDGEMENTS I wish to express my deep debt of gratitude to Dr. V. Raghavan, Professor of Sanskrit, University of Madras, for arranging for the publication of the work with the Adyar Library and for his valuable suggestions which I always accepted with thanks. I am greatly indebted to Dr. K. Kunjunni Raja, Reader in Sanskrit, University of Madras, for helping in editing the book and also reading the proofs. I am also very grateful to Mr. K. Parameswara Aithal, Pandit in the Adyar Library, for checking all the references and seeing the book through the Press. I know that he has put in a good deal of work in proof-reading and checking up references and am extremely thankful to him for his help. It is my pleasant duty to express also my sincere thanks to the Adyar Library and Research Centre for undertaking the publication of the work in its well-known Adyar Library Series. Finally I wish to express my gratefulness to Srimati Radha Burnier, Joint Director, for additional help in editing the work and seeing the proofs; and to Srimati Seetha Neelakantan, the Librarian at the Adyar Library and Research Centre for her kind and helpful co-operation. LUDWIK STERNBACH, LL.D. ABayA ABORI AKM Amd AnSS AOS AS BhP BhPr Bhs Boltz BORI BrDh Brh BSS ChSS CK1 ABBREVIATIONS Abhandlungen der Bayerischen Akademie der Wissenschaften, Phil. Kl. Annals of the Bhandarkar Oriental Research Institute. Abhandlungen für die Kunde des Morgenlandes. Alamkāramahodadhi of Narendraprabha Sūri, GOS 95, 1942. Anandāśrama Sanskrit Series, Poona. American Oriental Series, New Haven. Amitagati's Subhāṣitasamdoha, Sanskrit und Deutsch, herausg. von R. Schmidt, ZDMG 59, 61. Le Bhagavata Purana, Traduit et publié par M. Eugène Burnouf, Paris, 1884-98. Bhojaprabandhaḥ by Srīballala, NSP, Bombay, Śaka 1854. Also Bhojaprabandha of Ballaladeva of Banaras, ed. by Jagdishlal Shastri, Motilal Banarsidass, Patna, 1955. Satakatrayādi-sübhāṣitasamgraha of Bhartṛhari, ed. by D. D. Kosambi, (Singhi Jaina Granthamālā 23), Bombay, 1948. August Boltz, Ausgewählte Fabeln des Hitopadeśa, Leipzig, 1868. Bhandarkar Oriental Research Institute, Poona. 'Brāhmadharma' in Pratnakamranandini, Benares. Brhaspatismrti, reconstructed by K. V. Rangaswami Aiyangar, GOS 85, 1941. Bombay Sanskrit Series (Bombay Sanskrit and Prakrit Series), Bombay. Cāṇakya. Chowkhamba Sanskrit Series, Benares. J. Klatt, De trecentis Caṇakyae poetae indici sententiis, Halis Saxonum. xii CKr CL(=CLr) CLA CLB CLH CLI CLL I CLL II CLLD CLP II CLP IV CLP V CLS CLT CLTb CĀŅAKYA-RĀJA-NĪTI O. Kressler, 'Stimmen indicher Lebensklugheit', Indica 4, Leipzig, 1907. Laghucāṇakya version, reconstructed. (See Cr.) CL; Raja-niti, Cāṇakyamuni-viracita, Agra,. 1920. CL; E. Bartoli, 'Un secondo codice fiorentino in-edito di Cāṇakya', (parts 2 and follow ing), Rivista Indo-greco-italica di Filologia, vol. 3, fasc. 3-4, pp. 151-66 (first adhyāya); also E. Bartoli. Il codice napolitanó di Cāṇakya', Rivista Indo-greco-italica di Filologia, vol. 4, fasc. 3-4, pp. 129-33; and vol. 5, fasc. 3-4, pp. 115-9 (second to eighth adhyaya). CL; MS H. 250 (first part) in Harvard University Library, Cambridge, Mass. CL; MS 2411 in India Office Library, London. CL; MS A. 445 in Universitätsbibliothek, Karl-Marx Universität, Leipzig. CL; MS A. 446 in Universitätsbibliothek, Karl-Marx Universität, Leipzig. CL; MS Cod. 8959; UB/123 in University Library, Leiden. CL; MS 17072-2 (C) in Université de Paris, Institut de Civilisation Indienne. CL; MS 17072-4 (D) in Université de Paris, Institut de Civilisation Indienne. CL; MS 17072-5 (E) in Université de Paris, Institut de Civilisation Indienne. CL; Sodasa-Cānakya, Bhāvanādāsa-krta-Hindivyākhyā-sahita, ed. by Śrīdhara Śiva Lāl, Jñana-Sāgara Press, Bombay, Samvat 1932. CL; 'Laghucāṇakyam', Sentenze Indiane pubblicate da E. Teza. Annali delle Università Toscane, tomo XVI. Pisa, 1879, pp. 352-404. CL; MS or. fo. 1037 in Universitätsbibliothek, Tübingen. CM CN(=CNr) CNa CNb CNF CNG CNH CNHU CNI I CNI II CNJV CNL CNM CNMN CNN ABBREVIATIONS xiii Canakya, Recension de cinq recueils de stances. morales (Cāṇakya-nītiśataka, Cāṇakyanītiśāstra, Laghu-cāṇakya-rāja-nītiśāstra, Vṛddha-cāṇakya-rāja-nītiśāstra, Cāṇakyaśloka), par E. Monseur, Paris, 1887. Cāṇakya-nītiśāstra version, reconstructed.. (See Cr.) Comprise CNSB, CNŚCV, CNNS, CNNA,. CNSS, CNSIC, CNNSS, CNSJ. Comprise CNTC, CNH, CNJV, CNR. CN; Canakyam, Codice indiano, E. Bartoli,. Napoli, 1911. CN; The Recension of Canakya used by Galanos for his Ἐκ διαφορῶν ποιητῶν᾽, by G. M. Bolling in Studies in Honor of Maurice Bloomfield, New Haven, 1920. CN; Canakya-śataka in KSH, pp. 312-22. CN; MS H. 250 in Harvard University Library, Cambridge, Mass. CN; MS 1518a (Eggeling 3990) in India Office Library, London. CN; MS Keith 7204 (Tagore 40b) in India Office Library, London. CN; Caṇakyaśatakam, ed. by Jīvānanda Vidyā-. sagara, Calcutta, 1926. The same text is reprinted in at least seventy-eight editions, in particular in KSH 312 and KSG 2.385. (Cf. Cr I.1, pp. cxl-cxlvi.) CN; MS A. 447 in Universitätsbibliothek,. Karl-Marx Universität, Leipzig. CN; Rājanītau Cāṇikyamūni-viracitam, no place; no date. Cāṇikyamūni-kṛtam (sic!)... E. Bartoli, 'Un secondo codice fiorentinoinedito di Canakya'. (See CLB, first part.). CN; Nitisāra, CN; Allahabad, 1880. xiv CNNA CNNM CNNS CNNSA CNNSC CNNSS CNP I CNP II CNPh CNPN CNR CNS CNS CĀŅAKYA-RĀJA-NĪTI CN; Cāṇakya-nitiḥ, Srimat-paṇḍitavara-Cāņakya-viracitā, Sarasvati Press, Allahabad, 1892. CN; Cāṇakya-nītimālā, ed. by Upendra Mohana Chaudhuri, Bengal Art Printing Press, Calcutta, 1324 (1917). CN; Cāṇakya, in Nitisamkalanam, ed. with a trans. in English by Maharaj K. Krishen Bahadur, Serampore Press, 1831, PP. 1-22. CN; Chāṇakya-nītisāra-samgraha, ed. by P. Adityaram Bhattacharya, 2nd ed., Vedic Press, Allahabad, 1890. CN; ' Cāṇakya-nītisāra-samgraha', in Sanskritśikṣāvivrti, part I, by Pandit K. Lal Šāstri, pub. by B. P. Capoor, Manager, School Depot, Allahabad, 3rd ed. 1899; publ. at the Secular Press, Calcutta, pp. 270-327. CN; Cāṇakya-sara-samgrahaḥ, Śrīman-nītinipuna-Cāṇakya-munivara-viracitaḥ, Dharm Prakash Press, Bankipore, 1885. CN; MS 17072-3 (A) in Université de Paris, Institut de Civilisation Indienne. CN; MS 17072-1 (B) in Université de Paris, Institut de Civilisation Indienne. CN; MS 1566 in University of Pennsylvania Library, Philadelphia, Pa. CN; MS Sanskrit 684 (Cabaton 684) in the Bibliothèque Nationale, Paris. CN; Rajaprasasti Canakya-śloka, Calcutta, 1869-72. CN; Canakya-nitivyavahārasāra-samgrahaḥ, ed. with a Marathi trans. by G. S. Sardesai, Kolhapur, Poona Oriental Series 71. CN; Canakya-ślokaḥ, ed. by Śrīrāmaśāstri Bhaṭṭācāryya, Ghose Press, Calcutta, 1319 (1912-3). CNSA CNSB CNSC CNŚCV CNSJ CNSK CNSL CNSI CNSIB CNSIC CNSIK CNSIV CNSM B ABBREVIATIONS XV CN; Cāṇakya-śloka, Vangānuväda-sameta, ed. by Akṣayakumāra Vidyāvinoda, 5th ed., Däsa Gupta & Co., Calcutta, 1913. CN; Caṇakya-śloka, with a Bengali trans., New Press, Calcutta, 1261 (1853-4). CN; Cāṇakya-śloka-samgraha, with a Hindi trans.,. pub. by Taraprasanna Mrityunjay, 1st ed., Calcutta, 1915. CN; Cāṇakya-ślokaḥ, Cāṇakya-viracitaḥ, Samvāda-jñāna-ratnākara Press, Calcutta, 1877. CN; Cāṇakya-ślokaḥ, Samvāda-jñāna-ratnākara Press, Calcutta, 1885. CN; Cāṇakya-śloka, with trans. into Bengali, New Sanskrit Press, Calcutta, 1887. CN; Astottaraśata-Caṇakya-ślokaḥ, ed. by Anilcandra Datta with a Bengali trans., Lakşmi Printing Works, Calcutta, 1322 (1915).. CN; Caṇakya-śloka-samgrahaḥ, compiled and trans. into Hindi by Nārāyaṇacandra Caṭṭopādhyāya, Rudra Printing Press, Calcutta, 1918. CN; Cāṇakya-ślokaḥ, Savangānuvādaḥ, SrīrāmaŚāstri-Bhaṭṭācāryyeṇa sampāditaḥ, Ghose Press, Calcutta, 1319 (1913). CN; Caṇakya-ślokaḥ, Śrīmat-Panditarāja-Cāṇakya-viracitaḥ, Samvāda-jñāna-ratnākara. Press, Calcutta, 1929 (1872). CN; Savangalanuvāda Cāṇakya-śloka, ed. by Kalikantha Kavyatirtha, Vasāka Press, Calcutta, 1912. CN; Caṇakya-ślokaḥ, Savangānuvādaḥ, ed. by Vijayakṛṣṇanātha, 2nd ed., Gīrīśa Printing Works, Calcutta, 1320 (1914). CN; Caṇakya-śloka, with trans., New Sanskrit Press, Calcutta, 1885. xvi CnT CPS Cr CNSPK CNSR CNST CnT CNT IV CNTC CNW CnT I CnT II CnT III CNT V CNT VI CNT VII CĀŅAKYA-RĀJA-NĪTI CN; Sa-tikānuvāda Cāṇakya-śataka, ed. with a Bengali trans. by Prasannakumāra Šāstri-Bhaṭṭācāryya, Shastraprachar Press, Calcutta, 1316 (1909). CN; Cāṇakya-sāra, Savangānuvāda, Šaśibhūṣaṇa Kavyaratna-pranīta, 2nd ed., Sürya Press, Calcutta, 1319 (1912). CN; Canakya-satakam, with a Bengali trans. by Rajakumāra Cakravarttī, Svarṇa Press, Dacca-Calcutta, 1319 (1912). See below. etc. CN; MS No. 5119, as quoted in CKr as TjD. 12. Sa-tika-Canakya-śloka-śatakam, ed. by Iśvaracandra Śarma Sastri, Calcutta, 1857 (1935). CN; A. Weber, 'Über 100 Sprüche des Canakya', Monatsberichte der kön. Preuss. Akademie der Wissenschaften zu Berlin, Berlin, 1865, pp. 400-31. Note-book MSS. (Cf. Cr, p. xii.) CnT; MS No. 5031, as quoted in CKr as TjA. CnT; MS No. 5117, as quoted in CKr as TjB. CnT; MS No. 5118, as quoted in CKr as TjC. CnT; MS No. 5120, as quoted in CKr as TjE. CnT; MS No. 5121, as quoted in CKr as TjF. CnT; MS No. 5122, as quoted in CKr as TjG. Vrddha-Canakya, Canakya-pranīta, ed. by Pt. Śrī Rāma Šāstri, Calcutta, 1777. Canakya-Nīti Text-Tradition (Cāṇakya-Nīti Sākhā-Sampradaya) in two volumesvol. I, part I: the Vṛddha-Cāṇakya, textus ornatior (CVr), the Vṛddha-Cāṇakya, textus simplicior (Cvr), the Caṇakya-nīti-śāstra (CNr), and the Cāṇakya-sara-samgraha (CSr) versions; vol. I, part 2: the LaghuCanakya (CLr) and the Caṇakya-rājaniti-śāstra (CRr) versions; vol. II: the CR(=CRr) D CRB CRBh I CRBh II CRC CRCa I CR Ca II CRP CRT CS(=CSr) CSB I CSB II CSBD xvii Ur-text. Six versions of collections of Cāṇakya maxims reconstructed and critically edited for the first time, with introductions and variants from original manuscripts, all available printed editions and other materials by Dr. Ludwik Sternbach. Vishveshvaranand Vedic Research Institute, Hoshiarpur (Pb., India), 1963. (Vishveshvaranand Indological Series, vols. 27, 28 and 29.) ABBREVIATIONS Cāņakya-raja-nīti-śāstra version, reconstructed. (See Cr.) CR; MS Sansk. fo. 15 in Bodleian Library, Oxford. CR; MS 347 of 1892-5 in BORI Collection. CR; MS 348 of 1892-5 in BORI Collection. CR; Canakya-rajanīti-śāstram, ed. by Pt. Isvara Sastri, Calcutta, Chandra 1919. (Calcutta Oriental Series, No. 2.) CR; MS Add. 2525 in University Library, Cambridge. CR; MS Add. 1040 in University Library, Cambridge. CR; MS 1559 in Library of Pennsylvania University, Philadephia, Pa. CR; 'Cāṇakyarājanītiśāstram', ed. by Sunitikumar Pathak, Tibetan and Sanskrit, VisvaBharati Annals, vol. 8, Santiniketan, 1958. Cāṇakya-sāra-samgraha-version, reconstructed. (See Cr.) CS; MS or. fo. 598 in Universitätsbibliothek, Tübingen. CS; MS or. fo. 599 in Universitätsbibliothek, Tübingen. CS; Bodhi Canakyam or Cāṇakya-sarasamgrahaḥ, by Bh. C. Dutt, Calcutta, 1888. xviii CSC I CSC II CSJ CSLd CStGP CStH CStL.. CStMn CStP CV(=CVr) CVAh CVB₁ CVB, CVBn, CĀŅAKYA-RĀJA-NĪTI CS; MS Add. 1539 in University Library, Cambridge. CS; MS Add. 1346 in University Library, Cambridge. CS; MS belonging to Professor J. W. de Jong, Leiden. CS; MS Cod. or. 8857; Lub./D 122 in University Library, Leiden. L. Sternbach, 'The Caṇakya-rāja-nīti-śāstra and the Brhaspati-Samhita of the GarudaPurāņa', ABORI, vol. 37, pp. 58-110. L. Sternbach, 'Canṇakya's Aphorisms in the Hitopadeśa', AOS Reprint Series, No. 28. C L. Sternbach, Four unknown Canakya MSS. in Leiden', IIJ, vol. 2. 4, pp. 284-94. L. Sternbach, Mānava-dharmaśāstra Verses 6 in Canakya's Compendia', JAOS, vol. 79, p. 233-254. L. Sternbach, Canakya's Aphorisms in the Pañcatantra', Beiträge zur Kunstgeschichte Asiens. In Memoriam Ernst Diez; Istanbul, pp. 331-50. Vṛddha Cāṇakya, textus ornatior version, reconstructed. (See Cr.) CV; Vyddha Canakya Niti Samuccaya, ed. with Gujarati trans. by Bhatta Manilāl Chabārām Patel, Haribhai Dalpatrām, Ahmedabad, 1969 (1913). CV; Vrddha-Canakye (sic!), (no title page), Dharmādhiratna Press, Bombay, 1769 (1847). CV; Vrddha-cāṇakya, Purandar & Company, Madhavabag, Bombay, 1914. CV; Caṇakyanitidarpanaḥ, Bhāṣā-ṭīkā-sahitaḥ, Bhargava Pustakalaya, Gayaghat, Benares, (no date). GVBn, CVBng CVBn CVG CVK₁ CVK₂ CVLd CVM CVND CVNS CVP Cv(=Cvr) CVA CvGt ABBREVIATIONS CV; Canakya-niti-darpaṇaḥ, Hindi-bhāṣā-ṭīkāsahitaḥ, Thakur Prasada Gupta Booksellers, Benares-Bombay (no date). Caṇakya-niti-darpanaḥ, Master Kheladilal & Sons, 2nd ed., Banares, 1946. CV; CV; Canakya-niti-darpana, Bhāṣā-tīkā-tathādoha-sahita, Anuvādaka: Pt. Sri Lāl Upadhyāya, Bābū Baijanātha Prasāda Bookseller, Rajadarvaja, Banaras, 1947. CV; Vrddha-Cāṇakya-rāja-nīti, Mula śloka Sathe Gujarātī tīkāmām chāpī prasiddha karttā, Haribhāl Dalaparāma Pațel, 1914. Hindi-bhāṣā-tikā, CV; Canakya-niti-darpana, Pt. Harihara Sarmã anuvādita, Hitacintaka Press, Benares, 1922. xix CV; Canakya-niti-darpana, CV; Vrddha-Caṇakhya, Hindi-bhāṣā-tṭīkāMaharajadīna Dīkṣita, Lālā sahita, Syāmalāl Agravāla, Śyāmakāśī Press, 1910. CV; MS. Cod: or. 8855; Lub./D 167 in University Library, Leiden. Bhaṭa Bālakarāma Nandarāma Māṇḍavikara, NSP, 1874.. CV; Caṇakyanitidarpana, Bhāṣā-tīkā-sahita, Bhargava Pustakalaya, Gayaghat, Banaras, no date. The same text is reprinted in at least sixty-four editions and a great number of MSS contain the same text. (Cf. Cr I. 1, pp. xxviii-xxxiv.) CV; Vrddha Caṇakya Niti Samuccaya, see CVAh. CV; Vrddha-canakhya, Marathi-anuvāda-sameta, Jagaddhitecchu Press, Poona, 1870. Vṛddha Cāṇakya, textus simplicior version, reconstructed. (See Cr.) Cv; Raja-niti, Canakya-muni-viracita, Agra, 1920. Cv; MS Cod. MS. Sanscr. 64 in Niedersächsiche Staats- und Universitätsbibliothek, Göttingen. XX Dh DhSP Dhv DK DKB CvH GN GOS GP CvI CvL I CvL II CvLd CvP IV CvP V DhN DhN(P) CvŞ CvTb CvW CĀŅAKYA-RĀJA-NĪTI Cv; MS H. 250 in Harvard University Library, Cambridge, Mass. Cv; MS 2411 in India Office Library, London. Cv; MS A. 445 in Universitätsbibliothek, Karl-Marx Universität, Leipzig. Cv; MS A. 446 in Universitätsbibliothek, Karl-Marx Universität, Leipzig. Cv; MS Cod. or. 8859; UB/123 in University Library, Leiden. Cv; MS 17072-4 (D) in Université de Paris, Institut de Civilisation Indienne. Cv; MS 17072-5 (E) in Université de Paris, Institut de Civilisation Indienne. Cv; Sodaśa-Canakya. See CLS. Cv; MS or. fo. 1037 in Universitätsbibliothek, Tübingen. Cv; MS Walker 205c in Bodleian Library, Oxford. Dharmakośa, ed. by Laxmanashastri Joshi, Prājñapāṭhaśālā Maṇḍala, Wai, 1937-47. Dharmatattvanirnaya-parisiṣṭam, AnSS 98, 1929. The Dhammaniti in Ancient Proverbs and Maxims from Burmese Sources; or The Niti Literature of Burma by J. Gray, London, Trübner & Co., 1886. (Pāli) The Parāśara Dharma Samhita, ed. by Vāman Šāstri Islāmapurkar, BSS 47, 48, 59, 64, 67, 74. Dhvanyaloka of Anandavardhana, KM 25. Damodaragupta's Kuṭṭanīmata, in KM III. Damodaragupta's Kuṭṭanimata, Gujarati Press, Bombay, 1924. Ghaṭakarpara Nitisära. In KSG 1.374 sqq. Gaekwad's Oriental Series, Baroda. Garudapuranam, ed. by Jīvānanda Vidyāsāgara, Calcutta, 1890. GPy GR H Han Har HC HDh Нек HH HJ HK HM HN HOS HP HS ABBREVIATIONS xxi Garudapuranam, Panditavara-śrīyukta-pañcānana-tarkaratnena sampaditam, Calcutta, 1890. Bhavabhūti, Gunaratna in KSG 1.299. Hitopadeśa. Hanumannāṭaka. See Mahān. The Harivamsa, Asiatic Society of Bengal, Calcutta, 1839. Hitopadeśa, or salutary instruction in the original Sanskrit, ed. by H. T. Colebrooke, Serampore, 1804. Halayudha, Dharmaviveka in KSG 1.381. Hemavijaya, Kathāratnākara by Śrīhemavijayaganī. MS form, Pt. Śrāvak Hīrālāl Hamsarāj, Jāmnagar, 1911. The Hitopadeśa in the Sanskrita language, Library, East-India House, London, 1810. Hitopadeśa, the Sanskrit text with a grammatical analysis alphabetically arranged by F. Johnson, 2nd ed., Hartford-London, 1864. The Hitopadeśa of Nārāyaṇa, ed. with a Sanskrit commentary and notes in English by M. R. Kale, 5th ed., Bombay, 1924. The First Book of the Hitopadeśa, and The Second, Third and Fourth Books of the Hitopadeśa, Sanskrit text, ed. by Max Müller, London, 1865. Nārāyaṇa, Hitopadeśa, nach der nepalischen Handschrift N neu herausgegeben von Heinrich Blatt, Berlin, 1930. Harvard Oriental Series, Cambridge, Mass. Hitopadeśa by Nārāyaṇa, ed. by Peter Peterson, BSS 33, Bombay, 1887. Hitopadeśas, id est Institutio Salutaris. Textum codd. mss. collatis - recensuerunt, interpretationem latinam et annotationes criticas adiecerunt Augustus Guilelmus a Xxii IIJ: IS JAOS JASB JM JRAS JS JSS JSV 2 Kāk Kāp Käs Kk KK $ CĀŅAKYA-RĀJA-NĪTI Schlegel et Christianus Lassen. Pars. I: textum sanscritum tenens, 1829. Pars II: commentarium criticum tenens. Bonnae ad Rhenum, 1831, typis regiis. Prostat apnd Eduardum, Weber, bibliopolam Bonnensem. Indo-Iranian Journal, 's-Gravenhage. Indische Sprüche, Sanskrit und Deutsch herausgegeben von O. Böhtlingk. Zweite vermehrte u. verbesserte Ausgabe, I-III, St. Petersburg, 1870-3. Journal of the American Oriental Society. Journal of the Asiatic Society of Bengal. Jalhana's Mugdhopadeśa, in KM VIII. Journal of the Royal Asiatic Society of Great Britain and Ireland. The Sūktimuktavali of Bhagadatta Jalhaṇa, ed. by Embar Krishnamacharya, GOS 82, 1938. Also MS BORI 1424 of 1887-91, an anonymous Jaina Subhāṣitāvalī, dated Samvat 1673, as quoted in BhŚ. The Journal of the Siam Society, Bangkok. MS BORI 1425 of 1887-91, fo. numbered 241-347, as quoted in BhS. - Arthasastra of Kautilya, ed. by R. Shama Sastri, 3rd ed., Oriental Library Publications Sanskrit Series 37, 64, Mysore. Kavyakalapa, A Sanskrit anthology being a collection of the best 37 smaller poems in the Sanskrit language, pub. by H. Hirachand, Ganpal Krishnaji's Press, 1864. Kavyapradipa of Govinda, KM 24. Samskrta-kavya-samgrahaḥ, as quoted in IS. Kavitāmṛtakupa Satpadyaratnākara, Calcutta School-Book Society's Press, 1828. Krtyakalpataru of Bhaṭṭa Lakṣmīdhara, Rājadharma-kāṇḍa, GOS 100, 1943. KM KN Kpr KS KSB KSG KSH KSS Kt Kvn Lau LN (P) Mahān MBh MK ABBREVIATIONS Kävyamālā, published by NSP, Bombay. Kamandakiya-nitisāraḥ, xxiii ed. by Rajendralāl Mitra, Bibl. Ind. 4, Calcutta, 1861-4. Kavyaprakāśa of Mammața. BORI, 1950. Kṣemendra's Samayamātṛkā, KM 10. The Brhatkathāmañjarī of Kṣemendra, KM 69. Also Der Auszug aus dem Pañcatantra in Kṣemendras Brhatkathāmañjarī, Einleitung, Text, Übersetzung und Anmerkungen von Leo von Mankowski, Leipzig, 1892. Kavyasamgrahah, Pañcasaptati-samskṛta-kävyātmakaḥ, ed. by Jīvānanda Vidyāsāgara, 3rd ed., Calcutta, Sarasvati Press, 1888. Kavyasamgraha, A Sanskrit anthology, being a collection of the best smaller poems in the Sanskrit language, by Dr. J. Haeberlin, Calcutta, 1847. 