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THE
PUNJAB SANSKRIT SERIES,
No. ONE.
THE
"Punjab Sanskrit Series
OR
A COLLECTION OF RARE AND UNPUBLISHED
SANSKRIT WORKS.
EDITED BY
THE Y/ELL-KNOVVN AND EMINENT SCHOLARS
01'
No. \.
LAHORE (INDIA.)
'J'lIE PUNJAB SANSKRIT BOOK DEPOT.
1921.
> > ^ •• • » •
> . » » . • ~^ • • • ^ • • "
^^ f n^^^ wi\ ^^
BRIHASPATI SUTRA
^i
OR
THE SCIENCE OF POLITICS ACCORDING TO THE SCHOOL
OF BRIHASPATI
EDITSD WITH
AN INTRODUCTION AND ENGLISH TRANSLATION
BY
Dr. F. W. THOMAS, M. A.,
LlBRAEIAN, IkDIA OfPJCE LiBEART, LqNDOK.
THE DEVANAGARI TEXT
PEEPAEED PEOM
HIS EDITION (IN ROMAN SCRIPT),
WITH INTRODUCTORY REMARKS AND INDEXES
BY
Pt. bhagavad datta, b. a.,
Professor of Sanskrit ftnd Saperintendent, Research Department,
D, A. V, College, Lahore,
PDBLISHBD BY
MOTI LAL BANARSI DASS,
PROPRIETOKS
The Punjab Sanskrit Book Depot, Lahore.
1921.
• ? * ; , -
t^ i S*iWf*»if?»-(*i
L AHOKB : Pbinted by Bhaieo Peasada at the " Vidya Peakasa" Pbbssl
1^5 B73 ' --^^ r-.v--
1! ^^ir «
INTRODUCTORY REMARKS. 1. ANLTQUITY OF ARYAN POLITY.
The Artliashastras have been in existence in Avyavartaas a saparate literature from very early times. The superiority of Dbarniashastras over Arthshastras is referred to in the Smriti ascribed to Y4juavalk(ja hi the following sbloka:—
The same is said in the Bharishf/a Purdna as quoted in the Apararka :—
Ndrada Smriti also remarks in the same way :
In his well-known Aithashastra, luHitilm f not later than 3rd century B, C.) says that a literature bearing this title was extant in his days, and that he compiled his treatise after seeing the works of his predecessors. His words are : —
(^Second edition, p. I),
683101
f. t
J r. * -^^ * C * *=
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Not only Kautilya, but also works anterior to him refer to this literature. In Caranavi/uha the forty-ninth Parishishta of the Atharvaveda we read: —
•v r ^
•\ «Nr -s •v
3?r^^^Ti5^'^N^^: I
ITR'^^IW^R?^'^ II '^11
This second view that the Arthashastra is the Upaveda of Rigveda is held in the Caranaryvha ascribed
to Shaimaka.
%^Hip^^^^fr ^f^rT I
iri^^^'T 'ir^^rii' i ( =^1^: w^x ) i
It is clear then that Arthashastra claims a great antiquity in the history of Sanskrit literature.
II. BRIHASPATI AND HIS AETHASHASTEA.
Pancatantra ( textits simplicior 12th century a.d. according to Dr. J. Hertel) has a reference to a niti maxim of Brihaspati.
Bhoja in his Yuktikalpataru (Ilth century A. D.) while refering to the niti literature says : —
^Compare with this the teaching of Mahabharata:-
*r* »■
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Ashvaghosha in his Buddha Carita (about first century A. D.) has remarked about Brihaspati :—
The well-known Kdmasutras of Vatsyayana not only refer to Brihaspati as the compiler of an Artha- shastra but state that he lived about the beginning of creation. The whole account runs thus : —
m^'^w^^^mi^ ^rf^f^m ^fi^^ null lI^qnfT^F>?:fn:^^ II ^ li
Bhasa also refers to a Barhaspatya Arthashastra in his Pratimd Ndtaka : —
mWy JTNT^ W\^^^^ ^ r^ "Wm ^T^ p,79. The ]Mahabharata has the following to say on this point : — ■
So we know that the Barhspatya Shastra claims a great antiquity in the history of Aryan literature. III. THE OEIGINAL WORK OF BRIHASPATI. The question now arises, as to whether the origi- nal work of Brihaspati was composed in verse or sfttras
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•ir ill the mixed style. No doubt some stitra literature aloiig^ with g-itha and other works, was extant even before the time of the compilation of the Brahmanas beoius? the Sliitipxtbx Brahinina (^|5rT3[Fqr^TT^T5TT^ W^o ^\i ^o vS cTfo ^ #»o ?^)alhTdes to it, but it is not sure whether it had come into vogue at times as early as those of Swayambhava Manu and Brihaspati, the preceptor of Indra,
IV, MANAVA DHAKMA SHASTRA,
Scholai-s like Max Muller and Buhler held that the Dharmasbastra of JManu was originally a ^composition in
the mixed style of siitrasand shlokas. Biihler tried his best to pot forward this theory with such ])rcofs as he could gather. One of his strongest proofs was a passage JTT'T^^3cgj^T^^f?a which he found in Va.'ri.'-litLa Dhaim ashastra. Now it is sure that the original work of Manu- had passed through the hands of several editors,as for example Bhrigu^Narada etc., when it reached the compiler of Vas.Dh. and that a carna of theKiishna Yajur Veda namely the ]\Ianava had also come into exist, nee. It is, thereforer, quite clear that a school of the MAnavas had come into existence even before the 3rd century B. C, The ArthasMstra of Kautilya refers to a certain author of this vei7 school The views of the Manavas represented in thisArthashastra differ widely from the Smritiof Manu, it is, therefore^ evident that the school consisted of authors who differed greatly. It was thig great difference which troubled Buhkr very much when he could find no reason as to why the teachings of the Sm- riti differed from the Manava Grihya Sttra. The whole of st\tra literature of the Manava school came into existence after the Manava cavnahad been established, and hence
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we can sxfelv coiicliide that the orii'inal Sniriti of Mann was purely in verse.
As quoted bj Biihler on the authority of Narxda,
we know that thj orijjhial work of Manu b32:an with a verse (shlobn, as Narada saysj. On the other hand all works in siitra or the mixed style begin almost with a siitra.
Again Dbammapada (circa 4th century B.C.) has two verses which are only a Pali version with some change of words of the text of Manu Sniriti.
^%t fed I qRT#^?ft ^^e
Kautiliya Arthashastra also as referred to on pages 101-03 and 1^)0 of his ''Lectures on the Ancient History of India " by Shri D. R. Bhandarkar has two verses of Manu Smriti with slight changes only.
* Read hero the note of MoX Muller on pr.ge 83 of Vol. X Part I of S.B.E
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Hero, Professor D. R. Bhandarkar following the lead of Buhler arrives at the result that * the verses (above quoted) were not composed by Kautilya but were utilised by him from some work which was in existence long before he wrote or the (metrical) Manu Smriti was compiled.' This is nothing but a prejudice in order to bring down the date of Manusmriti. First a theory is started — Manusmriti is accepted to belong to a later date,-and then if any work anterior to that date is found containing the verses of Manusmriti, (although not mentioning this fact but still indicating that the
verses are not his own) it is said that the work in ques- tion and the Manusmriti both utilised a material of a very old period. Both this assumption and conclusion do not seem to be convincing.
Last of all we may refer to two verses, to be found in the 18th Sarga of Valmiki Ramayana, where the author of that work explicitly says that the following two shlokas were sung by INIanu :—
♦ Vasishtha 1. 22 ; Baudhayana II. 1. 85 and Yishnu.
t My friend Pandit Nanak Chandra B. A. informs me that Maskri and HArdatta on Gautama Dliarma Sutra have got the first hrdf of this verso on the name of Kanva. They both mve ?ET^T^^ ^^ place of ^f T^^^, Hard^itta at the same time quotes the full verso from Mc.nu also with the words ^ ^X*t^^ • There a^so the first half of the verso has ^JTT^^ and the second half has exactly the same words as in the present day Manu.
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%?5^ W^^ ^"i^f ^^ '^"^^ ^'^'^f I
"t^" r^
\^^^\t ^mm^^ ^^: ^fm^ ^m II \^. 11 ?;rt r^^ra-^i^q ^^(^[tIt i%r^^ in^ 11
The verse 32nd is Manusmriti VIII. 38, and verse 33rd is Manu YIII. 316.
It may, therefore, after this beief discussion be safely concluded that the original Smriti of Manu was like the present one composed in verse. 1
y. THE SMRITI OF BKIHASPATI.
Like its original, the Manusmriti, the Smriti of Brihaspati was also in verse. That work is however lost now (if it may not be unearthed by some future researches). The small collection of some shlokas which is generally called the Brihaspati Smriti is but a child's play as compared with the Bc4rhaspatya Shastra referred to in the Mahdbhiirata. Trofessor Julius Jolly collected fragments of Brihaspatismriti from different law books and and their commentaries, for translating them in the S. B. E. Vol. XXXIII But these fragments are also incomplete. An exhaustive collection of all the sayings of Brihaspati will not be a fruitless task for some future scholar.2
1 1 hope to discuss this tulject in^ldetwl at some later da.te.
2 After the above Unas were written I read in the Vedic
M?.<:r.zine that Pandit Jaideva Vidyalank?.r of the Gurukul Kf.ngri is busy with this work ?.nd will shortly bring out this useful col ection.
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VI KAUTILYA AND BRIHASPATI.
Just as the views attrilnited to the school of Manu by Kautilya and his follower Kamar.daka are not to be met with in the present law-book of Manu, so also the views ascribed to the school of Brihaspati by Kautilya are not found in the collected fragments of Brihaspati. Brihaspati is referred to on six different occasions by Kautilya. See pages. 6, 1:9, 68, 177, 192, and 375. {Teoct, sewtid edition)
VIL THE BAUHASPATYA SUTRAM AND
ITS DATE.
The present st^tras even if they do, possess but a very remote connection with the Barhaspatya shastra. Even pruned of their sectarian matter, they do not appear to belong to any of the adherents of the original school of Brihaspati. These sutras may only here and there contain a view of the old Barhaspatya school. As regards the date of this w^ork, nothing can be said with certainty. The guess of Dr. F. W. Thomas may turn out to be a trueone. This much however, is certain that the work is not anterior to the sixth or seventh century A. D.*
• Pc'«nclit Ji-.i Devi". in tho Veclic Magi^ziiie already referred io says th?«t the work is posterior to Kitlicli-s, for the reason the.t in his Meghaduta Kalidas refers to Kiiiikhal alone, while Hardwar or Gangadvara which is a Shidva tirtha of a recent origin is not at all mentioned by him. This G--'iig:.f!vi;ra is mentioned in Bc^rhaspatya sutra ]1I. 122. Hence the work is {■ostorior to the recognition of Hardwar as a sacred place.