'Kathāsaritsāgara', ed. by H. Brockhaus, Leipzig, Paris, 1839. AKM 2.5, 4.5. Katharṇava, as quoted in IS. Kuvalayananda, as quoted in IS. 'Initial List of Lau Proverbs', Appendix D to 'On Siamese Proverbs and Idiomatic Expressions', by Col. G. E. Gerini, JSS 1, pp. 116 sqq. The Lokaniti in Ancient Proverbs and Maxims from Burmese Sources. See DhN(P). Also in JASB 47, part I, Calcutta, 1878, pp. 239 sqq. Mahānāṭaka, as quoted in IS. Srimahābhāratam, ed. by Protapa Chandra Roy, 3rd ed., Calcutta, 1886-8. The Madhavanala-kathā, ed. by P. E. Pavolini, IX Congress of Orientalists, London, I, pp. 430-56. xxiv Mn MP Mṛcch MŚ Nav NKY (B) NM (T) NP NPr NPR NS NŚ (OJ) NSP NT NV P (or Pañc) Pad Pady CĀŅAKYA-RĀJA-NĪTI Manusmrti with the Manubhāṣya of Medhātithi ed. by MM. Ganganatha Jha, vols. 1-2, Bibl. Ind. 256, Calcutta, 1932. The Markandeya-puraṇa, ed. by Rev. K. M. Banerjea, Bibl. Ind. 29, Calcutta, 1862. Mṛcchakatika of Sūdraka, 8th ed., NSP, 1950. The Sisupalavadha of Magha with the comm. (Sarvankaṣā) of Mallinātha, 11th ed., NSP, 1940. Navaratna, in KSH 1-3. Niti Kyan, Translation of a Burmese Version of the Niti Kyan, a Code of Ethics in. Pāli (Burmese), JRAS 17, 1860, pp. 252 sqq. > C 'Nitiśāstra of Masūrākṣa, Tibetan and Sanskrit', ed. by Sunitikumar Pathak, Visva Bharati Annals, vol. 10, Santiniketan, 1961 (Tibetan). Nitipradipa by Vetāla Bhaṭṭa in KSG 1.366. Nitiprakāśikā, ed. by G. Oppert, MadrasLondon, 1882. The Narada-pañcaratra, ed. by Rev. K. M.. Banerjea, Bibl. Ind. 38, Calcutta, 1865. The Nitisamkalanam. See CNNS. Nitiśästra: Oud-Javaansche tekst met vertaling, ed. by R. Ng. Dr. Poerbatjarka, Bibliotheca Javanica 4, Bandoeng, 1933, (Old Javanese). Nirnaya-sagar Press, Bombay. Nitiśästra in Telugu, as quoted in IS. Nitivakyāmṛta by Somadevasūri, ed. by Pt.. Pannālāla Soni, Māṇikacandra Digambara Jaina Granthamālā 22, Bombay, 1922. Pañcatantra. Padyaracanã of Lakṣmaṇa Śāstrī Ankolakara, KM 89. Padyasamgraha in KSH 529. PD PKS PM PN PP Pras PrC PRE PS PT ABBREVIATIONS C XXV™ The Pañcatantra of Durgasimha', by A.. Venkatasubbiah, Zeitschrift für Indologie u. Iranistik, 6.255 sqq. J. Hertel, 'Über einige HSS von Kathāsamgraha-strophen', ZDMG 64, pp. 58 sqq. Eine vierte Jaina-Recension des Pañcatantra',. (Meghavijaya) von J. Hertel, ZDMG 57, pp. 639 sqq. Pañcatantra, Nepali text, as quoted in PRE I, pp. 192-258 and PT I, pp. 117-35; PS, pp. 100-26. The Pañcatantra, in the recension called. Pañcākhyānaka of the Jaina monk Pūrṇabhadra, ed. by J. Hertel, HOS 11-2, 1908-12. Prasangabharaṇam of Srimatkavikulatilaka, Gopal. Narayan and Co., Bombay, (no date). Prabandha Cintamani of Merutungācārya, ed. by Jinavijaya Muni, part I, Singhi Jaina. Granthamālā 1, Santiniketan, 1933. The Pañcatantra, I-V, the text in its oldest form, ed. by F. Edgerton, Poona, 1930. Also: The Panchatantra Reconstructed by F.. Edgerton, 2 vols., AOS 2-3, 1924. 'Das südliche Pañcatantra: Sanskrittext der Recension ß mit den Lesarten der besten HSS. der Recension a', herausg. von J. Hertel, Abh. d. phil.-hist. Klasse d. kön. sächs.. Ges. d. Wiss, XXIV.5, Leipzig, 1906. Über das Tantrākhyāyika, die Kaśmirische Rezension des Pañcatantra mit dem Texte der HS. Decc. Coll. VIII. 145', herausg. von. J. Hertel, Abh. d. phil.-hist. Klasse d.. kön., sächs. Ges. d. Wiss., XXII. 5, Leipzig, 1904. Also The Pancatantra, (PTem) the Kashmirian Recension entitled Tantrakhyāyika (editio minor) by J. Hertel, HOS 14, xxvi Pts PtsK R RJ RK RN(P) RRK RT SA Sant Sar ŚB SBH SG CĀŅAKYA-RĀJA-NĪTI 1915. Also Tantrākhyāyika, die älteste Fassung des Pañcatantra aus dem Sanskrit übersetzt von J. Hertel, I-II, Leipzig u. Berlin, 1909. Pañcatantra (textus simplicior), ed. with notes by F. Kielhorn (I) and G. Bühler (II-V), BSS 1, 3, and 4, 1891-6. Pantschatantrum, sive quinquepartitum de moribus exponens. Edidit Io. Godofr. Ludov. Kosegarten, Bonnae ad Rhenum, 1848. Rāmāyaṇa, Bombay ed., Reprinted, Bombay. Rasikajīvana of Gadadhara Bhaṭṭa, Calcutta, 1944. The Kavyalamkāra of Rudraṭa, KM 2. The Rajanīti in Ancient Proverbs and Maxims from Burmese Sources. See DhN(P). Rājanīti-ratnākara by Caṇḍeśvara, ed. by Kashiprasad Jayaswal, Bihar and Orissa Research Soc., Patna, 1936. Rajatarangini by Kalhaṇa, ed. and commented by M. A. Troyer, 3 vols., Paris, Imprimérie tionale, 1852. Subhāṣitārnava, MS BORI 1498 of 1886-92, as quoted in Bhs. Das Santiśataka, mit Einleitung, kritischem Apparat, von K. Schönfeld, Leipzig, 1910. Sarasvati-kaṇṭhābharaṇa in Aufrecht's Auswahl von unedirten Strophen verschiedener Dichter, ZDMG 25. Also KM 94. The Budhabhūṣaṇa of King Sambhu, ed. by H. D. Velankar, BORI, 1928. Subhāṣitāvali of Śrīvara, MS BORI 203 and 204 of 1875-76, as quoted in Bhs. Subhāṣitārṇava of Gopīnātha, MS BORI 820 of 1886-92, as quoted in Bhs. ShD (T) SHV SK ŚKDr SKG SKM Skm SKV SL Ślt(OJ) SLP SM SMV SN SN(P) ŚP SR .xxvii She-rab Dong-bu or Prajnya Danda by Li-Thub (Nāgārjuna), ed. and trans. by W. L. Campbell, Calcutta, 1919 (Tibetan). ABBREVIATIONS Subhāṣitahārāvali of Harikavi, MS BORI 92 of 1883-84, as quoted in Bhs. Subhāṣitaratnakośa of Bhaṭṭaśrīkṛṣṇa, MS BORI 93 of 1883-84, as quoted in Bhs. Sabdakalpadruma, I-V, 1821-44. Subhasitakhanda of Ganeśabhaṭṭa, Rājāpūr, as quoted in BhS. Suktimuktavali of Bhagadatta Jalhaṇa, ed. by Embar Krishnamacharya, GOS 82, 1938. Saduktikarṇāmṛta of Śrīdhardāsa, Punjab Or. Ser. 15, Lahore, 1933. Subhāṣitaratnakosa by Vidyākara, ed. by D. D. Kosambi and V. V. Gokhale, HOS 42, 1957. Subhasitaślokaḥ, MS BORI 324 of 1881-82, as quoted in Bhs. Šlokāntara, an old Javanese didactic text, ed. by Sharada Rani, Dvīpāntarapiṭaka, Satapiṭaka Series 2, International Academy of Indian Culture, Delhi, 1957. Śrngārālapa, MS BORI 92 of 1883-84, as quoted in Bhs. A Jaina Anthology, MS BORI 1396 of 1884-87, as quoted in BhS. Subhāṣitamuktāvali, MS BORI 819 of 1886-92, as quoted in Bhs. BORI 1423 of 1887-91 (no title), as quoted in Bhs. The Suttavadḍhananīti in Ancient Proverbs and Maxims from Burmese Sources. See DhN(P). The Paddhati of Sarngadhara, a Sanskrit anthology, ed. by Peter Peterson, vol. I, BSS 37, 1888. Saptaratna in KSG 1.284. xxviii ȘR SRBh SRHt SRK SRN(T) SS SSD Sekr SS (OJ) SSS SSV ST Śto Sts SU CĀŅAKYA-RĀJA-NĪTI Sadratna in KSG 1.280. © Subhāṣitaratna-bhāṇḍāgāram, enlarged 8th ed., NSP, Bombay, 1952. Sūktiratnahāra of Surya, ed. by K. Sambaśiva Šāstri, Trivandrum Sanskrit Series 141, Trivandrum, 1938. Subhāṣitaratnākara, a collection of witty and epigrammatic sayings in Sanskrit, compiled and ed. by Kṛṣṇa Sastri Bhāṭavadekar, Bombay, 1872. 'Sa-skya legs-bcad. Subhāṣita-ratna-nidhi', W. L. Campbell, Ost-Asiatische Zeitung, Neue Folge 2 of 1925, pp. 31-65, 159-185, (Tibetan and Mongolian). Subhasitasagara, MS BORI 424 of 1899-1915, as quoted in Bhs. Subhāṣitasuradruma of Keladi Basavappa Nayaka, MS BORI 228 of the later additions, as quoted in Bhs. Samskrta-pathopakāraka, Calcutta, Śaka 1761, as quoted in IS. Sarasamuccaya in Satapitaka Series 24, ed. by Dr. Raghu Vira, New Delhi, 1962, (Old Javanese). Sūktisundara of Sundaradeva, Calcutta, 1943. Sarasuktavali, MS BORI 1492 of 1886-92, as quoted in Bhs. Subhataranga of Jagannatha Miśra, MS BORI 416 of 1884-87, as quoted in Bhs. 'Der Textus ornatior der Sukasaptati', von Richard Schmidt, ABayA 21, Abth. 2, 1898-9. 'Die Sukasaptati, textus simplicior', von Richard Schmidt, AKM 10.1, Leipzig, 1893. MS BORI 527 of 1887-91 indexed as Subhasita, as quoted in Bhs. SuB Subh Sukr SUM SV TK (OJ) TP Vyās (C) Vanar or VāY Vānary VC Vet Vi VirL xxix Srisūktāvali, Codice Indiano, edito dal Dre. E. Bartoli, Napoli, 1911. Subhāṣitārṇava, as quoted in IS. Sukranitisāraḥ, Śrīmat Sukrācāryyaviracitaḥ, 2nd ed., Calcutta, 1890. ABBREVIATIONS Subhāṣitamuktāvali, ed. by R. N. Dandekar, University of Poona, 1962. The Subhāṣitāvali of Vallabhadeva, ed. by Peter Peterson, BSS 31, 1886. Tantri-Kamandaka, Een Oudjavaansche Pañtjatantra-Bewerking, door Dr. C. Hooykaas, Bibliotheca Javanica 2, Bandoeng, 1931, (Old Javanese). M. W. Carr, A Collection of Telugu Proverbs translated, illustrated and explained together with some Sanskrit proverbs printed in Devanagarī and Telugu characters, Madras, 1868. 'Vyāsakāraya' in Sanskrittexte aus Ceylon, herausg. von Heinz Bechert, I Teil, Münchner Studien zur Sprachwissenschaft, Beiheft D. München, 1962. Vanarāṣṭaka in KSG 1. 321. Vanaryyaṣṭaka in KSG 1.324. Vikrama's Adventures, or The Thirty-two Tales of the Throne, in four recensions: Southern (VCsr.), Metrical (VCmr.), Brief (VCbr.), Jainistic (VCjr.), ed. by Franklin Edgerton, 2 vols,, HOS 26, and 27, 1926. 'Die Vetālapañcavimśatikā in den Recensionen des Šivadāsa . . .', ed. by Heinrich Uhle, AKM 8.1. Visnusmrti or The Institutes of Visnu, ed. by Julius Jolly, Bibl. Ind. 91, Calcutta, 1881. Viramitrodayaḥ, Lakṣaṇaprakāśaḥ by Mitra Miśra, ed. by Pt. Viṣņu Prasad, ChSS 30.5, 1916. ( XXX VirR . Viv VN VP VS ZDMG CĀŅAKYA-RĀJA-NĪTI Viramitrodayah, Rājanītiprakāśaḥ by Mitra Miśra, ed. by Pt. Vișnu Prasād, ChSS 30.6, 1916. Vivādacintamaṇiḥ of Vacaspatimiśra, Venkatesvara Press, Bombay. Vararuci, Nitiratna in KSG 1. 305 sqq. Padyatarangini of Vrajanātha,' Pratika-s from the study of N.A. Gore, in Poona Orientalist, vol. 11, pp. 45-56. Vidyakarasahasrakam by Vidyäkara Miśra, ed. by Umesh Mishra, Allahabad University Publications Skt. Series 2, 1942. Zeitschrift der Deutschen Morgenländischen Gesellschaft. 6 Dau A. INTRODUCTION CĀŅAKYA-VIṣŅUGUPTA—KAUŢILYA 1. Vätsyāyane mallanāgaḥ kauṭilyaś caṇakātmajaḥ drāmilaḥ pakṣilasvāmī vişnugupto 'ngulaś ca saḥ.¹ These are the names under which one of the greatest celebrities of India was known-Cāṇakya, the Brāhmaṇa from Takṣaśilā, the minister of king Candragupta Maurya and the master of polity. He was Vātsyāyana-the author of Kamasutra,2 Mallanāgathe driver, the leader in battle, Kautilya-the politician,³ Cāṇakya—the moralist, Drāvila, Pakṣila—the logician, Viṣṇugupta-the astronomer, and Angula-the mathematician.5 1 Hemacandra in his Abhidhānacintāmaṇi, ed. by O. Böhtlingk and Ch. Rieu, St. Petersburg, 1847, vv. 853-4. 2 See R. Shama Sastry, 'A Note on the Supposed Identity of Vātsyāyana and Kautilya', The Quarterly Journal of the Mythic Society, 7, pp. 210-6; H. C. Chakladar, Social Life in Ancient India, 1954, p. 24. 3 Or Kauṭalya from the name of the gotra. 4 The text has however drāmila, an inhabitant of Southern India. 5 Trikāṇḍaśeṣa, ed. by Narayana Sinha, Benares, 1844, p. 33, vv. 82-3 reads: vişnuguptas tu kauṇḍinyaḥ (for Kauṭilya [Sārārthacandrikā comm.]) . . . amśulaḥ (for angulaḥ [Sārārthacandrikā comm.]). 2 CĀŅAKYA-RĀJA-NĪTI 2. Next to the heroes of the epics and the Purāṇa-s no name was more familiar to Indians than that of Cāṇakya. The very fact that almost universal adoration was paid to his memory shows that Cāṇakya was regarded in his own days as a master whose worldly wisdom and foresight had gained for him the veneration of his contemporaries. Their reverence has been transmitted from one generation to another and his real history having been forgotten, tradition has surrounded his name with a halo of intellectual glow that has marked him out for the spontaneous veneration of posterity, not only in India, but also in the ancient world outside.¹ 3. Among the Purāṇa-s, the Vişnu-purāṇa preserved the tradition that Kautilya had destroyed the Nanda-s and through his diplomacy had put Candragupta Maurya on the throne.2 The Mudrārākṣasa 3 and the Caṇakya-kathā are also devoted to this story. The most prominent character in these works, Cāṇakya, is represented as a clear-headed, self-confident, intriguing, hard politician, with the ultimate end of his ambition thoroughly well-determined, and directing all his clear-headedness and intrigue to the accomplishment of that end. As such he is depicted in the Mudrārākṣasa rather as kutila-crooked-than as ¹ N. C. Banerjee, Kautilya, pp. 1-2. 2 ibid., p. 3. 3 See text in BSS 27 and Introd. by K. T. Telang. Cf. W. Ruben, 'Das Siegel und Räkshasa', Der Sinn des Dramas, Berlin, 1956. 3 a moralist. Probably that is why not a single one of the 2438 aphorisms and maxims in the various collections attributed to Cāṇakya can be found in the whole of the Mudrārākṣasa.¹ INTRODUCTION 4. From most ancient times Cāṇakya-Viṣṇugupta -Kautilya has been credited with the composition of a work on Arthaśāstra. We also find Kautilya's name as a writer on polity in Jain and Buddhist tradition.2 Kamandaki in his Nītisāra made a reverential mention of Canakya whom he called by his own name-Viṣṇugupta. He said: Salutation to the highly intelligent. Vişnugupta who sprang from an extensive and illustrious dynasty, the descendants of which lived like rşi-s accepting alms from nobody; to him whose renown became world-wide; to him who was effulgent like the highly blazing fire; to that most artful and cunning one, the foremost of those conversant with Paramartha, who mastered the four Veda-s, as if they were only one-salutations to that one whose fire of energy was like the flash of lightning, and through whose magical powers that resembled in potency and in fury the thunderbolt, the renowned, powerful and mountain-like dynasty of Nanda was eradicated for good. Salutations to him who resembled the god Saktidhara himself in prowess and who, single-handed, 1 Probably with the exception of one beginning with the words patim tyaktvā (6.6). In two of the CnT MSS., there is a stanza beginning with the same words (CnT II 23.10 and CnT III 57.4). Cf. CKr, pp. 104-5. 2 N. C. Banerjee, op. cit., p. 4. 4 CĀŅAKYA-RĀJA-NĪTI by means of his mantraśakti and utsāhaśakti, brought the entire earth under the thorough control of Candragupta. Salutation to that wisest of counsellors who collated the nectar-like Nītiśāstra-s from the mighty ocean of the Arthaśāstra-s.¹ 5. Later, authors on niti and kathā literature: repeatedly cited Canakya's or Kautilya's name in connection with his mastery of the science of polity, as. also did the Pañcatantra (Tantrākhyāyikā), Daṇḍin in. his Daśakumaracarita, and the Purāṇa-s. He was. also mentioned in other works, such as Bāṇa's Kādambarī, Hemacandra's Parisistaparvan, Varahamihira's Brhatsamhitä, Somadeva's Nītivākyāmṛta, the Kathasaritsagara, and the Canakyakathā, by Kşemendra and by many other ancient Indian authors. Cāṇakya was universally looked upon as one of the greatest authorities. on the science of polity,4 morals and ethics 5 and. even as an author on medicine.6 COLLECTIONS OF MAXIMS, THEIR CONTENTS AND AUTHORSHIP 6. In saluting Cāṇakya as the wise and celebrated. author who had extracted from the ocean of Arthaśāstra 1 KN 1. 4-8, M. N. Dutt's translation. 2 N. C. Banerjee, op. cit., p. 4. 3 F. E. Pargiter, The Purana Text of the Dynasties of the Kali Age, Oxford, 1913, pp. 69-70; Visnu-puraṇa, ed. by Jivananda, Calcutta, 1882, 4.24.4-7. 4 Not only in Kautilya's Arthaśāstra but also in his sūtra-s on. Indian polity. 5 N. C. Banerjee, op. cit., p. 6. 6 Probably of the Vaidyajivana. INTRODUCTION the nectar of the Nītiśāstra,¹ Kāmandaki probably meant to say that Viṣṇugupta had extracted from the textbook of Arthaśāstra the moral sayings on niti, Caṇakya's famous aphorisms and maxims with a moral and ethical background.² 5 7. Collections of these maxims are generally known as rājanītiśāstra, or rājanītisamuccaya, or epitomes of polity, although they do not contain now many aphorisms dealing with raja-niti. 3 Many texts of collections of Canakya's maxims open with the introductory stanza, beginning with the words pranamya śirasā vişnum. The second half of this stanza promises to deal with rajanitisamuccaya. The reader will be however sorely disappointed in finding anything of a like nature. Nevertheless Nīti maintains its place as an element of equal rank [with the epos, Purăṇa-s, etc.] and need not fear obscuration by comparison with other brilliant lights '.4 Sometimes whole chapters are devoted to niti,5 but in some texts containing Cāṇakya's maxims the number of stanzas which can be assigned to nīti is negligible. It is most 1 नीतिशास्त्रामृतं धीमानर्थशास्त्रमहोदधेः । समुद्दधे नमस्तस्मै विष्णुगुप्ताय वेधसे ॥ (1.6 ) C 2 It is also possible that Kāmandaki simply meant that he had extracted the book on political science, now known under the name of Kautilya's Arthaśāstra. 3 Bh. Chaund Dutt in the Introd. to CSBD, p. xi. 4J. van Manen in the Foreword to CRC, p. i. 5 cf. infra para 20. 6 In particular in the Laghu Cāṇakya version we find very few maxims dealing with niti. 6 CĀŅAKYA-RĀJA-NĪTI likely that the original collections of maxims known today as the work of Cāṇakya contained a choice of maxims from a treatise on polity attributed to Canakya, to which at a later date, other maxims and aphorisms, not necessarily connected with polity but with other subjects, in particular morals and ethics, were successively added.¹ Political topics receded, moral and ethical became prominent.2 With the passage of years, the word raja-niti probably lost its meaning of kingship and government and acquired the connotation of excellent, noble behaviour, not technically royal, but still moral.³ The term rāja-nīti was, in any case, not meaningless, since the maxims and aphorisms. contained in Cāṇakya collections contain moral and ethical maxims which could be meant for the guidance of kings in the performance of their duties, though they should be profitably followed by all men in their dealings with others in the conduct of worldly affairs. 4 This seems even more true if we compare our Cāṇakya. collections with the Burmese Nītiśāstra-s 5 (the Lokanīti, Rājanīti, Dhammanīti, Suttavadḍhananīti and Niti Kyan) which borrowed extensively from Cāṇakya. ¹ cf. E. Monseur in CM, p. xiii; O. Kressler in CKr,. pp. 15 sqq.; M. Winternitz, Geschichte der indischen Litteratur, Leipzig, 1920, III, P. 135. 2 cf. J. Klatt in CKI, p. 14. 3 cf. J. van Manen, op. cit., p. xiv. In the present study the term rāja-nīti is used in its classical sense. 4 N. N. Law in the Foreword to CRC, pp. xvii-xix. 5 cf. J. van Manen, op. cit., p. xv. INTRODUCTION 7 collections. While the maxims in Cāṇakya collections apply to human beings and human affairs in general, they refer in the Burmese sources to the king; nara was changed there to rāja. Thus maxims dealing with qualities of certain animals which should be imitated by men (in some Cāṇakya versions), are recommended. for imitation by kings in the Burmese texts. Several such examples have been found.¹ 8. Indian writers have mastered the art of didactic and gnomic poetry and acquired complete facility in expressing their thoughts with conciseness and originality through a variety of literary media the more typical of which were similes and metaphors; the thoughts were expressed with precision and were often rendered in the form of paradoxes. These general thoughts, turned into truth drawn on wisdom and experience, were condensed into aphorisms, maxims, sayings, adages, and proverbs. They often appeared in India in such literary works as tales, epics, dramas, novels and Dharmaśāstra-s, but most of all in special collections of maxims and aphorisms-the Subhāṣitasamgraha-s, a literary form to which Indians took a particular liking. One of the most famous collections ¹ See vv. 11-8 in text. Cf. S. N. Dasgupta and S. K. De, A History of Sanskrit Literature, I, p. 196. Differently V. Henry in Les Littératures de l'Inde, Paris, 1904, p. 238; referring to Cāṇakya's aphorisms Henry said: 'Quand le ton n'y descend pas à la banalité ou même à la platitude, il ne s'élève du moins jamais au-dessus d'une sagesse terre-à-terre versifiée que bien que mal. Cāṇakya a rarement des idées qui ne soient pas celles de tout le monde.' An excellent rebuttal to this view was given by E. Bartoli in his CLB, pp. xiii sqq. CĀŅAKYA-RĀJA-NĪTI of aphorisms and maxims is that attributed to Cāṇakya. This collection, or better to say collections of maxims and aphorisms, is known to exist in different forms and under different titles. It is also one of the richest and finest collections of the gnomic Sanskrit literature. In addition to rāja-nīti these collections contain a primer of principles of morality of high ethical value, many of which are generally accepted not only in India, but all over the world. They deal with a variety of ethical and religious topics, with the worldly wisdom of Indians, with their savoir-vivre, with intercourse among men, general reflections on richness and poverty, fate and human effort, women, as well as with the conduct of life of the Indians, with their daily work, daily sorrows and daily pleasures, not excluding such topics as eating and drinking. Consequently, the collections of Cāṇakya aphorisms and maxims, deal with a variety of topics, included often in a haphazard way, a characteristic feature of all Subhāṣita-samgraha-s. As a rule stanzas are not connected by any bond of thought; each stanza is normally complete in itself, although there are exceptions. Quite often we find a pair of verses on the same subject, and sometimes several verses deal with the same subject, such as women, different kinds of Brāhmaṇa-s, things to be learnt from animals: the lion, the heron, the cock, the crow, the dog, the donkey, etc.¹ 10. Kressler conducted some studies in this direction (cf. CKr, pp. 15 sqq.) 9 Probably the collections of Cāṇakya maxims possess a fairly old traditional nucleus;¹ they belong neither to nīti proper, nor to kāvya proper; many of these maxims and aphorisms can be identified in other works of Indian literature, in particular the epics, Purāṇa-s, Dharmaśāstra-s, kavya and kathā literature and many can be found also in other Subhāṣita-samgraha-s. This identity of aphorisms and maxims does not imply direct borrowing one from the other, in view of the fact that the floating mass of oral tradition may have served as a common depositary for the borrowing. Many collections attributed to Canakya in the opening line INTRODUCTION 2 ¹ cf. S. N. Dasgupta and S. K. De, op. cit., p. 196. 2 Some MSS. contain many stanzas which also occur in Vet. (cf. CM, p. 10), but all MSS. and editions contain a great number of stanzas which also occur in the Pañcatantra and the Hitopadeśa. Cf. CStP and CStH; the author found 200 and 164 Cāṇakya stanzas respectively in the Pañcatantra and the Hitopadeśa. He showed that aphorisms contained in the HJ 2.118, 121, 147 and 4.5 which formally formed the prefatory or concluding stanzas were reflected in the body of the story that follows, just as the animals around which the subsequent story was built were also the principal characters in the stanzas. He stated, for instance, in CStH that in HJ 2.119 the maxim ab reads: ' that which could not be accomplished by prowess may be affected by stratagem ', while cd referred to the next tale dealing with the hen crow and the black serpent and reads: a hen crow by (means of) a gold chain caused a black serpent to be put to death'. Since these two lines originated in the P, the main source for the H, it can be also assumed that a compiler of some Cāṇakya aphorisms or a scribe included these lines at a date later than that of the P or the H. In these cases it was not the P or the H that 'borrowed' from Cāṇakya, but as it were, the opposite happened. 10 CĀŅAKYA-RĀJA-NĪTI acknowledged that they had drawn upon (taken from 'uddhṛta) different śāstra-s (nānāśāstra); this supports the inference that they were to a great extent. compilations. The fact however that the same maxims were found very often in one or another collection of maxims and, particularly, in more than one version of Canakya's maxims seems to prove that the particular maxim was rightly attributed to Cāṇakya, though it does not prove that such a maxim, if found. also in other sources of Sanskrit literature, was borrowed. from the latter source; very often the opposite occurred.. 9. Sometimes no direct borrowing' occurred,. but the author or compiler of a collection of Cāṇakya maxims built around a well-known maxim a new one; 2: sometimes from a short sūtra he formed a highly elaborated kavya aphorism.³ Very often the collections. contain new versions of previously known aphorisms or maxims, or combinations of two well-known aphorisms or maxims, e.g. the first two pāda-s from. one and the third and fourth pāda-s from another aphorism or maxim. 10. It has been said before that collections of aphorisms and maxims attributed to Canakya have become compilations of aphorisms from various sources. gathered without any leading principle. This. 6 1 cf. N. N. Law, op. cit., P. xix. 2 For instance very often in CNN. 3 It occurred quite often in the CR version. Cf. also CKr,, P. 35. INTRODUCTION 11 assumption leads to one further step, i.e. to the authorship of the collections. The general opinion of all authors on Indian literature was that, despite the tradition which accepted Cāṇakya as the author of collections known to exist under his name, ' it is absurd' to assume that they were really composed by Cāṇakya, the minister of Candragupta Maurya.¹ Such an assumption, other scholars wrote, should be excluded. with certainty; 2 Cāṇakya was a name under which. miscellaneous collections were passed. They were attributed to Cāṇakya in majorem gloriam. Most maxims dealing with polity, practical philosophy, and worldly wisdom were attributed to Cāṇakya-the hero of Indian tradition.5 But in reality there is no intrinsic. reason for believing that the attribution of the various. collections to Cāṇakya was due to any authority other than that of the compilers of the various collections. To enhance their own literary accomplishments, many Indian compilers attributed them in the introductory or concluding stanzas to Cāṇakya. J. van Manen made a thorough study of such initial and concluding stanzas and reached the conclusion that there was no ¹ A. B. Keith, A History of Sanskrit Literature, London, 1928,. p. 228; CKr, p. 7. ² O. Botto, 'Dal Trattato di Scienza politica di Cāṇakya', Rivista di Filosofia, Ser. 3, 5, p. 298. 3 S. N. Dasgupta and S. K. De, op. cit., pp. 162, 194. 4 cf. A. Weber in CNW, p. 401. 5 cf. M. Winternitz, op. cit., p. 135. 6cf. J. van Manen, op. cit., p. xiii. 12 CĀŅAKYA-RĀJA-NĪTI justification whatsoever for such an attribution. He said: 1 that the 'In the various collections, one, two, three, four, and even five introductory verses are made to say that Cāṇakya is the real author. The words used vary in almost every collection. We find: Canakyena tu bhāṣitam, Caṇakyena svayam proktam, Canakyena yathoditam, Canakyena prayujyate, clearly indicating attribution is, in each case, due to the compilers of the samgrahas, but not traditionally authentic. The Bombay Vṛddha Cāṇakya has not even any mention of Caṇakya in its three introductory ślokas, and the only occurrence of the name there is in the title and the chapter colophons. Not only that, but in several collections these introductory ślokas are evidently tautological, and, indeed, of the class which Weber in his collection characterizes as a Schreiberstück, writer's learning. What to think, for instance, of the introduction to the Calcutta Bodhi Cāṇakya, where we find in four initial ślokas the repetition vakṣye, sampravakṣyāmi, pravakṣyāmi? It is difficult to admit that an original poet or author would repeat himself in such a manner, but for a collator and syncretist the feat would be quite possible. What is the greatest common factor in all the introductory ślokas is not more than the ardha śloka: nānāśāstroddhṛtam vaksye rājanitisamuccayam, which is a statement which tallies perfectly with the character of all these Nīti collections, and is also quite compatible with the extraordinary variety of contents of all of them. This half śloka is, indeed, found in some of the introductory ślokas as the first half and in others as the second, and it seems that everything else to be found in the introductions is mere embroidery, but cannot claim authenticity. That the compilers of various collections take great liberty with their introductions and concluding stanzas is clearly proven by the Gujerati and Marathi editions which begin with a specially composed śloka: vṛddhacāṇakyagranthasya tīkām kurve subodhinīm sarvalokopakārāya bhāṣayā māharāṣṭrayā and bhāṣayā gurjarāṣṭrayā. ¹ ibid., pp. xii-xiii. INTRODUCTION 13: So also Kalee Krishen, who introduces the concluding śloka in his edition: yasya vijñānamātreṇa, etc. with the words "the conclusion by the author". Author, here, can hardly mean Cāṇakya, but only the compiler of the collection.' ( It seems that a part of the conclusions reached by J. van Manen, namely that the attribution of the name of Cāṇakya to the various collections known to exist under his name is not authentic, is, though certainly. right, not very original. Yet, it is difficult to accept. the view that the lack of unanimity' in the attribution. of the authorship to Cāṇakya proves the non-authenti-. city of these collections. Even less can one accept the view that it is difficult to admit that an original poet. or author would repeat himself in such a manner, but for a collator and syncretist the feat would be quite possible'. It was possible to divide all the texts known. to exist under the name of Cāṇakya into six versions.¹. Almost every version has different introductory stanzas. which are often the characteristic feature of these different versions. This is the explanation for the differences occurring in the introductory stanzas and the variety of phrases mentioned by J. van Manen (Cāṇakyena tu bhāṣitam, Canakyena svayam proktam, Canakyena yathoditam, Caṇakyena prayujyate). It must also be noted that the closing stanza in Kalee Krishen's edition. is a closing stanza characteristic of a great number ¹ Akten des XXIV Internationlen Orientalisten Kongresses, München, herausg. von Herbert Franke, Deutsche Morgenländische Gesellschaft, Wiesbaden, 1959, pp. 544-6. Cf. infra para 17. 14 CĀŅAKYA-RĀJA-NĪTI of editions in the CN version, and not just an addition made exclusively by Kalee Krishen. 11. It has been said before that, in order to increase the authority of their collections, the original compilers attributed them to Cāṇakya. The expression original compilers' is important, if we accept the principle of the six versions of Cāṇakya's compendia; in the old times ¹ the versions, i.e. compilations of maxims and aphorisms from various sources, were established and became so to say petrified; new compilations followed the six patterns and if the compilers wanted to add new aphorisms they did so usually either at the end of the texts or at the end of the adhyaya-s. C 12. J. van Manen held that the attribution of the collections to Cāṇakya was one of late origin and that the original nīti tradition was older than and independent from Cāṇakya's name and that perhaps the attribution was due to some 'bad' play of words rooted in the similarity between Cāṇakya and Saunaka. He came to this conclusion because of the existence of various collections of what may be called Cāṇakya Nīti, in various parts of India without the name of Cāṇakya attached, but simply called Nītisāra or Nītiśāstram, the occurrence of a Nītisāra in the Garudapurana in connection with the name of Saunaka instead, the occurrence in the Tibetan Tanjur of four Niti Samgrahas, one under the name of Cāṇakya, another under that of Nagarjuna, and still another under the 1 It is impossible to state when. INTRODUCTION name of Masūrākṣa (and this one containing certain ślokas which are contained in nearly all Cāṇakya collections and nowhere else ascribed to another), and finally one under the name of Vararuci'.¹ In this connection, J. van Manen also pointed to the variations of the name Cāṇakya, namely Cānakya, Cānaka (characteristic of texts from Bengal and Nepal), Cāṇikya and Canika (characteristic of those from Rajputana?), Cāṇākya and Cāṇākhya (characteristic of those from the region of Bombay),2 Cāṇāyakya, Cāmṇāyaka and Caulayaka. To this list such names as Cāṇakyā, Cāṇakyaya, Cāṇāka, Cānakhya, etc. could be added; they are found in various MSS. and editions of the so-called Cāṇakya aphorisms. It is possible to agree with J. van Manen that the original nīti tradition is older than, and independent from, Cāṇakya's name, since we do not know when the various versions known to exist under the name of Cāṇakya became so to say petrified, but it is difficult to agree with him that it could be attributed to Saunaka. All the arguments mentioned before lead to the conclusion that the so-called Canakya collections were in majorem gloriam attributed to the Indian hero --Cāṇakya. E. Monseur rightly said: On dit dans l'Inde un Canakya de la même façon qu'on dit en France un "Petit Buffon de l'Enfance pour un ouvrage élémentaire C 39 2 15 1 op. cit., pp. xiii-xiv. Cāṇakhya seems to be characteristic of the Marathi speaking part of India. 16 CĀŅAKYA-RĀJA-NĪTI d'histoire naturelle.' 1 It may also be added that the collection of Cāṇakya's aphorisms found in the Tibetan Tanjur is a classical text of Canakya's aphorisms belonging to the Cāṇakya-rāja-niti version (CR), namely the CRT text; it was translated into Tibetan by the Indian Pandit Prabhākaraśrīmitra (Prabakasrimitra) and the Tibetan Bhikṣu Rin-chen bzan-po of žhu hen (Ratnabhadra) in the tenth century A.D.2 and that the Nītisāra of the Garuda-purana is another text of the Cāṇakya-rāja-nīti-śāstra (CR) version.³ 13. It is impossible to establish the extent to which the various aphorisms and maxims were formulated by an authority on polity or were part of popular poetry. O. Kressler said: 'Ohne Zweifel handelt es sich... bei der weitaus überwiegenden Mehrzahl der vorliegenden Strophen um sprachlich wie gedanklich ganz anspruchslose Volkspoesie; die einzelnen, unter einander in keiner inneren Beziehung stehenden Sprüche gingen von Mund zu Mund, ohne von eigentlichen Dichtern herzustammen. Dass dann eine später veranstaltete Sammlung solcher Verse mehr oder weniger Contradictorisches bietet ist nahe zu selbstverständlich.' 4 M. Winternitz did not accept Kressler's theory and wrote: 1 cf. CM, p. xv. 2 cf. L. Sternbach, 'The Tibetan Cāṇakya-raja-nīti-śāstram," ABORI, 42, pp. 99-122. 3 cf. L. Sternbach, The Caṇakya-rāja-nīti-śästra and the Brhaspati Samhitã of the Garuḍa-purāṇa,' ABORI, 38, pp. 58-110; and An Unknown Canakya MS. and the Garuḍa-purāṇa,' IIJ, 6 1. 3, pp. 181-200. 4 cf. CKr, p. 27. INTRODUCTION C Es ist... nicht richtig, in ihnen [Sprüchen] "Volkspoesie" zu sehen und sie mit Sprichwörtern gleichzusetzen, die von Mund zu Mund gehen, ohne dass an einen einzelnen Autor zu denken ist. Diese Sprüche sind vielmehr in litterarischen Kreisen entstanden, sie stammen teils aus Werken der Litteratur, teils rühren sie von Verfassern her, deren Namen vergessen worden sind.' 1 The analysis of each aphorism shows in any case that it is wrong to say that the great majority of aphorisms belong to popular poetry, the authorship of which cannot be traced. Some of the aphorisms certainly belong to this category, but form a definite minority. C > THE VERSIFIED CĀŅAKYA-RĀJA-NĪTI 14. Scholars who were dealing with the problem of the composition of the so-called Cāṇakya aphorisms and the origin of Kautilya's Arthaśāstra referred to the following passage found at the end of the contents of Kautilya's Arthaśāstra: śāstra-samuddeśaḥ pañcadaśādhikaraṇāni, sapañcāśad-adhyāya-śatam, sāśīti-prakaraṇa-śatam, şaṭ śloka-sahasrāṇīti 2 (such are the contents of the science: there are on the whole 15 adhikaraṇa-s [books], 150 adhyaya-s [chapters], 180 prakarana-s [sections], 6000 śloka-s). They also referred to the following obscure sentence in Dandin's Daśakumaracarita: adhişva tavad dandanitim. iyam idānim ācārya-vişnuguptena mauryarthe ṣaḍbhiḥ śloka-sahasraiḥ samkṣiptā 3 (now ācārya 1 op. cit., p. 136. 3 In BSS 10, p. 131. 10-2. 2 17 2 K, p. 5.16-7. ● 18 Vişnugupta, i.e. Cāṇakya, compiled¹ for [Candragupta] Maurya a dandaniti [containing] six thousand śloka-s). CĀŅAKYA-RĀJA-NĪTI The latter passage was first referred to by Brockhaus in a communication read in 1846 in the Königliche Sächsische Gesellschaft der Wissenschaften zu Leipzig, entitled Über die gnomischen Dichter Südindiens. Later on, it was analysed more carefully by A. Weber in 1864.