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VIII. A BARHA3PATYA SAMITITA,
There is another ti'eatise connected with the name of Brihaspati, It is the Barhaspatya Samhitu, We find it often quoted in the Tir^r^lir ST^?:i!J' of ^^Hr^^r^ ^^ ^^fk^\%^' It is in the form of a dialogue l^etween Nahusha and Brihaspati, The work is in the mixed style of prose and verse. This Samhita also, m is apparent from the numerous quotations in the above mentioned woi4^., beai« no connection with the present sti'ras.
IX. WAS BRIHASPA TI A CAKv AKA, ?
No doul.^, there was a gro.it atheistic logician Brihaspati by name; but was lie the writer on polity I Somadeva Suri ( 10th century A, D.) says in his Yashastilalva ^c^'jfi?^^^ f^i%^m<|^ (p. 13 Nii^ nayasagar 1 901) and his commentator Shrutasagar Suri says f f ^q%iOf!^ Mm J ^^ ^5^^^'^fT^^Rf^.tm^^fif %^ ^^flfirfir^T^ ^ JT?^?^ I So, according t-o the com- mentator the Nitikiira Brihaspati was the renowned CarvaJka. However., all th<e ]^revioais quotations go against this view, Brihaspati the politian, being connected with Manu and othei*s of tlK3 theistic schoo?, was certainly a theist. vSoinaideva and his commentator confuse the two Brihaspatis.
There ha^e been thus three eminent pers'>ns at feast known by the name Brihaspati in the Utei*ary history of Bharata, The first and the most well-luiown was Brihaspati^ the writer on polity; secondly Brihaspati, the carvaka logician, and thirdly the pei>jon who wrote the samhita.
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X. PARALLEL PASSAGES.
(0 ^im^i^ ^T^T VI
(k) sFif^^Tf^^iJTqn^^^i?^
5R^
(\s) n^sTf^^g c»<
(«^) ^SR^ ^f^^ ^i?<^
On this the commentary says 5RTqT%^Tfi[qTqfi3:^^» I
quoted by ^rT^TH^^jft on p. 91 of ^T^rfirT^^ Nirnayasagar edition.
A common saying of the Dharmashastras. Cf. Manu IV. 92.
quoted by Ramchandra Budhendra on ^frR[(^^31 (Nirnayasagar editionl 9 17)
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These sfltras of Briliaspati were originally published in LE MUSEON Troisicnie Serie— Tome 1. No. 2, 16 Mars 1916. The^text printed there, was in the Roman script. To this, Dr. F. W. Thomas had attached his valuable introduction and translation. By the kind permission of the publishers — The Uni- versity Press Cambridge — of that journal, through Professor Balkrishna M. A.; the editor of the Vedic Magazine, Wcis able to publish this material in his journal for the month of October 1920. The deva- nagari text of the stitras printed in the Vedic Magazine was prepared by me. During its preparation I was thinking if the text with the introductien and trans- lation of Dr.F. W.Thomas could be preserved in a book form. Even Professor Balkrishna desired the same. This became soon practicable, when the publishers of the present edition undertook this task.
In the end I should thank my friends Pandits Vishva Bandhu Shastri M. A. and Nanak Chand B. A. and my pupil Desh Raj for going through the proof-sheets, Dayananda Anglo Vedic
College, Laiioke, J. BHAGAVADDATTA
December, 1920.
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A BRIHASPATI SUTRA.
The text here edited with a translation was brought to notice in the course of a search for a celebrated treatise, also ascribed to a Briliaspati, namely the exponent of the Lokayata or Carvaka doctrine,the ci^ude corporealism of India, ,The discovery of this work, to judge from the quotations in the Sarva- darshana-samgraha and elsewhere, would contribute notaWy to the entertainment of student^ of Sanskrit litemture.
The pi-eseiit treatise is not devoid of interest, but the interest is of a different character. The work is in one res|)eet unique, being an exposition of the Science of Royal Policy in Sutra style. This Indian science may claim no ordinary place in tlie history of culture, since two of its suceedanea, the policy in fable and the game of chess, still styled the Royal Game, have inade the conquest of the world. In its pure form as a science of monarchical government it does not seem to have passed beyond the Indian sphere,that i& the sphere dominated by Indian culture, including Further India, the Malay countiies, Central Asia, and Tibet : for, though the Muhammadans have a science of govern - ment, which may go back t'O pre-Islamic Persia,, it does not seem to betray an Indian inspiration. And Macchi- avelli's- Prince, if kiflluenced at all, as is. 'k priori quiter conceivablCyby oriental models^would derive rather from the Muhammadan than the Indian. The propagation of the policy in fable (the Fables^ of Pilpay) was first adumbrated by Sir William Jones, in a sentence^^
* From the Third Annual Discourse : prefixed to his transkton of the Hitopculeshx,
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which has l^eaii expanded by Benfey, with remarkable learning, into an important treatise ; just as another sentence from the same eminent scholar developed in the hands of B )pp into the science of Comparative Philology. j=r' .
In its technical form the Indian science of polity first became known by the publication of the Kdmand' a'ci-NUisdra with selections from the commentary (e lited b} Kajeiidralal Mitra and others in Bibliotheca Indmi, 1861-1881). The next stage is represented by two valuable publications of Professor Formichi, a translation of the work of KdmandaM and a treatise entitled Gli Luliani e la loro Scieuza politica (Bologna, 1890 J. In 1008 a notable paper by Professor Hillebra- ndt drew attention to a number of quotations from a })rose work ascril>ed to Canakya, also known as Vishnu- gupta and Kautilya, which was plainly the original authority upon which the later scholastic expositions by Kamandaki and others were based. Prof. Hillebra- ndt was unaware at the time that this original trea- tise had already baen discovered in South India, and that the discoverer, Pandit Shama Shastri of Mysore, had published an article dealing with it in the Indian Antiquarif ( 1905, pp 5 sqq. ) and had commenced to issue a translation in the Mysore Ee:iew ( 190G-9, completed in the Indian Antiqiiari/ for 1909-10 ), of which publications notice was taken in Mr Vincent S-nith's Earlij History of India ( Oxford, 1907, pp. 134 sqq. )
The text was edited by Pandit Shama Shastri ( Mysore Government Oriental Library Series : Biblio- theca Sanslcrita, No. 37) in 1909, in which year, having
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bean fiivoured with a perusal of proof-sheets I was able to draw attention ( J. E. A. S. pp. 446-71 ) to tne extreme importance of the work. In 1911-12 Professor Jacobi in two very valuable papers ( Kultur-Sprach' %md Literaturhistorisohes mis clem Kautiltya and Uber die Echtheit des Kautiltya in the Berlin Academy Sitzungsberichte, 1911, pp. 954-973, 1912, pp. 832-849) discussed the bearings of the work upon the Indian literary and linguistic history and argued forcibly for its authenticity. We have also to take note of interest- ing dis3as^ions of the work by Prof. Jolly, Lexika- liscJies aus dem Arthashd^tra {ladogermanische For- schuiigen, xxxr., pp. 204-lOJ, Kolleldaneen zum Kautiliya Artkashdstra (Z. J), M. G., ]914, pp. 345-359J, Dr Johannes Hertel, Liter avisches aus dem Kautilit/asJidstra (Vienna Oriental Journal, xxiv, pp. 416-422 J, and Dr Jarl vanCharpentier, £'?^ Indisk hand- hok i statslara /ran 300 /. kr. (Nordisktidskri/t^ 1913, pp. 353-369J, Narendra Nath Law, Studies in Anaent Hindu Polity {Based on the Artkashdstra of Kautilya) (vol I., London, etc., 1914) and a partial commentary compiled by Dr L Sorabji, as a pupil of Prof. Jolly, and published at Allahabad in 1914. A revised trans- lation by Pandit Shama Shastri is now passing through the press. The information contained in the Arthashdstra is still far from exhausted,and the interest in it may be expected continually to increase.
As Prof. Jacobi has mentioned, Canakya frequently quotes his predecessors, both schools and individuals, the style often assuming almost the form of a discuss- ion ; and it is clear that in (say) the fifth and fourth
< 1-5 )
centuries b. c. the subj( ct of royal policy was a recogniz- ed topic. The schools are the INIanavas, Barhaspatyas, Aushanasas, Ambhtyas (no doubt, of Taxila ) and Para- sharas,and the individuals Bharadvaja, YishalakshajPi- shunajKaunpadanta, Yatavyadhi and Bahudanti-putra. It is, therefore, of interest to find that in the account of the science occurrig in the Mahabharata (cited by Prof. Jacobi, 1911, p. 973)* some of these names occur. There we are told that the founder of the science was Brahma himself, whose work was abridged by Shiva in a treatise entitled Vaishdld/csha, and then further abridged in succession by Indra, who compiled the Bdhudantaka^ Brihaspati the BdrhaspaU,a, and Kavi ( Ushanas ), the(Aushanasa) treatise- of which the last-mentioned is named alorg with those of Manu, Indra, Bharadvaja, and Gaurashiras in another passage of the same book (c. 58, 2-3), also in 1. 98, 36 and elsewhere in the lite- rature(e.g.5a;wa mishanasa in the Jd?iakl kara?ia,xM).
^Tsm^ ^^1f^^T ^Tm\ 5h: I
TR^T^ ^mJTl ^mm w^r^rf^: li ^ li ^q^qv^
* Also cited by Dr G. Oppert in his Weapons, Army Org-iwhiifion And Politic.Ll Maxims of the Ancient Hindus^ 1880, p 35. B.Datta.
t I hjA-ve introduced hero the original. slilok»-S for the benefit of the rea,der. B. Datta,
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mfsi w^ik^mn sqgsfi^^ ^I'^mi \\\^\\
^ ^$^^^^: ^w^?T3^^: II ^-5 II '^f^%T n^t w iw ^§wn f^ II "^^-s II
snTHt r^Wf^^'^^^T 5?:^: II 4'. 1 1 ^: T^*i^m qfrp ^^^ I
^•■^RRt HW^ M^^ lfFTf%: I '^iW*^ f^"^ fit^^ 'Tf^ U -?^ II
To complete this brief sketch \ye shoxild mention the SAuk/'aniti, no very early work, which has several times (by Oppert at Madras in 1882,by JJvanandaVidyasagara at Calcutta, 1832 etc. etc.) been edited in India and is now accessible in translation (by Piof. Benoy Kumar Sarkar in Sa'-red. Books of the Hin las Allahabad, 1914).
The A^ni-puixWa, has also a section devoted to the subject, which is, further, fully represented in the Mdnata Dhannasdstra, as well as in the Mahabharata. We need not mention the later and minor treatises in Sanskrit literature.
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The Ntti literature of Burma is of a different'^ character. In the Tibetan, however, where we find also quasi-independent works on government, there are' translations of Sanskrit texts in verse ascriljed (1) to Masuraksha and (2) to Xagarjuna. The Javanese has, besides a professed translation of the Kdmandaki Nttisdra^^ho some ntinortracts, pei*hap3 representing- the lute moral anthology which bears the name of Canakya.