³ In 1873 it was referred to by J. Klatt who based the reference of this sentence on Weber's communication; 4 in 1887 by E. Monseur,5 in 1906-7 by O. Kressler,6 in 1911 by E. Bartoli,' in 1926 by J. van Manen, D. R. Bhandarkar and P. V. Kane, in 1935 by P. L. Bhargava,10 and later by many others. These two statements, and particularly Dandin's reference to 6000 śloka-s, gave rise to long discussions, since Kautilya's Arthaśāstra, though composed of 15 adhikarana-s, 150 adhyaya-s and 180 8 1 Samkṣipta than 'wrote '. 2 Berichte über die Verhandlungen der königlichen Sächsischen Gesellschaft der Wissenschaften zu Leipzig, I, Leipzig, 1848, p. 62. means 3 CNW, p. 401. 4 CKI, p. 14. 5 CM, p. xii. 6 CKr, p. 13. 7 CNF, P. xi. C ( compiled or ' summarized' rather 3 8 op. cit., p. xiv. 9 ABORI, 7, pp. 65 sqq. and 85 sqq. 10 Chandragupta Maurya, Lucknow, 1935, p. 89. 11 O. Botto, L. Sternbach, F. Wilhelm and many others. 19 prakarana-s, was not composed of 6000 śloka-s, but much less; it is a work written in prose and not in śloka-s. Therefore opinions were expressed that 'no reasonable doubt is permissible that there was a time when the Arthaśästra of Kauṭalya was wholly composed of verses ¹.1 On the other hand opinions were expressed that a śloka is composed of thirty-two syllables, thus Kautilya mentioned that his work was composed of 187-8 verses, approximately the number of verses found in reality in K. On the contrary, opinions were expressed that 6000 śloka-s are equal to 192,000 syllables and therefore the passage in the Daśakumaracarita mentioned above was considered as referring to the whole of Kautilya's Arthaśāstra in prose. This author does not intend to reopen the whole learned discussion on this subject; he does wish to emphasize, however, that despite the fact that the various Cāṇakya collections do not have a unitary character and deal in a great part with ethics they do, nevertheless, contain a large number of maxims and aphorisms of raja-niti character. It seems to this author that it is possible to extract from the numerous collections of Canakya's sayings those maxims which normally would have been included in a versified rāia-nīti. INTRODUCTION AIM OF THE STUDY 15. The aim of this study is to prepare a collection of Canakya's maxims dealing with subjects which, as ¹ D. R. Bhandarkar, 'Date of Kauṭalya,' ABORI, 7, p. 78. 20 CĀŅAKYA-RĀJA-NĪTI stated above, would normally be included in a treatise on raja-niti. This new collection of maxims attributed to Cāṇakya is not an attempt to prepare an ur-text. of Kautilya's Arthaśāstra in a versified form, but a. compilation of Canakya's maxims and aphorisms. dealing with rāja-nīti, arranged in a logical order according to subject matter. The preparation of such a text seems to be quite important, since these verses were undoubtedly, rightly or wrongly, attributed in texts and tradition to Cāṇakya-Kautilya. After having quoted the introductory stanzas (1-4). which show the raja-niti character of the various. collections of Cāṇakya maxims,¹ those maxims which. could be grouped into one of the following chapters. are included: king's duties and qualities; king's. friends and enemies; war, peace, alliances and stratagem to be used by the king; king's officials; and king's subjects. Other maxims of a raja-niti character which could not be included in one of these chapters are grouped at the end in the chapter called Varia'. In the first sub-division the main duties and qualities of the king (5-18) (they are familiar to the leading Dharma- and Artha-śāstra-s), maxims dealing with the duty of the king to rule in accordance with dharma, to protect the subjects, and the main virtues. of the king are quoted. C 1 Introductory stanzas of a more general character have been. omitted. 21 In the sub-division 'good and bad king' (19-25), maxims dealing in general terms with a good and a bad king are included. INTRODUCTION The following five sub-divisions cite maxims dealing with particular duties of the king, namely governing the kingdom with justice (26-33), protection of the king's subjects (34-42), collection of the treasure in a legal manner (43-74), respect for knowledge and learning (75-80),¹ and other less important duties of the king (81-98). In the next two sub-divisions maxims dealing with governing the kingdom (99-106), in particular by danda and the reasons for non-inhabitation of, or for leaving, a kingdom which is devoid of essential living conditions (107-16) are included. In the next chapter, the first sub-division, maxims dealing in general with the characteristics of friends and enemies, and advice not to trust even the smallest and the seemingly unimportant enemy (117-28) ² are incorporated. 2 Maxims dealing with the use of ruse and stratagem by the king (129-54) are placed in the second subdivision of this chapter; these maxims are typical of the so-called Kautilyanism, or Machiavellism; many of these maxims are of a general character, but are 1 This sub-division could be enlarged, since many maxims -connected with this subject exist. 2 This division could also be enlarged; many maxims deal with friends in particular. 22 CĀŅAKYA-RĀJA-NĪTI considered as particularly useful for kings in order to govern their kingdom properly and for the benefit of their subjects. (It is worthwhile to compare these maxims with the highly ethical ones found in the chapter on king's duties, in particular the sub-division: 'main duties and qualities of the king '.) The last sub-division of this chapter cites stanzas dealing with various subject matters (155-65), in particular the army, the fortress and the conduct of war.. The next chapter entitled 'King's Officials' is very characteristic of the Artha- and Nīti-sastra-s and is. similar to the contents on the subject of Kautilya's. Arthaśāstra, Kamandaki's Nītisära, etc. The first two sub-divisions deal in general with service in the king's court from the point of view of the king's officials (166-81) and of the king (182-95).¹ The next sub-division contains maxims, or more properly said Arthaśāstra-rules, about king's officials,. their testing, their qualities (196-215) and their discharge (216-18). The last sub-division in this chapter quotes maxims,. or better to say Arthaśāstra-rules, dealing with the highest officials and ministers of the king; their qualifications and duties; this part (219-36) could be rightly considered as an Arthaśāstra treatise on the king's. 1 Some of them are of a general nature such as the relationship between the master and the servant. Several maxims could. be added to these sub-divisions; only the most representative have been included. 23 highest officials. It gives a description of the duties and qualities of the Superintendent of Justice (dharmadhyakṣa), the Treasurer (bhāṇḍādhyakṣa), the Superintendent of Mines (gañjādhyakṣa), the Commander-in-Chief (senādhyakṣa), the Superintendent of Horses (aśvādhyaksa), the Royal Doorkeeper (pratīhāra), the Royal Counsellor (mantrin), the Royal Secretary (lekhaka), the Royal Physician (vaidya), the Royal Priest (purohita), the Royal Teacher (ācārya), the Royal Astrologer (kālajña), the Custodian of the King's Inner Apartments (rājāntaḥpura-rakṣaka), the Royal Cook (supakāra), and the Royal Ambassador (duta). It may be remarked in this connection that Cāṇakya's maxims are not very familiar with the technical terms for the highest officials of the king used in the Arthaśāstra-s; and so, the dharmadhyaksa is in some texts also referred to as senādhyakṣa, rājādhyakṣa or kośādhyakṣa; the bhandadhyaksa is called in some texts also kośādhyakṣa, senādhyakṣa or even dharmadhyaksa; the ganjadhyakṣa is also named in some texts gajādhyaksa; and the senādhyakṣa is in some texts referred to as aśvādhyakşa, while the aśvadhyakṣa is called in some texts senādhyakṣa or even dharmādhyakṣa. INTRODUCTION The next short chapter entitled 'King's Subjects' (237-44) contains maxims dealing in general with the behaviour of the king's subjects towards the king and vice versa. Particularly interesting are the maxims saying that the subjects are powerless against the king since they cannot resort to redress, even if he misbehaves (240-1). CĀŅAKYA-RĀJA-NĪTI The last chapter entitled 'Varia' (245-76) gives maxims which could not be properly included in any of the five chapters described above though dealing with raja-nīti, such as the king as the ornament of the earth, advice not to trust him or his family, etc. In order to illustrate better the subject matter dealt with in the text a short résumé in English of each maxim or a group of maxims is given below. In a few cases where it was felt that the maxim had a peculiar bearing on raja-nīti in a versified Arthaśāstra, a full translation has been given. 24 I. 1-4. INTRODUCTORY STANZAS II. KING'S DUTIES AND QUALITIES Main Duties and Qualities of the King 5. The king should curb his senses and dedicate himself to the service of dharma and the well-being of his subjects. 6. The king should rule by dharma, and protect his subjects. 7. The king should protect religion; where the syllable om is spread, the king's power is enlarged. 8. The king should act as protector, refuge for the destitute and should set right the addicted, protect the frightened, be a friend to all, benefactor, teacher, father, mother, brother, etc. 9. To punish the wicked; to reward the good; to increase the treasure by proper means; impartiality; INTRODUCTION and taking care of the government are the five sacred duties of the king. 10. Distribution of wealth to the deserving; appreciation of merits; enjoyment of life with his family and dependents; knowledge of Sastra-s; and prowess in warfare are the five characteristics of the king. 11-8. Virtues of the king to be learnt from the lion, the crane, the cock, the crow, the dog, and the donkey. 25 Good and Bad King 19. A good king is like a gardener who replants the uprooted trees; strengthens the weak ones; bends down those which shoot too high; weakens the too strong ones; divides the united; and trims the thorny ones. 20. A king who follows the right path is happy. 21. A king should know the qualities which lead to prosperity. 22. A thriftless spender, a helpless (king), a quarrelsome (king), and a sick (king) perish. 23. The king should govern his country well; it is better to be without a king than to have a bad one. 24. There is no happiness in a kingdom ruled by a bad king. 25. Kings are like serpents; but they can be managed by good counsel. Governing in accordance with Dharma 26. There is no safety in a misruled kingdom. 26 CĀŅAKYA-RĀJA-NĪTI 27. The king is the source of dharma. 28. The king should rule in accordance with his own dharma; otherwise he perishes. 29. The kingdom is the fruit of dharma. 30. The king should always protect the welfare of his kingdom and, after having vanquished his enemy's army, should govern with justice. 31. The king should be just: an unjust and groundless chastisement of his servant often leads to retaliation. 32. There is no wonder that a king versed in dandanīti is just. 33. A just king is firm. Protection of His Subjects 34. The kingdom is protected by the king. 35-6. The duty of the king is to protect his subjects. 37. Pure is the king who protects his subjects. 38-40. The king is the refuge for the weak and the poor; protector of the aged, children, ascetics; and redresser of the wronged. 41. The wife of the king is like one's own mother. 42. Subjects leave the king who cannot protect them. Collection of the King's Treasury 43. The king should collect the treasure according to dharma (and protect the Brāhmaṇa-s). 44. The treasury should be kept full; even ascetics store (for a needy day). INTRODUCTION 27 45-7. Wealth is of short duration. 48. Wealth is the friend of the king in the negotiation of peace, in war, for bribery, etc. 49-64. One who has wealth has everything,. while those deprived of it are lost. 65. The king should collect the treasure like a gardener plucking flowers without uprooting the plants. 66-8. The king should collect the treasure like a milkman without injuring the cow's udder or exhausting the cow, or injuring her offspring. 69. The king should collect the treasure like a bee which does not injure the flower. 70. Like an ant-hill, honeycomb, and moon in the bright fortnight, the king's treasury becomes bigger and bigger, little by little. 71-2. The king desires wealth (treasure). 73. The king is doomed if he touches the Brāhmaṇa's wealth. 74. The king should spend money from the treasury on needy persons. Respect for Knowledge and Learning 75-6. The king should respect learning and knowledge. 77-8. The king is honoured in his own kingdom, but the learned man is honoured everywhere. 79. Better a blind king than one deprived of knowledge. 80. A thought of a wise man can destroy the kingdom. 28 CĀŅAKYA-RĀJA-NĪTI Other Duties 81. The king should protect in accordance with .Arthaśāstra. 82-4. The king should preserve self-control and should remain unaffected in prosperity and adversity. 85-7. The king should be gentle, truthful and well-disposed towards his servants, subjects and Brāhmaṇa-s and not be fickle in his dealings. 88-90. The king should have contacts only with good and not with bad men. 91. The king should distinguish friend from foe; an indifferent person from a neutral; an old man from a teacher. 92. The king should move about in his kingdom; only then will he be esteemed. 93. The king should not be stingy. 94. The king should not devote himself to amusement and pleasure. 95. The king should not be addicted to dice, hunting, women, drink, aimless wandering, or sleep. 96. The king should not change the established law by argument. 97. The king who is pleasure-seeking, proud of his wealth and subordinates could easily be conquered by his enemies. 98. The king should not be contented. Governing the Kingdom 99. The king rules by punishment (daṇḍa). INTRODUCTION 29* 19 100. By the threat of punishment the whole world. is kept in check; through fear of punishment the universeenjoys blessings. 101. The kingdom in the grip of anarchy (without a king) should be pitied. 102. Blessed are those who do not see the downfall of their own kingdom. 103-4. The kingdom can be regained; but not. one's body. 105. A sacrifice without giving food destroys the kingdom. 106. If there are no villages, boundaries do not exist. Essential Living Conditions in a Kingdom 107. A kingdom should not be inhabited where there is not a wealthy man, a Brāhmaṇa versed in the Veda-s, a king, a river, and a physician; 108. where means of earning one's livelihood,. security, sense of shame, proper behaviour, and charity are not found; 109. where respect, means of earning one's liveli-hood, relatives, and opportunity for gaining knowledge: do not exist; 110-1. and where there is no leader, where the leadership is vested in more than one responsible person, or which is governed by a woman or a child. 112. One should live where respect exists. 113-6. A bad country should be abandoned. 30 CĀŅAKYA-RĀJA-NĪTI III. KING'S FRIENDS, ENEMIES, WAR, PEACE, ALLIANCES, STRATAGEM Friends and Enemies 117. A friend is one who stands by in times of illness, in adversity, in case of famine, in war, at a king's door, and at the burial place. 118. Friends who speak sweetly in one's presence and slander behind one's back should be avoided. 119. Alliance with friends leads to prosperity for the king. 120. Good qualities, even of an enemy, should be recognized. 121. One who trusts an enemy is doomed. 122. Confidence should never be placed in an enemy even after reconciliation. 123-4. A man who does not trust us should not be trusted; even a man who trusts us should not be trusted too much. 125. An enemy should be overcome completely, because like a fire he can become strong again. 126-7. An enemy, however weak he may be, should not be disregarded: he may prove dangerous like a spark of fire destroying a forest or a stack of hay. 128. Even offsprings of an enemy should not be spared: they could prove to be dangerous. Use of Stratagem 129. The king should use ruse: what cannot be gained by force can be gained by ruse. INTRODUCTION 31 130. One should not always be too straightforward: in a forest straight trees are cut down, while the crooked ones are left standing. 131-3. The king should use only sweet speech: in this way he will secure friends. 134-6. The king should overcome the enemy by every means in his power: whether it be by peace or concession; or by sowing dissension; or by invasion; or by show of strength. The help of another enemy who is under obligation to the king should also be used for this purpose. 137. An enemy, gentle or violent, should be overcome by gentle means. 138-9. An enemy can be overcome by unity. 140. The king threatened with the possibility of losing wealth or life, should bend low before an enemy in order to save his own life. 141. According to time and circumstances a king should make alliance with an enemy or wage war with friends. 142. One should carry an enemy on one's own shoulders as long as the time is adverse, but break him at the right time. 143-4. The enemy should not know the weaknesses of the king, but the king should know the weaknesses of his enemy. 145. Weak points of an enemy should be investigated, while one's own weak points should be concealed. 32 CĀŅAKYA-RĀJA-NĪTI 146. The king should conclude peace for six months or for one year and after having recouped his losses should destroy the enemy. 147-9. In case of distress the king should conclude alliances with anybody. 150. One should not conclude an alliance for position or wealth. 151. The king should win over a covetous man by means of money; a proud man by folded palms; a fool by humouring him; a wise man by truthfulness. 152. The king should win over a great man by subservience; a valiant man by using his own friends; a vulgar one by giving small gifts; a person of the same status by courage. 153. Rules that are ruthless, a teacher without knowledge, a wife with a temper, and relatives who have no affection should be abandoned. 154. One should forsake an individual for the sake of the family; the family for the village; the village for the country; the whole world for the atman. Varia * 155-6. The king's strength is in the army. 157-9. The army and the king are ruined if there is no commander-in-chief. 