If the sliort text which is here edited were represen- tative of the ancient Bdrhaspatya doctriiie, it would have a considerable interest. Unfortunately, this is far from being the case. It professes, indeed, like the Brihaspati Smritiy to be dictated to Indra ])y his Purohita, But what follows is a brief and strangely disjointed exposit- ion of the subject. Its ckite, as it stands, seeryis from an apparent mention of the Yadvas of Devagiri to bo brought down at least to the twelfth century a.d. It refers, in passages w^hich, however, may be suspected of interpolation (see notes to II. 8-35, III. 8-16, 33-7, 119-33), to the sects af the Shaivas, Vaishnavas, and Shaktas and names their sacred domains (A's/ietras)^ some of which may not be ancient. It does not seem to contain the matter indiciited by the citations in the Arthashastra of Kautilya (pp. 6, 29, 63, 177, 102 of the edition). It displays some grammatical peculiarities, e.g. neuters for masculines (which may sometimes be explained as accusatives obscured by the elliptix^al sutra style and ^ice ver&a)^ accusative after ti-shvas (which, however,. occurs elsewhere), and even the forms^. samgrahet (which should perhaps be samgrahnitd, as^ the correct samgrihnii/dt occurs several times) and dlvydt
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(old subjunctive of dh' ; see Lexx.). Finally, it presents some confusions (e.g. T. 36, II. 34, Y. 17), probably due to the Mss., and one strange word hisumdnta, which, though it can hardly be for Musalmfm, might conceiv- ably be a roundabout expression for Pallava (or pa li- ava=vita).
It is not, however, the case that nothing can be said on the other side. Apart from the suspected interpolat- ions, the tone and style, and even the disjointed and miscellaneous character of the work, produce a sense of antiquity : it is hard to conceive of such a treatise being deliberately compiled by persons acquainted with the Nitisdra of Kamandaki and the ShuJcraniti. Some of the expressions, e.g. atihhedapet (i. 5'^), alamMrayet (iv, 10), are in the old ^K.^a^/^a^ra style, as are the proverbial expressions (e.g. i. 29, 100, n. 11, v. 13, iv. 12). The name Tishya^ as applied to the fourth, or Kali, age, recurs in the Mahdbhdrata and Harixamsha. A connection with the Barhaspatyas may be seen in the restriction of the royal sciences to one, namely dandaniti ( Arthashastra,p. 6),althongh they add rdrttd (which again is represented in our text by krishigorakshahdnijydni^ II. 4; cf. Arthashastra, p. 8, krishipitsJmpalye bd/iijyd ca mrttd ). The importance attached to the Lokayta and Bauddha doctrines also points to the same direction. The term Kdpdlika, as applied to adherents of the Kdmashdstra, requires explanation; but some Shaiva sects e.g. the Pashupatas encourage erotic ideas.
Upon the whole we should perhaps not be mistaken in maintaining that the text does, though rather remotely, dQvi\Q h'oxn.t\ie ^i\(i\Q\\t Bdrhaspai'ya system. We might compare it with such treatises as the existent Vedmigas,
( 19 "^
or with the Atharmveda Parishishtas, which contain
undoubtedly ancient matter along with strange lexico-
graphiccd and grammatical features (e.g. homayet and
even namaskaret ; see the edition by Negelein and
Bolling,-.Leipzig 1909-10, index). They belong to the
backwaters of priestly studies preserved in Southern
India, v.dien the general interest was transferred to
such subjects as Nyaya, Yedanta, law, and grammar.
A Ms. of the work seems to be recorded as in private
possession in South India (see Oppert's 'List,' vol. 1. No.
46-12).* This r^rs. has not been procurable; but by the
kindness of Prof. Ranofacharya, late Curator of the
Government Oriental mss. Library in IMadras, I have
been favoured with a Devanagari copy of another ms.,
which iSjUnder his charge. Upon this (M) I have based
the text, recording the slight variants of the Royal
Asiatic Society's Whish ms. ( W — noted in Winternitz's
catalogue under Xo. 160 (3), p. 219). Both originals are
in Grantha character, and they derive not remotely
n^om a common source.^ The punctuation follows
almost invarialjly the Madras copy : the numbering of
the Sutras has been added.
As the treatise is definitely : a Sutra, a commentary must have been designed. Does a copy exist, perhaps under Oppert's i. No. 6061 Bdrhaspatya-siitra-tikd (no longer traceable) ? It might contain something
* There is aBother ms. of the work with Shri Pandit T Gjinapi-iti Shastri of Travi^ncore. He writes to me in his letter dated 22nd Dec. 1920 thus— 'As desired in your letter, I ?hall arrange on receipt of your printed forms ot Barhaspatya to note down the variants.' These I have not yet rcceived.B.Datta, 1. Whether, this common source was the actual Madr?.s ms.
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interesting, more especially as it is not quite clear that the text in its six adhydpas is complete^.
I hope shortly to be in possession of a Niti^siUra ascribed to Canakya. * - .
Or not, I am unable to domoBstrate. Thi^t it wi-.s in the Granthn chnracter is proved by the confusiois between e ti\d id (v. 15); °aw and n (read as n: iii. 1 18. iv. 88, v. 22) ; m and h [ i.5,n.8,18, III. 76, 81, 92, V. 11); k f.nd t (i. 54. 76. iii. 81, 92, 131, v.l3); h and tt (III. 122) ; ^ and hh (iii. 67) ; c and v (iii. 26-7) ; o and p (II. 39) ; ?2c and .''o (ii. 73, iii. 23,87, 10^);] and hh (it. o3) : ndhnd ndr (in. 41); nd r.nd ndh (ii.43); t and m (v.26); n and r (i. 7) ; nu and nri (i.54); p and v (v. 27); la and/i (11,9) vra and vi^i (v 26).
~ i> 2. "We may here enumerate the chief grammatical peculiarities above referred to. Some of them njay be due to the elliptical ISntra style, while some masculine plurals in awi frona nouns in a may be conjcC ured to be Ms. errors, final n (Grantha, etc.) having been read as ni. Also double gender in such nouns is common :
(a) neuter for masc. :
ahhiprayam (v. 9) ; artham ? (vi. 9) ; nsarani (in. 57) ; iipa,y&ni(iy. 43) ; kolaham « iv. 36); hjm-im T (ii. 47): devdoyzkiii (in. 56) ; dharmam ? (ii. 46) ; prafik:?ram tiv. 50) ; mantrAiii (in. 8, elsewhere masc. : different sense ?); molsham ? <\i. 48) ; lohham (i. 22) vadham (it.49) ; s/iaMam (iv.33, known el ewhere); !ivaram^\Y, 17) ; vishaya (iii. 113 ?). ^
(h) compounds with af?t in various genders, having no obvious concord : i. 12, 57, 64, 65, 106: n. 16, 19 ; iii. 15. (e) masc for neuter : aushadhJi (hi. 1 39) ; kahetseJi (ni. 1 19-122; also neut.); phaLh (hi. 73) ; see also in. 9.
(d) i\rj-ior arj : 11. 7, 9, 13.
(e) suparihritya (v. 15) ard divy9,t (iii. 46,47) arearcbaicr As regards Sardhi,! have usually normalized, sometimes leavino* h in pause, where it is legitimate,
* This has now been printed as an appendix to the second edition of Kautilya Arthashastra by Pt. Shama Shastri.
( % )
1. index: of proper names and other important words.
|
^ff^ 5^iy^ii |
<t:gr '•(l'€,?X,^S'^yil?I.X,'^?H |
|
vg^ vu'i^ |
VTST^Tont ^l?^c;|| |
|
wk^ ^l^»,-5H |
H^ XI??HI |
|
f%^B^I^?H |
JtI"^?: J^i^eii |
|
%^ 1^l\l |
^^^* ^ir^^ii |
|
^^^ ^ly-^ii |
'^^ ?.?V<" |
|
^iqife^^ic,^,?^,^?,^?!! |
^^^ ^i??^il |
|
swt ^i^^^ii |
^ifrr^fV ^l??^^ll |
|
^^JTFfT ?KS?«^"®^H |
?:r^^ ^i?^yii |
|
^RN^ ^i??XII |
^JT J^jy^ll^ir;^!! |
|
^ Vl'^KW |
cRt^J^^IX,c;,?^,?5,^^II^I^Xl |
|
^m^'^ H^«,^M^'?^"?i?X' |
^T^^qfir yi^^ii |
|
x^^m^ x\l^\\\ |
fiRT^^ ^ll^XH |
|
TW^f^ ^lUoll |
f^^ ^llVt,^V/'(^ll«lUI! |
|
'l^T ^l?^^ll |
%=? ^II^IRI?XII^.X'I>RII |
|
ml^^* ^»?««ii |
%^RH W^'^W |
|
ffT^ ^i?y^ii |
%^m^ v<MMM^^\ |
|
Brit v^'^vi |
. ■ n' |
|
yr? ^ir^Mi |
5^^ J^l^^ll |
|
SIR^ *:ii?«yn |
^TtK- ^I^,U,?^I»?55?,?V4» |
|
^n ^lu^ii |
Rt^ ^ilx,^^^n |
|
■ |
ti^ ^i<,??iua^,l^ia 7 |
|
S^^ \\W\ |
«fr 5^1 XII , |
|
»^ ^l?^X« |
^^ ^i^J^ii; 7 ^ : |
|
1^^^ ?o?IIXI^o|| |
S^ ^i^.^xii ? |
2. INDEX OF GEOGRAPHICAL NAMES.
|
^^ |
^r<o'.|| |
|
^fe*fm ^1^511 |
|
|
^5T?rT |
':<ir<^ii |
|
^^'^2 |
^l?o":lll |
|
^5lf?e! |
^K^ll |
|
^f^g^^^ WlR'-^w |
|
|
^K^ |
^KooH |
|
icft^sfjio" ^.ll^yil |
|
|
^& |
^I^^A^H |
|
^fei^^ |
^l^.o'^ll |
|
^.mr |
'^i'/^-^ll |
|
^T^ |
^IV:^II |
|
^T^^TIT |
W'K^n |
|
^T%?^ ^ic;5ji |
|
|
^J%0 |
^|c;^ll |
|
^^'t |
^l^oll |
|
^T^Tft^ |
^\\^\\\ |
|
ftR^m |
\\\o'^\\ |
|
S^n: |
W^lM^'l"^^^^ |
|
?F^ |
\H^\\ |
|
^^^ |
W^'Ol |
|
^^^ |
^K\sll |
|
^T^^TIT |
\\i<^^:\ |
|
^^^ |
\\v<\\\ |
|
^5M |
W^MW |
|
^l^r |
V^RW |
|
^W^-^r?: ^i<v-<ii |
|
|
T^-%^ |
\\V<^\\ |
|
'fi^r^^l |
B.K^I| |
|
^?Ti^r |
^ic;^ll |
|
=^r^ |
'M^o^ll |
|
^M |
":il^R«ll |
|
^^^^ |
^I^HI |
|
^"^m |
^l^^ll |
|
%o^ |
^(^VSII |
|
S[R^T |
^lCo,^;tc|| |
|
TtqM |
V^tn |
|
qr^ToT |
tKoii |
|
criTT^^" |
^l?oyi| |
|
qi'^^^ |
^l^c'^ll |
|
qrR:^!^ |
^l^'.,UVl,?V^I! |
|
J^^ftrTR ^iqo,^;^c|| |
|
|
W |
\\\R\\\ |
|
^(^fic^T |
\\^hV<o\\ |
|
^Ift^ |
^l?oo|| |
|
ftr^sT^T^^^H^oH |
|
|
^Rrf |
W^'i^lViW |
|
HT^rT-^!^^¥^lVS^II |
|
|
^n |
V^^n |
|
JTr^^ |
\\m\ |
|
JTHV? |
?^K'^II |
( 5f )
i
?T5FT-^grTTlll^^ll
^^^^m ^ic;-ii
^K«?ii ^R<>«ii
^I^Soll ^11 o"^!!
i^a
'T
9^
-y' ,
XM
. Shata Patha Brahmana. According to the School of KanvaSr-
.Text in
EDITED BY
Dr. W. Caland M. A., Ph. D,
:..•;
It is the important Brahmana of the White Yajur: Veda. This recension is of high importance for the . study of the Veidc period and the editor has adjoined an extensive introduction to it, treating of the position of the Brahman in the Yedic Literature and of its ling- uistic peculiarities as compared with the Brahmana of the cognate Shakha. This edition is highly appreciated* by the well-known American banskritist Professor C^Rv I^nman. It is a voluminous text hitherto unpublished anywhere. As this is a big and expensive work, wer will undertake to publish it when we get r)00 perman- mit subscribers of this book. So the Colleges, Libraries- and scholars,who wish to have a copy of this important Vcdic work should get registered their names.
^. ^ftrftr ^^^ — text in Devanagari characters;, indited with an introduction, notes, extracts from the- (K)mmentary and list of mantras etc. by Dr. W. Caland^ M. A, Ph. D. fin the Press). Apply to —
The Punjab Sanskrit Book Depot,
Said Mitha, LAHORE, India.
^^I
Wi 'Hi^'M^H^ i
O 0
[jT^seqpT:!]
r^ ♦
in^pn^T^^JHR ^ IP. ©II ^ ^m^^^rm^ www » ;
1. W ito^st: |2. W ^ 1 3. W emm^ 1 4. M wases 11 and inserts it after 12.
^%T^f^ =^ IR4II
5. W 0^ I 6. W c^qr I 7. <SV«; perhaps a verb (sra^^) is underst(xxl, ,1
^Tm1r^#^qT^>^ 11^511
#'^?%WWIT'T^> i[ ^^ J-^^ \i ? -ill
WT52J ^R% IJSV^U
S 5
t^^i:3Triq?i^;Tii^\s|i R?T5r "^ nun
I^^^R^^'^: ^lltrTS?? ?:ff^ 11^9 II
T^rw^f 5q% JT ij^ii ij i^ii
.8. .S'w M; W[o?T>jft], Eead o?nf^: ? 9. W «JT^5TIH^f 1 10. W ngr^ 1 11. W o»i?m^-the reading and sense are doubtful. 12. W qfto | 13. W ^ft^^siit^frno | 14. W ^JTR I 15. For accusative after f^->5f3[ see Lexica andxomp. V, 19 infra . 16. W c3tl5Tt^ll7. M includes ^f!?* in the next stUra. 18. W ow>g?TO5R»% < 19. M e^i
.^5
^5 **» Iff
20. ^isjto I 21. M W CSKT^ sro I 22. W ejjji; M o5t «i:9 I 23. M ^mqto 1 24. M W insert if | 25. Read ^ for ^?r ? W esjw^o | 26. M engo; W ©3If o 1 27. W e%i5^« I 28. M wgo | 29. M ^«n9 I
^H
• •v •^
*i
80. M here inserts strf^tl 31. W B'tV I 32. Sie ( not fqo ) I 33. W fHl* I 34. W o?q5»; M ev^^ with ^m{(^ilfTT in the next stitra I
^rf ^q?^5^^^ I
5^
^T^l ^\^ ^m 3"gT?!: ii^^ii
85* W f^^ro I 36. Text corrupt, reading doubtful. 37. M ^K I 38. W cf :sr?t^ I 39-39. M includes in the next sMra. 40. W ^qr© i 41. M o^^ | 42. W r^^^qn; | 43. M W includes ^^^e^ in the next siUra. 4:4:, Sic ( for qtpR ^fir ? ) I 45. W ^t I 46. W m^o\ 47.^5Tre I
sy^ms'cq-m: I v5
y o ' —
f f
^W^mr'm mm: ^«t#t!?t>^: i|.^ji
48. W eqmro I 49. W f%%?^r3?lto | 50. Sic ( for '^^A®iMin>) I 51. Sic (omit ?Tf^ ?) 52. W ^muRinm^o | 53. M4 gr ITTo I 54. M W o^^^|55.W omits m 56. W
•v rs
^^ m'?r^\^^mi\^-*\\'i\%^ i>m ?q^r% ^^^ i'5.iK<<j<ri\+*>i>t^if[ 1^^ ]a[fr^i II ». 0-511
57. W nmTO^^Co I 58. MW of^ I 59. W TWTR^l I 60. Sic (see note to trans.) 61. M ?T^?t^o I 62. M llt?^^^m5^o, W «ft^fcl J^^T^fTft. Read fw?Tt f f:f^ ^5RT5«o I 63. M W ift: I 64. MW ^i? Jcft^r 1 65. e^Stm I
'6G.^M omits W^ \
[ fefRts^<::q[R: I ]
-*k-0*x>-««-
5wr T\nn ii'.ii
^f\^ m !l«!l
^ mm. m^^\%^^ ip.«ii
^f'f^Rit^qrnH'THiiT^^if II '.'.I I
q^ "^^ji^ ^^,7<^f';mmi\w^'^wj *iHiH*i- PT^^nri'T^cff 119.511
.V - - ^
«■■■■ I ■ I
1. W mo I 2. M 5/(7; W c^&Tft^: correct reading doubtful ( ^qmS- ? ) 13. W ^^m^r^o I 4. \V ^. Kead
?0 ^T^^qr^5Fp(H I
rs '^ rN rs rs* "^r
?^i ^^ ^^whY^^^ ^f^Ri%:^: fq^^Rq^-^iT l(^
^ II'.CII
'i o
6. M W o^rjT^ I 7. W fe^T; M W g^f?rT i 8. j\T W
Sic ( read ^^K ? ) 9. M Sic (read c^:o or ^ ?) 10. M W
^^^rm^ I 11. M 5?:Tfq^ 1 1^. W omits i[5- 1 13. W. o^r i
I PJ
K^5?T[% II5 5II
3 -
t^'TTTr^T^^sT^ tR^THR ^ f qT;T ||5y|j TT^Rt ^ ^f?T^ ll^^ll
^[% 11=^11
17. W ^TfT^5W I 18. M W ^^: I 19. W oq^; | 20 W W^^^ I -'1. M ^r^flT I 22. Went I 23 W o==r< I
9^ ^rr^^^^fi^H J
r>- ■^ rv .^
«m^^ II rfCii
24. M sr for fcT I 25. W jtc^^o, M oik: ^^^^^o \
26. W tri^^Rf^o I 27. W omfirfH: i 28. Sc. qfrg^?!:
aad so with the accusatives in sutras 46-8. 29. Text corrupt; W o^R^W?%35F. Bead o^IT^ ^?lf sf ?
n
^T^-^j^iw ^r5#u^T 1^ rr^gn: gj^F^ f^-g^.
^r 'TIT frnk^^^^^f VT^j;^ 111^411
^lr%^ w^%^ I ICC 1 1
30. M W ^^^r<\^ I 31. M W f^fjfe I 32. W
f Ir^rr^To i 33. M fefg^ ^sfr q^^^, w St^r qf?i^. No
interpuncuation in either case, 34. W cw*^ I 35. M
fJT^R I
?« ^r^ ^Trq-^^^q: \
l^ir^jq ^^^^ jr^^% gir^rt lic^ll
.e. r •s
3r#w ^Rqri: li^oii
o
5^
n •
1^ 5rri^Tr^?5^& fkrft[?,o^]^S'£^T€?F: If
->5-=
36, W ^^i I 37. M of^^rTT I 38. M ofTWv^ro I ^9. WTTff^ I
[ gcfR[Sc?TR' \ ]
-i^s^j-t t
rN "^
T^W^^^'T m^TT 1 1 ',11
%?rpT^^%^ f^frl^ WrT I I'll ^IW ^1^^^ f^i^ 1 1 ^11
^^iH ^'^11% f^Fi: {\^\\
1. W ofev. W read ^m^:^:')^ i i^ Sic M W. 3. ^V here inserts ^ | 4. M ot^j^ | i5. W uiii. KTIrfj* and i^utras 13-15.
?« mki^'^f<j<4^q: I
-"^ -^ rvi.
^^RI^i*iTR?ITm: RTK ^^^ 11^''.^ I
«gr^^ m*/[R R^q^ li ^'^'Ji
T?^ ir<Mll
6. W c^^^ \ 7. M W o^mfk I 8. W o?T^ <ft^: 19. M ofiT^>^r5Tt^ I 10. W rf^^o I 11. W here inserts^ ^ I 12, W c^i«rM I 13. W qt|<T I 14. W oiuits q; i 15, M W '^^ I 16. W ^ I 17. W q?m I
C rv N
1^ _
iim<iR^^*^R^^!r^«n
13
"V vv
18. W ^^K. I 19. W omits JI I 2!). W 9??ff { 21. W ^ I (for ?5r) ! 22. W wfq ^ f: (
^5
^^ ^\zqm ||"iivs||
--a-r -a .ar
23. W f^o I 24. >S'/c M W. 25. W ^^o \ 26. M iiiterpuncuateS" here and not after c^frf^fir; | 27. W iHJm'ifio I 28. Sic W M (for c^i^ ?)