160. The king should avoid the crossing (with the army) of a great river; enmity with a great man; and strife with many people. 161. The king should supply the fortress well. 162. One should be courageous before an enemy. 33 163. Safe are those who run away from a foreign invasion. 164. Soldiers are praised after their return from battle. INTRODUCTION 165. Kṣatriya-s who are afraid in battle will never go to heaven. IV. KING'S OFFICIALS Service in the King's Court from the Point of View of the Officials 166. One should not pass between the master and his servant. 167. One who seeks honour should serve the king. 168. To serve the king is honourable. 169. An unimportant person becomes important if he serves the king. 170-2. Serving the king is not very profitable, though king's officials are honoured with gifts and rewards. 173. The king's officials should always be cheerful, sweet of speech, but firm in decision. 174. The king's officials should be bold in the discharge of public duties. 175-7. Service under a wicked king is a constant worry. 178. A Brāhmaṇa is ruined by serving a king. 179. Old servants should be esteemed. 180. One should avoid masters who are cruel; and more so miserly masters; even more so indiscriminating masters; and most of all thankless masters. 3 34. CĀŅAKYA-RĀJA-NĪTI 181. Officials (ministers) abandon a fallen king. No confidence can be placed in royalty. (cf. 267) Service in the King's Court from the Point of View of the King 182. The ornaments of the king are his officials. 183. The king needs officials (assistants): no undertaking without an official succeeds. 184-7. Without his officials (ministers) a king perishes. 188-9. Whatever is done by the officials affects the king, good or bad. 190. The king is ruined by bad counsel. 191-3. A bad official (minister) brings ruin to the king. 194. Life is miserable for the king who has an official contradicting him. 195. Kings guided by cunning ministers will not be served by wise men. Choice of King's Officials 196-7. There are three kinds of king's officials: excellent, bad, and mediocre; they are to be assigned duties suited to their capacities. 198. It is difficult to find officials who are not lazy; who are fully contented; who are vigilant; who are alike in times of joy and grief; and who are courageous. 199-200. The king's officials are tested like gold. 201. The value of officials is to be known when they are discharging their duties. 35 202. Between a villain and a snake, the latter is preferable; the snake bites from time to time, while a villain is always dangerous. INTRODUCTION 203. The king should choose men of high descent: they will never be disloyal to him. 204. At the time of deluge the oceans are said to exceed their limits, but good people will never do so. 205. A single wise man is preferred to a thousand fools. 206. The king should employ a man of good qualities, and avoid one who is without them; in a wise man one finds all good qualities; while in a fool faults. only. 207. The king's officials should be dignified, polite in speech, self-restrained, truthful, and endowed with clear vision and insight. 208. If the king employs a wise man, he brings honour, wealth, and heaven. 209. If the king employs a fool, he brings dishonour, loss of wealth, and hell. 210. Therefore, the king should employ persons of good qualities in order to promote dharma, artha and kāma. 211. The king should avoid employing persons who are fraudulent, dishonest, cruel, without zeal, incompetent, and cowardly. 212. The king should avoid employing persons without patience and devotion; who are adversaries; who are greedy; who are weak; and who are extremely cowardly. 36 CĀŅAKYA-RĀJA-NĪTI 213. One who is cruel, who has bad inclinations,. who is greedy, timid, and too candid, who is not engaged in collecting money, yet spends lavishly, is. unfit to be employed. 214. One should not keep company with a fool: he is like a beast with two feet. Like a thorn he pierces: the heart imperceptibly with sharp words. 215. A large number of fools who live like cattle hide the good qualities of others, just as the cloud hides. the sun. Discharge of King's Officials 216. The king who does not destroy his official' who is equal to him in wealth, ability, statesmanship, and industry, and has taken away half of his kingdom,. will be destroyed by him. 217. A bad minister should be expelled completely just as a bad tooth is extracted with the root. 218. The king should expel a sluggish, talkative, stupid, cruel, addicted, perfidious, discontented, or disloyal official. Ministers and High Officials 219. Dharmadhyakṣa (Superintendent of Justice) should be of high family, noble conduct, great wisdom,. of keen insight in the dispensation of justice, and. endowed with all virtues. 220. Bhandadhyaksa (The Treasurer) should be concerned with the increase of the treasure, should. 37 know the value of gems, should be faithful in his conduct, and energetic. INTRODUCTION 221. Gañjādhyakṣa (Superintendent of Mines) should be experienced, devoted to the king, truthful, self-controlled, not greedy, and contented with his own wealth. 222. Senādhyaksa (Commander-in-Chief) should be well versed in military science, be indefatigable, and have courage and valour. 223. Aśvādhyakşa (Superintendent of Horses) should know the science of horses, be unsurpassed in horsemanship, and possess exceptional courage and strength. 224. Pratīhāra (Royal Door-keeper) should be able to understand hints, be strong in body, good-looking, vigilant, and skilful. 225. Mantrin (Royal Counsellor) should be quick in action, should have a good memory, be thankful, should be versed in the Nītiśāstra, intelligent, and should have a keen foresight. 226-7. Lekhaka (Royal Secretary) should have quick grasping-power, should be wise, truthful, master of his own senses, should write quickly and in a clear hand, and should have studied all the arts and sciences. 228. Vaidya (Royal Physician) should be well versed in the Ayurveda, be of amiable appearance, and should possess a noble character and good qualities. 229. Purohita (Royal Priest) should be well versed in the Veda-s and Vedānga-s, ever offering prayers and sacrifices to God, and always ready to bless. 38 CĀṆAKYA-RĀJA-NĪTI 230. Acarya (Royal Teacher) should be well versed. in religious and secular teaching, should speak amiably, should be master of his own senses, capable of teaching well, and should be morally pure. 231-2. Kalajña (Royal Astrologer) should know the art of writing and reading, arithmetic, teaching, and employing the formulae relating to stars. Α. Brāhmaṇa who knows the same arts is honoured like a god. 233. Antaḥpura-rakṣaka (Custodian of King's Inner Apartments) should be lame, hunch-backed, dull-witted, old, incapable (of having sexual intercourse), of subdued passions, and free from desires. 234. Supakāra (Royal Cook) should have good qualities inherited from father and grandfather, should know the śāstra and methods of preparing tasty food,. and be truthful and clean. 235-6. Dūta (Royal Ambassador) should be intelligent, eloquent, clever, courageous, capable of reading the thoughts of others and conveying messages. correctly. V. KING'S SUBJECTS 237. The subjects of the king should obey his orders; disobeying his words is like killing him. 238. The king speaks only once. 239. The king should not be like his subjects; but the subjects should be like a good king. 240-1. Subjects are powerless against a king, since they cannot resort to redress. 39 242. Subjects are guided by the king: if he is virtuous, then his subjects are virtuous; if he is wicked, then his subjects are wicked; if he is mediocre, then his subjects are mediocre; as the king, so his subjects. 243. The king is responsible for the harm befalling his subjects and the purohita for the harm befalling the king. INTRODUCTION 244. Where the king is like a lion; where the king's ministers are like tigers; where the king's officials are like vultures; the king's subjects are ruined. VI. VARIA 245. The king is the ornament of the earth. 246. Even though a child, the king should not be despised, as if he were a mere mortal; for he is a great divinity in human form. 247-8. Kings desire their kingdoms for one reason only: that their commands are never frustrated. 249. Authority is the only aim of the king. 250. The king should not be a descendant of a low family. 251-2. The king looks at the world through the eyes of niti; he sees the world through the eyes of his spies. 253. The king's luck is not limitless: God has not imparted everything to one person. 254. God can make a beggar out of a king and a king out of a beggar. 255-6. The king is never to be disturbed (while sleeping); the treasurer and the door-keeper should ever be vigilant. CĀŅAKYA-RĀJA-NĪTI 257. Hatred towards the king brings disaster. 258. Kings live in towns; low-class people in villages; Piśāca-s between the villages; and Rākṣasa-s on burial grounds (in the centre of the village). 40 259. Polite manners can be learnt from princes. 260. Kings have no feelings for others. 261-5. Kings are not the friends of anyone; there should be no friendship with kings. 266. No one should believe the king. 267-71. Kings and kings' families should not be trusted; dealings with kings should be cautious; kings may be destructive. 272. Too close a relationship with kings is dangerous; too distant a relationship is not profitable; a middle path should be followed. 273. Favours from kings are desired for the sake of assisting friends and destroying enemies. 274. Favours of kings are like a shadow; they are obtained with difficulty. 275-6. Kings should not be approached emptyhanded; if they are left empty-handed the object will never be fulfilled. TEXTS USED 16. It is an established fact that there is a great amount and variety of Cāṇakya MSS. Aufrecht's Catalogus Catalogorum, which has become obsolete by now, alone mentioned some fifty MSS. Since then many other MSS., particularly in India, have been discovered. INTRODUCTION 2 41 The number of editions of Canakya's aphorisms and maxims is immense. No one knows how many of them have been issued,¹ the more so as many served in India for popular, rather than scholarly purposes, many were used as textbooks for teaching Sanskrit, and many were selections from well-known Cāṇakya versions, abridged editions of Cāṇakya versions, arbitrarily modified by editors and often so changed that their model could not be recognized any more. The editors of some Cāṇakya editions considered their work as compilations of Subhāṣita-samgraha-s based on Cāṇakya aphorisms and maxims; this means that the basis was one or another edition of so-called Cāṇakya aphorisms and maxims which was arbitrarily expurgated and to which the editor had added a number of wellknown aphorisms and maxims from other sources or well-known sayings transmitted orally, which he liked or thought that his readers would like. These particular editions are from the critical standpoint worthless. They mostly appeared in Bengal, in Bengali characters and were based on an astottaraśata collection of Caṇakya's aphorisms (CN version). 1 cf. The Delhi Public Library: An Evaluation Report by Frank M. Gardner, UNESCO Public Library Manuals 8, Paris, UNESCO, 1957. It is said there that book selection in the vernaculars is difficult for the staff of the Delhi Public Library because of the disorganized book trade, the lack of standard lists of publishers' output and the lack of adequate reviews. 2 E. Bartoli called them deminutio capitis of the celebrated Canakya (CNF, p. ii). 42 CĀŅAKYA-RĀJA-NĪTI The Catalogue of the India Office in London 1 which lists Cāṇakya editions published until 1929 registered ninety-eight editions of Canakya texts. This Catalogue is far from complete. And how many editions: appeared after 1929? It is clear, therefore, that it is. completely impossible to study and analyse all the Cāṇakya editions.2 17. This author has collected and studied one hundred and fifty-nine Cāṇakya editions and analysed ninety-four of them; in addition he has studied seventyfour MSS. and analysed forty-eight of them; of these MSS. over forty have never been studied or described. before. 3. On the basis of the analysis of this vast amount of raw material, the author in 1956 divided all the texts. of collections of Canakya maxims into six versions, ³. namely the Vṛddha Cāṇakya, textus ornatior (CV), the Vṛddha Cāṇakya, textus simplicior (Cv), the Cāṇakyarāja-nīti-śāstra (CR), the Cāṇakya-nīti-śāstra (CN), the Cāṇakya-sāra-samgraha (CS) and the Laghu Cāṇakya. (CL).4 ¹ vol. II, pt. II, rev. ed., Sanskrit Books by Prana Natha and Jitendra Bimala Chaudhuri, Section I, London, 1938. 2 I spent several days in the India Office Library in London but many of the editions mentioned in the Catalogue, unfortu-. nately, could not be found. 3 Akten des XXIV Internationalen Orientalisten Kongresses, München, pp. 544-6. The basis of the division into six versions. is also given there. 4 The reconstructed texts of these six versions are being published by the Vishveshvaranand Vedic Research Institute under INTRODUCTION 43 18. All the texts available to the author contain two thousand four hundred and thirty-eight different. maxims. Not all of them have been incorporated in the six versions mentioned above. Far from it! Only maxims which appeared in at least three texts of the same version and were clearly not interpolations were included in one or other of these six versions. In this study, however, all the 2438 different maxims and aphorisms were analysed and those having a raja-niti background have been included. Not all of them are rāja-nīti stanzas; the Cāṇakya maxims are mostly ethical and moral and include kavya aphorisms dealing at the same time with several 'similar' pro-blems; sometimes one part, often very small, deals. with raja-nīti; sometimes a moral stanza is of a general character and does not refer exclusively to kings; however, where it was felt that such a maxim or maxims, though in a small way, may contribute to the understanding of raja-niti, they have been included. in this study. On the other hand stanzas though found. in one or more collections of Canakya aphorisms, but which were considered as interpolations have not been included. The texts used for the preparation of this study are referred to in the Abbreviations'. The full C the editorship of Prof. Vishva Bandhu Shastri and the first part containing the CV and Cv versions will appear shortly. For details see Abbreviations under Cr. -44 CĀŅAKYA-RĀJA-NĪTI description of each text is found in the reconstructed text of the six versions mentioned above.¹ PRESENTATION OF THE TEXT 19. Directly below the heading in English, the Sanskrit text of the Cāṇakya maxims has been given. A résumé in English of each maxim (or group of maxims dealing with the same subject matter) is given in paragraph 15 above. If the maxim appeared in more than one version of Caṇakya's aphorisms, the reconstructed text which seemed to be the best has been chosen.² In the first paragraph of the footnotes which follow each maxim the sources have been quoted; first the number of the reconstructed maxim of the appropriate version, as being published in the Vishveshvaranand Vedic Research Institute; secondly other Cāṇakya sources have been mentioned; the first two letters, CV, Cv, CR, CS, CN, CL (they are followed by another letter or letters) characterize the version. The letters Cn refer to texts which are connected with the CN version but have an appearance of notebooks of students of Sanskrit written probably by children or adolescents and do not merit any special attention. If any maxim ¹ See n. 4 on p. 42 above. 2 Sometimes maxims which, in reality, have two distinct readings of the same maxim are quoted separately; this occurs, however, only exceptionally and exclusively in cases when at least two pada-s are different, e.g. Nos. 184-7, 235-6 in the text below. INTRODUCTION 45 included in this study does not appear in the reconstructed text of the six versions, the text in which it is found has been referred to. In the second paragraph of the footnotes other sources, such as the epics, Purāņa-s, kathā or kavya literature, as well as the main Subhāṣitasamgraha-s in which the respective maxim could be traced have also been given. Obviously, this enumeration of other sources is not exhaustive. This is followed. by variants of the maxim. In some cases, after these variants some special remarks as to the authenticity of the respective maxim or the metre (only metres. other than anuştubh śloka) have been mentioned. ANALYSIS OF THE TEXT 1 20. The analysis of the maxims used in this text shows that two hundred and seventy-six stanzas of various collections of Cāṇakya maxims have a rāja-nīti background, most of which are found in the Cāṇakyarāja-nīti-śāstra version (CR), namely one hundred and thirty-two; ¹ thirty-four of them are not found in the reconstructed text of the CR version but only in some texts of this version. Almost the whole of the fourth and fifth adhyāya-s of the CR version deal with matters connected with raja-niti, while not a single stanza of the sixth adhyāya of CR is connected with rāja-nīti. The second most important version which deals. with raja-niti is the Cāṇakya-sāra-samgraha (CS) 1 This figure contains fourteen maxims found only in some MSS. of the CR version. 46 CĀŅAKYA-RĀJA-NĪTI version with ninety-six stanzas,¹ or almost one-third of the whole version.2 Nearly all stanzas of the first śataka between 52 and 76, in the second śataka between 1 and 32, and in the third śataka between 49 and 69 deal with raja-niti. The Vṛddha Cāṇakya, textus ornatior (CV) and the Vṛddha Cāṇakya, textus simplicior (Cv) contain seventy-one and fifty-five maxims respectively dealing with raja-niti; 3 they are found in the first adhyaya of the CV and Cv versions, in the fourth and fifth adhyaya-s of the Cv version and the sixth adhyāya of the CV version. Since both these versions are interrelated only one table for both these versions has been prepared.4 In the reconstructed Canakya-nīti-śāstra version. (CN), we find forty-two maxims dealing with raja-nīti; this number is relatively high, since this version is an astottarasata (i.e. contains 108 stanzas). In addition eighty-four maxims of rājaniti character are found in some texts which belong mostly to the longer texts of the CN version. These texts are not representative of genuine' Cāṇakya aphorisms.5 1 This figure contains one maxim found only in one MS. of the CS version. 