9 °
^5r ^f%?!iT# mx^i ^^t \\^\\[
29. W omits m I 30. Corrupt, reading doubtful. 31. W cf?Tt I 32. W e% |
^« ^r^^q^fpq: I
5 ;j
. '"^
f^r=^5TT: 11^ '.11
^Sf^sf ^i»Ta ^Tr: 11'=; <u
TR^%*^^t5nn:^^^ ^#=nT wmir ^?:^ »>*^[-
33. W ;pr^ I 34. W c!ir I 35. W omits tR I 36. W esff I 37. egiT I 38. M omits ^; W ha.s eg^ |
yc
f^^rfTiffT^^Tr^r^^ ^Tf): ^% f^^mt ^iri
39. W 0^ I 40. W m^^o I 41. W orT: I 42. ^S/^ 43. W ^^ I 44. W c%^ I 45. W otT^: | 46. W ofrar I 47. W 0^ I 48. W ^T?^Tflf ?ir!^5fe^o I 49. W fe^mrfo I 50. W o^T I
T^^ ^: IP.'. '.II f qn: '^^ \\\\^ I
TIIT^ ^1 ilUviii
^^ ^%^fTiTw: q^^r^rqr^c 'j^rijq^T^ q>^-
qpRi: ^Ti: II? KM
'^^ 'l^'TmTn TTtrfNi: llU^li
51. W omits ^ I 52. W c^ | 53. W ^o | 54. W =^ ^^^^1 ^i^. W^rgo I b(j. W fij^i:, M n,^\ \ 57. W q^^o I 58. W 5rTi?l^ do I 59. Sic (Masc.) here and in the sutras 122, 125. fJO. W c^?^ %o |
fifn: fmft ^^ r^ i i ', ^^ii qnT^ %W5t: IP.^sji
61. W ^rf^grPTT^ll^o I 62. W e^rr (masc. as in 119). 63.W ^5to I 64, Sk (masc.) 6o. Sic (tbr^fgt^?) 66. M g^f?tT I 67. W <^ I
VS3
s
»->s?^50o<f<;(^S'o<-
68. ^Sic ( mas3. ) 69. W o^^fqrfto I / 0. W here inserts Hi:r: l 71. Sic (read off ?) 72. 67c ( read o^ ? ) 73. o?^f: |
[ ^^^s^'^tR: I ]
^ 5frT^?9TT^ ll'.li
r r
v:^^^i^ ^^ ^gm^7"tR^^ lii^ii
^^'iRi^i^iq?^ lir-cii ^^R^r^rwT^^iW^'i^^^i 'JTWW^J 1 1 '.^11
Y
JJ^TI?^ I P. VII
t'.C ^jqimTR^Hf^ =^ llKll
1. W f:'ff:^ KH^K (Sic ueiit. ) 2. M s^^njro I 3. M W ci=T»r^o I 4. W o>!T5T t
"\
IS
. T^^E'.^ ^]^r iHw^t iR'^w
r\ ^
'?iRill^«ll
5. W csjsi^ 1 6. W o^^s:^ 1 7. Wc^sft 1 8. W sRg^qfwo I fi. W n?^ I 10. W here inserts ^1 11. W ?!?[<» '
^g»ifs^;^T^: I ^\|
^ r ^^
12, M vh^mri ?FTi??TmT; W riH^f ^r^^r^r 1 13. Sic
(neut.) 14. W ^^jth; | 15, M oxo^fj?!; see iatroduction, notes at the end. 16. M ^^•ff ) 17-17. W omits.
^i; ^Tf^qr^^^ 1
3^: ^NI'll^r^TTR R^^ ^^IW^ ^HT^ ^T^ ^'T-
-»«=aif-=»®=8S=«i^:c<r-
18. Sic ( neut.) M W. 19. AV c^ | 2Q.W o^t: I 21. Minterpuncuates not here, but after ^^^ I 22. W omits ^ [ 23. Sk (neiit.)
««©SI"^
[tr^HVc^TPT: l]
'1
3
ITf^Rf m^T'TI str^^ |^!'cl II? oil ^^^1 fffrrviq ^R1 II '.'-.11
m%^m wr?T%^T^li>5li
^^1? =^rw ^rt 11% i^ft q5?n^?p|q?r ip/^n
1. W oja^ 1 ZW ojt: f 3. Sic ( neut.) 4. W o^nn j
3 o
5T ^r^ sTB^fR =q \\\^\i
9, W JT^^JTf^o I 10. Text corrupt in this Sutra ? 11. ^^ift^i 1*^. W here inserts ?>^ ^ fk^'^^ ^^Wt^l^ I 13-13. W^'ttT^ I ^Tt^H^^Tm Read ^Ids^R: ^^^T 5T ? 'Form iiiid ^ f "^ft ) see introduction's end. 14. o^ | 15. Wmisfc I 16. MrT^ I
q^ms^^T^: I \\
^f^^^ f^?Ti^fR=^i ff^^r?^^ ^q^iTN ^ w^'
r
17. o^^iE^lfir 5T0 I 18. Eead ^^^rfrq: ?19. w "jT^fcI I
-.->?^0o<^&^3«^
[ W^5fS^^?TR: I ]
RfTTRWWIrlll^ll
^rs ♦ •^ *v _ ^*s
-;^=-o*c>-ei-
1. W ^T§^o I 2. Read ^f^rT^rfir ^T^q[ i 3. M tt^
BR [HASP AT! SVIRA
Xow the Bri/iaspati Sufja.
Now Brihaspati,* the l^-eceptor, expounds to Indui the Whole Substance of Policy :
I ( PELISOXAL CON DUCT )
1 Self-mastery is the qualify of a king.
2 As minister he should appoint oae laastec of himself,
3 His sole science is the Administratioa of Punishment [ r^ Goverameut].
4 Even right he should not practise wbon disapproved by the world.
o Should he practise it, it should be after recommending it by persons of intelligence,
6 He is to be served bv his like.
7 With women, children or the aged, he should not discuss measures of right and policy,
8 He should not engage iu magic show!^
9 In incantations [ jnaatra^' ], however, and festivities;
10 Also iu counteracting diseases and poisoning^^
11 Not smearing with ashes [like an ascitic].
♦Concerning Brihaspati as founder of the Science of Policv see the Introduction.
3 On the question of the king's .sciences soe M
Arthash-Aatra^ c 1.
6 On this question of choice of ministers etc. see
Artha^h\stray cc. 4-5; also 80 infra,
10 On poison in the pL>laCe see Artha^iri\etray u !?•
( 2 )
12 Also not gicrifice [a^nikotra'], Veda-readings and so forth.
1 "3 Not processions to sacred places,
14 Also not service of a king.
15 Nor service of women.
16 He should not drink intoxicants.
17 Nor slay a Brahman.
18 Nor practise theft,
19 Nor much indulge in garlands and unguents,
20 He should not be dejected,
21 Nor over- wrathful
22 What is called non-giving is greed on a wrong occasion.
23 In a (true) field he should have seed sown.
24 T Giving should be practised.
25 Aversion therefrom is greed, 2() Theft is also greed,
27 Pleasure is a cause of expenditure of means^
28 A will to hurt gurus, gods, wise men, kings, and so^forth is anger,
29 And it is a smiting of one^s own head.
30 An eneni}^ equal in forces and so forth he should slay in war;
31 Other adversaries [or If attacking others, then] by conciliation, gifts, dissension, pretended ignoring, and so on .
32 He shoukl not have sordid dress.
22 Text i.nd tn^nsUtion uncertraw. More intelligible
would be c.vii<h:;ye d..ncm,.. 'giving on a wrong occ?ision ia Called non-giving.'
31 I triinslate iny?Jjhiyodhmch.
'62 Sc. he slioukl never bo in de&habiUe,
< 3 )
o3 And he should not practise over-induigenoo in hunting.
34 From over attai^hment to women ill-rcpute grows; ^
35 And vitcvlity wastes,
<>^ In association with those guilty of gaming, provoking others^ abusing others, the weaknesses of others ( are exposed) along with the words oimaiitras in learned or frivolous pJay (?),
37 Taking of medicine, evacuation of urine and faeces, bathing, teeth-cleaning, enjoyment of copulation, worshij) of divinitieSj-these also are to be done in private.
^8 A sham professor of virtue he should not trust;
39 Nor censiu'e either,
40 Nor upon seeing mad or stupid persons., and 50 forth, should he iaTigh at them.
41 His sport in private should be with those of Hke character and age,
42 Elephant and horse sports in public; not with creatures of two (different) kinds.
43 And he should not harm living beings of his own kind,
44 Desii'e should be felt for superiority to prede-
36 Rendei-iiig conjecturc.1. Are the manfras quasi oaths ?
40 So also in the Shukra-niH in. 2o0 ' The miserablo,
tlie blind, the dwjirf, and the dumb ij-o never to be laughed fit/
42 Contests of dissimilar i*rjimals are here, it seems, denounced. Or we might take rahasye from 41 and, reading tadvimxxrfam^ render 'Elephe^nt a^nd horse sports in private- m puHic tliose with otlier species.' This is less likeJj*
( * )
C£'S5ors and successors in respect of wealth, popiilaritj', Eobility, and magnanimity-
45 Traditional right, goodwill of dependents, and councillors, relatives, friends, kinsmen, he should all alike
consider;
46 In respect of dependents, punishment and
largesse, within and without;
47 In respect of caimcillors, conciliation, disse- nsion, and lai^esse;
48 In respect of relatives^ allotments of income for the sake af conciliation, dissension, largesse.
49 To even an unwelcome speech he should listen.
50 In bad weather, when the planets are hostile,. at the nakshatra of three birthdays., and when serious business presents itself Le should not attend to iestivitie.^.
51 He should attach to himself a wife of the same country, of the same form,, and of noble birth.
52 He should cause e&pecially di&sensions (among: the wives); excessive conciliation, excessive largesse are not to be practised, nor punishn:>€nt to be nsed towards women, nor pretended inobservance.
53 Among them he should not say much^
54 Among village petitioners, panegyrists, bards,, minstrels, actors, dancing-women, instnictoFS, liars,, boys, pimps, traders, herdsmen, harlots, mean kings,, he is to ho^ addressed in pompous untruths.
46 'Within and without r sc. the capital.
50 ^Three birthdays' r perhaps his own, thf.t of hi» fivthor, and that of his grandf.^ther.
51 'Of the same form' {e''narvifnn\ ) : perh?>p!^ = • of tlio s;'«ino cr.ste • {elcamrnn] ,
( •' )
55 Association with kings, harlots, .sootlisayrrs, and de}3endents he should not indulge in long.
5Q He should frequent one whose superiority is in himself; —
57 Prospects and so forth [he should regard j not overmuch.
58 Those attached to women, gambling, drinking he should not h ive in his service.
59 During five nddikds prayer to the divinity of his choice; that passed, the audience;
60 During ten nddikds administration of justice; €lurmg five nkdikks the bath;
61 During three nddikds the repast;
62 Daring five w(fiiM>" amus3ment and play with dear ones;
63 During two nddikds twilight worship;
64 During seven nddikds nautch and so f ^rth;
65 During seven nMikks sexual intercourse, repast, and so forth;
66 During seven nkdikks sleep.
67 He should rule himself without failure of vigilance;
68 Like the driver of a horse.
69 High Brahmans [he should gi'e3t] with a shake of his head, welcome and giving of leavings and betel;
56 Or 'his own lord.'
59-66- On tlie dispositiun of a king's timo soe ArJhas\\i*etra^ c. 16, t"-Tid Prof. Formichi, GU Indiani &c., pp 66 sqq. A us,dik\ X ^ muhurta = 24 minutes.
68 'Sh?.king of the head' : on this as a sign of approval see the pnssngeg quoted by mo in Kovindrcvcrcnf-sornvf^nyfi »d T. J.
( 6 )
70 A mean Brahman not with a shake of the heai, even if he brings a present;
71 A like prince or emperor with welcome, with a seat, with a shake of the head, with gift of betel and with jocular talk;
72 Men of the three castes with a smile, with welcome, and audience (?);
73 Shtidras not with a glance or smile nor with welcome;
74 Children, the aged, and so forth, with giving of something which they like;
75 Low-caste [ Foreign ? ] people and heretics not even with an utterance,
76 Owing to importance of business he may have recourse to them;
77 Let him say little, however, and assign the employment.
78 Let him not accept fine gold [ or receive men of the (3) castes] in private.
79 With workmen, even in his employ, let him not deliberate upon the task.
80 With his friends let him choose a like friend as councillor;
81 But if low-born, he must be one having not iow-born caste.
82 Low-born persons have the characteristic of not mentioning their owui objects and of executing orders.
83 So he should not o ver-chei ish them, S4 Nor again should he trust them.
72 *Audieiice':l translate tu'fc?ie?ifl, bat the t(5xt is corrupt.
78 VarmkcM-parigrahx : R^'nd v&rniha-j>arigraha -?
79 'Even in his eaiiploy' .• so tra.nsl?ite yoginah ?
( ' )
Bo Knowing all, he need not act.
86 Secrecy in regard to right, secrecy in regard to home and going abroad, secrecy in regard to measu- res, secrecy in regard to enmiiTes; in failure of prestige he should deny even the truth.
87 Physicians, astrologers, soothsayers he should entertain, if possessed of conduct and character.
S'^ Even the truth, if causing grief or misfortune, he should not speak.
89 Up to twenty-five years he should passionately practise the study of sport.
93 Thenceforward acquisition of wealth.
91 He should keep himself free from indebtedness.
92 Indebted he becomes by three means, pleasure, ' anger, and greed.
93 And he should continually guai-d his person.
94 He should not neglect the regular rites.
95 If there is a popular clamour, h.^. may omit a minor rite.
96 Upon a lost cause let him not stand;
97 Far to be avoide:! then is even a serious matter of sovereignty.
98 He should not favour new commanders who are Kusumdntas.
99 A slight loss is to be borne.
100 As with famiies of elephants, bandits, noxious serpents, and tigers living in forest or cemetery among
98 Kimim^Mcs : this word, wiucli jocurs in i>utra 105,
is qaito niystorious (^-Pallvcc^ or pJ^.a.Y/, i c r'da ?).
99 Tiio mouiiing seems to te that a comniMid^. -sJKtJbld
not bo dismissed for a tlight fi.iluro.
100 The ido.'. seems to be that oi ihj nursery rhj ma
( H )
thos3 who ill comparison therewith ai*e inoffensive tends of kinsmen are not to be engaged in.
101 Like dogs with one piece of fiesh is that estate of sovereignty, when the sovereignty is in trouble.
102 PoHcy truly is like a trc e on a river's bank.
103 So he is not to desire [ it ],
104 Kusnmdntas and so forth are inimical to all
creatures.
105 Prestige, vigour, vitality, greatness — -these
are destroyed by excessive cultivation of Kudumkntas. lOG Desire, anger, conceit, jealousy, hypocriry, and s^ forth he should not encourage.
107 An enemy of good character is a friend.
1 08 Among friends one of good character is an enemy.
109 Between moon and sun there is hostility by reason of their common brightness (tastes):
110 M^ere it not so, they would both stand fast.
111 Where there is feud among relatives, tho«e two families perish to the root.
112 Whoso abandons the science of awarding punishment, helpless he like a moth enters the flame all unwittino^lv.
Sj sp3aks the holy Precaptor, guru of the chief of the Gods.
So in the Brihaspati Sdtra the First Chapter.
'Let dogs dolight &c. '. VVi^h tlnro.^ding <»kule we should render *he dwjlls as it wore in r. family...
101 S!iu:i% ' J )^' projjbly mj.mi nurj oxActly *pAck of do2rs"' : c£. a shva raid Panini iv. 2. 48,
lO'J, 110 Wo might tr..nsliite 4i between sun :»nd ir.cou thora wjro hoitility .... thoy would uoi continue'.
11 (DUTIES AND PRINCIPLES)
1 Sovereignty belongs to one possessing advantages.
2 There is advantage of knowledge, advantage of wealth, -and advantage ofcomrades :
3 Gratification of his own family also and protection of usage;
4 Agriculture, cattle-rearing, trade,
5 Universally the Lokayata system of doctrine is alone to be followed at the time of acquiring gain;
6 Only the Kapalika as regards attainment of pleasure;
7 The Arhata in regard to rights
8 The Tokayata is not really piT)fital)le (?); the advantage quickly perishes.
9 So the Kapalika, the Arhatrt, and theBauddha.
10 On these relying, he is like the moth and the fire.
11 The fruits are like ear-water \jyr water in the ear ?1.
I (?wna is here used in ua uutecliiiic.il soDb© ('stiouir
point'].
4 The Arfhashs,stra mentions ( c. 1 ) the same three
matters (hrishi, fSishu^alya^ and htm^jya) as the components of v^rtlT<i or business, one of the studies of a king.
5 The Lok&yata doctrine, along with Bt^nHhya rnd Yoga^ makes up the triad of philosophy in tb« ArthaihTkstr-a { c. 1),
6 Elsewhere the Kap^Ukaa are a Shaiva sect : see the 8t Petersburg lexicon and reff.
8-35 These Suirm^ which seem at variance with the preceding, and which betray a strong sectarian bias, may bo Suspected of being z.n interpolation. No, 36 joins on well to No. 7.
II * Ear-water ' : is this a synonym of 'sky-fiower, Acs 'nonentity' ? or 'water in the ear' /sc. not in the moatii or only heard of ) ?
( 10 )
12 When one characterized by ignorance desires in a matter connected with right to effect a human object, then he is a heretic entitled Laukayatika.
13 When a Candala is desirous of enjoying fine drink, fiesh, and so forth, then he is a heretic entitled
Kapalika.
14 When abandoning twilight worship and so forth, sacrifice and so forth, he desires the duty of non- killing, then he is a Kshapanaka heretic.
15 W^hen, abandoning the rites described in the Veda,and knoY/ledge of them, also Shiva, the Lord of All, Vishnu, and Shri, a man declares that all is void, then he is a heretic entitled Bauddha,
16 When he declares right to be vain, a means to gain, he is a Laukayatika; and he declares that the pinda and so on are theft.
17 He does all for profit,-sacrifice, twihght prayer, and so forth.
18 To conceal bis failing, one afflicted with desire
studies the Veda;
19 He }>erforms sacrifices and so forth :
20 He does it with a view to drinking wine, with a view to intercourse with women.
21 He says Vishnu and the others are wine-drinkers -&o the Kapalika.
14 Ki>hapanaha: s Jaina.
i 5 'Knowledge^: read karma j-Atafn 'mass of rites'?
1 6 Pinda: the reference seems to be to the food offered la the dead: the custom was ridiculed by the followers of Krihaspati, as appears from the Garvakay or Lokayata, chapter in the Sarva'damhana'Scmgraha,
( 11 )
22 The Kshapanakca, aiming at right, speaks oi right as depanding on the bearing of r^gs and broom :
23 He speaks of Shiva and so o»,— so the
Kshapanaka. ^
24 With a view to abuse of others he studies
Veda, Skdstra, right and so forth:
25 He reproaches all;
26 Eveii Maheshvara, Yishnu and so forth;
27 He slso si3eaks of right with a view to eating;
28 For the sake of discussion he praises others- this is the Bauddha.
29 The Laukayatika, when dead, is a denizen of hell, extern to profit, pleasure, right, and liberaton.
30 And the same applies to his family ; that family perishes within the period of sons and gi^andsons.
31 The Kapali,abandoned by his village, household, and relatives, becomes a denizen of hell, deuovmced by all people :
32 And at that very time his family perishes.
33 The Kshapanaka is denounced by his family, and those who live in the village, and three families perish.
34 The Bauddha becomes a very detested denizen of hell; and his existing family perishes, or in the time of sons and grandsons,
35 Connection with hei'etics of tliis sqrtjbe should not have, even in thought,
36 Even by one whose counsels are ^weil ordered,
22 The "broom" is the brush of twigs which the Jain ascetics carry in order to brush away insects.
34 The Sanskrit sentence is here confused : but theme^ai- ing is clear.
36 [Not] : we may, if we profer, ro.id adhiki'tdUitui-^ ihis JSu-tra connects well with No. 7.
(12 )
who discerns tlie weak points of others, and who is [not ?] a man of virtue, sovereignty cannot be preserved.
37 One infatuated with the conceit of power, filled with greed and pride, loses what has been acquired.
VS Whoso, after reflecting upon his measures, enjoys himself, he achieves the highest success.
39 He must so do that by his action he is not known by the world as 'knowing what to do, bent upon
profit, ' or as * a man of righteousness ':
40 Like Ishvam, like Moon and Sun.
41 Counsel is the action of eff'ecting unity of opinion on the pirt of persons conforming to a master's mind.
42 A councillor must speak of measures, regardless of his master's preference.
43 The fruit of policy is attainment of right, adv- antage^ and plesure.
44 Pleasure and advantage are to be tested by right ;
45 Right by right ;
46 Advantage by advantage ;
47 Pleasure by pleasure ;
48 Liberation of the soul by liberation,
49 Injunction of a guru is to be executed, even
when at variance with right, as the marriage of the
P4ndavas,Arjuna's asceticism, Vyasa's intercourse with
a widow, the begetting of Kama, Rama's punishment of a mother and so on.
40 'Like Ishvara' : his motives must be inscrutable. 49 The references are to well-known stories in the
( 13 )
50 Even a son, at variance with policy, is an enemy.
51 The young, the vicious, reckless, unacquainted with shdstrasy he should notmdmit to counsel.
52 Dull - witted, immoral, violent, thoughtlesi?, irascible, foolish young men are not to be employed in counsel.
53 Let all jewels even be given to preserve one's own purpose, life, and prestige.
54 During counsel he should not not evoke anger.
55 Right is the main factor ; not personal objects,
56 Happiness unrighteously enjoyed is no friend,
57 Maintenance of position is [ or and ] enhan- cement,
58 Like one who eats what is not wholesome but is on good terms with [>r as taking a precaution against, Prattkdra ] death,
A man true to his word, relying upon the Shctstras^ might even diy the ocean.
59 If he is angry [ his dependents ] become disco- uraged and timid,
60 One bad man ruins many.
61 Fate depends upon manhood.
51 We translate mantre na praveshayet, 53 The 'jewels' are the various HreaiUres' of a king, his wife, minister, general and so forth.
57 I translate sthitir vardhanam : reading stkstivardlm" nam, we might render * [ he should aim at ] enhancement of hi^ actual position' or '...conservation and enhancement.'
58 The idea may be that of fortifying oneself sgains^ poison.
61 A common sentiment : f/. Shukra-niti^ 1.05-^
( 1* )
62 Whoso loves his own wife and in taming him- self has capacity, is without equal.
63 A good man turns not aside • hrough fear.
64 What at that time is proper is not to be spoken by friends not conversant with matters of speech.
65 One of arrogant heart, lost to respect for right, not self-controlled, he could not admonish.
66 w^hen exhausted with frightful acts, sunk in the sleep of ignorance, he should enlighten the fool with the cool airs of righteous speeches.
67 Among bad men a good man shines forth like the sun.
68 Those committed to unrighteousness he should check by proper conduct.
69 In unrighteousness he should not involve
himself.