2 This version is composed of three śataka-s. 3 These figures contain one and ten maxims respectively found in some MSS. only of the CV and Cv versions; two and three maxims respectively are not found in the reconstructed texts of the CV and Cv versions. 4 See Analytical Table below. 5 cf. Introduction to CN. INTRODUCTION 47 The Laghu Cāṇakya version (CL) contains only a small number of maxims dealing with raja-nīti, namely fifteen. 21. The following table gives a better picture for the analysis of the maxims and aphorisms included. in this study. The figures in italics denote that the maxim included in this study is found only in some texts of the appropriate version; x denotes that the maxim is found only in some texts but not in the reconstructed text of that version; Crn denotes the number of maxims found in the second part of the present study. Whenever there is no space available in the table for denoting the various individual texts in which the maxim is found, it is enumerated in the footnotes to the table. 48 CĀŅAKYA-RĀJA-NĪTI ANALYTICAL TABLE OF MAXIMS INCLUDED IN THE STUDY CR 1.10 CRP 1.34¹ 2.3 2.15 2.16 2.18 2.21 2.24 2.26 2.27 CRC 2.36 2 2.40 2.50 CRT 3.6 3.9 CS 3.1 2.6 3.48 1.72 1.31 CV 3.10 6.11 1.15 16.4 1.8 1.12 1.11 3.3 Cv 8.2 1.7 6.1 7.7 1.16 1.9 1.13 1.12 X ¹ CRP 1.34, CRBh I 1.34, CRBh II 1.36. 2 CRC 2.36, CRB 2.31, CRBh II 2.31. CN X 29 31 25 35 15 X 19 X CL Crn "E" 141 36 54 181 151 152 267 261 109 117 75 201 72 263 136 CR 3.16 3.22 "B" 3.40 4.1 4.2 4.3 4.4 4.5 4.6 4.7 4.8 4.9 4.10 CRT 4.10 CRC 4.10 4.12 CRBh II 4.12 CS 2.9 3.56 2.17 INTRODUCTION CV 1.10 1.9 7.15 Cv 1.11 1.10 6.8 CN 20 X 34 X CL Crn 135 108 107 128 4 6 65 66 67 69 5 43 7 44 31 48 49 49 50 50 CR CRT 4.12 4.13 CRT 4.13 CRC 4.13 CRC 4.15 CRC 4.16 CRC 4.17 CRC 4.18 CRC 4.20 CRC 4.22 CRC 4.23 CRC 4.24 CRC 4.25 4.14 CS CĀŅAKYA-RĀJA-NĪTI CV 15.5 Civ 6.10 6.9 CN CL Crn 85 60 97 51 52 53 54 55 56 57 63 58 61 CR CRT 4.14 4.15 CRT 4.15 4.16 «E" 4.17 4.18 4.19 4.20 F 99 4.21 4.22 "G" 66 " H " " I " CRC 4.29 4.30 4.31 CS INTRODUCTION CV 7.13 Cv 6.6 X CN CL Crn 36 1 62 94 247 248 82 83 96 95 90 79 81 45 46 47 64 8 19 51 52 CR CRC 4.341 CRC 4.53²2 CRC 4.563 5.1 5.2 5.3 5.4 5.5 5.6 5.8 CRC 5.8 5.9 5.10 5.11 5.12 5.13 CS 1.54 1.56 1.60 1.58 1.57 1.52 CĀŅAKYA-RĀJA-NĪTI CV 5.2 Cv 4.6 4.12 4.10 4.11 4.8 ¹ CRC 4.34, CRB 4.24. 2 CRC 4.53, CRB 4.43, CRBh II 4.37. 3 CRC 4.56, CRB 4.46. CN X 100 106 105 101 99 CL Crn 145 80 239) 197 199 219 220 224 227 236 160 221 234 228 230 229 CR 5.14 5.15 CRC 5.15 5.16 5.17 5.18 CRT 5.20 5.21 5.22 5.23 5.24 5.25 5.26 5.27 5.28 5.29 5.30 5.31 5.32 CS 1.74 1.55 2.10 1.67 1.68 INTRODUCTION CV Cv 4.15 CN CL X X X 83 84 Crn 231 225 232 53 233 218 213 212 216 207 198 211 161 146 173 142 208 209 188 183 54 CR 5.33 5.34 5.35 5.36 5.37 5.38 66 S " 7.9 7.12 CRT 7.25 7.28 7.42 7.43 7.44 7.46 7.69 CRC 7.85¹ CRT 8.1 CS 3.94 3.46 3.47 1.8 CĀṆAKYA-RĀJA-NĪTI CV 14.12 14.11 2.6 7.12 Cv 6.13 5.18 X 2.6 6.5 X 1 CRC 7.85, CRB 7.80, CRBH II 7.37. CN X X X X 18 X X X CL Crn 206 88 89 149 68 70¹ 271 272 32 266 123 124 122 121 130 119 139 115 CR 8.3 8.7 8.16 CRT 8.18 8.38 8.44 8.45 8.49 8.63 8.71 CRB 8.73¹ 8.130 CRC 8.130 CRC 8.163 CS 1.81 3.61 X INTRODUCTION CV 2.14 2.5 8.18 Cv X X 2.5 CN X X 60 16 78 X ¹ CRB 8.73, CRP 8.70, CRBh I 8.71, CRBh II 8.59. CL 4.3 Crn 102 190 175 273 40 126 125 118 110 217 192 98 74 165 55 56 CS 1.1 1.3 1.7 1.8 1.16 1.20 1.25 1.31 1.46 1.52 1.53 1.54 1.55 1.56 1.57 1.58 1.59 1.60 1.61 1.62 CR 7.44 3.9 5.13 5.3 5.18 5.4 5.11 5.10 5.5 CĀŅAKYA-RĀJA-NĪTI CV 1.1 1.3 4.20 3.3 Cv 4.4 X 4.8 4.11 4.10 4.3 CN X X X 1 Pand 99 100 X 101 105 102 106 103 CL 6.9 Crn 2 269 121 193 41 76 136 78 229 84 219 213 220 228 234 226 224 222 223 CS 1.63 1.64 1.65 1.66 1.67 1.68 1.69 1.70 1.71 1.72 1.73 1.74 1.75 1.76 1.81 1.82 1.91 1.92 2.1 2.2 CR 5.29 5.30 2.40 5.17 8.38 X INTRODUCTION CV 3.5 1.12 13.7 Cv 4.7 2.9 8.12 1.11 4.15 4.14 CN 104 X 2 83 84 X X 19 X 60 X X CL 2.5 2.7 Crn 57 235 21 203 205 208 209 210 189 200 201 196 218 180 194 40 38 172 27 251 242 58 CS 2.4 2.5 2.6 2.7 2.8 2.9 2.10 2.11 2.12 2.13 2.16 2.17 218 2.19 2.21 2.22 2.23 2.24 2.25 2.26 CR X 2.18 3.16 5.28 X 4.3 CĀŅAKYA-RĀJA-NĪTI CV X 2.7 6.14 6.15 6.16 6.17 6.18 6.19 Cv 7.7 2.7 5.3 5.4 5.5 5.6 5.7 5.8 CN 36 20 X X 66 R ⁹⁹ 99 X 64 65 66 70 69 67 CL Crn 134 10 152 143 144 135 142 132 131 133 30 65. 91 22: 11 12 13 14 15 16 CS 2.27 2.28 2.31 2.32 2.49 2.70 2.74 2.77 2.79 2.97 3.1 3.7 3.15 3.20 3.26 3.31 3.37 3.40 3.46 3.47 CR 1.10 X X 7.28 7.42 INTRODUCTION CV 6.20 3.6 3.7 2.6 Cv 5.9 8.2 3.10 2.12 2.6 CN 68 85 74 X X X 18 X CL 66 F 9⁹ Cvn 17 18 147 148. 215, 191 34 177 164. 120¹ 141 204. 71 174167 214. 127 137 123 124 59₁ $60 CS 3.48 3.49 3.52 3.53 3.55 3.56 3.61 3.62 3.66 3.68 3.69 3.77 3.80 3.89 3.94 CR 2.21 X 3.22 8.49 66 $ ⁹9 CĀŅAKYA-RĀJA-NĪTI CV 1.15 8.5 1.10 2.5 8.17 14.12 Cv 1.16 5.15 1.11 2.5 5.19 CN 25 X X 16 37 X X CL 4.1 Crn 267 187 195 26 166 108 118 113 268 240 241 245 37 99 271 CV 1.1 1.3. 1 1.8 1.9 1.10 1.11 1.12 1.15 2.5 2.6 2.7 2.14 2.15 2.16 2.17 2.20 3.3 3.4 Cv 1.1 1.3 1.7 1.9 1.10 1.11 1.12 1.13 1.16 2.5 2.6 2.7 X X X 1 cf. below CV 3.10. INTRODUCTION CR 2.3 2.26 66 B 99 3.22 2.40 2.27 2.21 8.49 7.28 8.16 3.9 CS 1.1 1.3 3.56 1.72 3.48 3.61 3.46 2.8 1.31 CN X x 29 35 34 X 19 15 25 16 18 36 X CL Crn 61 1 2 154 109 107 108 201 117 267 118 123 144 175 184 155 42 168 136 202 (62 CV 3.5 3.6 3.7 3.10 .3.19 4.8 4.11 4.16 -4.20 5.2 5.7 Cv 2.9 2.10 2.12 1 X 4.4 4.6 4.7 4.8 4.10 4.11 4.12 4.13 4.14 4.15 1 cf. above Cv 1.7. CĀŅAKYA-RĀJA-NĪTI CR food X X X 5.2 5.13 5.10 5.11 5.6 5.17 CS 1.65 3.7 3.31 1.20 1.64 1.52 1.58 1.57 1.62 1.75 1.74 CN X 1 X X X X 99 105 101 103 X X CL Crn 203 204 214 154 163 176 238 153 41 199 21 229 234 228 227 223 180 218 159 CV 5.9 6.4 6.9 1 1 1 1 1 1 1 1 1 2 3 6.11 6.12 6.13 6.14 Cv 5.1 5.2 5.3. 5.4 5.5 5.6 5.7 5.8 5.9 5.15 5.19 6.1 4 1 cf. below CV 6.12-20. 2 cf. below CV 8.5. 3 cf. below CV 14.12. cf. above Cv 5.1-9. INTRODUCTION CR 66 $ 99. 2.16 CS 2.21 2.22 2.23 2.24 2.25 2.26 2.27 3.55 3.94 2.21 CN X X X 64 65 66 70 69 67 68 X 31 64 CL " Crn 86 92 243 23 24 11 12 13 14 15 16 17 166 271 151 23 24 11 63 64 CV 6.15 6.16 6.17 6.18 6.19 6.20 7.11 7.12 7.13 7.15 8.5 3 Cv 1 1 1 1 1 1 6.4 6.5 6.6 6.8 2 6.9 6.10 6.13 7.2 7.7 Cv Tb 7.24 8.2 1 cf. above Cv 5.1-9. 2 cf. above Cv 5.15. 3 cf. below CV 15.5. CĀŅAKYA-RĀJA-NĪTI CR 7.46 4.15 4.12 4.14 4.13 5.38 2.18 1.10 CS 2.22 2.23 2.24 2.25 2.26 2.27 3.55 2.6 3.1 CN CL 65 66 70 69 67 68 X.. X X X X X 66 E 9⁹ 99 Crn 12 13 14 15 16 17 156 130 62 49 166 61 60 70 178 152 192 141 CV 8.8 8.17 8.18 8.22 9.3 9.6 9.7 10.5 10.11 11.2 12.3 12.7 13.7 14.3 14.4 14.11 10 5 Cv 8.12 CULI 8.43 CULI 8.45 INTRODUCTION CR 8.130 X X 7.9 CS 1.66 3.80 X 2.2 CN CL 2 X 78 X X X X X 2.10 4.1 4.3 2.7 Crn 157 205 37 98 105 273 169 253 250 255 254 257 28 162 259 242 103 138 272 65 66 CV 14.12 15.5 16.4 16.7 CVNS 16.21 CVNS 16.22 17.19 Cv 1 2 1 cf. above Cv 5.19. 2 cf. above Cv 6.9. CĀŅAKYA-RĀJA-NĪTI CR 66 $ 9⁹ 4.14 2.24 CS 3.94 2.13 CN X 66 R ⁹⁹ 99 X CL Crn 271 61 261 133 246 100 260 CN 1 2 6 15 16 18 19 20 25 29 31 34 :35 .36 :37 55 ¹60 64 65 66 CS 1.46 1.66 3.77 3.61 3.46 1.72 2.9 3.48 2.8 3.62 1.81 2.21 2.22 2.23 INTRODUCTION CV X 1.12 2.5 2.6 1.12 1.15 3.10 6.11 1.9 1.8 2.7 6.14 6.15 6.16 Cv 8.12 1.13 2.5 2.6 1.11 1.16 1.7 1.9 2.7 6.1 2.16 1.10 66 B ⁹⁹ 2.26 5.3 5.4 CR 5.5 2.27 8.49 7.28 2.40 3.16 2.21 2.3 8.38 CL 6.9 Crn 78 205 245 117 118 67 123 201 135 267 154 151 107 109 144 113 101 40 11 12 13 68 CN 67 68 69 70 74 77 78 79 83 84 85 93 95 98 99 100 101 102 103 104 CS 2.26 2.27 2.25 2.24 2.74 2.79 1.67 1.68 1.52 1.54 1.57 1.59 1.62 1.63 CĀŅAKYA-RĀJA-NĪTI CV 6.19 6.20 6.18 6.17 8.18 Cv 5.8 5.9 5.7 5.6 4.8 4.11 4.13 CR 8.130 5.29 5.30 2.49 5.13 5.3 5.11 CL 4.3 Crn 16 17 15 14 34 164. 98 250 208. 209. 215. 116. 87 158. 229 219. 228 226 223 235 CN 105 106 "R" CNG 43¹ CNG 46² CNG 140 3 CNG 151 CNG 1624 CNG 215 CNG 256 CNG 287 CNG 3055 CS 1.58 1.60 2.13 INTRODUCTION CV 16.7 Cv 4.10 CR 5.10 5.5 X X X CL ¹ CNG 43, CNW 44, CNF 26 & 127, CNI I 237, CNPh 98. 2 CNG 46, CNI I 208. 3 CNG 140, CNI I 75. 4 CNG 162, CNI I 78. 5 CNG 305, CNI I 36, CNT IV 244. Crn 234 224 133 186 111 160 266 115 29 112 9 275 69 70 CN CNG 311 CNG 325¹ CNG 328 2 CNW 30 CNW 65 CNW 883 CNW 924 CNW 96 CNW 100 CNW 103 5 CNW 105 CS CĀŅAKYA-RĀJA-NĪTI CV Cv 1 CNG 325, CNI I 236, CNP II 236. 2 CNG 328, CNP II 163. 3 CNW 88, CNPN 68. 4 CNW 92, CNF 22, CNL 38. 5 CNW 103, CNPh 73. CR X CL Crn 249 262 93. 114. 270¹ 274 77 165 129 265 150 CN CNP II 3 CNP II 61¹ CNP II 117 CNP II 141 CNP II 200 ² CNP II 211 CNPN 733 CNPN 76 CNPN 94 CNPN 101 CNI I 13 CNI I 200 CNT IV 251 CNI II 26 CS INTRODUCTION CV Cv CR X 1 CNP 61, CNP II 87, CNT IV 61, CNM 61. 2 CNP II 200, CNI I 278, CNT IV 237. 3 CNPN 73, CNF 70. CL Crn 171 258 252 104 39 237 106 179 170 20 75 80 140 25 71 72 CL 1.9 1.11 2.5 2.7 2.10 4.1 4.3 4.4 " E " 66 5.1 "F" 66 G ⁹⁹ 6.1 6.2 6.9 CS 1.92 2.2 3.80 3.1 3.15 1.46 CĀŅAKYA-RĀJA-NĪTI CV 13.7 8.8 8.17 8.18 Cv 8.2 CN X X X 78 8.130 X CR Crn 1 X 1.10 185 274 27 242 157 37 98 33 141 264 71 182 244 73 78 B. TEXT I. INTRODUCTORY STANZAS प्रणम्य शिरसा विष्णुं त्रैलोक्याधिपतिं प्रभुम् । नानाशास्त्रोद्धृतं वक्ष्ये राजनीतिसमुच्चयम् ॥ १ ॥ तदहं संप्रवक्ष्यामि लोकानां हितकाम्यया । यस्य विज्ञानमात्रेण सर्वज्ञत्वं प्रपद्यते ॥ २ ॥ नीतिसारं प्रवक्ष्यामि अर्थशास्त्रादिसंश्रितम् । राजादिभ्यो हितं पुण्यमायुःस्वर्गादिदायकम् ॥ ३ ॥ CĀŅAKYA-RĀJA-NĪTI पार्थिवस्य प्रवक्ष्यामि भृत्यानां चैव लक्षणम् । यथाभिज्ञो महीपालः सम्यग् भृत्यान् प्रपालयेत्॥ ४ ॥ II. KING'S DUTIES AND QUALITIES Main Duties and Qualities of the King लिङ्गपूजनधर्मात्मा गोब्राह्मणहिते रतः । प्रजाः पालयितुं शक्तः स राजा यो जितेन्द्रियः ॥ ५ ॥ स्वं राष्ट्रं पालयेन्नित्यं सत्यधर्मपरायणः । निर्जित्य परसैन्यानि क्षितिं धर्मेण पालयेत् ॥ ६ ॥ ॐकारशब्दो विप्राणां यस्य राष्ट्रे प्रवर्तते । स राजा हि भवेद् योगी व्याधिभिश्च न पीड्यते ॥ ७ ॥ 76 CĀŅAKYA-RĀJA-NĪTI अनाथानां नाथो गतिरगतिकानां व्यसनिनां विनेता भीतानामभयमधृतीनां भरवशः । सुहृद् बन्धुः स्वामी शरणमुपकारी वरगुरुः पिता माता भ्राता जगति पुरुषो यः स नृपतिः ॥ ८ ॥ दुष्टस्य दण्ड: सुजनस्य पूजा न्यायेन कोशस्य विवर्धनं च । अपक्षपातोऽर्थिषु राज्यरक्षा पञ्चैव यज्ञाः कथिता नृपाणाम् ॥ ९ ॥ पात्रे त्यागी गुणे रागी भोगी परिजनैः सह । शास्त्रे बोद्धा रणे योद्धा नृपतेः पञ्चलक्षणम् ॥ १० ॥ II. KING's DUTIES AND QUALITIES सिंहादेकं बकादेकं शिक्षेचत्वारि कुक्कुटात् । वायसात् पञ्च शिक्षेच षद् शुनस्त्रीणि गर्दभात् ॥ ११ ॥ प्रभूतं कार्यमल्पं वा यो नरः कर्तुमिच्छति । सर्वारम्भेण तत् कुर्यात् सिंहादेकं प्रचक्षते ॥ १२ ॥ CĀŅAKYA-RĀJA-NĪTI इन्द्रियाणि च संयम्य बकवत् पण्डितो नरः । देशकालब​लं ज्ञात्वा सर्वकार्याणि साधयेत् ॥ १३ ॥ प्रत्युत्थानं च युद्धं च संविभागं च बन्धुषु । स्वयमाक्रम्य भुञ्जीत शिक्षेच्चत्वारि कुक्कुटात् ॥ १४ ॥ II. KING'S DUTIES AND QUALITIES गूढमैथुनघाष्टयै च काले काले च संग्रहम् । अप्रमादमविश्वासं पञ्च शिक्षेच्च वायसात् ॥ १५ ॥ बह्वाशी स्वल्पसंतुष्टः सुनिद्रो लघुचेतनः । स्वामिभक्तश्च शूरश्च षडेते श्वानतो गुणाः ॥ १६ ॥ CAŅAKYA-RĀJA-NĪTI सुश्रान्तोऽपि वहेद् भारं शीतोष्णं न च पश्यति । संतुष्टश्चरते नित्यं त्रीणि शिक्षेच्च गर्दभात् ॥१७ ॥ विंशदेते गुणाः प्रोक्ता यस्तु कुर्याद् विचक्षणः । स जेष्यति रिपून् सर्वान् जेयश्च न भविष्यति ॥ १८ ॥ II. KING'S DUTIES AND QUALITIES Good and Bad King उत्खातान् प्रतिरोपयन् कुसुमितांश्चिन्वन् लघून् वर्धयन् अत्युच्चान् नमयन् पृथून विदलयन् विश्लेषयन् संहतान् । तीक्ष्णान् कण्टकिनो बहिर्नियमयन् स्वारोपितान् पालयन् मालाकार इव प्रयोगकुशलो राज्ये चिरं तिष्ठति ॥ १९ ॥ परेण चिन्तितो मन्त्रो दैवेन च निवारितः । साधुपथस्थितो राजा भगवान् दैवकिर्यथा ॥ २० ॥ CĀŅAKYA-RĀJA-NĪTI पार्थिवस्य च भृत्यस्य वदामि गुणलक्षणम् । येन संवर्धते राजा भाण्डागारस्तथैव च ॥ २१ ॥ अनायव्ययकर्ता च अनाथः कलहप्रियः । आतुरः सर्वभक्षी च नरः शीघ्रं विनश्यति ॥ २२ ॥ वरं न राज्यं न कुराजराज्यं वरं न मित्रं न कुमित्रमित्रम् । वरं न शिष्यो न कुशिष्यशिष्यो वरं न दारा न कुदारदाराः ॥ २३ ॥ II. KING'S DUTIES AND QUALITIES कुराजराज्येन कुतः प्रजासुखं कुमित्रमित्रेण कुतोऽस्ति निर्वृतिः । कुदारदारैश्च​ कुतो गृहे रतिः कुशिष्यमध्यापयतः कुतो यशः ॥ २४ ॥ भोगिनः कञ्चुकासक्ताः क्रूराः कुटिलगामिनः । फणिनो मन्त्रसाध्याश्च​ राजानो भुजगा इव ॥ २५ ॥ Governing in accordance with Dharma कुमित्रे नास्ति विश्वासः कुभार्यायां कुतो रतिः । कुराज्ये नास्ति निर्वृत्तिः कुदेशे नास्ति जीवितम् ॥ २६ ॥ CĀŅAKYA-RĀJA-NĪTI धर्मस्य मूलं राजानस्तपोमूलं च ब्राह्मणाः । ब्राह्मणा यत्र पूज्यन्ते तत्र धर्मः सनातनः ॥ २७ ॥ आत्मवर्गं प​रित्यज्य परवर्गं समाश्रयेत् । स्वयमेव लयं याति यथा राजान्यधर्मतः ॥ २८ ॥ राज्यं च संपदो भोगाः कुले जन्म पवित्रता । पाण्डित्यमायुरारोग्यं धर्मस्यैतत् फलं विदुः ॥ २९ ॥ II. KING's DUTIES AND QUALITIES राष्ट्रं पालयते नित्यं सत्यधर्मपरायणः । निर्जित्य परसैन्यानि पतिधर्मेण पालयेत् ॥ ३० ॥ कारणेन विना भृत्ये यस्तु कुप्यति पार्थिवः । स गृह्णाति विषोन्मादं कृष्णसर्पप्रदंशितः ॥ ३१ ॥ किं चित्रं यदि शब्दशास्त्रकुशलो विप्रो भवेत् पण्डितः किं चित्रं यदि दण्डनीतिनिपुणो राजा भवेद् धार्मिकः । तच्चित्रं यदि रूपयौवनवती साध्वी भवेदङ्गना तच्चित्रं यदि निर्धनोऽपि पुरुषः पापं न कुर्यात् क्व​चित् ॥ दृढा सद्भिः सभाकीर्णा दृढो राजा सुधार्मिकः । दृढा पतिव्रता नारी स्थलं तृणमयं दृढम् ॥ ३३ ॥ CĀŅAKYA-RĀJA-NĪTI Protection of His Subjects समुद्रावरणा भूमि: प्राकारावरणं गृहम् । नरेन्द्रावरणो देशश्चारित्रावरणाः स्त्रियः ॥ ३४ ॥ पत्यौ भक्तिर्व्रतं स्त्रीणामद्रोहो मन्त्रिणां व्रतम् । प्रजानां पालनं राज्ञां व्रतं शीलं महात्मनाम् ॥ ३५ ॥ अहेतु भूकुटिं नैव सदा कुर्वीत पार्थिवः । विना दोषेण यो भृत्यान् राजा धर्मेण पालयेत् ॥ ३६ ॥ II. KING'S DUTIES AND QUALITIES शुचि भूमिगतं तोयं शुचिर्नारी पतिव्रता । शुचिः क्षेमकरो राजा संतोषी ब्राह्मणः शुचिः ॥ ३७॥ अनाथानां दरिद्राणां बालवृद्धतपस्विनाम् । अन्यायपरिभूतानां सर्वेषां पार्थिवो गतिः ॥ ३८ ॥ दुर्बलानामनाथानां बालवृद्धतपस्विनाम् । अन्यायपरिभूतानां सर्वेषां पार्थिवो गतिः ॥ ३९ ॥ दुर्बलस्य बलं राजा बालानां रोदनं बलम् । बलं मूर्खस्य मौनित्वं चोराणामनृतं बलम् ॥ ४० ॥ CĀŅAKYA-RĀJA-NĪTI राजपत्नी गुरोः पत्नी मित्रपत्नी तथैव च । पत्नीमाता स्वमाता च पञ्चैता मातरः स्मृताः ॥ ४१ ॥ निर्धनं पुरुषं वेश्या प्र​जा भग्नं नृपं त्यजेत् । खगा वीतफलं वृक्षं भुक्त्वा चाभ्यागता गृहम् ॥ ४२ ॥ II. KING's DUTIES AND QUALITIES Collection of the King's Treasury राजा धर्मेण कुर्वीत धनसंचयमेकतः । अन्यतस्तेन सततं वर्धयेदुत्तमान् द्विजान् ॥ ४३ ॥ असमर्था: प्र​कुर्वन्ति मुनयोऽप्यर्थसंचयम् । किं न कुर्वन्ति भूपाला येषां कोशवशाः प्रजाः ॥ ४४ ॥ क्षणसंपदिय सुदुर्लभा प्रतिलब्धा पुरुषार्थसाधनी । यदि नात्र विचिन्वते हितं पुनरप्येष समागमः कुतः ॥ ४५ ॥ सत्यं मनोरमाः कामाः सत्यं रम्या विभूतयः । किं तु मत्ताङ्गनापाङ्गभङ्गलोलं हि जीवितम् ॥ ४६ ॥ CĀŅAKYA-RĀJA-NĪTI ऐश्वर्यमध्रुवं प्राप्य ध्रुवधर्मे मतिं कुरु । क्षणादेव विनाशिन्यः सम्पदोऽप्यात्मना सह ॥ ४७ ॥ सन्धौ विरोधे दाने च यशःस्वात्मसुखोदये । अपि मोक्षपरिप्राप्तावर्थो बन्धुर्महीभुजः ॥ ४८ ॥ यस्यार्थास्तस्य मित्राणि यस्यार्थास्तस्य बान्धवाः । यस्यार्थाः स पुमान् लोके यस्यार्थाः स हि पण्डितः ॥४९ ॥ II. KING's DUTIES AND QUALITIES यस्यास्ति वित्तं स नरः कुलीनः स पण्डितः स श्रुतवान् गुणज्ञः । स एव वक्ता स च दर्शनीयः सर्वे गुणाः काञ्चनमाश्रयन्ति ॥ ५० ॥ धनं जातिर्धनं रूपं धनं विद्या धनं यशः । कि धनेन विहीनानां याञ्चानिर्जीवितैर्गुणैः ॥ ५१ ॥ CĀNAKYA-RĀJA-NITI रूपं वश्यैर्बलं भृत्यैरुत्तमं मानमर्थिभिः । महाकुलविवाहैश्च कुलं क्रीणाति वित्तवान् ॥ ५२ ॥ वित्तायत्ता: सदा धर्मा वित्तं कामनिबन्धनम् । वित्तायत्तानि सर्वाणि वित्तं जीवितवर्धनम् ॥ ५३ ॥ धनं रूपमवैक्लव्यं धनं कुलं सुमङ्गलम् । धनं यौवनमम्लानं धनमायुर्निरामयम् ॥ ५४ ॥ गुणा धनेन लभ्यन्ते न धनं लभ्यते गुणैः । धनी गुणवतां सेव्यो न गुणी धनिनां क्वचित् ॥ ५५ ॥ वृद्धः प्रसिद्धो विबुधो विदग्धः शूरः श्रुतिज्ञः कवयः कुलीनाः । विलोकयन्तः सधनस्य वक्त्रं जयेति जीवेति सदा वदन्ति ॥ ५६ ॥ स्वगृहेऽपि दरिद्राणां विचक्रुः कचकर्कशम् । धनिनां परलोकेऽपि प्रेम्णः स्रिग्धजना भुवः ॥ ५७ ॥ II. KING's DUTIES AND QUALITIES कुत आरभ्य घटते विघट्य क्वापि गच्छति । गतिर्न शक्यते ज्ञातुं धनस्य च घनस्य च ॥ ५८ ॥ धनिनः सुखिनो नित्यं निर्धना दुःखभागिनः । धनिनां निर्धनानां च विभागः सुखदुःखयोः ॥ ५९ ॥ अर्थेन हि विहीनस्य पुरुषस्याल्पमेधसः । विच्छिद्यन्ते क्रियाः सर्वा ग्रीष्मे कुसरितो यथा ॥ ६० ॥ CĀŅAKYA-RĀJA-NĪTI त्यजन्ति मित्राणि धनैर्विहीनं पुत्राश्च दाराश्च सुहृज्जनाश्च। तमर्थवन्तं पुनराश्रयन्तेऽप्यर्थो हि लोके पुरुषस्य बन्धुः ॥ ६१ ॥ यत्रोदकं तत्र चरन्ति हंसास्तदेव शुष्कं परिवर्जयन्ति । प्राप्ते जले तत् पुनराश्रयन्ते न हंसमित्रेण नरेण भाव्यम् ॥ ६२ ॥ II. KING's DUTIES AND QUALITIES एको हि दोषो गुणसन्निपाते निमज्जतीन्दोः किरणेष्विवाङ्कः । केनापि नूनं कविना न दृष्टं दारिद्र्यमेकं गुणराशिनाशि ॥ ६३ ॥ चण्डालश्च दरिद्रश्च द्वाविमौ तुलया धृतौ । एक: स्वबन्धुभिः स्पृष्टस्तैरपि त्यज्यतेऽपरः ॥ ६४ ॥ पुष्पं पुष्पं विचिन्वीत मूलच्छेदं न कारयेत् । मालाकार इवारामे न यथाङ्गारकारकः ॥ ६५ ॥ CĀNAKYA-RĀJA-NITI दुग्ध्वा हि भुज्यते क्षीरं गां विक्रीय न भुज्यते । तद्वद् दुग्धप्रयोगेण भोग्यं राष्ट्रं महीभुजा ॥ ६६ ॥ ऊर्ध्वं न क्षीरविच्छेदात् पयो धेनोरवाप्यते । एवं राष्ट्रादयोगेन पीडितान्नाप्यते बलिः ॥ ६७ ॥ यथा क्रमेण गृह्णाति पुष्पेभ्यो मधु षट्पदः । तथा वित्तमुपादाय राजा कुर्वीत संचयम् ॥ ६८ ॥ II. KING's DUTIES AND QUALITIES मधुवत् कथितं राष्ट्रं न हन्तव्याश्च मधुपाः । वत्सापेक्षी दुहेच्चैव राजा भूमिं च पालयेत् ॥ ६९ ॥ वल्मीकं मधुजालं च शुक्लपक्षे च चन्द्रमाः । राजद्रव्यं च भैक्षं च स्तोकं स्तोकेन वर्धते ॥ ७० ॥ मक्षिका व्रणमिच्छन्ति धनमिच्छन्ति पार्थिवाः । नीचा: कलहमिच्छन्ति शान्तिमिच्छन्ति साधवः ॥ ७९ ॥ तृप्येन्न राजा धनसंचयेन न सागरो भूरिजलागमेन । CĀŅAKYA-RĀJA-NĪTI न पण्डितः साधुसुभाषितेन तृप्येन्न चक्षुः प्रियदर्शनेन ॥ ७२ ॥ ब्रह्मस्वेन च पुष्टाङ्गा हस्त्यश्वरथपत्तयः । संग्रामकाले सीदन्ति राज्ञो ब्रह्मस्वभक्षणात् ॥ ७३ ॥ मणिः शाणोल्लीढः समरविजयी हेतिदलितो मदक्षीणो नागः शरदि सरिदाश्यानपुलिना । कलाशेषश्चन्द्रः सुरतमृदिता बालवनिता तनिम्ना शोभन्ते गलितविभवाश्चा​र्थिषु नृपाः ॥ ७४ ॥ II. KING'S DUTIES AND QUALITIES Respect for Knowledge and Learning विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनं विद्या भोगकरी यशः सुखकरी विद्या गुरूणां गुरुः । विद्या बन्धुजनो विदेशगमने विद्यालयं सम्बलं विद्या राजसु पूज्यते न हि धनं विद्याविहीनः पशुः ॥७५ ॥ पठ पुत्र किमालस्यमपाठो भारवाहकः । पठंस्तु पूजितो राज्ञा पठ पुत्र दिने दिने ॥ ७६ ॥ CĀŅAKYA-RĀJA-NĪTI पठ पुत्र सदा नित्यमक्षरं हृदये कुरु । स्वदेशे पूज्यते राजा विद्या सर्वत्र पूज्यते ॥ ७७ ॥ विद्वत्वं च नृपत्वं च नैव तुल्यं कदाचन । स्वदेशे पूज्यते राजा विद्वान् सर्वत्र पूज्यते ॥ ७८ ॥ जात्यन्धोऽपि वरं राजा न तु शास्त्रविवर्जितः । अन्धः पश्यति चारेण शास्त्रहीनो न पश्यति ॥ ७९ ॥ II. KING'S DUTIES AND QUALITIES एकं हन्यावान्न​ हन्यादिषुर्मुक्तो धनुष्मता । बुद्धिर्बुद्धिमतोत्सृष्टा हन्याद् राष्ट्रं सराजकम् ॥ ८० ॥ Other Duties गान्धर्वं नृत्तमालेख्यं वाद्यं च गणितं कलाः । अर्थशास्त्रं धनुर्वेदं यत्नाद् रक्षोन्महीपतिः ॥ ८१ ॥ मनस्तापं न कुर्वीत विपदं प्राप्य पार्थिवः । आत्मनश्चोदयं शंसेन्न स्याद् दुःखी न वा सुखी ॥ ८२ ॥ CĀŅAKYA-RĀJA-NĪTI धीराः कृच्छ्रमपि प्राप्ता न भवन्ति विषादिनः । प्रविश्य वदनं राहोः किं नोदेति पुनः शशी ॥ ८३ ॥ प्राज्ञः स्निग्धो महीपालश्छिद्रकर्मविवर्जितः । विदूरे च परित्यागी समं दुःखं समं सुखम् ॥ ८४ ॥ चापलाद् वारयेद् दृष्टिं मिथ्यावाक्यं च वारयेत् । मानवे श्रोत्रिये चैव भृत्यवर्गे सदैव हि ॥ ८५ ॥ वित्तेन रक्ष्यते धर्मो विद्या योगेन रक्ष्यते । मृदुना रक्ष्यते भूपः सत्स्त्रिया रक्ष्यते गृहम् ॥ ८६ ॥ II. KING'S DUTIES AND QUALITIES विषं चङ्क्रमणं रात्रौ विषं राज्ञोऽनुकूलता । विषं स्त्रियोऽप्यन्यहृदो विषं व्याधिरवीक्षितः ॥ ८७ ॥ सद्भिरासीत सततं सद्भिः कुर्वीत संगतिम् । सद्भिर्विवादं मैत्रीं च नासद्भिः किंचिदाचरेत् ॥ ८८ ॥ पण्डितैश्च विनीतैश्च धर्मज्ञैः सत्यवादिभिः । बन्धनेऽपि वसेत् सार्धे न तु राज्ये खलैः सह ॥ ८९ ॥ एकं चक्षुर्विवेको हि द्वितीयं सत्समागमः । तौ न स्तो यस्य स क्षिप्रं मोहकूपे पतेद् ध्रुवम् ॥ ९० ॥ CĀŅAKYA-RĀJA-NĪTI अरिं मित्रमुदासीनं मध्यस्थं स्थविरं गुरुम् । यो न बुध्यति मन्दात्मा स च सर्वत्र नश्यति ॥ ९१ ॥ भ्रमन् संपूज्यते राजा भ्रमन् संपूज्यते द्विजः । भ्रमन् संपूज्यते योगी स्त्री भ्रमन्ती विनश्यति ॥ ९२ ॥ अविनीतो भृत्यजनो नृपतिरदाता शठानि मित्राणि । अविनयवती च भार्या मस्तकशूलानि चत्वारि ॥ ९३ ॥ II. KING's DUTIES AND QUALITIES लीलासुखानि भोग्यानि त्यजेदिह महीपतिः । सुखप्रवृत्ता: साध्यन्ते शात्रवैर्विग्रहे स्थितैः ॥ ९४ ॥ अक्षेषु मृगयायां च स्त्रीषु पाने वृथाटने । निद्रायां च निबन्धेन क्षिप्रं नश्यति भूपतिः ॥ ९५ ॥ लङ्घयेच्छास्त्रमर्यादां हेतुवादेन यो नरः । स नश्यति पुनः क्षिप्रमिह लोके परत्र च ॥ ९६ ॥ लीलां करोति यो राजा भृत्यवित्तैश्च गर्वितः । संवादे विग्रहे क्षिप्रं रिपुभिः परिभूयते ॥ ९७ ॥ असंतुष्टा द्विजा नष्टा: संतुष्टाश्च महीभृतः । सलज्जा गणिका नष्टा निर्लज्जाश्च कुलाङ्गनाः ॥ ९८ ॥ CĀŅAKYA-RĀJA-NĪTI Governing the Kingdom अग्निर्दहति तापेन सूर्यो दहति रश्मिभिः । राजा दहति दण्डेन तपसा ब्राह्मणो दहेत् ॥ ९९. ॥ सर्वो दण्डजितो लोको दुर्लभो हि शुचिर्नरः । दण्डस्य हि भयात् सर्वं जगद् भोगाय कल्पते ॥ १०० ॥ II. KING's DUTIES AND QUALITIES अविद्यः पुरुषः शोच्यः शोच्यं मैथुनमप्रजम् । निराहाराः प्रजाः शोच्याः शोच्यं राज्यमराजकम् ॥ १०१॥ धन्यास्ते ये न पश्यन्ति देशभङ्गं कुलक्षयम् । परचित्तगतां नारीं पुत्रं च व्यसने स्थितम् ॥ १०२ ॥ पुनर्वित्तं पुनर्मित्रं पुनर्भार्या पुनर्मही । एतत् सर्वे पुनर्लभ्यं न शरीरं पुनः पुनः ॥ १०३ ॥ CĀŅAKYA-RĀJA-NĪTI पुनर्दारा: पुनर्वित्तं पुनर्मित्रं पुनः सुताः । पुनरत्र प्रधानत्वं न शरीरं पुनः पुनः ॥ १०४ ॥ अन्नहीनो दहेदू राष्ट्रं मन्त्रहीनश्च ऋत्विजः । यजमानं दानहीनो नास्ति यज्ञसमो रिपुः ॥ १०५ ॥ नास्ति भार्या कुतः शाला धनं नास्ति कुतः सुखम् । नास्ति भूमिः कुतः सस्यं नास्ति ग्रामः कुतः सीमा ॥ १०६ ॥ Essential Living Conditions in a Kingdom धनिकः श्रोत्रियो राजा नदी वैद्यस्तु पञ्चमः । पञ्च यत्र न विद्यन्ते न तत्र दिवसं वसेत् ॥ १०७ ॥ II. KING'S DUTIES AND QUALITIES पञ्च यत्र न विद्यन्ते न कुर्यात् तत्र संस्थितिम् । लोकयात्रा भयं लज्जा दाक्षिण्यं धर्मशीलता ॥ १०८ ॥ यस्मिन् देशे न संमानो न वृत्तिर्न च बान्धवाः । न च विद्यागमः कश्चित् तं देशं परिवर्जयेत् ॥ १०९ ॥ CĀŅAKYA-RĀJA-NĪTI अनायका विनश्यन्ति नश्यन्ति बहुनायकाः । स्त्रीनायका विनश्यन्ति नश्यन्ति शिशुनायकाः ॥ ११० ॥ अनायके न वस्तव्यं न वसेद् बहुनायके । स्त्रीनायके न वस्तव्यं न वसेद् बालनायके ॥ १११ ॥ II. KING's DUTIES AND QUALITIES वसेन्मानाधिके स्थाने मानहीनं विवर्जयेत् । मानहीनं सुरैः सार्धं विमानमपि वर्जयेत् ॥ ११२ ॥ कुदेशं च कुवृत्तिं च कुभार्यां कुनदीं तथा । कुद्रव्यं च कुभोज्यं च वर्जयेच्च विचक्षणः ॥ ११३ ॥ कुदेशश्च कुवृत्तिश्च कुभार्या कुनदी तथा । कुमित्रं च कुभोज्यं च वर्जितं पण्डितैः सदा ॥ ११४ ॥ कुभार्यां च कुदेशं च कुराजानं कुसौहृदम् । कुबन्धुं च कुमित्रं च दूरतः परिवर्जयेत् ॥ ११५ ॥ CĀŅAKYA-RĀJA-NĪTI कुदेशमासाद्य कुतोऽर्थसंचयः कुपुत्रमासाद्य कुतो जलाञ्जलिः । कुरोहिनीं प्राप्य कुतो गृहे सुखं कुशिष्यमध्यापयतः कुतो यशः ॥ ११६ ॥ III. KING'S FRIENDS, ENEMIES, WAR, PEACE, ALLIANCES, STRATAGEM Friends and Enemies आतुरे व्यसने प्राप्ते दुर्भिक्षे शत्रुसंकटे । राजद्वारे श्मशाने च यस्तिष्टति स बान्धवः11 2 8 0 ॥ CĀŅAKYA-RĀJA-NĪTI परोक्षे कार्यहन्तारं प्रत्यक्षे प्रियवादिनम् । वर्जयेत् तादृशं मित्रं विषकुम्भं पयोमुखम् ॥ ११८ ॥ संगतिः श्रेयसो मूलं सुजनेषु विशेषतः । तुषमात्रे पृथग्भिन्ने तण्डुलं न प्ररोहति ॥ ११९ ॥ शत्रोरपि गुणा वाच्या दोषा वाच्या गुरोरपि । युक्तियुक्तं वचो ग्राह्यं न वचो गुरुगौरवात् ॥ १२० ॥ III. KING's FRIENDS, ENEMIES, ETC. वैरिणा सह विश्वासं यो नरः कर्तुमिच्छति । स वृक्षाग्रेषु संसप्तः पतितः प्रतिबुध्यते ॥ १२१ ॥ न विश्वसेत् पूर्वपराजितस्य शत्रोश्च मित्रत्वमुपागतस्य । दग्धां गुहां पश्यत घूकपूर्णां काकप्रणीतेन हुताशनेन । १२२ ॥ CĀŅAKYA-RĀJA-NĪTI न विश्वसेत् कुमित्रे च मित्रे चापि न विश्वसेत् । कदाचित् कुपितं मित्रं सर्वं गुह्यं प्रकाशयेत् ॥ १२३ ॥ न विश्वसेदविश्वस्ते विश्वस्ते नातिविश्वसेत् । विश्वासाद् भयमुत्पन्नं मूलान्यपि निकृन्तति ॥ १२४ ॥ III. KING's FRIENDS, ENEMIES, ETC. व्याधिशेषोऽग्निशेषश्च शत्रोः शेष ऋणस्य च । पुनः पुनः प्रवर्तेत तस्मान्निःशेषमाचरेत् ॥ १२५ ॥ CĀNAKYA-RĀJA-NITI नोपेक्षितव्यो विद्वद्भिः शत्रुरल्पबलोऽपि सन् । वह्निरल्पोऽपि संवृद्धो भस्मसात् कुरुते वनम् ॥ १२६ ॥ क्षुद्रशत्रुरिति ज्ञात्वा नोपेक्षेत कदाचन । काले दुर्जनतां याति तृणस्थं वह्निबीजवत् ॥ १२७ ॥ शत्रोरपत्यानि वशं गतानि नोपेक्षणीयानि बुधैर्मनुष्यैः । तान्येव कालेन विपत्कराणि बतासिपत्रादपि दारुणानि ॥ १२८ ॥ III. KING'S FRIENDS, ENEMIES, ETC. Use of Stratagem उपायेन हि यच्छक्यं न तच्छक्यं पराक्रमैः । काकीकनकसूत्रेण कालसर्पो निपातितः ॥ १२९ ॥ नात्यन्तसरलैर्भाव्यं गत्वा पश्य वनस्थलीम् । छिद्यन्ते सरलास्तत्र कुब्जास्तिष्ठन्ति पादपाः ॥ १३० ॥ CĀŅAKYA-RĀJA-NĪTI जिह्वाग्रे वसते लक्ष्मीर्जिह्वाग्रे मित्रबान्धवाः । जिह्वाग्रे बन्धनं चापि जिह्वाग्रे मरणं ध्रुवम् ॥ १३१ ॥ हे जिह्वे कटुकस्त्रेहे मधुरं किं न भाषसे । मधुरं वद कल्याणि लोकोऽयं मधुरप्रियः ॥ १३२ ॥ प्रियवाक्यप्रदानेन सर्वे तुष्यन्ति जन्तवः । तस्मात् तदेव वक्तव्यं वचने किं दरिद्रता ॥ १३३ ॥ साम्ना दानेन भेदेन क्रमेण च बलेन च । सर्वथा तु सदा शत्रुर्घातनीयो नराधिपैः ॥ १३४ ॥ III. KING's FRIENDS, ENEMIES, ETC. उपकारगृहीतेन शत्रुणा शत्रुमुद्धरेत् । पादलग्नं करस्थेन कण्टकेनेव कण्टकम् ॥ १३५ ॥ सुकुले योजयेत् कन्यां पुत्रं विद्यासु योजयेत् । व्यसने योजयेच्छत्रुमिष्टं धर्मेण योजयेत् ॥ १३६ ॥ CĀŅAKYA-RĀJA-NĪTI मृदुनैव मृदुं हन्ति मृदुना हन्ति दारुणम् । नासाध्यं मृदुना किंचित् तस्मात् तीक्ष्णतरो मृदुः ॥ १३७॥ बहूनां चैव सत्त्वानां समवायो रिपुंजयः । वर्षधाराघरो मेघस्तृणैरपि निवार्यते ॥ १३८ ॥ बहूनामप्यसाराणां समवायो हि दुःसहः । तृणैरावेष्ट्यते रज्जुस्तया हस्त्यपि बध्यते ॥ १३९ ॥ III. KING's FRIENDS, ENEMIES, ETC. सर्वस्वनाशे संजाते प्राणानामपि संशये । अपि शत्रुं प्रणम्योच्चै रक्षेत् प्राणान् धनानि च ॥ १४० ॥ कालेन रिपुणा सन्धिः काले मित्रेण विग्रहः । कार्यकारणमाश्रित्य कालं क्षिपति पण्डितः ॥ १४१ ॥ वहेदमित्रं स्कन्धेन यावत् कालविपर्ययः । तथैवमागते काले भिन्द्याद् घटमिवाश्मनि ॥ १४२ ॥ CĀṆAKYA-RĀJA-NĪTI नात्मच्छिद्रं परो विद्याद् विद्याच्छिद्रं परस्य तु । गृहेत् कूर्म इवाङ्गानि परभावं च लक्षयेत् ॥ १४३ ॥ मनसा चिन्तितं कार्यं वचसा न प्रकाशयेत् । मन्त्रेण रक्षयेद् गूढं कार्ये चापि नियोजयेत् ॥ १४४ ॥ III. KING's FRIENDS, ENEMIES, ETC. गोपयेत् स्वानि रन्ध्राणि पररन्ध्राणि चिन्तयेत् । कुसीदेन निवर्तेत राज्यमिच्छन् नृपः स्थिरम् ॥ १४५ ॥ षण्मासमथवा वर्षं संधिं कुर्यान्नराधिपः । आत्मनो बलमालोक्य पश्चाच्छत्रुं निपातयेत् ॥ १४६ ॥ व्यसने सति कुर्वीत येन केनापि संगतिम् । ऋक्षवानरगोपुच्छे: पुरा दाशरथिर्यथा ॥ १४७ ॥ दुस्तरः सागरस्तीर्ण: समूढं वानरं बलम् । अभूतपूर्वं रामेण सेतुर्बद्द्श्च​ सागरे ॥ १४८ ॥ CĀNAKYA-RĀJA-NITI कार्यार्थी संगतिं याति कृतार्थे नास्ति संगतिः । तस्मात् सर्वाणि कार्याणि सावशेषाणि कारयेत् ॥ १४९ ॥ ऐश्वर्यात् सह संबन्धं न कुर्याच्च कदाचन । गते च गौरवं नास्ति आगते च धनक्षयः ॥ १५० ॥ लुब्धमर्थेन गृह्णीयात् स्तब्धमञ्जलिकर्मणा । मूर्खं छन्दोऽनुवृत्तेन याथार्थ्येन च पण्डितम् ॥ १५१ ॥ III. KING's FRIENDS, ENEMIES, ETC. उत्तमं प्रणिपातेन शूरं भेदेन योजयेत् । नीचमल्पप्रदानेन समशक्तिं पराक्रमैः ॥ १५२ ॥ त्यजेद् धर्मं दयाहीनं विद्याहीनं गुरुं त्यजेत् । त्यजेत् क्रोधमुखीं भार्यां निःस्त्रेहान् बान्धवांस्त्यजेत् ॥ १५३॥ CĀŅAKYA-RĀJA-NĪTI त्यजेदेकं कुलस्यार्थे ग्रामस्यार्थे कुलं त्यजेत् । ग्रामं जनपदस्यार्थे आत्मार्थे पृथिवीं त्यजेत् ॥ १५४ ॥ III. KING's FRIENDS, ENEMIES, ETC. बलं विद्या च विप्राणां राज्ञां सैन्यं बलं तथा । बलं वित्तं च वैश्यानां शूद्राणां चैकनिष्ठता ॥ १५५ ॥ बाहुवीर्यं बलं राज्ञो ब्राह्मणो ब्रह्मविद् बली । रूपयौवनमाधुर्यं स्त्रीणां बलमनुत्तमम् ॥ १५६ ॥ इतं ज्ञानं क्रियाहीनं हताश्चाज्ञानिनः क्रियाः । हृतं निर्नायकं सैन्यं स्त्रियो नष्टा ह्यभर्तृकाः ॥ १५७ ॥ CĀŅAKYA-RĀJA-NĪTI हतमश्रोत्रियं श्राद्धं हतो यज्ञस्त्वदक्षिणः । हता रूपवती वन्ध्या हतं सैन्यमनायकम् ॥ १५८ ॥ आलस्योपहता विद्या परहस्तगताः स्त्रियः । अल्पबीजं हतं क्षेत्रं हतं सैन्यमनायकम् ॥ १५९ ॥ महानदीप्रतरणं महापुरुषविग्रहम् । महाजनविरोधं च दूरतः परिवर्जयेत् ॥ १६० ॥ घासमिन्धनमन्नाद्यं शस्त्राणि विविधानि च । दुर्गे प्रवेशनीयानि सततं शत्रुशङ्कया ॥ १६१ ॥ III. KING's FRIENDS, ENEMIES, ETC. दाक्षिण्यं स्वजने दया परिजने शाठ्यं सदा दुर्जने प्रीतिः साधुजने स्मयः खलजने विद्वज्जने चार्जवम् । शौर्यं शत्रुजने क्षमा गुरुजने नारीजने धृष्टता इत्यं ये पुरुषाः कलासु कुशलास्तेष्वेव लोकस्थितिः॥ १६२॥ उपसर्गेऽन्यचक्रे च दुर्भिक्षे च भयावहे । असाधुजनसंपर्के यः पलायेत् स जीवति ॥ १६३ ॥ CĀṆAKYA-RĀJA-NĪTI जीर्णमन्नं प्रशंसन्ति भार्यो च गतयौवनाम् । रणात् प्रत्यागतं शूरं शस्यं च गृहमागतम् ॥ १६४ ॥ शीतभीताश्च ये विप्रा रणभीताश्च क्षत्रियाः । अग्निमीता च या नारी त्रयः स्वर्गं न यान्ति हि ॥ १६५ ॥ IV. KING'S OFFICIALS Service in the King's Court from the point of view of the Officials विप्रयोर्विप्रव​ह्न​योश्च दंपत्योः स्वामिभृत्ययोः । अन्तरेण न गन्तव्यं हरस्य वृषभस्य च ॥ १६६ ॥ व्रजेद् धनार्थी वाणिज्यं विद्यार्थी च बहुश्रुतम् । ऋतुकालमपत्यार्थी मानार्थी नृपतिं व्रजेत् ॥ १६७ ॥ समाने शोभते प्रीती राज्ञि सेवा च शोभते । वाणिज्यं व्यवहारेषु स्त्री दिव्या शोभते गृहे ॥ १६८ ॥ CĀŅAKYA-RĀJA-NĪTI अप्रधानः प्रधानः स्याद् यदि सेवेत पार्थिवम् । प्रधानोऽप्यप्रधानः स्याद् यदि सेवाविवर्जितः ॥ १६९ ॥ वाणिज्ये वसते लक्ष्मीस्तदर्धं कृषिकर्मणि । तदर्धं राजसेवायां भिक्षायां नैव नैव च ॥ १७० ॥ ' प्रथमे कृषिवाणिज्यं द्वितीये चाश्वपोषणम् । तृतीये क्रयविक्रयौ चतुर्थे राजसेवनम् ॥ १७१ ॥ देवताः पूजयेद् भक्त्या भृत्यान् दानेन पूजयेत् । उपकारेण शूद्रं च विप्रं प्रणतिवन्दनात् ॥ १७२ ॥ मन्त्रिवर्गस्य सारोऽयं दृशि नित्यं प्रसन्नता । मुखे वहति माधुर्यं हृदये कार्यनिश्च​यम् ॥ १७३ ॥ IV. KING's OFFICIALS परकार्येषु युक्तात्मा स्वकार्ये क्षिप्रसाधनम् । सुहृत्कार्येषु निर्वृत्ती राजकार्येषु विक्रमः ॥ १७४ ॥ कान्तावियोगः स्वजनापमान ऋणस्य शेषं कुनृपस्य सेवा । दरिद्रभावाद् विमुखं च मित्रं विनाग्निना पञ्च दहन्ति कायम् ॥ १७५ ॥ CĀŅAKYA-RĀJA-NĪTI कुग्रामवासः कुलहीनसेवा कुभोजनं क्रोधमुखी च भार्या । पुत्रश्च मूर्खो विधवा च कन्या विनाग्निना षट् प्रदहन्ति कायम् ॥ १७६ ॥ लता पार्श्वे स्थितं वृक्षं भृत्याः पार्श्वे स्थितं नृपम् । पार्श्वस्थं पुरुषं योषिद् वेष्टयन्ति न संशयः ॥ १७७ ॥ स्त्री विनश्यति रूपेण ब्राह्मणो राजसेवया । गावो दूरप्रचारेण हिरण्यं लाभलिप्सया ॥ १७८ ॥ IV. KING's OFFICIALS नवं वस्त्रं नवं छत्रं वनानां च नवं फलम् । सर्वं नवं प्रशंसीयात् सेवकं च पुरातनम् ॥ १७९ ॥ त्यजेत् स्वामिनमत्युग्रमत्युग्रात् कृपणं त्यजेत् । कृपणादविशेषज्ञं तस्माच्च कृतनाशनम् ॥१८० ॥ वृक्षं क्षीणफलं त्यजन्ति विहगाः शुष्कं सरः सारसा: निद्रव्यं पुरुषं त्यजन्ति ललना भ्रष्टं नृपं मन्त्रिणः । पुष्पं पर्युषितं त्यजन्ति मधुपा दग्धं वनान्तं मृगाः सर्वः कार्यवशाज्जनोऽभिरमते कः कस्य को वल्लभः ॥ CĀŅAKYA-RĀJA-NĪTI Service in the King's Court from the point of View of the King धीराणां भूषणं विद्या मन्त्रिणो राजभूषणम् । भूषणं च पतिः स्त्रीणां शीलं सर्वस्य भूषणम् ॥ १८२ ॥ असहायस्य कार्याणि सिद्धिं नायान्ति कानिचित् । तस्मात् समस्तकार्येषु सहायो भूपतेर्गतिः ॥ १८३ ॥ नदीतीरे च ये वृक्षाः परगेहेषु कामिनी । मन्त्रिहीनाश्च राजानः शीघ्रं नश्यन्त्यसंशयम् ॥ १८४ ॥ नदीतीरेषु ये वृक्षा या च नारी निरङ्कुशा । मन्त्रिहीनो भवेद् राजा तस्य राज्यं विनश्यति ॥ १८५ ॥ IV. KING's OFFICIALS नदीतीरे च ये वृक्षा या च नारी निराश्रया । मन्त्रिणा रहितो राजा अचिरं तस्य जीवनम् ॥ १८६ ॥ नदीतीरेषु ये वृक्षा या च नारी निराश्रया । सामन्तरहितो राजा न भवन्ति चिरायुषः ॥ १८७ ॥ यत् किंचित् कुरुते भृत्यः शुभं वा यदि वाशुभम् । सुकृतं वर्धते तेन राज्ञो दुष्कृतमेव च ॥ १८८ ॥ यत् किंचित् कुरुते भृत्यः शुभं वा यदि वाशुभम् । तेन संवर्धते राजा सुकृतैर्दुष्कृतैरपि ॥ १८९ ॥ CĀŅAKYA-RĀJA-NĪTI दौर्मन्त्र्यान्नृपतिर्विनश्यति यतिः सङ्गात् सुतो लालनाद् विप्रोऽनध्ययनात् कुलं कुतनयाच्छीलं खलोपासनात् । स्त्री मद्यादनवेक्षणादपि कृषि: स्नेह : प्रवासाश्रयात् मैत्री चाप्रणयात् समृद्धिरनयात् त्यागात् प्रमादाद् धनम् ॥ कुस्त्री हन्ति कुटुम्बानि कुपुत्रो हन्ति वै कुलम् । कुमन्त्री हन्ति राजानं राष्ट्रं चौरेण हन्यते ॥ १९१ ॥ वैद्यं पानरतं नटं कुपठितं स्वाध्यायहीनं द्विजं शूरं कापुरुषं विभुं च विरसं मूर्खं परिव्राजकम् । IV. KING's OFFICIALS राजानं च कुमन्त्रिभिः परिवृतं देशं च सोपद्रवं भार्यां यौवनगर्वितां पररतां मुञ्चन्ति शीघ्रं बुधाः ॥ १९२॥ अनभ्यासैर्हता विद्या नित्यहासैर्हताः स्त्रियः । कुबीजेन हतं क्षेत्रं भृत्यदोषैर्हता नृपाः ॥ १९३ ॥ वामा भार्या सुतो मूर्ख: प्रेषकोऽवाग्विचारकः । निःस्नेहो बन्धुवर्गश्च त्यजेदस्य महत्सुखम् ॥ १९४ ॥ कुनयं मन्त्रिराजानं विप्रं च वृषलीपतिम् । प्रव्राजिनं व्रतभ्रष्टं न सेवन्ति सदा बुधाः ॥ १९५ ॥ CĀŅAKYA-RĀJA-NĪTI ★Choice of King's Officials भृत्या बहुविधा ज्ञेया उत्तमाघममध्यमाः । ते नियोज्या यथायोग्यं त्रिविधेष्वेव कर्मसु ॥ १९६ ॥ परीक्ष्य प्रथमं भृत्यानुत्तमाधममध्यमान् । योजयेत् तादृशेष्वेव नृपतिः स्वेषु कर्मसु ॥ १९७ ॥ निरालस्या: सुसंतुष्टा: सुस्वप्नाः सुप्रबोधिनः । सुखदुःखसमा धीरा भृत्या जगति दुर्लभाः ॥ १९८ ॥ यथा चतुर्भिः कनकं परीक्ष्यते निघर्षणच्छेदनतापताडनैः । तथा चतुर्भिः पुरुषः परीक्ष्यते कुलेन शीलेन गुणेन कर्मणा ॥ १९९ ॥ IV. KING's OFFICIALS यथा हेम परीक्षेत तापताडनच्छेदनैः । तथा पुरुषमप्येवं कुलशीलेन कर्मणा ॥ २०० ॥ जानीयात् प्रेषणे भृत्यान् बान्धवान् व्यसनागमे । मित्रं चापत्तिकालेषु भार्यां च विभवक्षये ॥ २०१ ॥ CĀŅAKYA-RĀJA-NĪTI दुर्जनस्य च सर्पस्य वरं सर्पो न दुर्जनः । सर्पो दशति कालेन दुर्जनस्तु पदे पदे ॥ २०२ ॥ एतदर्थं कुलीनानां नृपाः कुर्वन्ति संग्रहम् । आदिमध्यावसानेषु न त्यजन्ति च ते नृपम् ॥ २०३ ॥ प्र​लये भिन्नमर्यादा भवन्ति किल सागराः । सागरा भेदमिच्छन्ति प्रलयेऽपि न साधवः ॥ २०४ ॥ IV. KING'S OFFICIALS पण्डितेषु गुणाः सर्वे मूर्खे दोषाश्च केवलम् । तस्मान्मूर्खसहस्रेषु प्राज्ञ एको विशिष्यते ॥ २०५ ॥ गुणवन्तं नियुञ्जीत गुणहीनं विवर्जयेत् । पण्डिते च गुणाः सर्वे मूर्खे दोषाश्च केवला: ॥ २०६ ॥ गाम्भीर्ययुक्ता मृदुमन्दवाक्या जितेन्द्रियाः सत्यपरा: सुयोग्याः । CĀNAKYA-RĀJA-NITI भाव्यर्थतज्ज्ञा विदितार्थतत्त्वाः प्रायेण भृत्याः कृतिनां भवन्ति ॥ २०७ ॥ प्राज्ञे नियोज्यमाने तु सन्ति राज्ञस्त्रयो गुणाः । यशः स्वर्गनिवासश्च विपुलश्च धनागमः ॥ २०८ ॥ मूर्खे नियोज्यमाने तु त्रयो दोषा महीपतेः । अयशश्चार्थनाशश्च​ नरके गमनं तथा ॥ २०९ ॥ IV. KING's OFFICIALS तस्माद् भूमीश्वरो नित्यं धर्मकामार्थवृद्धये । गुणवन्तं नियुञ्जीत गुणहीनं विवर्जयेत् ॥ २१० ॥ दम्भाश्रितान् कपटिनो हिंस्रानुत्साहवर्जितान् । अशक्तान् भयभीतांश्च राजा भृत्यान् विवर्जयेत् ॥ २११ ॥ क्षान्तिभक्तिविहीनश्च विपक्षो धनलोलुपः । अशक्तो भयभीतश्च राज्ञा त्यक्तव्य एव सः ॥ २१२ ॥ क्रूरं व्यसनिनं लुब्धमप्रगल्भं सदार्जवम् । अनायं व्ययकार्तारं नाधिपत्ये नियोजयेत् ॥ २१३ ॥ CĀŅAKYA-RĀJA-NĪTI मूर्खस्तु परिहर्तव्यः प्रत्यक्षो द्विपदः पशुः । भिनत्ति वाक्यशल्येन अदृष्टः कण्टको यथा ॥ २१४ ॥ बहुभिर्मूर्खसंघातैरन्योन्यपशुवृत्तिभिः । प्रच्छाद्यन्ते गुणाः सर्वे मेघैरिव दिवाकरः ॥ २१५ ॥ Discharge of King's Officials तुल्यार्थं तुल्यसाम​र्थ्यं मन्त्रज्ञं व्यवसायिनम् । IV. KING'S OFFICIALS अर्धराज्यहरं भृत्यं यो न हन्यात् स हन्यते ॥ २१६ ॥ कण्टकस्य विमनस्य दन्तस्य चलितस्य च । अमात्यस्य च दुष्टस्य मूलादुद्धरणं सुखम् ॥ २१७ ॥ अलसं मुखरं स्तब्धं क्रूरं व्यसनिनं शठम् । असंतुष्टमभक्तं च त्यजेद् भृत्यं नराधिपः ॥ २१८ ॥ CĀŅAKYA-RĀJA-NĪTI Ministers and High Officials कुलशीलगुणोपेतः सर्वधर्मपरायणः । प्रवीण: प्रेषणाध्यक्षो धर्माध्यक्षो विधीयते ॥ २१९ ॥ मूलवृत्तिहितो धीरः सर्वरत्नपरीक्षकः । शुचिश्च​ व्यवसायी च भाण्डाध्यक्षो महीपतेः ॥ २२० ॥ प्रवीणः स्वामिनो भक्तः सत्यवादी जितेन्द्रियः । अलुब्धः स्वधनैस्तृप्तो गञ्जाध्यक्षो महीपतेः ॥ २२१ ॥ IV. KING's OFFICIALS समस्तकृतशास्त्रज्ञः पण्डितश्च​ जितश्रमः । धैर्यशौर्यगुणोपेतः सेनाध्यक्षो विधीयते ॥ २२२ ॥ समस्तहयशास्त्रज्ञो वाहनेषु जितश्रमः । शौर्यवीर्यगुणोपेतः अश्वाध्यक्षो विधीयते ॥ २२३ ॥ ( CĀŅAKYA-RĀJA-NĪTI इङ्गिताकारतत्त्वज्ञो बलवान प्रियदर्शनः । अप्रमादी सदा दक्षः प्रतीहारः स उच्यते ॥ २२४ ॥ अदीर्घमूत्रः स्मृतिमान् कृतज्ञो नीतिशास्त्रवित् । धीमानायतिदर्शी च मन्त्री राज्ञः सुसन्निधिः ॥ २२५ ॥ सकृदुक्तगृहीतार्थो लघुहस्तो जिताक्षरः । सर्वशास्त्रसमालोकी प्रकृष्टो नाम लेखकः ॥ २२६ ॥ मेधावी वाक्पटुः प्राज्ञः सत्यवादी जितेन्द्रियः । IV. KING'S OFFICIALS सर्वशास्त्रसमालोकी एष साधुः स लेखकः ॥ २२७ ॥ आयुर्वेदकृताभ्यासः सर्वेषां प्रियदर्शनः । आर्यशीलगुणोपेत एष वैद्यो विधीयते ॥ २२८ ॥ वेदवेदाङ्गतत्त्वज्ञो जपहोमपरायणः । आशीर्वादपरो नित्यमेष राज्ञः पुरोहितः ॥ २२९ ॥ CĀŅAKYA-RĀJA-NĪTI ज्ञानविज्ञानसंपन्नः प्रियवादी जितेन्द्रियः । सम्यग् विद्योपदेशी च शुचिराचार्य उच्यते ॥ २३० ॥ लेखक: पाठकश्चैव गणकः प्रतिबोधकः । ग्रहमन्त्रमयोक्ता च कालज्ञो राज्ञ उच्यते ॥ २३१ ॥ गणितज्ञो लिपेर्वक्ता श्रुतिस्मृतिपरायणः । ब्राह्मणो ग्रहमन्त्रज्ञो देववत् सोऽपि राध्यकः ॥ २३२ ॥ खञ्जः कुब्जो मन्दबुद्धिर्वृद्धोऽशक्तो जितेन्द्रियः । निस्पृहश्च प्रयोक्तव्यो राज्ञोऽन्तःपुररक्षकः ॥ २३३ ॥ पितृपैतामहो दक्षः शास्त्रज्ञो मिष्टपाचकः । सत्यशौचसमायुक्तः सूपकारः स उच्यते ॥ २३४ ॥ ( IV. KING's OFFICIALS मेधावी वाक्पटुः प्राज्ञः परचित्तोपलक्षकः । धीरो यथोक्तवादी च एष दूतो विधीयते ॥ २३५ ॥ प्रगल्भो बुद्धिमान् वक्ता परचित्तोपलक्षकः । धीरो यथोक्तवादी च दूत इत्यभिधीयते ॥ २३६ ॥ V. KING'S SUBJECTS आज्ञाभङ्गो नरेन्द्राणां विप्राणां मानखण्डना । पृथक् शय्या च नारीणामशस्त्रविहितो वधः ॥ २३७ ॥ सकृज्जल्पन्ति राजानः सकुज्जल्पन्ति पण्डिताः । सकृत् कन्या: प्रदीयन्ते त्रीण्येतानि सकृत् सकृत् ॥ २३८ ॥ V. KING's SUBJECTS लोको यथा किल तथा न हि भूपति: स्यात् सद्भूपतिः खलु यथैव तथैव लोकाः । धर्मप्रवृत्तिरथ तद्विपरीतवृत्तिः कृत्स्ने जने नरपतिः प्रभवत्यशेषम् ॥ २३९ ॥ माता यदि विषं दद्यात् पित्रा विक्रीयते सुतः । राजा हरति सर्वस्वं को मे त्राता भविष्यति ॥ २४० ॥ यत्र राजा स्वयं चौरः समन्त्री सपुरोहितः । तत्राहं किं करिष्यामि यतो रक्षा ततो भयम् ॥ २४१ ॥ राज्ञि धर्मिणि धर्मिष्ठाः पापे पापा: समे समाः । CĀṆAKYA-RĀJA-NĪTI राजानमनुवर्तन्ते यथा राजा तथा प्रजाः ॥ २४२ ॥ राजा राष्ट्रकृतं पापं राज्ञः पापं पुरोहितः । भर्ता च स्त्रीकृतं पापं शिष्यपापं गुरुस्तथा ॥ २४३ ॥ सिंहरूपेण राजानो व्याघ्ररूपेण मन्त्रिणः । भृत्यश्च गृध्ररूपेण क्षयं यास्यन्ति वै प्रजाः ॥ २४४ ॥ VI. VARIA नक्षत्रभूषणं चन्द्रो नारीणां भूषणं पतिः । पृथिवीभूषणं राजा विद्या सर्वस्य भूषणम् ॥ २४५ ॥ बालोऽपि नावमन्तव्यो मनुष्य इति भूमिपः । महती देवता ह्येषा नररूपेण तिष्ठति ॥ २४६ ॥ CĀŅAKYA-RĀJA-NĪTI एतदर्थं हि सौमित्रे राज्यमिच्छन्ति भूभृतः । यदेषां सर्वकार्येषु वचो न प्रतिहन्यते ॥ २४७ ॥ यच्छक्तावप्युपेक्षन्ते कदाचित् तत्र कारणम् । समूलकाषं कषितुमुपायोऽसौ न मूढता ॥ २४८ ॥ आज्ञामात्रफलं राज्यं ब्रह्मचर्यफलं तपः । ज्ञानमात्रफला विद्या दत्तभुक्तफलं धनम् ॥ २४९ ॥ अवंशपतितो राजा मूर्खपुत्रश्च पण्डितः । अधनेन धनं प्राप्य तृणवन्मन्यते जगत् ॥ २५० ॥ VI. VARIA शास्त्रार्थचक्षुषा विद्वान् नरेन्द्रा नीतिचक्षुषा । वेदार्थचक्षुषा विप्रा इतरे चर्मचक्षुषा ॥ २५१ ॥ गन्धेन गावः पश्यन्ति वेदैः पश्यन्ति ब्राह्मणाः । चारैः पश्यन्ति राजानश्चक्षुर्भ्यामितरे जनाः ॥ २५२ ॥ गन्धः सुवर्णे फलमिक्षुदण्डे नाकारि पुष्पं खलु चन्दनस्य । विद्वान् धनाढ्यो नृपतिश्चिरायुर्धातुः पुरा कोऽपि न बुद्धिदोऽभूत् ॥ २५३ ॥ CĀŅAKYA-RĀJA-NĪTI रङ्कं करोति राजानं राजानं रङ्कमेव च । धनिनं निर्धनं चैव निर्धनं धनिनं विधिः ॥ २५४ ॥ अहिं नृपं च शार्दूलं किटिं च बालकं तथा । परश्वानं च मूर्खं च सप्त सुप्तान् न बोधयेत् ॥ २५५ ॥ विद्यार्थी सेवकः पान्थः क्षुधार्तो भयकातरः । भाण्डारी प्रतिहारी च सप्त सुप्तान् प्रंबोधयेत् ॥ २५६ ॥ आत्मद्वेषाद् भवेन्मृत्युः परद्वेषाद् धनक्षयः । राजद्वेषाद् भवेन्नाशो ब्रह्मद्वेषात् कुलक्षयः ॥ २५७ ॥ VI. VARIA वसन्ति नगरे देवास्तथा ग्रामेऽधमा जनाः । ग्रामान्तरे पिशाचाश्च​ ग्राममध्ये तु राक्षसाः ॥ २५८ ॥ विनयं राजपुत्रेभ्यः पण्डितेभ्य: सुभाषितम् । अनृतं द्यूतकारेभ्यः स्त्रीभ्यः शिक्षेत कैतवम् ॥ २५९ ॥ राजा वेश्या यमो ह्यग्निस्तस्करो बालयाचकौ । परदुःखं न जानन्ति ह्यष्टमो ग्रामकूटकः ॥ २६० ॥ कोऽर्थान् प्राप्य न गर्वितो विषयिणः कस्यापदोऽस्तं गताः स्त्रीभिः कस्य न खण्डितं भुवि मनः को नाम राज्ञां प्रियः । कः कालस्य न गोचरत्वमगमत् कोऽर्थी गतो गौरवं को वा दुर्जनवागुरासु पतितः क्षेमेण यातः पथि ॥ २६१ ॥ CĀŅAKYA-RĀJA-NĪTI काके शौचं द्यूतकारेषु सत्यं सर्प क्षान्तिः स्त्रीषु कामोपशान्तिः । क्लिबे धैर्यं मद्यपे तत्त्वचिन्ता राजा मित्रं केन दृष्टं श्रुतं वा ॥ २६२ ॥ VI. VARIA न राज्ञा सह मित्रत्वं न सर्पो निर्विषः क्व​चित् । न कुलं निर्मलं तत्र स्त्रीजनो यत्र जायते ॥ २६३ ॥ का प्रीतिः सह मार्जारैः का प्रीतिरवनीपतौ । गणिकाभिश्च का प्रीतिः का प्रीतिर्भिक्षुकैः सह ॥ २६४ ॥ नास्ति मैत्रं नरेन्द्रैश्च नास्ति मैत्रं खलैः सह । नास्ति मैत्रमवोधैश्च न च क्रीडा भुजंगमैः ॥ २६५ ॥ स्त्रीषु राजसु सर्पेषु स्वाध्याये शत्रुविग्रहे । अग्नौ दुर्जने विश्वासं कः प्राज्ञः कर्तुमर्हति ॥ २६६ ॥ CĀŅAKYA-RĀJA-NĪTI नखिनां च नदीनां च शृङ्गिणां शस्त्रपाणिनाम् । विश्वासो नैव कर्तव्यः स्त्रीषु राजकुलेषु च ॥ २६७ ॥ भेतव्यमकुलीनानां राजपरोपजीविनाम् । भेतव्यं ज्ञातशत्रूणां ज्ञात्वा पूर्वापकारिणम् ॥ २६८ ॥ VI. VARIA उन्मत्तानां भुजङ्गानां मद्यपानां च दन्तिनाम् । स्त्रीणां राजकुलानां च विश्वसन्ति गतायुषः ॥ २६९ ॥ शास्त्रं सुचिन्तितमपि प्रतिचिन्तनीयम् आराधितोऽपि नृपतिः परिशङ्कनीयः । अङ्के स्थितापि युवतिः परिरक्षणीया शास्त्रे नृपे च युवतौ वशतावसन्ना ॥ २७० ॥ अग्निरापः स्त्रियो मूर्खा: सर्पा राजकुलानि च । नित्यं यत्नेन सेव्यानि सद्यः प्राणहराणि षट् ॥ १७१ ॥ CĀNAKYA-RĀJA-NĪTI अत्यासन्ना विनाशाय दूरस्था न फलप्रदाः । सेव्यतां मध्यभागेन राजा वह्निर्गुरुः स्त्रियः ॥ २७२ ॥ सुहृदामुपकारकारणाद् द्विषतामध्यपकारकारणात् । नृपसंश्रय इष्यते बुधैर्जंठरं को न बिभर्ति केवलम् ॥ २७३ ॥ VI. VARIA गुरुश्छाया पिता छाया छाया ज्येष्ठश्च बान्धवाः । छाया राजसु संमानमेताश्छाया: सुदुर्लभाः ॥ २७४ ॥ रिक्तपाणिर्न पश्येत राजानं देवतां गुरुम् । नैमित्तिकं च वैद्यं च फलेन फलमादिशेत् ॥ २७५ ॥ देवो राजा गुरुर्भार्या वैद्यनक्षत्रपाठकाः । रिक्तहस्ता न गच्छन्ति गते कार्ये न सिध्यति ॥ २७६ ॥ e अक्षेषु मृगयायां च अभिभीता च या नारी अग्निरापः स्त्रियो मूर्खा: अग्निर्दहति तापेन अग्नौ दुर्जने विश्वास अङ्के स्थितापि युवतिः अत्यासन्ना विनाशाय अत्युच्चान् नमयन् पृथून् अदीर्घसूत्रः स्मृतिमान् अधनेन धनं प्राप्य अनभ्यासैर्हता विद्या अनाथानां दरिद्राणां अनाथानां नाथो गति अनायं व्ययकर्तारं अनायका विनश्यन्ति अनायके न वस्तव्यं अनायव्ययकर्ता च अनृतं द्यूतकारेभ्यः अन्तरेण न गन्तव्यं अन्धः पश्यति चारेण अन्नहीनो दहेद् राष्ट्र अन्यतस्तेन सततं अन्यायपरिभूतानां " अपक्षपातोऽथिंषु राज्य INDEX श्लोकसंख्या ९५ १६५ २७१ अपि मोक्षपरिप्राप्तौ अपि शत्रुं प्रणम्योच्चैः अप्रधानः प्रधानः स्याद् अप्रमादमविश्वासं अप्रमादी सदा दक्ष: अभूतपूर्व रामेण अमात्यस्य च दुष्टस्य १९ अयशश्चार्थनाशश्च २२५ अरिं मित्रमुदासीनं २५० अर्थशास्त्रं धनुर्वेदं १९३ अर्थेन हि विहीनस्य ३८ ८ ९९ २६६ २७० २७२ २१३ ११० १६६ ७९ अर्थो हि लोके पुरुषस्य अर्धराज्यहरं भृत्यं १११ २२ २५९ अविद्यः पुरुषः शोच्य: अविनयवती च भार्या अविनीतो भृत्यजनः अलसं मुखरं स्तब्धं अलुब्धः स्वधनैस्तृप्तो अल्पबीजं हतं क्षेत्रं अवंशपतितो राजा ३८ ३९ ९ १०५ अशक्तान् भयभीतांश्च ४३ अशक्तो भयभीतश्च असंतुष्टमभक्तं च असंतुष्टा द्विजा नष्टा: असमर्थाः प्रकुर्वन्ति श्लोकसंख्या ४८ १४० १६९ १५ २२४ १४८ २१७ २०९ ९१ ८१ ६० ६१ २१६ २१८ २२१ १५९ २५० १०१ ९३ " २११ २१२ २१८ ९८ ४४ 172 असहायस्य कार्याणि असाधुजनसंपर्के अहिं नृपं च शार्दूलं अहेतु भ्रूकुटिं नैव आज्ञाभङ्गो नरेन्द्राणां आज्ञामात्रफलं राज्यं आतुरः सर्वभक्षी च आतुरे व्यसने प्राप्ते आत्मद्वेषाद् भवेन्मृत्युः आत्मनश्चोदयं शंसेत् अत्मनो बलमालोक्य आत्मवर्ग परित्यज्य आदिमध्यावसानेषु आयुर्वेदकृताभ्यास: आराधितोऽपि नृपतिः आर्यशीलगुणोपेतः आलस्योपहता विद्या आशीर्वादपरो नित्यम् इङ्गिताकारतत्त्वज्ञः इत्थं ये पुरुषाः कलासु इन्द्रियाणि च संयम्य उत्खातान् प्रतिरोपयन् उत्तमं प्रणिपातेन उन्मत्तानां भुजङ्गानां उपकारगृहीतेन उपकारेण शूद्रं च उपसर्गेऽन्यचक्रे च उपायेन हि यच्छवयं CĀŅAKYA-RĀJA-NĪTI श्लोकसंख्या १८३ १६३ २५५ ऋक्षवानरगोपुच्छे: २३७ २४९ २२ ११७ २५७ ऊर्ध्वं न क्षीरविच्छेदात् २२४ १६२ १३ ऋणस्य शेषं कुनृपस्य ऋतुकालमपत्यार्थी एकं चक्षुर्विवेको हिं एकं हन्यान्न वा हन्याद् एक: स्वबन्धुभिः स्पृष्टः एको हि दोषो गुणसन्निपाते ८२ एतत् सर्व पुनर्लभ्यं १४६ एतदर्थ कुलीनानां २८ एतदर्थ हि सौमित्रे २०३ एवं राष्ट्रादयोगेन ०२८ २७. ऐश्वर्यमध्रुवं प्राप्य २२८ ऐश्वर्यात् सह संबन्धं १५९ २२९ ॐकारशब्दो विप्राणां कः कालस्य न गोचरत्वम् कण्टकस्य विमनस्य कदाचित् कुपितं मित्रं कलाशेषश्चन्द्रः सुरत काकप्रणीतेन हुताशनेन १९ १५२ २६९ १३५ कान्तावियोग: स्वजनाप का प्रीतिः सह मार्जारैः काकीकनकसूत्रेण काके शौचं द्यूतकारेषु १७२ १६३ कारणेन विना भृत्ये १२९ कार्यकारणमाश्रित्य श्लोकसंख्या १४७ १७५ १६७ ९० ६४ ६३ १०३ २०३ २४७ १५० 9 २६१ २१७ १२३ ७४ १२२ १२९ २६२ १७५ २६४ ३१ १४१ कार्यार्थी संगतिं याति काले दुर्जनतां याति कालेन रिपुणा सन्धि: किं चित्रं यदि दण्डनीति किं चित्रं यदि शब्दशास्त्र किं तु मत्ताङ्गनापाङ्ग किं धनेन विहीनानां किं न कुर्वन्ति भूपालाः कुरोहिनीं प्राप्य कुत: कुग्रामवास: कुलहीनसेवा कुत आरभ्य घटते कुदारदारैश्च कुतो गृहे · कुदेशं च कुवृत्तिं च कुदेशमासाद्य कुतोऽर्थसंचयः कुदेशश्च कुवृत्तिश्च कुद्रव्यं च कुभोज्यं च कुनयं मन्त्रिराजानं कुपुत्रमासाद्य कुतः कुबन्धुं च कुमित्रं च कुबीजेन हतं क्षेत्रं कुमार्यो च कुदेशं च कुभोजनं क्रोधमुखी च कुमन्त्री हन्ति राजानं कुमित्रं च कुभोज्यं च कुमित्रमित्रेण कुतोऽस्ति कुमित्रे नास्ति विश्वासः कुराजराज्येन कुतः कुराज्यॆ नास्ति निर्वृत्तिः कुलशीलगुणोपेतः कुलेन शीलेन गुणेन कुशिष्यमध्यापयतः INDEX लोकसंख्या १४९ १२७ १४१ ३२ " ४६ ५१ ४४ ११६ १७६ ५८ २४ कुशिष्यमध्यापयतः कुसीदेन निवर्तेत कुस्त्री हन्ति कुटुम्बानि कृत्स्ने जने नरपतिः कृपणादविशेषज्ञं केनापि नूनं कविना कोऽर्थान् प्राप्य न गर्वितः को वा दुर्जनवागुरासु ११६ १३५ १९३ ११५ १७६ क्रूरं व्यसनिनं लुब्धम् क्लीबे धैर्य मद्यपे तत्त्वचिन्ता क्षणसंपदिय सुदुर्लभा क्षणादेव विनाशिन्यः ११३ क्षान्तिभक्तिविहीनश्च ११६ क्षुद्रशत्रुरिति ज्ञात्वा ११४ ११३ खगा वीतफलं वृक्षं १९५ खञ्जः कुब्जो मन्दबुद्धिः गणिकाभिश्च का प्रीतिः गणितज्ञो लिपेर्वक्ता. गतिर्न शक्यते ज्ञातुं गते च गौरवं नास्ति १९१ गन्धः सुवर्णे फलमिक्षुदण्डे ११४ गन्धेन गाव: पश्यन्ति २४ गान्धर्वे नृत्तमालेख्यं २६ गाम्भीर्ययुक्ता मृदुमन्द २४ २६ २१९ "" १९९ गुणा धनेन लभ्यन्ते २४ गुरुश्छाया पिता छाया गावो दूरप्रचारेण गुणवन्तं नियुञ्जीत 173 श्लोकसंख्या ११६ १४५ १९१ २३९ १८० ६३ २६१ २१३ २६२ ४५ ४७ २१२ १२७ ४२ २३३ २६४ २३२ १५० २५३ २५२ ८१ २०७ १७८ २०६ २१० ५५ २.७४ 174 गूढमैथुनधाष्टर्ये च गूहेत् कूर्म इवाङ्गानि गोपयेत् स्वानि रन्ध्राणि ग्रहमन्त्रप्रयोक्ता च ग्रामं जनपदस्यार्थे ग्रामान्तरे पिशाचाश्च घासमिन्धनमन्नाद्यं चण्डालश्च दरिद्रश्च चापलाद् वारयेद् दृष्टिं चारैः पश्यन्ति राजानः छाया राजसु संमानम् छिद्यन्ते सरलास्तत्र जठरं को न बिभर्ति जयेति जीवेति सदा जात्यन्धोऽपि वरं राजा जानीयात् प्रेषणे भृत्यान् जितेन्द्रियाः सत्यपरा: जिह्वाग्रे बन्धनं चापि जिह्वाग्रे वसते लक्ष्मीः जीर्णमन्नं प्रशंसन्ति ज्ञानमात्रफला विद्या ज्ञानविज्ञानसंपन्न: तच्चित्रं यदि निर्धनोऽपि तच्चित्रं यदि रूपयौवनवती तत्राहं किं करिष्यामि CĀŅAKYA-RĀJA-NĪTI श्लोकसंख्या १५ १४३ १४५ २३१ तथैवमागते काले १५४ २५८ १६१ ८५ २५२ २७४ १३० २७३ ५६ ७९ २०१ २०७ १३१ १६४ २४९ २३० तथा चतुर्भिः पुरुषः तथा पुरुषमप्येवं तथा वित्तमुपादाय ३३ तदर्धं राजसेवायां तदहं संप्रवक्ष्यामि तदेव शुष्कं परिवर्जयन्ति तद्वद् दुग्धप्रयोगेण तनिम्ना शोभन्ते गलित तमर्थवन्तं पुनराश्रयन्ते तस्मात् तदेव वक्तव्यं तस्मात् समस्त कार्येषु तस्मात् सर्वाणि कार्याणि तस्माद् भूमीश्वरो नित्यं तस्मान्मूर्खसहस्रेषु तान्यॆव कालेन विपत्कराणि तीक्ष्णान् कण्टकिनो बहिः तुल्यार्थे तुल्यसामर्थ्य तुषमात्रे पृथग्भिन्ने तृणैरावेष्टयते रज्जुः तृतीये क्रयविक्रयौ तृप्येन्न चक्षुः प्रियदर्शनेन तृप्येन्न राजा धनसंचयेन तेन संवर्धते राजा ते नियोज्या यथायोग्यं तौ न स्तो यस्य स क्षिप्रं त्यजन्ति मित्राणि धनैः त्यजेत् क्रोधमुखीं भाय त्यजेत् स्वामिनमत्युग्रम् त्यजेदेकं कुलस्यार्थे "" २४१ वजेद् धर्म दयाहीनं श्लोकसंख्या. १९९ २०० ६८ १४२ १७० ६२ ६६. ६१ १३३ १८३ १४९. २१० २०५ २२८ १९. २१६ ११९ १३९. १७१ ७२ १८९ १९६. ९० ६१ १५३ १८ १५४ १५३ दग्धां गुहां पश्यत दण्डस्य हि भयात् सर्वं दम्माश्रितान् कपटिन: दरिद्रभावाद् विमुखं दाक्षिण्यं स्वजने दया दारिद्रयमेकं गुणराशिनाशि दुग्ध्वा हि भुज्यते क्षीरं दुर्गे प्रवेशनीयानि दुर्जनस्य च सर्पस्य दुर्बलस्य बलं राजा दुर्बलानामनाथानां दुष्टस्य दण्ड: सुजनस्य दुस्तरः सागरस्तीर्ण: हढा पतिव्रता नारी हढा सन्द्रि: सभाकीर्णा देवताः पूजयेद् भक्त्या देवो राजा गुरुर्भार्या देशकालबलं ज्ञात्वा दौर्मन्त्र्यान्नृपतिर्विनश्यति द्विषतामप्यपकारकारणात् धनं जातिर्धनं रूपं धनं यौवनमम्लानं धनं रूपमवैक्लव्यं धनिकः श्रोत्रियो राजा धनिनं निर्धनं चैव धनिन: सुखिनो नित्यं धनिनां निर्धनानां च धनिनां परलोकेऽपि धनी गुणवतां सेव्यः धन्यास्ते मे न पश्यन्ति INDEX श्लोकसंख्या १२२ धर्मप्रवृत्तिरथ तद्विपरीतवृत्तिः १०० २११ १७५ १६२ ६३ ६६ धर्मस्य मूलं राजानः धातुः पुरा कोऽपि न धीमानायतिदर्शी च धीराः कृच्छ्रमपि प्राप्ताः धीराणां भूषणं विद्या धीरो यथोक्तवादी च १६१ 99 २०२ धैर्यशौर्यगुणोपेतः ४० ३९ ९ १४८ "" न कुलं निर्मलं तत्र नक्षत्रभूषणं चन्द्रः नखिनां च नदीनां च न च विद्यागमः कश्चित् नदीतीरे च ये वृक्षा: "" १७२ " २७६ नदीतीरेषु ये वृक्षाः १३ १९० १७३ न पण्डितः साधुसुभाषितेन न राज्ञा सह मित्रत्वं नरेन्द्रावरणो देश: ५१ नवं वस्त्रं नवं छत्रं " ५७ ५५ १०२ न विश्वसेत् कुमित्रे च न विश्वसेत् पूर्वपराजितस्य १०७ न विश्वसेदविश्वस्ते २५४ न सागरो भूरिजलागमेन ५९ न हंसमित्रेण नरेण 175 श्लोकसंख्या २३९. २७नाकारि पुष्पं खलु चन्दनस्य नात्मच्छिद्रं परो विद्याद् नात्यन्तसरलैर्भाव्यं नानाशास्त्रोद्धृतं वक्ष्ये २५३ २२५ १८२ २३५ २३६. २.२२ २६३ २४५ २६७ १०९ १८४ १८६ १८५ १८७ ७२ २६३ १७९. १२३ १२२ १२४ ७२ २५३ १४३ 176 • नासाध्यं मृदुना किंचित् • नास्ति भार्या कुत: शाला • नास्ति भूमिः कुतः सस्यं नास्ति मैत्रं नरेन्द्रैश्च नास्ति मैत्रमबोघैश्च निःस्नेहो बन्धुवर्गश्च नि:स्पृहश्च प्रयोक्तव्यः निघर्षणच्छेदनताप नित्यं यत्नेन सेव्यानि निद्रायां च निबन्धेन 'निमज्जतीन्दो: किरणेषु निरालस्या: सुसंतुष्टा: निराहारा: प्रजा: शोच्या: 'निर्जित्य परसैन्यानि "" " निद्रव्यं पुरुषं त्यजन्ति निर्धनं पुरुषं वेश्या "नीचमल्पप्रदानेन नीचा: कलहमिच्छन्ति • नीतिसारं प्रवक्ष्याभि • नृपतिरदाता शठानि नृपसंश्रय इष्यते बुधैः "नैमित्तिकं च वैद्यं च नोपेक्षणीयानि बुधैः नोपेक्षितव्यो विद्वद्भिः · न्यायेन कोशस्य विवर्धनं च · पञ्च यत्र न विद्यन्ते " "" प्प यज्ञाः कथिताः -पठंस्तु पूजितो राज्ञा CĀŅAKYA-RĀJA-NĪTI श्लोकसंख्या १३७ १०६ 99 २६५ १९४ २३३ १९९ २७१ ९५ ६३ १९८ १०१ ६ ३० १८१ ४२ १५२ ७ १ ३ ९३ २७३ १०७ .१०८ पठ पुत्र किमालस्यम् पठ पुत्र सदा नित्यम् ९ ७६ पण्डिते च गुणाः सर्वे पण्डितेषु गुणा: सर्वे पण्डितैश्च विनीतैश्च पत्नीमाता स्वमाता च पत्यौ भक्तिव्रतं स्त्रीणाम् परकार्येषु युक्तात्मा परचित्तगतां नारीं परदुःखं न जानन्ति परश्वानं च मूर्ख च परीक्ष्य प्रथमं भृत्यान् परेण चिन्तितो मन्त्रः परोक्षे कार्यहन्तारं पाण्डिल्यमायुरारोग्यं पात्रे त्यागी गुणे रागी २७५ पुत्रश्च मूर्खो विधवा १२८ पुत्राश्च दाराश्च सुहृत् १२६ ९ पादल करस्थेन पार्थिवस्य च भृत्यस्य पार्थिवस्य प्रवक्ष्यामि पार्श्वस्थं पुरुषं योषिद् पिता माता भ्राता जगति पितृपैतामहो दक्षः पुनः पुनः प्रवर्तेत पुनरत्र प्रधानत्वं पुनरप्येष समागमः पुनर्दारा: पुनर्वित्तं पुनर्वित्तं पुनर्मित्रं पुष्पं पर्युषितं त्यजन्ति पुष्पं पुष्पं विचिन्वीत श्लोकसंख्या २०६ २०५ ८९ ४१ १७४ १०२ २६० २५५ १९७ २० ११८ २९ १० १३५ २१ १७७ ८ २३४ १७६ ६१ १२५ १०४ ४५ १०४ १०३ १८१ पृथक् शय्या च नारीणाम् पृथिवीभूषणं राजा प्रगल्भो बुद्धिमान् वक्ता प्रच्छायन्ते गुणाः सर्वे प्रजा: पालयितुं शक्तः प्रजानां पालनं राज्ञां प्रणम्य शिरसा विष्णुं प्रतिलब्धा पुरुषार्थ : प्रत्युत्थानं च युद्धं च प्रथमे कृषिवाणिज्यं प्रधानोऽप्यप्रधानः स्याद् प्रभूतं कार्यमल्पं वा प्रलये भिन्नमर्यादा: प्रविश्य वदनं राहो: प्रवीण: प्रेषणाध्यक्षः प्रवीणः स्वामिनो भक्त: प्रवाजिनं व्रतभ्रष्टं प्राज्ञः स्निग्धो महीपाल: प्राज्ञे नियोज्यमाने तु प्राप्ते जले तत् पुनराश्रयन्ते प्रायेण भृत्याः कृतिनां प्रियवाक्यप्रदानेन प्रीतिः साधुजने स्मय: फणिनो मन्त्रसाध्याश्च बतासिपत्रादपि दारुणानि बन्धनेऽपि वसेत सार्धे बलं मूर्खस्य मौनित्वं बलं वित्तं च वैश्यानां बलं विद्या च विप्राणां INDEX श्लोकसंख्या २३७ २४५ २३६ २१५ ५ बह्वाशी स्वल्पसंतुष्टः बालोऽपि नावमन्तव्यः बाहुवीर्य बलं राज्ञः बुद्धिर्बुद्धिमतोत्सृष्टा ब्रह्मस्वेन च पुष्टाङ्गाः १४ ब्राह्मणा यत्र पूज्यन्ते १७१ ब्राह्मणो ग्रहमन्त्रज्ञः ३५ १ ४५ १६९ १२ २०४ ८३ २१९ बहुभिर्मूर्खसंघातैः बहूनां चैव सत्त्वानां बहूनामप्यसाराणां भाव्यर्थतज्ज्ञा विदितार्थ २२१ भिनत्ति वाक्यशल्येन १९५ भूषणं च पतिः स्त्रीणां भृत्यश्च गृध्ररूपेण २५ ८४ २०८ ६२ २०७ १३३ भोगिनः कञ्चुकासक्ताः १६२ १२८ ८९ ४० १५५ भर्ता च स्त्रीकृतं पापं भाण्डारी प्रतिहारी च भार्यो यौवनगर्वितां "9" भृत्या बहुविधा ज्ञेयाः भेतव्यं ज्ञातशत्रूणां भेतव्यमकुलीनानां भ्रमन् संपूज्यते योगी भ्रमन् संपूज्यते राजा मक्षिका व्रणमिच्छन्ति मणि: शाणोल्लीढ: समर मदक्षीणो नागः शरदि मधुरं वद कल्याणि मधुवत् कथितं राष्ट्रं मनसा चिन्तितं कार्य 177 श्लोकसंख्या २१५ १३८. १३९. १६ २४६. १५६ ८०. ७३. २७. २३२ २४३. २५६ १९२ २०७ २१४ १८२ २४४ १९६ २६८ १५ ९२ " १३२ १४४ 178 मनस्तापं न कुर्वीत मन्त्रिणा रहितो राजा मन्त्रिवर्गस्य सारोऽयं मन्त्रिहीनाश्च राजानः मन्त्रिहीनो भवेद् राजा मन्त्रेण रक्षयेद् गूढं मस्तकशूलानि चत्वारि महती देवता ह्येषा महाकुलविवाहैश्च महाजनविरोधं च महानदीप्रतरणं - माता यदि विषं दद्यात् - मानवे श्रोत्रिये चैव · मानहीनं सुरैः सार्ध मालाकार इव प्रयोग मालाकार इवारामे मित्रं चापत्तिकालेषु मुखे वहति माधुर्य मूर्खं छन्दोऽनुवृत्तेन मूर्खस्तु परिहर्तव्य: मूर्खे नियोज्यमाने तु मूलवृत्तिहितो धीर: मृदुना रक्ष्यते भूप: मृदुनैव मृदुं हन्ति मेधावी वाक्पटुः प्राज्ञः "" 99 • मैत्री चाप्रणयात् समृद्धि यच्छक्तावप्युपेक्षन्ते यजमानं दानहीनः यत् किंचित् कुरुते भृत्यः CĀŅAKYA-RĀJA-NĪTI श्लोकसंख्या ८२ १८६ १७३ १८४ १८५ १४४ ९३ २४६ ५२ १६० 99 २४० ८५ ११२ १९ ६५ २०१ १७३ १५१ २१४ २०९ २२० ८६ १३७ यत् किंचित् कुरुते भृत्यः यत्र राजा स्वयं चौर: यत्रोदकं तत्र चरन्ति यथा क्रमेण गृह्णाति यथा चतुर्भिः कनकं यथाभिज्ञो महीपाल: यथा हेम परीक्षेत यदि नात्र विचिन्वते यदेषां सर्वकार्येषु यशः स्वर्गनिवासश्च यस्मिन् देशे न संमानः यस्य विज्ञानमात्रेण यस्यार्था: स स यस्यार्थास्तस्य मित्राणि यस्यास्ति वित्तं स नरः युक्तियुक्तं वचो ग्राह्यं पुमान् लोके येन संवर्धते राजा योजयेत् तादृशेष्वेव यो न बुध्यति मन्दात्मा रङ्कं करोति राजानं रणात् प्रत्यागतं सूरं राजद्रव्यं च भैक्षं च राजद्वारे श्मशाने च २२७ राजद्वेषाद् भवेन्नाश: २३५ राजपत्नी गुरोः पत्नी १९० राजा दहति दण्डेन राजादिभ्यो हितं पुण्यम् २४८ राजा धर्मेण कुर्वीत १०५ राजानं च कुमन्त्रिभिः १८८ राजानमनुवर्तन्ते लोकसंख्या १८९ २४१ ६२ ६८ १९९ ४ २०० ४५ २४७ २०८ १०९ २ ४९ "" १२० २१ १९७ ९१ २५४ २६४ ७० ११७ २५७ ४१ ९९ ३ ४३ १९२ २४२ राजा मित्रं केन दृष्टं राजा राष्ट्रकृतं पापं • राजा वेश्या यमो ह्यग्निः राजा हरति सर्वस्वं राज्ञि धर्मिणि धर्मिष्ठा: राज्यं च संपदो भोगा: राष्ट्रं पालयते नित्यं रिक्त पाणिर्न पश्येत रिक्तहस्ता न गच्छन्ति रूपं वश्यैर्बलं भृत्यैः रूपयौवनमाधुर्य लङ्घयेच्छास्त्रमर्यादां लता पार्श्वे स्थितं वृक्षं लिङ्गपूजनधर्मात्मा लीलां करोति यो राजा लीलासुखानि भोग्यानि लुब्धमर्थेन गृह्णीयात् लेखक: पाठकश्चैव लोकयात्रा भयं लज्जा लोको यथा किल तथा वत्सापेक्षी दुहेच्चैव वरं न दारा न कुदार वरं न मित्रं न कुमित्र वरं न राज्यं न कुराज चरं न शिष्यो न कुशिष्य वर्जयेत् तादृशं मित्रं वर्षधाराधरो मेधः बल्मीकं मधुजालं च वसन्ति नगरे देवाः श्लोकसंख्या २६२ २४३ २६० २४० २४२ INDEX २९ ३० २७५ २७६ ५२ १५६ ९६ १७७ ५ ९७ ९४ विद्या राजसु पूज्यते १५१ विद्यार्थी सेवकः पान्थ: २३१ विद्वत्वं च नृपत्वं च विद्वान् धनाढ्यो नृपतिः विनयं राजपुत्रेभ्यः विनाग्निना पञ्च दहन्ति १०८ २३९ 99 3 वसेन्मानाधिके स्थाने वहेदमित्रं स्कन्धेन वह्निरल्पोऽपि संवृद्ध: वाणिज्यं व्यवहारेषु वाणिज्ये वसते लक्ष्मीः वामा भार्या सुतो मूर्खः वायसात् पञ्च शिक्षेच विंशदेते गुणाः प्रोक्ताः विच्छिद्यन्ते क्रियाः सर्वाः वित्तायत्ता: सदा धर्माः वित्तायत्तानि सर्वाणि वित्तेन रक्ष्यते धर्मः विदूरे च परित्यागी विद्या नाम नरस्य रूपम् ६९ विनाग्निना षट् प्रदहन्ति २३ विना दोषेण यो भृत्यान् बिनेता भीतानामभयम् विप्रयोर्विप्रवह्नयोश्च विप्रोऽनध्ययनात् कुलं विलोकयन्तः सघनस्य विश्वासाद् भयमुत्पन्नं विश्वासो नैव कर्तव्यः विषं चङ्क्रमणं रात्रौ विद्या बन्धुजनो विदेश विद्या भोगकरी यश: 29 ११८ १३८ २५८ 179 श्लोकसंख्या ११२ १४२ १२६ १६८ १७० १९४ ११ १८ ५३ " ८६ ८४ ७५ 99 99 " २५६ ७८ २५३ २५९ १७५ १७६ ८ १६६ १९० ५६ १२४ २६७ ८७ 180 विषं स्त्रियोऽप्यन्यहृदः वृक्षं क्षीणफलं त्यजन्ति वृद्ध: प्रसिद्धो विबुधः वेदवेदाङ्गतत्त्वज्ञः वेदार्थचक्षुषा विप्राः वैद्यं पानरतं नटं वैरिणा सह विश्वास व्यसने योजयेच्छत्रुम् व्यसने सति कुर्वीत व्याधिशेषोऽग्निशषश्च व्रजेद् धनार्थी वाणिज्यं शत्रोरपत्यानि वशं शत्रोरपि गुणा वाच्याः शत्रोश्च मित्रत्वमुपागतस्य शास्त्रं सुचिन्तितम पि शास्त्रार्थ चक्षुषा विद्वान् शास्त्रे नृपे च युवतौ शास्त्रे बोद्धा रणे योद्धा शीतभीताश्च ये विप्राः शुचि: क्षेमकरो राजा शुचि भूमिगतं तोयं शुचिश्च व्यवसायी च शूरं कापुरुषं विभुं शूर: श्रुतिज्ञः कवयः शौर्य शत्रुजने क्षमा शौर्यवीर्यगुणोपेतः षण्मासमथवा वर्ष स एव वक्ता से च दर्शनीय: CĀŅAKYA-RĀJA-NĪTI श्लोकसंख्या ८५ १८१ ५६ २२९ २५१ संगति: श्रेयसो मूलं संग्रामकाले सीदन्ति संतुष्टश्चरते नित्यं संवादे विग्रहे क्षिप्रं सकृजल्पन्ति राजानः सकृत् कन्या: प्रदीयन्ते सकृदुक्तगृहीतार्थः स गृह्णाति विषोन्मादं स जेष्यति रिपून् सर्वान् सत्यं मनोरमा: कामा: १६७ सत्यशौचसमायुक्त: १४७ १२५ १९२ १२१ सद्भिरासीत सततं सद्भिर्विवाद मैत्रीं च १२८ १२० सद्भूपतिः खलु यथैव स नश्यति पुनः क्षिप्रम् सन्धौ विरोधे दाने च १२२ २७० २५१ स पण्डितः स श्रुतवान् २७० १० १६५ ३७ समस्तकृतशास्त्रज्ञः समस्तहयशास्त्रज्ञः समाने शोभते प्रीतिः समुद्रावरणा भूमिः समूलकाषं कषितुम् 29 २२० सम्यग् विद्योपदेशी च स राजा हि भवेद् योगी सर्पे क्षान्तिः स्त्रीषु कामोप १९२ ५६ १६२ सर्पो दशति कालेन २२३ १४६ ५० सर्वं नवं प्रशंसीयात् सर्व: कार्यवशाजनः सर्वथा तु सदा शत्रुः सर्वशास्त्रसमालोकी "2 श्लोकसंख्या ११९ १७ ९७ २३८ " २२६ ३१ १८ ४६. २३४. ८८. २३९ ४८ ५० २२२ २२३ १६८ ३४ २४८ २३० २६२ २०२ १७९ १८१ १३४.. २२६ २२७ सर्वस्वनाशे सजाते सर्वारम्भेण तत् कुर्यात् सर्वे गुणाः काञ्चनमाश्रयन्ति सर्वो दण्डजितो लोक: सलज्जा गणिका नष्टा स वृक्षाग्रेषु संसुप्त : सागरा भेदमिच्छन्ति साधुपथस्थितो राजा सामन्तरहितो राजा साम्ना दानेन भेदेन सिंहरूपेण राजानः सिंहादेकं बकादेकं सुकुले योजयेत् कन्यां सुकृतं वर्धते तेन सुखदुःखसमा धीराः सुखप्रवृत्ता: साध्यन्ते सुश्रान्तोऽपि वहेद् भारं सुहृत्कार्येषु निर्वृत्तिः सुहृदामुपकारकरणाद् सुहृद् बन्धुः स्वामी सेव्यतां मध्यभागेन INDEX श्लोकसंख्या १४० १२ ५० १०० ९८ १२१ २०४ २० १८७ १३४ २४४ ११ १३६ १८८ स्त्रीणां राजकुलानां च स्त्रीनायका विनश्यन्ति स्त्रीनायके न वस्तव्यं १७ १७४ २७३ ८ २७२ स्त्रीभिः कस्य न खण्डितं स्त्री मद्यादनवेक्षणादपि . स्त्री विनश्यति रूपेण स्त्रीषु राजसु सर्पेषु स्वं राष्ट्र पालयेन्नित्यं स्वगृहेऽपि दरिद्राणां स्वदेशे पूज्यते राजा " स्वयमाक्रम्य भुञ्जीत स्वयमेव लयं याति स्वामिभक्तश्च शूरश्च १९८ ९४ हतं ज्ञानं क्रियाहीनं हृतं निर्मायकं सैन्यं हृतमश्रोत्रियं श्राद्धं हता रूपवती वन्ध्या हे जिह्वे कटुकने हे 181 श्लोकसंख्या २६९ ११० १११ २६१ १९० 1 १७८ १६६ ५७ १४ २८ १६ १५७ " १५८ " १३२