70 In ill-repute Tie should not involve himself.
71 He should not slay.
72 Let a fool be restrained, like an elephant, with the hook of righteous reading.
73 A guru's word is not to be transgressed, if in accordance with reason.
74 Even a guru, if not equipped with policy, he should disregard,
75 A guru says it.
So in the Brihaspati SMra the Second Chapter.
Ill ( VIDVA ).
1 Manliness is the quality of one superior to weakness. ^
2 One becomes superior to weakness by residence in other countries.
3 Of all powers, times, countries, conciliations, natures, strengths, exercises, ages knowledge is to be acquired :
4 Also endurance of fasting and so forth.
5 He should make treasures with fragrances and robes.
6 A long conversation he should hold only if a
gracious one.
7 All his like-minded ' jewels ' he should ever seek to please.
8 He should know new mantras :
9 These are threefold : Shakta, Vaishnava, Shaiva and their further divisions.
10 Entrance to the city of Liberation is by three:
11 Shakta, Vaishnava, Shaiva.
12 The Shakta is like a journey in a vessel;
13 The Vaishnava like a high road ;
14 That which believes in Kerala and Pradhdna is like a horse chariot ;
15 The Laukayatika, Kshapanaka, Bauddha and 80 foith are like a cavernous route through a desolate forest swarming with many tigers and malignant beasts.
9 — 16 Again apparently a sectc.riiin inserton : cf. ad. II. 8, III. 83.
14 This is the Sh?.iva system j see SafVadarshana aamgrciha^ c, Vli
( 10 )
16 Having marked tkis, let him hare recourse Uy
oiie.
17 Let him ever mark the aspect of the lord of
lights ( the moon ? ).
18 And let him defend the order of four castes. 10 And let him make use of medicines ;
20 These which foilify strength, complexion, energy, self-esteem, intelligence, courage, compassion, and reduce the faulty humours.
21 Let him procure success by gifts, honours, orn* amen ts, and sciences.
22 Let him watch the eighteen Tirihas.
23 Tirthas are the six constituents of royalty, also enemy, friend, and neutral :
24 Also intestine enemy, intestine friend, intestine neutral; and these are dependents, companions, and
friends.
25 Also wives, sons, and kinsmen.
26 Others also [ to be watched ] are temples, places for dances and.
27 sacrifices, twilight, pools, cross-roads, heretic abodes, shops, scho ils for the young, parade-grounds, fields, new-mo m etc. festivals, harlots' houses, the sea- shore, presence of ascetics, frontiers, places for sale of liquor, serais for travellers.
22 Tirthi : a technical term in the Science of Policy for the important personalities in the kingdom. The use is some- what peculiar in 23,
23 The coBstituonts f pralcriti )^ ns usually enunierated, are kin^, minister, country, fortress, treasury, army, and friendt see Arthishastra, c. 9o, and Formichi, op. cif-', p. 92.
27 'Twiiight-poob'* would be places for performing twilight worship.
I
( ir )
28 Lot him have festive attire.
29 At the vlty gate let there be agenero! stoppage.
30 However, let hiia not exclude all,
31 Let him honour ItiMsas and Purdnas i
32 And expositions thereof .'
33 And the Shdkta scriptures :
34 And the VaUchduam scriptures ; 3o And the Sdnkkya ;
36 And the Shaiva.
37 As regards all these, let him perform and require the due study,
38 A Brahman let him not slay, even if infected with faults. •
39 To the unmerciful [ no ] meix^y should be shown,
40 Let him show respect to village headmen ;
41 Also to city magnates.
42 Let him conciliate even the weak,
43 By largesse much :
44 Not also with little,
45 In the case of excellent persons not in the order of the plenitude of their merits.
46 Let him play with dice :
47 Also [ Or ] let him not play at all.
48 Serpents and so forth let him ^lay,-
32 'Expositions' : The word 'p.\ha would soem to be 2i synonym for f:ikti mjanapakti, lokcpihti Her.ching the people' r see Shatapatha-Brahmana XL 5. 7. 1,
33—7 Those entras are perhaps again nn insertion s MC- Introduction and ad IE. 8,111. 9.
39 Or "zK) mercy (adaya).
( is )
49 High IMljinans, perfected by various mantras and rich in knowledge, let him honour.
50 Brahnians of other countries, A>/^ a? rz//^^Sprinces, feudatories, and so forth let him welcome as if they ^ere liimielf with viands, clothing, and so forth.
51 A refugee, though qualified by all crimes, let him protect,
52 Let him check the bad ;
53 And protect the learned.
54 Let him not o})press a village :
55 Or a city :
56 Or temples.
57 Lot him make use of fennentetl liquors ;
58 Not in excess, how^ever,
59 Also flesh food, . .
60 Compassion to life must be shown :
61 The Bauddha w^ay and so forth not.
62 Nor as regards imperceptiljle ( creatures ).
63 Gay ladies are to be used.
64 The earth has a measure of fifty krores of jfojanai?.
65 And it has seven continents.
66 And is girt w ith seven seas,
67 Karma, Bhoga^ Atibhogay Divya^ Shringdra^
61 Tlio Buddhists Mid Jiins espcciLilly denouTico killing in s?vcrifij0.
6-2 'linpjrceptiblo' r.ppr.rontly a reference to the Jaim precautions agrinst killing small crer.tures.
G7 These n;'imes, I'.s r.pplied to the seven dvip :s^ do net SGcra to occur elsewhere . but Bhc.rata Vl n-ha is liarmL-hhwmi \u ||io Vi shun- 2)11 n\na^ IL &. 2-.
( 19 )
Siddha and Kaimhia are the designations of the.
continents.
6S The midiuDst i^* the Lui I of A'jtion (Karma).
69 What is in the middle thereof, as far as the Jamba tree, belongs to INIeni.
70 Therein to the north is Himvat.
71 On the south of that is hind of nine thousand (yojanas).
72 Therein to the south is Bharta Khanda.
73 There the fruits of righteousness and unright- eousness have their visible effi ct.
74 In relation therto is the administration of punishment.
75 It is to be studied by the people of Bharata, h l>ast, future, and present and by men of the four
castes. - 76 By administration of punishment the holy Sun
I is king:
77 And Wind and all the gods :
78 And mortal creatures.
79 From Badarika to [ llama s ] Bridge is a distance of one thousand i/ojanas.
80 From Dvarkd as far as Purushottama and the
70 'On the north' : This cannot mean on the north of Meru or of Jambudvipa, which would be contrary to the ordin- ary view : it must, therefore, mer.n 'starting wit-li the nortlP of India.
71 'Nino thousr,nd' : The usual estimate, as in the Vw/jnw-Pwrana II. 3. 2.
79 'One thousand' : The same estimate is given by the _ Faj/n-Pwrana : see Wilson's note in Vuhmi-P, (ed Hciil,II.p.l27),
80 The Purushottama-Jmhetra is in Orissa, and the
( 20 )
Shalasrrlma is a distance of seven hundred yqfanas.
81 In this area also are the seven Great Mountains, Kai>ataka, Vindhya, Sahya, Knmam, Malaya, Shripar- vata, Pariyatra.
82 And the Great Rivers, Gangii, Sarasvati, Kal- indt, Godavari, Kdveri, Tainrapavivi, Ghritamdld.
83 And eighteen countries.
8t Eighteen arc the maritime kings :
85 And eighteen the hill kings.
86 The creivtion of Kama consists of one hundred and forty ( pojauas ? ) on the south and north, as far as the Sah> a twelve ; that of Yishvamitra eleven.
87 Nepal one hundred and four.
88 On the shore of the eastern sea :
From Varuna to the sea is a space of eight yojanm.
tfh^lagrnma'l'sh, is supposed to Loon the river Guiidr4k : see Wilson's Vishnu-P, (index).
82 Kjreat^Eivers' : The word liiki'twih dees not seem to occur elsewhere. On the vaiious lists of the chief rivers see Wilson's r^ot&^\Yishnu-P,ll pp. 131>2. The (r/in'tomaZa is,doubt- less, Wilson's KritamzlA,
86 'The Creation of Rama' and Hhe Creatioa of Vishvamitra' : The Epic story of V ishvf juitrr/s attempt at a rival creation L" well known • but the phrase Vkhvskmitra'srishti does not seem to occur in the literciture. In the tradition of the pandits the idea is quite f amilic^r, Vi^hvmiitra being credited (like Ahriman among the Iranii^ns) with the authorship of all fAulty or misshapen and misbegotten things, such as the miragOo
The application of the numbers in this sutra is obscure, Is'as far as the Sahya' = 4n breadth' ?
88 The site of the Varmia-firtha does not appear to he knawn.
( 21 )
89 Each one hundred ai;d live are norlhein Lata, And eastern Lata.
90 Kashi and the Pancala country are tojrether ei^'hty ;
91 Kekaya and Sriniavaare sixty ;
92 The Matsya and Magadha country one hund- re.l ;
93 Malaya and SIi d^nnta eiiLhty ;
94 Kosala and Ayanti sixty ;
* - ■
95 Saihya and Vidarl)ha to-^ether tNyo hundred ;
96 Videha and the Kuru country one hundred ;
97 Kainboia and Dish arna eighty.
98 These are the graat countries.
99 These indeed are four-cornered.
100 The Arcitta and Bahlika country are from south to north one hun Ired, from cast to westt\yelye.
101 The Shaka and Surashtra cor.ntry are four- cornered and of forty.
102 Anga, Vangc , and Kalinga are of one hund- red and fouv-cornercd.
103 Kashmir, the Iluna and Ai-ilmshtha countries, and Sindh are of one hundred and four-cornered.
104 The Kirata, Sauyira, Cola, and Pandya conn- tries, situated on north and south are of one hundred increased by sixty.
89 sqq. For other lists of countries find peoples seo Mahahhs,ratay Bhishma-parvan^ lV.3l7-37y. Vishnu-Pur?»na,ll,S, Varalia's Brihit'SamhitcM^ XlY^Garga-samhita (Jinaimda-iyxiha),
93 Shakuntn, is not elsewhere known rename of a c*ountry or people.
103 The Hunas fire, doubtless, those of Hundosh.
( '-^'^ )
105 Tho Ya lava CTantry and Kaiici are of one
huiidrtii and forty.
103 Thos3 are minor coiuitrics,
107 The seven Tv;nkans lU'e of one lumdrcd and four, and the.,.
108 TIkv e are on the water.
109 On mount Sahaya are four hill countries ;
110 On Shriparvata two;
111 On llaivataka one ;
112 On the Vindhya five ;
113 On Kumara one ;
114 On Mahendra three;
115 On Pariyatra three.
116 All are equal, from south to north of fifty, from east to west of five j/ojanas.
117 In the ]\Ileccha rmgion are Yavana countries,
mountainous.
118 The countries are adorned with villages, cities, gardens, and so forth, and with holy domains and so forth.
119 Eight are the Yaishnava domains ;
120 Badarika, Shalgrama, Purrshottama, Dvaraka, Bilvacala, Ananta, Simha, Shriranga.
121 Eight the Shaiva ;
122 Avimuktaka, Ganga-dvara, Shiva-kshetra,
105 Yadavas: Perhaps those of Devagiri.
107 For the ^seven' Konkans, see Wilson ^s Vishnu purMia (ed. Hallii„p. 178, n. 14).
119—127 Again an insertion ?
120 Bilvacala... ...Siniha : Perhaps tho Bilvadri and
SimhacAla of which m?JiTktmyas exist.
( -^'> )
llame-Yaunina (?), Slnva-.sarasvati Mavya, SLaidiila, and Gaja kshetras.
12:3 The Shaktaarc also eight ;
124 Oghghina Jala, PCirna, Kama, Kolla, Shri- shaihi, Kaiici, Maheiidra.
125 These arc the great domains ;
126 An I Ciijc'tive of all attainment ;
127 Also ineffective [ (fr to be worshipped 1.
128 On the Vindhya dwells perpetually Duiga, and Bhadrakaii ;
129 On Kumara Kumara dwells i)erpctually ;
130 On Sahya Ganapati ;
131 Oil Riivataka the Teacher ;
132 On Mahenclra Garuda ;
133 On PariyatraKshetrapala.
134 In the Land of Action, wich is Bharata, the gods are many times as numeioiis as the men.
135 Gods, Demons, Yakshas, luikshasas, Bhiitas, Pretas, Vinayakas, Kt^shmandas, those with distorted features :
136 What they carry and their dress are deter- minate :
137 Friendly or Terrifvino- Ytxiini^ and Nin/as',
they, assuming forms at will, contort in counties.^ numbers with mankind.
138 And by men they may be protected.
139 In that [Bharata connhyjare ambnjsial herl)S.
122 Aviniuktaka : Benare.4.
124 Oghghin.x : Ujji^in ?
]31 The Teftclier : Brihi.9p..tl.
133 KshetrapAla : Shiva,
( 24 )
140 At this point the nuinber of the ages, the Kritd^ Treta. Dcdpara, and Tishya,
141 In the Krita [ the creatures are ] possessed of knowledge ;
142 And versed in the administration of punish- ment;
143 In the Tretii they are active and skilled in policy :
144 In the Dcdpava they are followers of Tdntrikas and of strong tastes;
145 And versed in policy :
146 In the Tishi/a quarter men are strong in knowledge and action, and versed in the administration of punishment :
147 After that they are of diverse rightfulness, colour, and dress, and void of the administration of punishment.
148 And the peoples behold, intent upon false speaking. Thus says the Preceptor.
So in the Brihaspati Sfdra the third chapter.
140 The Mah?i.hh?i,rata also nr.mes tlio Tisbya as the fcurth age
IV ( Omens and Counsel )
I At the Brahma hour the rising from sleep. t3 Let him consider right and interest,
3 The cry of the cock is auspicious :
4 Also the sight of an elephant and so forth;
5 Also the sound of elephants, the chanting of auspicious praises, and Veda-recitation ;
6 Also holy talk of divinities ;
7 Also recollection of nobles ;
8 Also eye-colly rium :
9 Also looking in a mirror.
10 Let him adorn [ himself \
II Also chewing of betel :
12 Also camphor, sandal, incense of agallochum:
13 Conchs, Kdhalas, horns, cut reeds, guitai^ harps, drums, kettle-drmms :
14 And noises of trumpets -,
15 Also seeing of divine women :
16 Also the interrupted first note of the minst- rel (?) : .
17 Also the^sound of the /4/^ melody ( or 'the cry of birth ' ) :
18 White flowers in liquid butter.
19 Fire satisfied with inaMrds becomes of one hundred flames, and attended with smoke having the sing ef Vishnu,
20 Then the spectacle of oxen is inauspicious :
1 The Bn,hma, rnithurta is the eiirly morning: see Weber Indische Ski^eod-, x. p. -§96, and Aitareija Brahmana IL 15.
4 Tho Greek writers^mcntion the early morning salut- ation of p.n Indiana king by an elephant (Aelia«i,XIII. c. 22).
12 Or 'license ot ci^mphor, sajndal, and Agallochum'.
( 20 )
21 Also the speetaele of vultures
2'2 Also a t'^vilij^Tit l,bize :
2o Also the cry of quaiTe]lin<^ jackals. . '24^ Or tho soiuid of carl^ivorous^ leasts is Iieaiti at the gate of village or city.
2i} Where also sweating of images of gods is per- ceived, there departure to anothor place is the only appeasement : there is no remedy.
26 Unavoidablv to be observed are these acts.
27 Victory is rooted in counsel
28 Men are of three kinds, best^ ^vorst and middle, HO In counsel also [ is the same triplicity ].
30 That action is l)est which is undertaken in company with a)nnection.s, kinsmen, friends,, the I(mrned, the tho'.jghtfiiL
01 And, when right is doubtful^ devotion to a guru.
32 .He is best who sets to after faking counsel with men intent on advantage.
33. If, after thinking out good and bad results, he sets to through being' overcome T>y folly, he is the worst.
3-1 That counsel is best which h taken unanimo- iisly, under the guidance of \x)licy, by wise councillors,
3.7 Where, at first of divers opinions, they are afterwards unanimous, that is the middle.
2-3 'Swcatingof images' : Cf. Harsha-carita^ trans , p. 147, also VergM's ^/ mapsfum ill:;cnmaf temflh ehur aewagme mdaiit (G.ef>rg. .1 V 480), and Milton's
'And tho chill inarblo seems to sweat
'Wlalo each pecialiar power foygoes lib w(s>niefe] ."seat*.
( -'7 )
3G Where there is broiling and reproach^ one being for right, one for interest, along with women, children, and the aged, tears on the one part, anger on the other, that is the woi^tf
rj7 First the measure is introduced by the master.
38 Then with voice^ action, mind, salutation, and rigid prostration let them in order ot dignity be madv} to salute the master,
39 Let him salute him whcse food Vaishmvana or Vacaspati when old refuses n A to eat.
40 For the rest the opinion of eiwh in order is to be heard.
41 The maasurc is to b(^ considered after placating the master.
42 Having first extolled the master's strong [joints, and then veighed his masters weak points^ the weak points of the adversary, and the weak points of the netural, let him agiiii lay stress upon the masters strong points.
43 Havinsj a^rain described the measures and the means, and having placated the master, he is to con- sider the measure.
44 With careless, assailed, imfortunate persons warlike enterprises do not succeed.
38 'Rigid prosti-c^tion' : The word d:indapranc.ma *prostratioti with thy body str..ig]it a.) i^ stick' occurs in the Dashahumara-Girita : see the St. potorslnrg lexicon.
39 Vi-.isravuna I'-nd Vr«cr.spi-^ti r.re apparently n.aned as types of king and Brahmi-n. Note the neg^.tivo verb ahhrnjattj,
42 Guna and donhx are hoio untochuiciJ : cf. 11. I.
( 28 )
45 Against a not careless, right-knowing person, a master of his senses, a conqueror, one angry against the powerful, and hanl to assail warlike enterprise is not to be undertaken.
46 '* One knov/ing the SMMras, how does he not undei^tand measures? " so let him not say.
47 Those who conquer the strongest enemies^ pleasure and so forth, they conquer all foes.
48 Let him not make the first advance in render- ing services :
49 Also let him certainly render service.
50 As regards an unavoidable disaster, havirg discerned it in advance, let him provide remedy for the disaster.
51 So says the Guru,
So in the Brihaqmti Sutra the Fourth Chapter.
46 1, e. let him not claim practical infallibility en the ground of learning.
V ( r pay as )
1 Four mean 8.
2 Also three : ^
3 Also pretended oversight aiul s-laying.
4 In dealing with the bold conciliation ;
5 With the timid conciliation and division ;
6 With the greedy conciliation, largesse, and
division ;
7 With the vexatious conciliation, division, larg- esse, pretended oversight, and slaying.
8 Conciliation is to be set to work first :
9 The purpose of the mind and also the friendly
action of the voice.
10 Relatives are pleased at the misfortune ®f
relatives.
11 Relatives, in their secret hearts malignant,take advantage of a relative.
12 Among: all dangers the dans^er of relatives is to be dreaded.
13 In cows milk and in a Brahman anger [ are certain ] ;
14 In women tickleness, in kinsmen remoteness ; friendship is like a drop of water upon a leaf.
15 The friendly speech of ciders, also inspired by SMstras, whoso heed not, are inspired by destiny :theni, therefore, let him carefully avoiding dwell afar.
16 What is at variance with convention let him not practise.
I The four ufmyas a,re, ot course, war, dissensiu, conciliatioD, and bribery.
( 30 )
17 Kinsmen, crocodiles among the lotuses of sec- rets of mantras and sciences ; not to act without good omeiis -and disasters (?).
18 It must be told with avoidance of the bad : though posseted of knowledge, he is like a snake in the house.
19 An adherent from the enemy's side one should not trust.
20 Aecoixiing to merit let him entertain (people) s in his service.
21 Let him test by their sentiments.
22 A hero is not quickly known by the weak : intelligence let him promptly test in an unkijuwu matter.
23 He may be known by his gestures :
24 A composed person not.
2iy One whose mind is without a j>prehension is calm.
26 And without anger : for even chikh*en and so forth conceal that.
27 Upon learning the fall of his family a w ise man under these circumstances would have recourse even to an enemy's side, if possessed of wisdom.
28 Unfailingly in the heart the [ effects of ] for- mer good and evil arise ; [ so ] the bad man would not on all occasions act as such.
29 The fickle are not to be highly honoured.
30 So says the Preceptor Brihaspati.
So in the Brihaspati SMra the Fifth Chapter.
17 The text is here corrupt, some proverbial expression apparently being involved. The import seems to be that counsel, study, and secrets, also misfortunes, should not be inciuitiously
spoken of,
19 Accusative after n-57wa6, as in I. oi9. <:'■ 22 'Re&Aing viro'^ sh9,raih sahas?L na jnayate.
26 ' Conceal' :^-'yn may, it appears, sometimes have thissense.
27 Reading nayayuUam. The mo^iung is, however, not clear.
VI ( Nana ) 1 He should get to know the axjtion suitable to place and time, also policy and imjx)licy :
:^ Not what is con traryto Veda,manliness,and pride.
3 Let him observe friendly acts.
4 Policy is caiTied out after examination by cou- ncillors.
5 Let him examine what is to be done or net to be done in conjunction with councillors living by their intellect.
6 Whoso can design even an unwelcome measure, he is to be employed in counsel.
7 Let him acquier wealth.
8 Whoso has store of wealth, has friends and righteousness and know^ledge and merit and prowess ^ and intelligence.
9 By one without riches riches cannot be acqui- red, as an elephant by one without elephant.
10 In riches is rooted the world.
11 And therein are all things.
12 A man without richen is a dead man and a CkDuldla,
Vo Likewise let him acquire knowledge, the root of rii^hteousness.
14 In knowledge is rooted the world.
L") Knowledge a^xain is all.
16 So says the Guru.
So in the Brihaqmii Svtra the Sixth Chaptei-.
6 Reading cpi kriry-Am in place of vikaram. The sense would seem to be tli^t one who would employ his intelligence in measures which ho pcrsonr.Jiv c'isliked would bo a trustworthy councillor.
F. W. TnoMAsi.
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